Translator’s Note

I offer endless gratitude to Almighty Allah for granting me the ability to translate Imam al-Dhahabi’s priceless work, “Kitab al-Kaba’ir.” I also extend my sincere greetings and gratitude to the authorities of the Bangladesh Islamic Centre for arranging the serial publication of this work in the monthly Prithibi and ultimately publishing it in book form.

The translation of Kitab al-Kaba’ir has been made directly from the original Arabic work. If this book benefits Bengali-speaking Muslims even slightly, may Almighty Allah, through its blessings, forgive all the sins of this humble servant—this is my sincere prayer before the Merciful Allah.

Although “Kabira Gunah” is a verbatim translation of Allama al-Dhahabi’s Kitab al-Kaba’ir, some minor editorial work has also been necessary. For example, repeated translations of the same hadith and verse have been avoided; accounts of experiences and dreams of some venerable people have been omitted in certain cases; the author’s lengthy personal prose and poetic advice has been presented in abbreviated form in some places and omitted where it seemed unnecessary; weak hadiths and statements of scholars have been omitted because sufficient verses and sahih hadiths have been presented as evidence; and, in one or two cases, headings have been changed in keeping with the original account, among other things.
This minor editorial work was undertaken for two purposes: first, to spare Bengali-speaking readers the trouble of reading unnecessarily lengthy accounts; and second, to ensure that the volume of the book did not increase in size.

I hope that this book will be welcomed in all circles and will help preserve the Islamic and moral values of society.

Akram Faruq,
Dhaka
1-11-1995

The Author

(Imam Shams al-Din Muhammad ibn Uthman ibn Qaymaz al-Turkmani, al-Fariqi, al-Dimashqi, al-Dhahabi, was born in Damascus in 673 AH, corresponding to 1274 CE. His ancestral home was “Miyafariqin” in Turkmenistan. He studied under the great Muslim scholars of Syria, Egypt, and the Hijaz, traveling to many countries for this purpose. He achieved exceptional proficiency in many branches of Islamic knowledge, particularly the sciences relating to the Qur’an and hadith. Although he became a legendary figure as a hafiz of hadith, his skill in evaluating and verifying the authenticity of hadith elevated his scholarship and intellect to the highest pinnacle of fame. He authored 90 valuable works in various branches of Islamic knowledge. These were written on subjects including hadith, history, and biography. In addition to his greatest work, “Tarikh al-Islam” (The History of Islam), his “Siyar al-Nubala” (Biographies of Muslim Scholars) and three works on evaluating the authenticity of hadith—“Mizan al-I‘tidal,” “al-Mushtabah fi Asma al-Rijal,” and “Tajrid al-Usul fi Ahadith al-Rasul”—are particularly famous. He also produced a vast encyclopedia containing the names and brief biographies of 1,300 scholars. Many of these scholars were either his students or his teachers.)

His work entitled Kitab al-Kaba’ir contains an account of 70 major sins. It was written to protect ordinary Muslims from misguidance.

Imam al-Dhahabi held several government positions in the education department in Damascus, and wrote those works alongside his employment. Although he stopped writing after losing his eyesight in 741 AH, he continued teaching until his death in 748 AH, corresponding to 1348 CE. His grave is in Damascus.

What Are Major Sins?

Those things known from the Book of Allah, the Sunnah of the Messenger, and the accounts of the righteous scholars of the past to have been explicitly prohibited by Allah and His Messenger are major sins. Allah has assured in the Qur’an that if one refrains from major and prohibited matters, minor sins will be forgiven. Allah says: “If you avoid the major sins which you are forbidden, We will forgive your other sins and admit you to an honorable place.” (Surah al-Nisa)

By this categorical and unequivocal declaration, Almighty Allah has clearly guaranteed Paradise for those who refrain from major sins.

In Surah al-Shura, Allah says: “And those who refrain from major sins and indecencies, and when angry, forgive.” And in Surah al-Najm, Allah says: “For those who avoid the major sins and indecent acts, your Lord’s forgiveness is vast. Except for minor sins.”

The Messenger of Allah, peace and blessings be upon him, said: “The five daily prayers, one Friday prayer until the next Friday prayer, and the fast of Ramadan until the next Ramadan guarantee forgiveness for the sins committed between them—provided that the major sins are avoided.”

In light of these few verses and hadiths, investigating what the major sins are becomes an essential duty for us. On this matter, we find some disagreement among the scholars. Some hold that there are seven major sins. They cite the statement of the Messenger: “Refrain from the seven destructive sins: associating anyone with Allah, practicing magic, unlawfully killing a person except for a legitimate reason under the Shariah, consuming an orphan’s property, consuming usury, fleeing from the battlefield, and accusing chaste, innocent, believing women of adultery.” (Sahih al-Bukhari and Sahih Muslim) Abdullah ibn Abbas said: “Their number is close to seventy.”

No specific number of major sins is known from the hadith. However, it is understood and conclusively established that all major sins for which punishment has been prescribed in this world—such as murder, theft, and adultery—or for which severe punishment in the Hereafter has been threatened, or whose perpetrator has been cursed in the words of the Messenger, or of which it has been said that the person involved has no faith or is not counted among the Muslim ummah—are major sins.

It is narrated from Sa‘id ibn Jubayr that a man told Abdullah ibn Abbas: “There are only seven major sins.” Ibn Abbas replied: “Rather, they are close to seven hundred.” However, when forgiveness is sought and repentance made, no major sin remains major; that is, it is forgiven. But if a minor sin is committed continually, it too no longer remains minor; rather, it becomes major. Another narration reports that Ibn Abbas said that there are approximately 70 major sins. Most scholars counted 70, or found only slightly more than that.

It is also true that major sins differ in severity. Some are more serious or less serious than others. Shirk, for example, is included among the major sins. Yet the person involved in this sin will remain forever in Hell, and his sin is unforgivable. Almighty Allah says in Surah al-Nisa: “Indeed, Allah does not forgive associating partners with Him, but He forgives anything less than that for whomever He wills.” Of course, abandoning shirk is a different matter. [An account of the 70 major sins is presented below.]

1. Shirk

Associating anyone with Allah is the greatest of the major sins. Shirk is of two types: (1) doctrinal shirk, that is, considering someone other than Allah equal to Allah and worshipping that being. Whether it is a tree, stone, sun, moon, star, angel, prophet, wali, or anything else, considering it equal to Allah and worshipping it is shirk. Almighty Allah says: “Indeed, Allah does not forgive the sin of associating anyone with Him, but He forgives any sin less than that for whomever He wills.” (Surah al-Nisa) “Indeed, shirk is a tremendous injustice.” (Surah Luqman) “Whoever associates anyone with Allah, Allah will forbid Paradise to him and his abode will be Hell.” (Surah al-Ma’idah)

There are many other verses on this subject.
Indeed, whoever associates anyone or anything with Allah and dies in that state will certainly enter Hell. Similarly, whoever believes in Allah and dies as a believer will be among the people of Paradise, regardless of how much punishment he may suffer in Hell. It is narrated in Sahih al-Bukhari and Sahih Muslim that one day the Messenger said three times: “Shall I not inform you of the greatest of the major sins?” Everyone said: “Yes, O Messenger of Allah!” He said: “Associating partners with Allah and causing pain to one’s parents.” Then he sat upright from his reclining position and said: “Beware of lying and giving false testimony!” He continued repeating this last statement so often that the narrator of the hadith said: “We were saying to ourselves that it would have been better if the Messenger had remained silent.”

It is narrated by al-Bukhari and Ahmad: “The Messenger said: Refrain from the seven destructive and ruinous sins.” He then mentioned shirk and said: “Kill whoever changes his religion,” meaning whoever abandons Islam.”

The second type of shirk is performing righteous deeds for the purpose of being seen by people.

Allah says: “Whoever hopes to meet his Lord should do righteous deeds and associate no one in the worship of his Lord.” That is, one should not perform righteous deeds in order to show them to anyone. The Messenger said: “Beware of minor shirk.” The Companions asked: “What is minor shirk?” He said: “Riya, that is, performing righteous deeds to be seen by people.” On the day Allah rewards His servants for their deeds, He will say to them: “Go to those for whom you used to perform righteous deeds in the world, showing them to others. See whether they give you any reward.” (Ahmad, al-Bayhaqi, al-Tabarani) In another hadith, the Messenger said: Allah Almighty has said: “Whoever performs an action and associates anyone besides Me in it, the action belongs to the one whom he associated with Me. I have nothing to do with that action.” (Muslim, Ibn Majah) The Messenger also said: “Whoever publicizes his deeds, Allah will publicize him; and whoever shows off, Allah will treat him with show.” (al-Bukhari and Muslim) The Messenger said: “There are many who fast but gain nothing from their fast except hunger and thirst, and there are many who spend the night in prayer but gain nothing from staying awake at night.” That is, if prayer and fasting are not performed for Allah’s pleasure, no reward will be gained. (Ibn Majah, Ahmad, al-Tabarani) Almighty Allah says: “We shall turn to their deeds and make them scattered dust.” That is, Allah will destroy the reward of any deed performed for a purpose other than Allah’s pleasure.

Adi ibn Hatim narrates that the Messenger said: “On the Day of Resurrection, some people will be ordered to be sent to Paradise. When they come very close to Paradise, smell its fragrance, and see its palaces and other incomparable blessings within it, the angels will be told: ‘Take them back from there, for they have no right to any of the blessings of Paradise.’ They will then return in utter despair and regret. They will say: ‘O Allah! If only You had sent us to Hell before showing us the blessings You have reserved for Your beloved servants, it would have been easier for us.’ Allah will say: ‘I had decided to treat you in exactly this way. When you were alone, you behaved with extreme disobedience toward Me. When you mixed with people, you behaved with them like God-fearing people. The attitude you displayed to people through your actions was not sincerely held toward Me. You feared people but did not fear Me. You valued people but did not value Me. You made sacrifices for people but did not make sacrifices for Me. Therefore, today I will both deprive you of My immense reward and subject you to painful punishment.’” Another hadith states that a man asked the Messenger how salvation could be attained. He said: “You will attain salvation if you do not deceive Allah.” The man asked: “What does deceiving Allah mean?” He said: “If you perform an action that Allah and His Messenger have commanded you to perform in order to please someone other than Allah, that is equivalent to deceiving Allah.” The Messenger also said: “Refrain from riya, showing off, for riya is minor shirk. Whoever engages in riya will be called before the assembled people on the Day of Resurrection with four descriptions: ‘O show-off, O traitor, O disobedient one, O loser! Your deeds have been invalidated, your reward has been destroyed, and you have no payment due from Me. O deceiver, take your payment from the one for whom you worked.’”

It is said that a Muslim scholar was asked: “What are sincerity and wholeheartedness (ikhlas)?” He replied: “Just as a person conceals his sinful deeds, he should also conceal his good deeds. This is sincerity, or ikhlas.” He was asked: “What is the purpose of ikhlas, or sincerity?” He said: “Not desiring that people praise you.” Fudayl ibn Iyad said: “Abandoning a bad deed out of fear of people is showing off, while performing a good deed to please people is shirk. Ikhlas means being free from both these diseases.”

2. Murder or Killing

Almighty Allah has said: “Whoever intentionally kills a believer, his recompense is Hell, where he will remain forever. Allah is angry with him, curses him, and has prepared a tremendous punishment for him.” (Surah al-Nisa) “And those who do not kill a soul whom Allah has forbidden to be killed except for a legitimate reason, and do not commit adultery—those are Allah’s beloved servants. But whoever commits such deeds is a great sinner. His punishment will be doubled, and he will remain there forever, humiliated. Except for those who repent, believe, and do righteous deeds.” In Surah al-Ma’idah, one murder is described as equivalent to killing all humanity. Allah says: “For this reason We prescribed for the Children of Israel that whoever kills a person—unless in retribution for a murder or for spreading corruption in the land—it is as though he has killed all humanity,”

“and whoever saves a life, it is as though he has saved all humanity.” In the hadith, killing and intending to kill are considered equally sinful. The Messenger said: “When two Muslims attack each other with swords, both the killer and the slain will be in Hell.” He was asked: “We understand the case of the killer, but what about the slain?” The Messenger said: “He intended to kill his opponent.” (al-Bukhari, Muslim, Ahmad)

The imams and hadith scholars, explaining this hadith, said that it applies when people fight one another because of an unlawful interest, enmity, or hatred. It does not apply when one takes up arms for self-defense or to protect lawful property. This is because the defender’s aim is not to kill the opponent, but to repel the attack. If self-defense is possible without killing the attacker, that is preferable.
The Messenger also said: “After me, do not become like disbelievers who kill one another.” He also said: “A servant’s other sins may be forgiven as long as he has not committed an unlawful killing.” He also said: “On the Day of Resurrection, the first matter to be judged will be murder.” He also said: “To me, the killing of a believer is more serious than the destruction of the entire world.” In one hadith, associating partners with Allah, homicide, and a false oath are described as the greatest major sins. The Messenger said: “For every unlawful killing committed on earth, the first son of Adam will receive a share of its sin, because he was the first to establish this crime.” The Messenger also said: “Whoever kills a non-Muslim will not even smell the fragrance of Paradise, although its fragrance can be perceived from a distance of forty years.”

3. Practicing Magic

Magic is a major sin because it cannot be practiced without becoming a disbeliever. Almighty Allah says: “The devils taught people magic while engaging in disbelief.” In reality, the sole purpose of the accursed devils teaching people magic is to make them associate partners with Allah. Regarding the story of the two angels named Harut and Marut, Allah says: “Before teaching anyone magic, they would say: ‘We are only a trial, so do not engage in disbelief.’ Then people learned from them magic by which separation could be caused between husband and wife. Yet they could harm no one through it except by Allah’s permission. What they learned harmed them and did not benefit them. They also knew that whoever acquired magic would have no share in the Hereafter.” (Surah al-Baqarah)

For this reason, many misguided people are seen resorting to magic. They consider it merely a forbidden act, unaware that it is also disbelief. Magic is practiced to separate husbands and wives, to create love between unrelated men and women, and for similar purposes, by reciting incantations most of which are filled with shirk and disbelief.

The punishment prescribed by the Shariah for a magician is execution, because magic constitutes disbelief in Allah or falls within the category of disbelief. Magic is included among the “seven destructive deeds” that the Messenger instructed people to avoid in a hadith. Therefore, one should fear Allah and not go near an act that is harmful in both this world and the Hereafter. A hadith states: “The punishment of a magician is to put him to death with a sword.” (Al-Jami al-Tirmidhi)

It is narrated in a hadith in Sahih al-Bukhari that Ibn Abda said: “A year before Umar’s death, a letter came to us stating: Kill every magician, whether male or female.” In a hadith qudsi, Almighty Allah says: “There is no deity besides Me. I do not approve of the one who practices magic, the one for whom magic is practiced, the one who foretells the future, the one for whom the future is foretold, the one who believes in good or bad omens, or the one who advises another to believe in them.” Ali narrates that the Messenger said: “Three people will not enter Paradise: (1) the habitual drinker, (2) the one who severs blood ties, and (3) the one who relies on magic.” (Musnad Ahmad)

A hadith narrated by Ibn Masud states: Believing in amulets and incantations is shirk. However, if one believes that these have no benefit except by Allah’s will and grace, there is no harm in using amulets, charms, and incantations, provided they are not written in non-Islamic language. Imam al-Khattabi said: An amulet containing Qur’anic verses or the name of Allah is permissible, because the Messenger himself wrote amulets for Hasan and Husayn.

4. Neglecting Prayer

Almighty Allah says: “Then, after those prophets, came successors who neglected prayer and followed their desires. They will certainly fall into ‘Ghayy,’ except those who repent, believe, and do righteous deeds.” (Maryam)

Ibn Abbas said: “Neglecting prayer does not mean abandoning it entirely; it means praying after its appointed time or making it up later.” Said ibn al-Musayyab said: “It means delaying prayer until the time of the next prayer arrives.” Allah has threatened to cast into a place called “Ghayy” those who become accustomed to doing this and die without repenting of the habit. It is the name of a very deep and filthy pit in Hell.

In another verse Allah says: “Woe to those who pray, yet are heedless of their prayer”—that is, they are lazy and procrastinate.
Sad ibn Abi Waqqas said: “I asked the Messenger what this negligence was.” He replied: “Delaying it beyond its appointed time.” They have been called people who pray, but because of their heedlessness and delay they have been threatened with “Wail.” Wail means the severity of punishment. Some say that Wail is an extremely hot place in Hell where, even if all the mountains of the earth were thrown into it, they would melt from its intense heat. Unless they seek forgiveness with repentance and remorse, this place has been designated as the abode of those who make up prayers and those who are lazy in prayer.

Almighty Allah says in another verse: “O believers! Let neither your wealth nor your children distract you from the remembrance of Allah. Whoever does so will be among the losers.” Commentators have said that “the remembrance of Allah” in this verse refers to the five daily prayers. Therefore, if someone fails to pray on time because of activities related to earning money, such as business and trade, or because of preoccupation with children, he will be among the losers.

The Messenger said: “The first deed of a servant to be reckoned on the Day of Resurrection will be prayer. If he is successful in accounting for it, he will attain salvation; otherwise, failure is inevitable.”

Regarding the people of Hell, Allah says: “The people of Paradise will ask them: ‘What caused you to enter Hell?’ They will reply: ‘We were not among those who prayed…’”

The Messenger said: “The covenant between the non-Muslims and us is prayer. Whoever abandons it is a disbeliever.” He also said: “Between a servant and his becoming a disbeliever there is only the abandonment of prayer.” It is reported in Sahih al-Bukhari that the Messenger said: “Whoever misses the Asr prayer, all his good deeds become worthless.” In another hadith the Messenger said: “Allah is free of responsibility for whoever deliberately abandons prayer.” In a hadith narrated by Umar in Sahih al-Bukhari and Sahih Muslim, the Messenger said: “I have been commanded to fight people until they affirm Allah alone as their deity, establish prayer, and pay zakat. Whoever does these things has protected his blood and property from me, except for a justified reason. Their reckoning is Allah’s responsibility.” Explaining this hadith, Umar said: “A person who abandons prayer cannot enjoy any of the privileges or security granted by Islam.”

The Messenger also said: “Whoever performs prayer properly, it will be a means of salvation, a light, and an argument for him on the Day of Resurrection. But whoever does not perform prayer properly will have neither light, argument, nor means of salvation from it. Moreover, on the Day of Resurrection he will accompany Pharaoh, Qarun, Haman, and Ubayy ibn Khalaf.”

In explaining this hadith, some Muslim scholars have said that the reason a person who does not pray will be resurrected with these four notorious disbelievers is that there are four reasons for abandoning prayer: managing wealth, state affairs, administrative duties, and commercial activity. If the first is the reason for abandoning prayer, he will be resurrected with Qarun; if the second, with Pharaoh; if the third, with Haman; and if the fourth, with Ubayy ibn Khalaf, the prominent merchant of Makkah.

It is narrated by al-Bayhaqi from Umar that a man came to the Messenger and said: “O Messenger! Which deed of Islam is most beloved to Allah?”
The Messenger replied: “Performing prayer at its proper time. Whoever abandons prayer has no religion. Prayer is the pillar of Islam.”

When Umar (may Allah be pleased with him) was wounded by an assassin’s blow, he was told, “O Commander of the Believers! The time for prayer has arrived.” He said, “Yes, I will pray. One who abandons prayer has no connection with Islam.” He then prayed, while blood was still flowing from his wound. The eminent Tābiʿī Abdullah ibn Shaqīq (a Tābiʿī is one who did not see the Messenger (peace and blessings be upon him), but met a Companion) said: The Companions of the Messenger (peace and blessings be upon him) did not consider abandoning any deed other than prayer to make a person an unbeliever. Ali (may Allah be pleased with him) and Ibn Masʿūd (may Allah be pleased with him) explicitly called the one who does not pray, respectively, an unbeliever and irreligious. Ibn Abbas said: Even if a person deliberately misses one prayer, when he meets Allah, He will be angry with him.

The Messenger (peace and blessings be upon him) said: “When a person comes before Allah without having prayed, Allah will not accept his other good deeds.” (Tabarani) Imam Ibn Hazm said: After associating partners with Allah and unjustly killing a believer, the greatest sin is abandoning prayer. The Messenger (peace and blessings be upon him) also said: “When a servant performs the prayer at its earliest time, that prayer ascends to the Throne, emitting rays of light, and continues to supplicate until the Day of Resurrection: ‘May Allah protect you just as you protected me!’” (Tabarani)

The Messenger (peace and blessings be upon him) said: “Allah does not accept the supplication of three people: (1) one who imposes himself as the people’s leader despite their dislike of him; (2) one who deprives a free person of his freedom; and (3) one who prays after the appointed time has passed.” (Abu Dawud) The Messenger (peace and blessings be upon him) also said: “Whoever combines two prayers without a valid excuse commits a very great major sin.” (Hakim)

It is narrated in Abu Dawud that the Messenger (peace and blessings be upon him) said: “When a child reaches seven years of age, command him to pray. When he reaches ten, discipline him for it and separate their beds.”

Imam Khattabi said: This hadith indicates that a more severe punishment applies to an adult who abandons prayer. According to some scholars of the Shafi‘i school, an adult who deliberately abandons prayer may, at most, be sentenced to death.

According to Imam Malik, al-Shafi‘i, and Imam Ahmad, he is liable to be killed. According to Ibrahim al-Nakha‘i, Ayyub al-Sakhtiyani, Abdullah ibn al-Mubarak, Ahmad ibn Hanbal, and Ishaq ibn Rahwayh, one who voluntarily abandons prayer without an excuse must be regarded as an unbeliever once the prayer time has ended.

It is narrated in a hadith that whoever properly performs the five obligatory prayers, Allah will grant him five honors. First, He will remove his poverty; second, He will save him from the torment of the grave; third, He will give him his record of deeds in his right hand; fourth, He will make him cross the Sirat with the speed of lightning; and fifth, He will admit him into Paradise without reckoning. As for one who is negligent regarding prayer, Allah will subject him to fourteen punishments: five in worldly life, three at the time of death, three in the grave, and three when he is resurrected from the grave. The five worldly punishments are that blessing will be removed from his life, the radiance of righteousness will be removed from his face, and he will receive no reward for any good deed.

None of his supplications will be accepted, and he will be deprived of the supplications of the righteous. The three punishments at death are that he will die humiliated, die hungry, and die so thirsty that even if he drank the water of all the seas of the world, his thirst would not be quenched. The three punishments he will suffer in the grave are that his grave will be constricted and squeeze him so violently that the ribs on one side will break and pass to the other side; his grave will be filled with fire that will burn day and night; and a venomous snake will continue biting him until the Day of Resurrection. The three punishments he will suffer when emerging from the grave are that his reckoning will be severe, he will see Allah angry with him, and he will enter Hell. Another narration states that on the Day of Resurrection three statements will be inscribed on his forehead. The first will be: “O squanderer of Allah’s right.” The second: “O one deserving Allah’s wrath.” The third: “Just as you did not give Allah His due in the world, today you will likewise be deprived of Allah’s mercy.”

It is narrated from Ibn Abbas (may Allah be pleased with him) that on the Day of Resurrection a man will be made to stand before Allah and ordered to enter Hell. He will ask, “My Lord, for what reason?” Allah will say, “Because you prayed after the appointed time and swore false oaths in My name.”

Once the Messenger (peace and blessings be upon him) said, “O Allah, do not make anyone among us deprived and wretched,” and then asked the Companions present, “Do you know who the deprived and wretched person is?” They said, “O Messenger of Allah, who?” He said, “The one who abandons prayer.” Another hadith states that on the Day of Resurrection, those whose faces will first turn black are those who abandon prayer. In Hell there is a region called Malham, where there are many snakes. Each snake is as thick as a camel’s neck and as long as a month’s journey. These snakes will bite the one who abandons prayer. Their venom will cause him pain for seventy years, until his flesh falls away piece by piece.

It is narrated that a woman from the Children of Israel once came to Moses (peace be upon him). She said, “O Messenger of Allah, I have committed a terrible sin. I have also repented. Pray that Allah may forgive me.” Moses (peace be upon him) said, “What sin did you commit?” She said, “I committed adultery. Then I gave birth to an illegitimate child and killed him.” Moses (peace be upon him) said, “O great sinner! Leave immediately. I fear that fire will descend from the sky at once and consume us all.” The woman left brokenhearted. Shortly afterward, Jibril (peace be upon him) came and said, “O Moses! Allah asks you why you drove away this repentant woman. Have you not seen anyone more vile than her?” Moses said, “O Jibril! Who is more sinful than her?” Jibril (peace be upon him) said, “The one who deliberately abandons prayer.”

It is narrated in another incident that a man completed the burial and shrouding of his sister and returned home, where he noticed that his wallet was missing. Then he thought that it might have fallen into the grave. He returned and dug up the grave, and saw fire blazing throughout it. He covered it with earth again and went home weeping. When he told his mother everything, she said that the woman had been lazy about prayer and would pray after the time had passed. If missing a prayer without an excuse can lead to such an outcome, one shudders even to think how terrifying the fate of a person who does not pray may be. It is not enough merely to pray within the appointed time; it is also necessary to perform the prayer properly and correctly. Otherwise, an incorrect prayer is equivalent to not praying. It is narrated in Sahih al-Bukhari and Sahih Muslim that one day a man entered the Prophet’s Mosque. The Messenger (peace and blessings be upon him) was sitting there. The man prayed, then came to the Messenger (peace and blessings be upon him) and greeted him. He returned the greeting and said, “Go back and pray, for you have not prayed.” The man went away, prayed as before, and came back and greeted him. He returned the greeting and again said, “Go back and pray, for you have not prayed.” After doing this three times, the man said, “O Messenger of Allah, I cannot pray better than this. Teach me.” He said, “First stand for prayer and say the takbir. Then recite as much of the Quran as you can. Then bow and remain still in bowing. Then rise and stand upright. Then prostrate and remain still in prostration. Then sit calmly. Then prostrate again and remain still in prostration. Complete the prayer in this manner.”

The Holy Quran says: “Woe to those who pray, who are negligent in their prayer.” In its interpretation, a hadith states that this refers to those who do not perform bowing and prostration properly and merely peck at the ground.

A hadith states that the greatest thief is the one who steals from his prayer. It was asked, “How does one steal from prayer?” The Messenger (peace and blessings be upon him) said, “By not performing bowing and prostration properly and not reciting the Quran correctly.” (Ahmad) The Messenger (peace and blessings be upon him) also said: “Allah will not look at the person who does not straighten his back between bowing and prostration.” (Ahmad) He also said: “The prayer of the hypocrite is that of a person who sits watching the sun until it reaches between Satan’s two horns—that is, shortly before setting—then rises and pecks four times with his head. At that time he remembers Allah very little.” (Sahih al-Bukhari and Sahih Muslim)

It is narrated from Abu Musa (may Allah be pleased with him) that one day the Messenger (peace and blessings be upon him) prayed with his Companions and sat down. At that time a man came and prayed, performing his bowing and prostration hurriedly. The Messenger (peace and blessings be upon him) said, “Do you see that man? If he dies in this condition, he will die outside the community of Muhammad (peace and blessings be upon him).” He completed his prayer by pecking like a crow pecks at blood with its beak. (Sahih Ibn Khuzaymah)

The Messenger (peace and blessings be upon him) also said: “Whenever someone prays, an angel stands on his right and an angel on his left. If he completes the prayer properly, both angels take it to Allah. Otherwise, they throw it back against his face.” (Daraqutni)

The Messenger (peace and blessings be upon him) also said: “Whoever performs ablution properly, then stands for prayer and completes it with proper bowing, prostration, and recitation of the Quran, his prayer says to him: ‘May Allah protect you just as you preserved me.’”

Then it rises toward the heavens, spreading rays of light. The gates of heaven are opened for it, and after reaching Allah, it intercedes on behalf of the person who prayed. But when he does not perform bowing, prostration, and recitation of the Quran properly, the prayer says to him: “May Allah ruin you just as you ruined me.” Then it rises toward the heavens enveloped in darkness. The gates of heaven are closed to it. Then it is rolled up like an old cloth and thrown against the face of the person who prayed.

The Messenger (peace and blessings be upon him) also said: “Prayer is like a balance. Whoever gives full measure on this balance will receive his reward in full. Whoever gives short measure, the Quran says concerning him that ‘Wail’ is designated for those who give short measure. Just as short measure can occur with other things, it can also occur in prayer. Wail is a scorching place in Hell whose heat even Hell itself seeks refuge from Allah against.” (Musnad Ahmad)

The Messenger (peace and blessings be upon him) said: “During prostration, place your face, nose, and both hands on the ground. Allah has commanded me to prostrate on seven limbs: the forehead, the nose, the palms of both hands, both knees, and the backs of both feet. He has forbidden arranging one’s clothing and hair during prostration. Whoever prays without giving every limb its due, that limb will continue cursing him throughout the entire prayer.” (Sahih al-Bukhari and Sahih Muslim)

Hazrat Hudhayfah saw a man praying without performing his bowing and prostration properly. He asked him, “How long have you been praying like this?” He replied, “Forty years.” He said, “You have not prayed a single prayer for forty years. If you die in this condition, you will die as a non-Muslim.”

Imam Hasan al-Basri used to say: “O son of Adam! If prayer is an insignificant matter to you, then which deed of Islam will be important to you? Yet the Messenger (peace and blessings be upon him) said: On the Day of Resurrection, a servant will first be questioned about prayer. If he performed it correctly, he will be saved. If he did not perform it properly, he will fail and suffer loss. If shortcomings are found in the obligatory prayer, Allah will say, ‘See whether My servant has any voluntary deeds. If he does, the deficiency in the obligatory prayer will be completed with them.’ The same procedure will apply to all deeds.” (Tirmidhi) Therefore, every believer should perform as many voluntary prayers as possible so that deficiencies in the obligatory prayers can be made up.

Regarding the punishment for not performing prayer in congregation

Allah Almighty says: “On the day when a difficult time comes and people are called to prostrate…” Kaʿb al-Ahbar (may Allah be pleased with him) said: This verse was revealed specifically concerning those who remain absent from the congregational prayer. From this, one can understand how terrible the consequence is of staying away from the congregation without an excuse. In the hadith of Sahih al-Bukhari and Sahih Muslim, the Messenger (peace and blessings be upon him) said: “I feel like ordering the congregational prayer to be established and appointing an imam, then taking a group carrying bundles of firewood and going to the houses of those who did not attend the congregation and burning their houses.”

A hadith in Sahih Muslim states that a blind man came to the Messenger (peace and blessings be upon him) and said, “O Messenger of Allah, I have no one to take me to the mosque. Permit me to pray at home.” The Messenger permitted him. As he was about to leave, he called him and said, “Can you hear the call to prayer?” He said, “Yes.” He said, “Then go to the mosque.” This hadith is reported in Abu Dawud as follows: “Amr ibn Umm Maktum came to the Messenger (peace and blessings be upon him) and said, ‘O Messenger, Medina is a city full of dangerous animals. I cannot see, and my house is also far away. There is someone who can take me to the mosque, but he is not suitable for me. May I pray at home?’ The Messenger (peace and blessings be upon him) said, ‘Can you hear the call to prayer?’ He said, ‘Yes, I can.’ The Messenger (peace and blessings be upon him) said, ‘Then you must go to the mosque. I cannot permit you to pray at home.’”

This hadith indicates that it can in no way be permissible for a healthy person to fail to attend the congregation, since the Messenger (peace and blessings be upon him) did not permit even a blind man to pray at home. For this reason, when Ibn Abbas was asked about a man who always fasted during the day and prayed at night but did not pray in congregation, he said: If he dies while continuing this practice, he will go to Hell. (Tirmidhi)

The Messenger (peace and blessings be upon him) said: “Whoever hears the call to prayer but does not attend the congregation despite having no excuse, his prayer performed alone will not be accepted.” He was asked what kind of excuse was meant. The Messenger (peace and blessings be upon him) said: “Illness or fear of danger.” (Abu Dawud)

The Messenger (peace and blessings be upon him) said: “Allah has cursed three people:”

(1) A person who becomes the people’s leader against their wishes. (2) A woman whose night passes while her husband is displeased with her. (3) A person who hears the call to prayer but does not go to the congregation.

Ali (may Allah be pleased with him) said: “The prayer of a person who lives near a mosque is not valid except in the mosque.” He was asked, “Who is considered a neighbor of the mosque?” He said, “One who can hear the call to prayer while sitting at home.”

In a hadith in Sahih al-Bukhari, Abdullah ibn Masud (may Allah be pleased with him) said: “We considered no one absent from the congregational prayer to be anything other than a hypocrite or a sick person.”

Ibn Umar (may Allah be pleased with him) reported that Umar (may Allah be pleased with him) once went to inspect his date garden. When he returned, he found that the Asr congregation had ended. He immediately gave that date garden in charity for the poor, so that it might compensate for the loss of missing the congregation. In giving importance to congregational prayer, the greatest attention should be paid to the Isha and Fajr prayers. The Messenger (peace and blessings be upon him) said: These two prayers, meaning Fajr and Isha, are the most difficult for a hypocrite. If people knew the reward for performing these two prayers in congregation, they would never abandon them. (Sahih al-Bukhari)

Ibn Umar (may Allah be pleased with him) said: When someone was absent from the Fajr and Isha congregations, we would think that he had become a hypocrite.

Ubaydullah ibn Umar al-Qawariri, the teacher of Imam al-Bukhari and Imam Muslim, said: I never failed to perform the Isha prayer in congregation. One day, however, a guest came to my home, and because I was occupied with him, I missed the Isha congregation. I later performed the Isha prayer twenty-seven times, because a hadith states that the reward for prayer in congregation is twenty-seven times greater. That night I dreamed that I was racing with a group of horsemen, but I was falling behind. Those ahead said, “You will never catch us, because we performed the Isha prayer in congregation, whereas you performed it alone.”

5. Not Giving Zakat

Allah Almighty says: “Do not consider the hoarding of the wealth Allah has given them to be good for them. Rather, it is bad for them. The wealth they hoarded will be hung around their necks on the Day of Resurrection.” (Aal Imran)

Allah Almighty also says: “Woe to those polytheists who do not give zakat.” Here Allah has described them as polytheists.

Allah Almighty also says: “Give those who hoard gold and silver and do not spend it in the way of Allah the news of a painful punishment. On the day when that gold and silver will be heated in the fire of Hell and their foreheads, backs, and sides will be branded with it, it will be said: ‘This is what you hoarded for yourselves. So taste what you hoarded.’” (At-Tawbah)

It is narrated in Sahih al-Bukhari and Sahih Muslim that the Messenger (peace and blessings be upon him) said: Whoever possesses sufficient gold and silver but does not give the amount due from it according to the Shariah will, on the Day of Resurrection, be branded on his forehead, back, and sides with plates of iron heated in fire. Whenever those places cool, they will be branded again. In this way, his burning will continue for each day, the length of which is equivalent to fifty thousand years. The branding will continue until judgment is completed. Then he will go either to Paradise or to Hell. The Companions asked, “O Messenger of Allah, will the same punishment apply if one does not give zakat on camels, cattle, goats, and so forth?” The Messenger (peace and blessings be upon him) replied, “Yes.”

In a hadith narrated from Abu Hurayrah, the Messenger (peace and blessings be upon him) said: The first three people to enter Hell will be a ruler who seizes power by force—that is, a tyrant; a wealthy person who does not give zakat; and an arrogant poor person. (Sahih Ibn Khuzaymah and Sahih Ibn Hibban)

Ibn Abbas (may Allah be pleased with him) said: Whoever possesses enough wealth to perform Hajj but does not perform it, or possesses enough wealth to give zakat but does not give it, will regret at the time of death that, had he been granted a little more life, he could have fulfilled Allah’s right. At this point, one listener said, “O Ibn Abbas, fear Allah. Only unbelievers will express such regret at the time of death.” Ibn Abbas said, “As proof of what I have said, I will recite a verse of the Quran to you now.” Allah Almighty says: “O believers, spend from what We have given you before death approaches one of you, when he will say, ‘My Lord, if only You would delay my death for a little while, I would give charity and be among the righteous.’” (Al-Munafiqun)

Here, “I would give charity” means “I would perform Hajj.” Then Ibn Abbas was asked, “When does zakat become obligatory?” He said, “When wealth amounting to two hundred dirhams has accumulated.” (Approximately equivalent to ten thousand taka.) He was then asked, “On what does Hajj become obligatory?” He replied, “When provisions and transportation expenses have been acquired.” Zakat is not due on lawful jewelry made for use. However, zakat must be paid on jewelry made for saving or renting out. Zakat must also be paid on commercial merchandise. The Messenger (peace and blessings be upon him) said: Whoever is given wealth by Allah but does not give its zakat, on the Day of Resurrection his wealth will become a venomous snake that will coil around his neck, bite his two jaws, and say, “I am your wealth; I am your treasure.” Then he recited the following verse: “Those who are miserly with the wealth Allah has given them should not think that this miserliness is good for them. Rather, it is bad for them. The wealth over which they were miserly will be wrapped around their necks on the Day of Resurrection.” (Sahih al-Bukhari)

A hadith narrated in Tabarani states: “On the Day of Resurrection, gold and silver will be burned in fire and used to brand their foreheads, backs, and sides.” Explaining this statement of the Quran, Ibn Masud said that his dinars and dirhams will not be burned by placing one on top of another and then branding him; rather, the person’s skin will be stretched so extensively that each dinar and dirham—that is, the currency in circulation in the relevant period—can be burned and applied separately.

One may ask why the back, forehead, and sides have been specified for branding. The answer is that when miserly wealthy people see a poor person, they wrinkle their foreheads in annoyance and darken their faces. Then they turn their sides away and stand with their bodies twisted. When the poor person approaches to ask for something, they turn their backs to him and leave. Therefore, these limbs will be branded, and the punishment will correspond to their actions.

In a hadith narrated in Tabarani, the Messenger (peace and blessings be upon him) said: “There are five punishments for five sins.” The Companions said, “O Messenger of Allah, which five punishments correspond to which five offenses?” The Messenger (peace and blessings be upon him) said: “Whenever a people break a covenant, Allah will set their enemy over them. Whenever a people govern according to anything other than what Allah has revealed, Allah will spread poverty among them. Whenever obscenity, shamelessness, and adultery become prevalent among a people, Allah will spread death among them—that is, abnormal death at an immature age.” (Some narrations mention mental derangement instead of death.) “Whenever a people give short measure and weight, Allah will subject them to famine and crop failure. Whenever a people stop giving zakat, Allah will subject them to drought.”

Advice: Those who take pride in their wealth should remember that they will soon have to leave this world and all its means of support. When their accumulated wealth is burned and used to brand their foreheads, backs, and sides, it will be of no benefit to them. This verse should never be forgotten. One should not show annoyance upon seeing the poor and beggars. If Allah wills, He can make a poor person wealthy and turn a wealthy person into a pauper in a moment. One should not forget the profound and noble purpose of Allah behind making some people poor and others wealthy.

The distinguished Tabi‘i Muhammad ibn Yusuf al-Firyabi said: Once, my companions and I went to visit Hazrat Abu Sinan (may Allah have mercy on him). After a while, Hazrat Abu Sinan took us to visit one of his neighbors. A brother of that neighbor had recently died, so our purpose was to console him. When we reached him, we found him weeping in great distress. None of our words of consolation could calm him. At last we said, “Do you not know that death is inevitable?” He replied, “I know that, brother, but I am crying only because my brother is suffering terrible punishment in the grave.” We asked, “Has Allah informed you of the unseen?” He said, “After the burial was completed and everyone had departed, I remained seated near the grave for a while. Suddenly I heard a voice from the grave: ‘Ah! Leave me alone. Let me continue suffering punishment. I used to pray and fast as well.’ Hearing these words, I began to weep. I dug into the grave to see his condition. I saw flames blazing in the grave, with a chain of fire hanging around my brother’s neck. We asked, ‘What did your brother do while he was alive in this world?’ He replied, ‘He did not pay zakat.’ We then said, ‘Allah has said in the Holy Qur’an: “Do not think that those who are miserly with the bounty Allah has granted them are acting well. It is bad for them. What they were miserly with will be hung around their necks on the Day of Resurrection.” Perhaps this punishment is being given to your brother in advance.’ Then we left and went to a Companion who was still alive. We told him everything and said, ‘How many Jews and Christians die, yet we do not see such things happening to them.’ He replied, ‘They will undoubtedly go to Hell. However, Allah shows examples among the believers themselves so that you may take heed.’

6. Breaking the Ramadan Fast Without an Excuse

Allah the Exalted says: “O believers, fasting has been prescribed for you, just as it was prescribed for those before you, so that you may become God-fearing. Fast for a prescribed number of days. But whoever among you is ill or traveling should fast an equal number of days later.”

It is narrated in Sahih al-Bukhari and Sahih Muslim that the Messenger (peace be upon him) said: “Islam is founded upon five things: bearing witness that there is no deity except Allah and that Muhammad is His Messenger; establishing prayer; giving zakat; performing Hajj; and fasting Ramadan.” The Messenger (peace be upon him) also said: “Whoever abandons even one fast of Ramadan without an excuse will not make up for it, even if he fasts for the rest of his life.” (Tirmidhi, Nasai, Ibn Majah) Indeed, although the sin of breaking the fast may be expiated through kaffarah, it will not be possible to attain the reward and virtue of the Ramadan fast.

7. Failing to Perform Hajj Despite Having the Means

Allah the Exalted says: “Hajj is obligatory upon whoever has the ability to perform it.” The Messenger (peace be upon him) said: “Whoever possesses the means of transport and provisions necessary to reach the House of Allah and perform Hajj, yet does not perform Hajj, it makes no difference to Allah whether he dies as a Jew or as a Christian.”

Hazrat Umar (may Allah be pleased with him) said: “I feel inclined to impose jizyah upon those who do not perform Hajj despite having the means, because they are not Muslims.”

Hazrat Ibn Abbas (may Allah be pleased with him) said: A person who does not pay zakat or perform Hajj despite having the means will regret, at the time of death, not having been granted a longer life. He was asked, “Such regret is characteristic of disbelievers, is it not?” He replied, “What I have said is found in the Qur’an.” Then he recited these verses: “O believers, let neither your wealth nor your children distract you from the remembrance of Allah. Those who are distracted will be the losers. Spend from what We have provided you before the time comes when death approaches one of you and he says, ‘My Lord, if only You would delay me for a short while, I would give charity (that is, pay zakat) and become one of the righteous (that is, those who perform Hajj).’” He was asked, “What makes zakat obligatory?” He replied, “Possessing two hundred dirhams or gold of equivalent value.” Then he was asked, “What makes Hajj obligatory?” He replied, “When the travel expenses for going and returning and the means of transport have been secured, Hajj becomes obligatory.” Hazrat Sa‘id ibn Jubayr (may Allah be pleased with him) said: “When one of my wealthy neighbors died without performing Hajj, I did not offer his funeral prayer.”

8. Committing Suicide

Allah the Exalted says: “Do not kill yourselves. Surely Allah is ever Merciful to you. Whoever does this in transgression and injustice, We will cast him into the Fire. That is easy for Allah.” (Surah al-Nisa)

Imam Wahidi, Ibn Abbas, and others said in their interpretation of this verse that it means: Do not kill one another, because you follow the same religion and are therefore like one person. Others, however, said that this verse prohibits suicide. This latter view is correct, because the Qur’an and Hadith contain clearer prohibitions concerning the killing of other people, and that matter has been discussed separately. Furthermore, the hadith narrated by Hazrat Amr ibn al-As and cited in Abu Dawud Sharif is among the proofs supporting the correctness of this view. Hazrat Amr ibn al-As said: During the Battle of Dhat al-Salasil, led by the Messenger (peace be upon him), I had a nocturnal emission on a bitterly cold night. If I had performed ghusl that night, I feared I would die from the cold. So I performed tayammum and led my companions in the dawn prayer. Later I informed the Messenger (peace be upon him) of what had happened. He said, “O Amr, did you lead your companions in prayer while in a state of impurity?” I explained why I had not performed ghusl and added, “I read in the Qur’an Allah’s words: ‘Do not kill yourselves; surely Allah is Merciful to you.’” Hearing this, the Messenger (peace be upon him) smiled and said nothing more. This hadith proves that Hazrat Amr understood this verse to refer to suicide, not killing others, and the Messenger (peace be upon him) did not object to his interpretation.

In another hadith, the Messenger (peace be upon him) said: “Among the people who lived before you was a man who was wounded and suffering. He took a knife and wounded his own body, and consequently died from blood loss. Allah then said: ‘My servant hastened to decide his own fate instead of leaving it to Me, so I have forbidden Paradise to him.’” (Sahih al-Bukhari and Sahih Muslim)

In another hadith, the Messenger (peace be upon him) said: “Whoever kills himself with an iron weapon will continue stabbing himself with that weapon forever while seated in the Fire of Hell. Whoever commits suicide by drinking poison will continue drinking poison forever while seated in Hell. Whoever kills himself by jumping from a mountain will continue jumping from a high place in Hell. Thus he will continue tormenting himself forever.” (Sahih al-Bukhari and Sahih Muslim) In another hadith, the Messenger (peace be upon him) said: “Cursing a believer is like killing him. Falsely calling a believer a disbeliever is like killing him. Whoever kills himself with anything will be punished with that same thing on the Day of Resurrection.” (Sahih al-Bukhari, Sahih Muslim, Nasai, Tirmidhi)

It is narrated in another authentic hadith that a man, unable to bear the pain of his wound, killed himself with his sword. When the Messenger (peace be upon him) heard of him, he said, “He is destined for Hell.” Indeed, the life and lifespan granted by Allah are a great blessing and a limited opportunity to perform righteous deeds for the Hereafter. Those who end this opportunity with their own hands will inevitably incur Allah’s wrath. May Allah protect us from this dreadful major sin.

9. Disobeying Parents and Causing Them Distress

Allah the Exalted says in Surah Bani Isra’il: “Your Lord has decreed that you worship none but Him and show kindness to your parents.” That is, you should serve and care for both of them and treat them with love and compassion. “If one or both of them reach old age in your presence, never say to them even ‘uff,’ nor yell at them.” That is, do not use harsh or coarse language. Since both of them cared for you, you should also care for them. Remember that they first cared for you with complete selflessness and great generosity, and even if you care for them, you can never equal them. It is regrettable that parents, though hurt by their children during childhood, cared for them and wished them health and long lives. Yet when children suffer even a little inconvenience from their aged parents, they wish for their quick death. Allah then says: “Speak to them with gentle words.” That is, speak with humility and sincere compassion. Lower to them the wing of mercy and say, “My Lord, just as they raised me with love and affection in my childhood, raise them with similar mercy and kindness.”

In Surah Luqman, Allah says: “Be grateful to Me and to your parents.” Notice how Allah has joined gratitude to parents with gratitude to Himself. Hazrat Ibn Abbas (may Allah be pleased with him) said: Three verses were revealed linking three things together; one is not accepted without the other. First, Allah said: “Obey Allah and obey the Messenger.” Whoever obeys Allah but does not obey the Messenger will not have his obedience to Allah accepted. Second, Allah said: “Establish prayer and give zakat.” Whoever prays but does not give zakat will not have his prayer accepted. Third, Allah said: “Be grateful to Me and to your parents.” Whoever shows gratitude only to Allah and is not grateful to his parents has rendered his gratitude to Allah meaningless and unacceptable. For this reason, the Messenger (peace be upon him) said: “Allah’s pleasure lies in the pleasure of parents, and Allah’s displeasure lies in the displeasure of parents.” (Al-Jami‘ al-Tirmidhi)

Hazrat Ibn Umar (may Allah be pleased with him) said: A man came and asked the Messenger (peace be upon him) for permission to go to jihad with him. The Messenger (peace be upon him) asked him, “Are your parents alive?” He replied, “Yes.” The Messenger (peace be upon him) said: “Then strive in their service.” That is, serving them is your jihad. (Sahih al-Bukhari and Sahih Muslim)

It is noteworthy that serving parents has been declared superior to jihad. In another hadith narrated in Sahih al-Bukhari and Sahih Muslim, the Messenger (peace be upon him) said: “Shall I tell you what the greatest major sins are? They are associating partners with Allah and mistreating parents.” Here we should note that mistreating, neglecting, and disregarding parents has been placed alongside associating partners with Allah. In another hadith in Sahih al-Bukhari and Sahih Muslim, the Messenger (peace be upon him) said: “The one who mistreats his parents, the one who gives charity and then reproaches the recipient, and the one who drinks wine will not enter Paradise.” The Messenger (peace be upon him) also said: “If there were any behavior more hurtful than saying ‘uff,’ Allah would have prohibited it as well.” Therefore, let the one who mistreats his parents do whatever he wishes: he will never enter Paradise. And let the one who treats them well do whatever he wishes: he will never enter Hell.” (Daylami)

He also said: “Allah has cursed the one who mistreats his parents.” In another hadith narrated by Ibn Abbas, the Messenger (peace be upon him) said: “Allah has cursed whoever insults and reproaches his father, and Allah has also cursed whoever insults and reproaches his mother.” In another hadith narrated by Hazrat Abu Bakr, the Messenger (peace be upon him) said: “Allah delays the punishment of all sins for as long as He wills, even delaying it until the Day of Resurrection. Mistreating parents is the sole exception. Allah hastens its punishment.” That is, the person receives that punishment in this worldly life before the Day of Resurrection.

Hazrat Ka‘b al-Ahbar (may Allah be pleased with him) said: When a servant mistreats his parents, Allah shortens his life in order to hasten his punishment. When a servant treats his parents well, Allah lengthens his life so that he may perform more good deeds and attain happiness, peace, and blessings. Another way of treating parents well is for a child to fulfill their needs whenever they feel the lack of something. A man came to the Messenger (peace be upon him) and said, “O Messenger, my father wants to consume my wealth.” The Messenger (peace be upon him) said: “You and your wealth belong to your father.” Hazrat Ka‘b al-Ahbar was asked what mistreating parents means. He replied: If parents make an oath or vow concerning their child, the child does not fulfill it; if they give an order, the child does not obey it; if they ask for something, the child does not give it despite having the ability; or if they entrust something to the child, the child appropriates it. (Ibn Majah)

A hadith narrated by Hazrat Ibn Abbas and other narrators in Ibn Majah and several other hadith collections states that Hazrat Ibn Abbas (may Allah be pleased with him) was asked what A‘raf is and who will dwell there. He replied that A‘raf is a mountain situated between Paradise and Hell. Paradise and Hell can be seen from this mountain, and it was named A‘raf because it has many fruit-bearing trees and springs. Those who die as martyrs after going to jihad without their parents’ consent will remain there temporarily. Their martyrdom in the path of Allah will prevent them from entering Hell, while their parents’ displeasure will block their path to Paradise. After they remain there for some time, Allah will decide their case.

A hadith in Sahih al-Bukhari and Sahih Muslim states that a man came to the Messenger (peace be upon him) and asked, “O Messenger of Allah, who is most entitled to my good treatment?” He replied, “Your mother.” He asked, “Then who?” He replied, “Your mother.” He asked again, “Then who?” The Messenger (peace be upon him) replied, “Your mother.” He asked, “Then who?” He replied, “Your father. Then, in order, those who are closest and dearest to you.” Thus he emphasized good treatment of the mother three times and of the father once. The sole reason is that the mother is most concerned for her child and shows the greatest affection and care. Carrying the child, nursing, raising, and staying awake at night to care for the child are difficult tasks performed only by the mother for her child.

Once Hazrat Ibn Umar (may Allah be pleased with him) saw a man carrying his mother on his shoulders while performing tawaf of the Ka‘bah. The man said, “O Ibn Umar, do you think that by carrying my mother on my shoulders and performing tawaf in this way I have repaid some of what I owe her?” Ibn Umar replied, “Never. You have not repaid even one day of the hardship she endured while carrying you in her womb. However, what you have done is good. Allah will give you a great reward for this small deed.”

The Messenger (peace be upon him) said: “Allah has firmly decreed that four people will neither be admitted to Paradise nor be allowed to taste its blessings: the drinker of alcohol, the usurer, the one who usurps an orphan’s property, and the one who mistreats parents. However, if they repent, that is another matter.” (Hakim) The Messenger (peace be upon him) also said: “Paradise lies beneath the feet of mothers.” (Ibn Majah, Nasai) A man came to Hazrat Abu al-Darda (may Allah be pleased with him) and said, “I have married a woman, but my mother tells me to divorce her.” Hazrat Abu al-Darda said, “The mother is the middle gate of Paradise. You may either destroy it or preserve it.” (Abu Dawud, Tirmidhi, Nasai, Ibn Majah)

The Messenger (peace be upon him) said: “There is no doubt that the supplications of three people are accepted: the supplication of a traveler, the supplication of an oppressed and persecuted person, and the supplication of parents for their child.” (Tirmidhi, Abu Dawud)

The Messenger (peace be upon him) also said: “The maternal aunt has the status of a mother.” That is, one must treat her well, honor her, and give her gifts just as one would a mother. It is narrated from Hazrat Wahb ibn Munabbih that Allah the Exalted revealed to Hazrat Musa (peace be upon him): “O Musa, honor your parents. Whoever honors his parents, I grant him a long life and give him children who honor him. Whoever mistreats his parents, I shorten his life and grant him disrespectful and disobedient children.”

Hazrat Abu Bakr ibn Abu Maryam (may Allah be pleased with him) said: “I read in the Torah that whoever strikes his father is to be punished by death.” Hazrat Wahb said: “I read in the Torah that whoever slaps his father is to be stoned to death.” Hazrat Amr ibn Murrah al-Juhani (may Allah be pleased with him) said: “A man came to the Messenger (peace be upon him) and said, ‘O Messenger, if I pray the five daily prayers, fast Ramadan, pay zakat, and perform Hajj, what will I gain?’ He replied, ‘Whoever properly fulfills these deeds will accompany the prophets, the truthful, the martyrs, and the righteous servants. But if he mistreats his parents, he will be deprived of this opportunity.’” (Ahmad, Tabarani, Ibn Hibban, Ibn Khuzaymah) The Messenger (peace be upon him) also said: “Allah has cursed the one who mistreats his parents.” He also said: “On the night of the Mi‘raj, I saw some people hanging from pillars of fire. I asked Jibril, ‘Who are they?’ He replied, ‘They are those who used to reproach their parents in the world.’” Various narrations also state that whoever scolds his parents will have such a vast number of burning embers from Hell descend into his grave as the number of raindrops that fall from the sky. It is further narrated that after a person who mistreated his parents is buried, his grave squeezes him so forcefully that his ribs are crushed, and that on the Day of Resurrection the people who will suffer the most severe punishment are the polytheist, the adulterer, and the one who mistreats his parents.

Hazrat Bishr (may Allah be pleased with him) said: A person who remains close enough to hear his mother’s voice is better than one who fights in the path of Allah with a sword. There is no deed more excellent than gazing at one’s mother with devotion.

A hadith narrated by Imam Ahmad and Abu Dawud states that a man and a woman came before the Messenger (peace be upon him) disputing over their child. The man said, “O Messenger, I am the father of this child.” The woman said, “O Messenger, he endured no hardship carrying this child’s seed; rather, he enjoyed only pleasure in producing him. But I carried the child in my womb through hardship, gave birth through hardship, and nursed him for two full years.” After hearing this, the Messenger (peace be upon him) ruled that the child would remain with his mother.

Imam Tabarani and Imam Ahmad narrated the following incident. During the time of the Messenger (peace be upon him), a young man named Alqamah lived in Madinah. He was extremely diligent in worshiping Allah through prayer, fasting, and charity. Once he became seriously ill. His wife sent word to the Messenger (peace be upon him): “My husband Alqamah is dying. O Messenger, I consider it necessary to inform you of his condition.” The Messenger (peace be upon him) immediately sent Hazrat Ammar, Suhayb, and Bilal (may Allah be pleased with them) to him, instructing them, “Go to him and make him recite the declaration of faith.” They went and found Alqamah dying. They tried to make him recite it, but he was completely unable to pronounce it. Finally they sent word to the Messenger (peace be upon him) that Alqamah could not recite the declaration. The Messenger (peace be upon him) asked the person who brought the news, “Is either of Alqamah’s parents alive?” He replied, “O Messenger, only his aged mother is alive.” The Messenger (peace be upon him) immediately sent him to Alqamah’s mother and said, “Go and tell her that if she can come to the Messenger (peace be upon him), she should come; otherwise, she should wait, for he is coming to meet her.” The messenger went to Alqamah’s mother and conveyed what the Messenger (peace be upon him) had said. Alqamah’s mother replied, “May my life be sacrificed for the Messenger (peace be upon him). I will go to him myself.” The old woman came to the Messenger (peace be upon him), leaning on a staff, and greeted him. Returning her greeting, the Messenger (peace be upon him) said, “O mother of Alqamah, tell me the truth. If you lie, revelation from Allah will come to me. What was your son Alqamah’s character like?” The old woman replied, “O Messenger of Allah, he used to pray, fast, and give charity abundantly.” The Messenger (peace be upon him) asked, “What is your attitude toward him?” The old woman replied, “O Messenger of Allah, I am displeased with him.” He asked, “Why?” She replied, “He favored his wife over me and disobeyed my commands.” The Messenger (peace be upon him) said, “Because of Alqamah’s mother’s displeasure, Alqamah’s tongue has become unable to pronounce the declaration.” Then the Messenger (peace be upon him) said, “O Bilal, go and gather a large quantity of firewood for me.”

The old woman asked, “O Messenger of Allah, what will you do with the firewood?” The Messenger (peace be upon him) replied, “I will burn him with it before your eyes.” She said, “O Messenger of Allah, I cannot bear to see my son burned before me.” The Messenger (peace be upon him) said, “O mother of Alqamah, Allah’s punishment is harsher and more lasting than this. If you want Allah to forgive your son, then forgive him and be pleased with him. Otherwise, by the One in whose hand is my soul, as long as you remain displeased with him, Alqamah will gain no benefit from his prayer, fasting, or charity.” Hearing this, Alqamah’s mother said, “O Messenger of Allah, I take Allah, His angels, and all the Muslims present here as witnesses that I am pleased with my son Alqamah.” The Messenger (peace be upon him) said, “O Bilal, now go to Alqamah and see whether he can say, ‘There is no deity except Allah,’ for I think Alqamah’s mother has told me the truth without hiding anything.” Hazrat Bilal (may Allah be pleased with him) immediately went and heard Alqamah loudly reciting from inside the house, “There is no deity except Allah.” Bilal then entered the house and said to those present, “Listen carefully: Alqamah was initially unable to recite the declaration because his mother was displeased with him. When she became pleased with him, his tongue became capable of reciting it.” Alqamah died that same day. The Messenger (peace be upon him) attended in person, ordered that he be washed and shrouded, offered his funeral prayer, and took part in his burial. Then, standing beside his grave, the Messenger (peace be upon him) said, “O Ansar and Muhajirun! Allah, the angels, and all people curse the one who gives preference to his wife over his mother. Allah will accept no intercession on his behalf. He can be saved only by repenting, treating his mother well, and pleasing her. Remember that Allah’s pleasure lies in the mother’s pleasure, and Allah’s displeasure lies in the mother’s displeasure.”

10. Abandoning Blood Relatives

Allah the Exalted says: “Fear Allah and be mindful of blood relatives.” That is, do not sever ties of kinship. (Surah al-Nisa)

Allah the Exalted also says: “Would you then, if you turn away, spread corruption throughout the land and sever your ties of kinship? It is those who do this that Allah has condemned, deafening them and blinding their sight.” (Surah Muhammad) Allah the Exalted also says: “Those who fulfill Allah’s covenant and do not break their pledge, who maintain the relationships Allah has commanded to be maintained, who fear their Lord, and who fear the evil outcome—they are the intelligent.” (Surah al-Ra‘d)

Allah the Exalted also says: “By this, meaning the Qur’an, He leads many astray and guides many. He leads astray only those who break the covenant they made with Allah, sever the relationships Allah has commanded to be maintained, and spread corruption throughout the land. They are the losers.”

Indeed, the relationships that Allah has commanded people to preserve are the most important relationships. It is recorded in Sahih al-Bukhari and Sahih Muslim that the Messenger (peace be upon him) said: “The one who severs blood ties will never enter Paradise.” Whoever severs ties with his weak and poor close relatives, abandons them, displays pride and arrogance toward them, and, despite being wealthy while they are poor, does not strengthen his closeness to them through compassion, generosity, and favor—this threat and warning applies to him, and he will not be entitled to enter Paradise. Only by repenting to Allah and treating those relatives well can one be saved from this outcome.

A reliably transmitted hadith in Targhib says that the Messenger (peace be upon him) said: “If a person has poor close relatives but does not show generosity toward them, and gives his charity and alms to others instead of them, Allah Most High will not accept his charity and will not look at him on the Day of Resurrection.” If he himself is poor, he should strive to strengthen the relationship by visiting them and inquiring about their condition. For the Messenger (peace be upon him) said: “Strengthen ties with close relatives, even if only by greeting them with salam.”

The Messenger (peace be upon him) also said: “Whoever believes in Allah and the Hereafter should maintain ties of blood relationship.” (Sahih al-Bukhari, Abu Dawud, al-Tirmidhi) In another hadith, the Messenger (peace be upon him) said: The one who merely reciprocates does not fulfill the duty of maintaining ties. The one who maintains ties is the person who maintains or restores relations with the relative who has severed them.

In a hadith qudsi, the Messenger (peace be upon him) said: “Allah Most High has said: I am the Most Merciful. Whoever maintains ties of blood relationship, I maintain ties with him; and whoever severs them, I sever ties with him.” Ali (may Allah be pleased with him) said to his son: “My son, never keep the company of one who severs blood ties, for I have seen such a person described as accursed in the Book of Allah in three places.” (Abu Dawud, al-Tirmidhi)

Once, while narrating a hadith of the Messenger (peace be upon him) in a gathering, Abu Hurayrah (may Allah be pleased with him) said: “I dislike sitting together with anyone who severs blood ties until he gets up and leaves.” Hearing this, a young man rose from the far end of the gathering. He went to his paternal aunt, with whom he had severed relations for many years, and restored the relationship. His aunt asked, “Why have you come?” He replied, “I was sitting with Abu Hurayrah, a Companion of the Messenger (peace be upon him). He said: ‘I dislike sitting with one who severs blood ties until he gets up and leaves.’” His aunt said, “Nephew, return to Abu Hurayrah and ask him why.” He returned to Abu Hurayrah, conveyed his aunt’s words, and asked why no one who severed family ties could sit with him. Abu Hurayrah said: “I heard the Messenger (peace be upon him) say that when there is a person who severs blood ties within a group, Allah’s mercy is not bestowed upon them.” (Targhib wa Tarhib)

It is related that once a wealthy man went to perform Hajj. Upon reaching Makkah, he entrusted one thousand dinars to a man known for his honesty and trustworthiness. When he returned from Arafat, he found that the man had died. He asked the deceased man’s family, but learned that they knew nothing about the thousand dinars. He then sought advice from the eminent scholars of Makkah. They told him to go to the Zamzam Well at midnight and call the man by name. If he was among the people of Paradise, he would answer at the first call and tell him about his money. The man went to the Zamzam Well at midnight and called repeatedly, but received no answer. Finally, he returned to the scholars. They said, “We fear that your friend may have become an inhabitant of Hell. Go to Yemen. There is a well there called Barhut. It is popularly said that this well is connected to Hell and that the souls of sinners remain there. Go there late at night and call him by name. If he is in Hell, he will answer you.” The man went to the mentioned well in Yemen and called the deceased by name. The dead man immediately answered. He asked, “Where have you put my thousand dinars?” The man replied, “They are buried in such-and-such a place in my house. I did not leave them with my son because he is not trustworthy. Go to my house, dig up the earth, and take your dinars.” He asked, “We considered you an honest man. Why are you here?” He replied, “I had a poor sister, but I never inquired about her. Therefore Allah has punished me with this punishment.”

Note: There is room for disagreement as to whether the detailed account of this story is fully acceptable. Imam Ibn Qayyim rejected, in his book al-Ruh, the claim that the souls of believers reside in the Zamzam Well and the souls of sinners in the wells of Barhut or Jabiyah, because it conflicts with the Qur’an and Hadith. (Author’s note) However, the story’s central lesson is supported by the authentic hadith of the Messenger (peace be upon him) stating that “the one who severs blood ties will not enter Paradise.” —Translator

11. Adultery

The gravity of adultery varies according to the circumstances and the persons involved.

Allah Most High says: “Do not even approach adultery. Indeed, it is an obscenity and an evil way.” (Children of Israel) “And those who do not invoke any deity besides Allah, do not kill the life Allah has forbidden except with due right, and do not commit adultery—they are Allah’s beloved servants. Whoever does these things will meet punishment. His punishment will be doubled on the Day of Resurrection, and he will remain there humiliated forever, except those who repent.” (Surah al-Furqan)

“Flog the adulterous man and the adulterous woman with one hundred lashes each. Do not let compassion for them prevent you from implementing Allah’s law, if you believe in Allah and the Last Day. Let a group of believers witness their punishment.” (Surah al-Nur)

The scholars have said: This is the worldly punishment for an unmarried adulterer and adulteress. But if they are married, or have been married even once in their lives, they must be killed by stoning. This is established by hadith. If this death penalty does not fully expiate their sin and both die without repentance, they will be punished in Hell with iron rods heated in the fire.

It was written in the Book of Allah, the Zabur: “Adulterers will be hung naked in Hell and beaten on their private parts with iron rods or sticks. When they cry out from the beating, the angels of Hell will say: Where were these cries when you were enjoying yourselves, laughing, and failing to remember Allah in the world, and feeling no shame before Him?”

In a hadith narrated from Abu Hurayrah in Sahih al-Bukhari, Muslim, Abu Dawud, and al-Nasa’i, the Messenger (peace be upon him) said: “An adulterer does not commit adultery while being a believer at the time of the act. A thief does not steal while being a believer at the time of the theft. A drunkard does not drink wine while being a believer at the time of drinking. A looter does not loot while being a believer at the time of looting.” In another hadith narrated by Abu Dawud, al-Tirmidhi, and al-Bayhaqi, the Messenger (peace be upon him) said: “When a servant commits adultery, faith leaves him and hovers above his head like a cloud. When he repents, faith returns to him.”

In another hadith narrated by Abu Hurayrah, the Messenger (peace be upon him) said: “Whoever commits adultery or drinks wine—Allah removes faith from him just as a person takes off a shirt over his head.” In another hadith in Muslim and al-Nasa’i, the Messenger (peace be upon him) said: “On the Day of Resurrection, Allah Most High will not speak to three people, will not look at them, will not purify them, and they will have a painful punishment: an elderly adulterer, a lying ruler, and an arrogant poor person.”

Ibn Mas‘ud (may Allah be pleased with him) said: I asked, “O Messenger of Allah, what is the greatest sin in Allah’s sight?” He said, “To regard someone as equal to Allah, although He is the Creator of every living being.” I said, “That is certainly a tremendous sin. Then what?” He said, “To kill your child for fear that he will eat with you.” I asked, “Then what?” He said, “To commit adultery with your neighbor’s wife.” (Sahih al-Bukhari and Sahih Muslim)

It is noteworthy how committing adultery with one’s neighbor’s wife has been placed alongside associating partners with Allah and unjustly killing a life that Allah has forbidden.

In the hadith describing the Messenger’s (peace be upon him) dream, narrated from Samurah ibn Jundub (may Allah be pleased with him) in Sahih al-Bukhari, the Messenger (peace be upon him) said: “Jibril and Mika’il came to me, and I set out with them. As we proceeded, we came to a large furnace whose upper part was narrow and whose lower part was wide. Great cries and tumult could be heard inside. We saw naked men and women inside the furnace. From beneath them, flames rose at intervals, and with each flame they screamed loudly from the intensity of the fire’s burning. I asked, ‘O Jibril, who are these?’ He said, ‘These are adulterous men and women.’” (Sahih al-Bukhari)

“It will have seven gates.” In explaining this verse from Surah al-Hijr of the Holy Qur’an, ‘Ata (may Allah have mercy on him) said: “Of these seven gates, the gate of those who knowingly commit adultery will be the hottest, the most filled with grief and sorrow, and the most foul-smelling.”

Makhul al-Dimashqi said: A foul and offensive odor will reach the noses of the people of Hell. They will say, “We have never encountered such a terrible stench before.” They will then be told that it comes from the private parts of adulterers. The eminent exegete Imam Ibn Zayd said: The odor from the private parts of adulterers will bring additional suffering to the people of Hell. One of the first ten verses Allah gave Prophet Moses (peace be upon him) was: “Do not steal and do not commit adultery. If you do, I will conceal My face from you.” If such words were addressed to Allah’s prophet Moses (peace be upon him), it is easy to understand what may be said to others.

The Messenger (peace be upon him) said: When Iblis sends his armies throughout the earth, he says, “Whoever among you can lead a Muslim most astray, I will place a crown on his head and grant him the highest rank.” At the end of the day, they come one by one and describe their achievements to Iblis. One says, “I kept inciting so-and-so until I persuaded him to divorce his wife, and he did so.” Iblis says, “You have done nothing remarkable. He will marry another woman.” Then another comes and says, “I kept inciting so-and-so until I caused hostility between him and his brother.” Iblis says, “You have done nothing remarkable. They will soon reconcile.” Then another comes and says, “I kept continually inciting so-and-so until I made him commit adultery.” Hearing this, Iblis congratulates him and says, “You have truly done an excellent job.” He then draws him close and places a crown on his head. May Allah protect us from Satan and his followers!

It is narrated from Anas (may Allah be pleased with him) that the Messenger (peace be upon him) said: “Faith is a fine garment that Allah Most High causes whomever He wills to wear. But when a servant commits adultery, He removes the garment of faith from him. When he repents, He returns that garment to him.” (Al-Bayhaqi, al-Tirmidhi, Abu Dawud, and al-Hakim)

In another hadith, the Messenger (peace be upon him) said: “O Muslims, refrain from adultery, for it has six punishments: three appear in this world and three in the Hereafter. The three worldly punishments are that the radiance of the face is lost, the lifespan becomes constricted, and poverty becomes lasting. The three that appear in the Hereafter are that the person suffers Allah’s displeasure, a difficult reckoning, and the punishment of Hell.” (Al-Bayhaqi) The Messenger (peace be upon him) also said: “Whoever dies while persisting in drinking wine, Allah will make him drink from a spring called Ghawta. Ghawta is a spring of pus and filthy fluids flowing from the private parts of adulterous women and flowing in Hell.” (Ahmad)

The Messenger (peace be upon him) also said: “After associating partners with Allah, there is no greater sin than intercourse with a woman who is forbidden.” (Ahmad, al-Tabarani)

The Messenger (peace be upon him) also said: “There is a lake in Hell inhabited by many snakes. Each snake is as thick as a camel’s neck. Those snakes will bite the one who neglects prayer, and a single bite will leave poison affecting his body for seventy years. Then his flesh will fall away. There is also another lake in Hell called the Lake of Sorrow. Many snakes and scorpions live in it. Each scorpion is as large as a mule and has seventy stingers, each filled with venom. That scorpion will sting the adulterer and pour all its venom into his body. Consequently, he will suffer the pain of poison for one thousand years. Then his flesh will fall away, and pus and filthy fluids will flow from his private parts.

Another hadith states that whoever commits adultery with a married woman, both he and that woman will suffer in the grave half the punishment of the entire Muslim community. On the Day of Resurrection, Allah Most High will assign her husband responsibility for judging his righteous deeds and will ask whether he knew of the evil deed committed by his wife. If he knew and took no steps to prevent it, Allah will forbid Paradise to him. For Allah Most High has hung a notice over the gate of Paradise stating that Paradise is forbidden to a dayyuth. A dayyuth is a man whose household engages in obscene acts while he knows of it, remains silent, and takes no steps to stop it.
It is also narrated in hadith that whoever touches a forbidden woman with evil intent will come on the Day of Resurrection with his hand joined to his neck. If he kissed that woman, his two lips will be cut with scissors of fire. If he committed adultery with her, his thighs will testify, saying, “I mounted for an unlawful act.” Allah Most High will look at him with anger. He will feel humiliated and stubbornly say, “I did not do it.” Then his tongue will testify against him, saying, “I spoke about unlawful matters.” His hands will testify, “I touched unlawful things.” His eyes will say, “I looked at unlawful things.” His two feet will say, “I walked toward unlawful things.” His private parts will say, “I committed adultery.” The recording angel will say, “I heard it,” and the other angel will say, “I wrote it.” Allah Most High will say, “I knew it and concealed it.” Then Allah Most High will say, “O angels, seize him and make him taste My punishment, for My anger increases against the one whose shame diminishes.”

The truth of the aforementioned hadith is confirmed by the following verse: “On the Day when their tongues, hands, and feet will testify against them concerning what they used to do in worldly life.” (Surah al-Nur)

The most heinous form of adultery is intercourse with mahram women, that is, women who are permanently forbidden. They include one’s mother, maternal aunt, sister, daughter, and others. The Messenger (peace be upon him) said: “Kill whoever commits adultery with a mahram woman.”

It is narrated from al-Bara’ (may Allah be pleased with him) that the Messenger (peace be upon him) sent al-Bara’s maternal uncle with the instruction: “Kill such-and-such a man and bring back all his property as spoils, because he married his stepmother.” (Al-Hakim)

May Almighty Allah protect us from this loathsome major sin. May He grant those involved in it the ability to repent and forgive them.

The Shariah’s Measures for Preventing Adultery

Allah has prohibited adultery in order to keep human society free from mixed lineage and establish it on a sound and pure genealogical foundation. To prevent adultery, Islamic Shariah has prescribed a detailed system known as hijab. Under this system, women are prohibited from going outside the home unveiled for the purpose of displaying their beauty; studying and working together with men without observing hijab; two unrelated adult men and women, other than husband and wife, staying together in seclusion; allowing women’s voices to be heard by unrelated men without necessity; and obscene songs, music, literature, dramas, films, and the like. In particular, both men and women have been commanded to restrain their gaze from one another. Allah Most High says in Surah al-Nur: “Tell believing men to lower their gaze and guard their private parts… Tell believing women to lower their gaze and guard their private parts.”

A hadith says: “Whoever looks at a non-mahram woman will have molten lead poured into his eyes on the Day of Resurrection.” Another hadith says: “Looking is the adultery of the eyes; obscene speech is the adultery of the tongue; unlawfully touching someone is the adultery of the hand; walking for the purpose of adultery is the adultery of the foot; listening to evil speech is the adultery of the ear; and imagining and desiring adultery is the adultery of the heart. Then the private parts either fulfill it or leave it incomplete.” (Sahih al-Bukhari, Muslim, Abu Dawud, al-Nasa’i)

It is also stated in hadith: The gaze is one of Iblis’s poisoned arrows. Whoever restrains it, Allah will grant his heart the true taste of worship, which he will continue to enjoy until the Day of Resurrection.

In short, all things that incite adultery are also major sins like adultery. (Translator)

12. Homosexuality and Sexual Deviance

Allah Most High has described the story of the people of Prophet Lot (peace be upon him) in several places in the Holy Qur’an. For example, He says in Surah Hud: “When Our command came to pass, We turned their land upside down and rained upon it stones of baked clay in continuous succession. The stones were marked. (That is, they bore signs by which it could be recognized at a glance that they were not ordinary stones of the earth.) They were with your Lord. (That is, they were in His storehouse, from which nothing is used without Allah’s permission.) Indeed, this punishment is not far from the wrongdoers. (That is, if the people of this ummah commit similarly hateful acts, they too will suffer the wretched fate that befell those people.) Ibn Majah and al-Tirmidhi narrate that the Messenger (peace be upon him) said: ‘The thing I fear most for you is the vile act of the people of Lot.’ He then cursed those involved in this act three times, saying: ‘Allah’s curse is upon whoever commits the act of the people of Lot!’ In a hadith narrated by Abu Dawud, al-Tirmidhi, and Ibn Majah, the Messenger (peace be upon him) said: ‘Kill both people whom you find engaging in the act of the people of Lot.’ Ibn Abbas (may Allah be pleased with him) said: They should be thrown from the roof of the highest house in the area, and stones should be thrown at them immediately afterward, as stones were thrown at the people of Lot. There is consensus among Muslims that homosexuality is a forbidden act and a major sin.

Allah says: “Do you approach only men among the people and abandon the spouses your Lord has created for you? Indeed, you are transgressors”—that is, those who cross the limits of the lawful into the realm of the forbidden. (Surah al-Shu‘ara) In another verse, Allah Most High says concerning His prophet Lot (peace be upon him): “And We saved him from the town that engaged in obscene acts. Indeed, its inhabitants were an evil, sinful people.” (Surah al-Anbiya)

The name of that town was Sodom. The Qur’an describes the obscene acts in which its inhabitants engaged. They had anal intercourse with men and committed various sins in public gathering places.

It is narrated from Ibn Abbas (may Allah be pleased with him) that he called the following acts the practices of the people of Lot: women keeping their hair short like men and men keeping their hair long like women; leaving shirt buttons undone; firing guns; throwing stones; playing with flying pigeons; whistling with fingers in the mouth; piercing the ankles; letting garments hang below the ankles; deliberately leaving the lower part of clothing open; drinking wine; and intercourse between men and men and between women and women. (It should be noted that by calling these practices those of the people of Lot, Ibn Abbas meant that they were the first to originate them. Apart from firing guns, all of these are unanimously regarded as unlawful or indecent. Firing guns is likewise not permissible except for regular government law-enforcement agencies and special self-defense needs. Translator)

In a hadith cited by al-Tabarani, the Messenger (peace be upon him) said: “Mutual intercourse between women is considered adultery.” In a hadith narrated by al-Tabarani and al-Bayhaqi, the Messenger (peace be upon him) said: “Four people remain under Allah’s wrath and anger morning and evening: men who adopt women’s dress and appearance, women who adopt men’s dress and appearance, those who have intercourse with animals, and homosexuals.” Another hadith states: “When a man has intercourse with another man, Allah’s Throne trembles out of fear of Allah’s wrath, and the heavens nearly collapse upon the earth. The angels hold the sky at its boundaries until Allah’s anger subsides, and continue reciting Surah al-Ikhlas.”

The Messenger (peace be upon him) said: “Allah curses seven persons, will not look at them on the Day of Resurrection, and will order them to enter Hell: homosexuals, those who have intercourse with animals, one who marries a woman and her daughter together, and those who masturbate.” However, if they repent, all of them may be forgiven. It is also narrated that on the Day of Resurrection, a group of people will be raised with their hands pregnant as a result of adultery; in worldly life they used to masturbate. Another hadith states that games such as chess and dice, pigeon fights, dog fights, ram fights, cockfights, entering a bathhouse without clothing, and giving short measure are all practices of the people of Lot. Severe punishment is certain for those who commit these acts. It is narrated from Ibn Abbas that if a homosexual dies without repentance, he will take the form of a pig in the grave.

It is stated in al-Tirmidhi, al-Nasa’i, and Ibn Abbas that the Messenger (peace be upon him) said: “Allah will not look at one who has anal intercourse with a man or a woman.” Looking lustfully at a woman or at a handsome young man is likewise considered adultery, for a hadith has already been narrated to the effect that an evil gaze is the adultery of the eye. An Arab poet said: “The beginning of every event is the gaze, just as great fires begin with tiny sparks.”

It is narrated that, on the orders of Abu Bakr, Khalid ibn al-Walid burned a professional homosexual to death.

It is also narrated that once a delegation from the tribe of Abd al-Qays came to the Messenger (peace be upon him). Among them was a beardless, moustacheless youth. The Messenger (peace be upon him) seated the youth behind him and said: “It was because of a gaze that Prophet David (peace be upon him) fell into an accident.”

Once, a young boy came to Hazrat Sufyan al-Thawri. He shouted, “Remove him from before me. For I see one devil with each woman, but with young boys I see more than ten devils.”

Once, while Hazrat Isa (peace be upon him) was going somewhere, he saw a man being burned by fire along the way. Seeing this, he brought water and extinguished the fire, whereupon the fire turned into a boy, and the man turned into fire. Hazrat Isa (peace be upon him) prayed, “O Allah! Return both of them to their original state; I will ask them something.” When Allah restored them to life, it was seen that one was an old man and the other was a boy. Hazrat Isa (peace be upon him) asked, “What happened to you?” The man replied, “O Spirit of Allah! I fell in love with this boy and committed an immoral act with him. After both of us died, Allah has punished us in this manner: for a while I become fire and burn the boy, and after a while the boy becomes fire and burns me. This will continue until the Day of Resurrection.”

It should be noted that intercourse with one’s wife through the anus, or intercourse while she is menstruating, is also included among unlawful adultery. For the Messenger (peace and blessings be upon him) said, “The person who has intercourse with his wife while she is menstruating or through the anus is accursed.” May Allah Almighty protect all Muslims from this grave sin.

13. Dealing in Interest

Allah Almighty says: “O believers! Do not consume interest compounded manifold. Fear Allah, so that you may succeed.” (Surah Al Imran) Allah Almighty also says: “Those who consume interest will stand only like one whom Satan has driven to madness by his touch.” (That is, on the Day of Resurrection, when they rise from their graves, they will rise like people driven mad by Satan’s touch.) “That is because they say, ‘Trade is just like interest.’ Yet Allah has permitted trade and forbidden interest.” (Surah Al-Baqarah)

In other words, they have considered lawful what Allah has forbidden. Then, on the Day of Resurrection, when Allah resurrects humankind, everyone will rise from the graves and run swiftly. But those who consumed interest will be unable to do so. Like drunk people, they will rise once and fall once. Whenever they rise, they will immediately fall again, because they consumed forbidden interest in this world. Allah had greatly increased that unlawful food within their bellies. Thus, on the Day of Resurrection, He will make them so heavy that whenever they try to rise, they will fall. They will wish to run alongside everyone else, but will be unable to do so. Imam Qatadah (may Allah have mercy on him) said: The one who consumed interest will be resurrected in a mad state on the Day of Resurrection. This madness will be recognized by everyone in the field of Resurrection as a sign of having consumed interest.

Imams al-Bayhaqi, Ibn Jarir, and Ibn Abi Hatim narrated from Hazrat Abu Sa’id al-Khudri that the Messenger (peace and blessings be upon him) said: “On the night of the Mi’raj, when I was taken away, I passed by a group of people whose bellies were as enormous as houses. They could not move properly with such huge bellies, so while walking they strayed from their path. The path by which Pharaoh and his followers are taken to Hell morning and evening—those people would repeatedly come onto that path and continue moving like foolish, deaf, misguided camels. When these big-bellied people realized that Pharaoh and his followers were being brought, they tried desperately to flee. But because they could not move with their bellies, they could not leave the road. Consequently, Pharaoh and his followers came upon them, pushing and dragging them once backward and once forward. They will continue to suffer this punishment until the Day of Resurrection.” The Messenger (peace and blessings be upon him) said: “I asked, ‘O Jibril, who are they?’ He replied, ‘They are those who consume interest, moving like people driven mad by Satan’s touch.’”

In a hadith narrated by Imam Ahmad, the Messenger (peace and blessings be upon him) said: “On the night of the Mi’raj, I heard a tremendous rumbling and roaring above my head in the seventh heaven. When I opened my eyes and looked, I saw some people whose bellies protruded in front of them. Their bellies were each as large as a huge house. Inside those bellies were thousands of snakes and scorpions, all visible from outside. I asked, ‘Who are they?’ Jibril replied, ‘They are those who consume interest.’”

In a hadith narrated from Hazrat Ibn Abbas by Abu Ya’la and al-Hakim, the Messenger (peace and blessings be upon him) said: “When a nation becomes involved in adultery and interest, Allah Almighty permits its destruction.” Abu Dawud narrated that when a nation becomes miserly, conducts its dealings on the basis of interest, organizes bull-racing competitions, and abandons jihad in the path of Allah, Allah sends such a calamity upon it that it cannot escape until it returns to the path of the religion. Ibn Majah, al-Bazzar, al-Bayhaqi, and al-Hakim narrate that the Messenger (peace and blessings be upon him) said: “When interest becomes widespread in a society, the number of mad people will increase; when adultery becomes widespread, the death rate will increase; and when the practice of giving short measure becomes common, Allah Almighty will withhold rain there. This is certain.”

It is narrated in a lengthy hadith in Sahih al-Bukhari that from the time of his death until the Day of Resurrection, the one who consumed interest will suffer punishment by swimming in a red river filled with blood, while stones will continually be forced down his throat. That river is the unlawful wealth he earned in this world, in which he will be made to drown. The fiery stones forced down his throat are the punishment for consuming unlawful food. He will receive this punishment until the Day of Resurrection, while curses will continually descend upon him. In another authentic hadith, the Messenger (peace and blessings be upon him) said: “Allah Almighty has taken upon Himself not to allow four people to enter Paradise or enjoy its blessings: the drinker of wine, the consumer of interest, the one who appropriates an orphan’s wealth, and the one negligent in fulfilling his duty toward his parents—until they repent.”

It is also narrated in hadith that just as a group of Jews, despite the prohibition against fishing on Saturday, deceitfully dug large pits on the seashore, allowing fish to fall into them on Saturday and catching them on Sunday—and Allah transformed them into apes and pigs as punishment for this scheme—so Allah will resurrect on the Day of Resurrection as apes and pigs those who, unable to consume interest openly, consume it through various excuses and deceptions. None of their schemes or fraud will remain hidden from Allah Almighty. The renowned Tabi’i Ayyub al-Sakhtiyani said: Just as a child is deceived, those who consume interest try to deceive Allah Almighty. Had they consumed interest openly instead, perhaps their punishment would have been somewhat lighter.

It is narrated in al-Tabarani, Ibn Majah, and al-Bayhaqi that the Messenger (peace and blessings be upon him) said: “Interest has seventy sins. The least of them is equal to the sin of marrying one’s own mother. The most heinous form of interest is to violate a Muslim’s honor or forcibly seize his property in order to recover an interest-bearing debt.”

Al-Bayhaqi narrates that the Messenger (peace and blessings be upon him) said: “If a person who consumes interest collects even an amount of interest equal to one dirham, his sin is equal to committing adultery thirty-six times.”

Ibn Majah and al-Bayhaqi narrate that the Messenger (peace and blessings be upon him) said: “Interest has seventy sins. The least of them is equal to committing adultery with one’s own mother.” In a hadith narrated in Sahih al-Bukhari and Sahih Muslim, the Messenger (peace and blessings be upon him) called seven sins “the destructive sins” and instructed people to protect themselves from them. Consuming interest is one of those seven.

The Messenger (peace and blessings be upon him) also said: “Allah Almighty has sent curses upon the consumer of interest, the one who pays it, its witnesses, and its scribe—all of them.” (Sahih Muslim and Sunan al-Tirmidhi) Hazrat Ibn Mas’ud (may Allah be pleased with him) said: If someone owes you a debt and sends you a gift, do not accept it, for that is interest. Hazrat Hasan al-Basri said: If you consume anything from a person who is indebted to you, that is interest.

The Messenger (peace and blessings be upon him) said: “Any loan that brings a benefit is interest.” It is narrated in Sunan Abu Dawud that the Messenger (peace and blessings be upon him) said: “Whoever intercedes on behalf of someone, after which that person sends him a gift and the intercessor accepts it, has engaged in a serious form of interest.”

14. Usurping an Orphan’s Property and Wronging Him

Allah Almighty says: “Indeed, those who consume the property of orphans unjustly are only consuming fire into their bellies. Soon they will burn in Hell.” Allah Almighty also says: “Do not approach the property of the orphan, except in the best manner, until he reaches maturity.”

It is narrated in Sahih Muslim from Hazrat Abu Sa’id al-Khudri (may Allah be pleased with him) that the Messenger (peace and blessings be upon him) said: “On the night of the Mi’raj, I saw some people over whom other people had been appointed. Those appointed over them were forcing their jaws open, while others brought pieces of stone, one after another, from Hell and thrust them down their throats. Immediately, the stones came out through their anuses. I asked, ‘O Jibril, who are they?’ He replied, ‘They are those who appropriate the property of orphans. They consume nothing but fire.’”

Hazrat Abu Hurayrah narrates that the Messenger (peace and blessings be upon him) said: “On the Day of Resurrection, Allah Almighty will raise some people from their graves in such a state that fire will emerge from their bellies and flames will erupt from their mouths. It was asked, ‘O Messenger of Allah, who are they?’ The Messenger (peace and blessings be upon him) said: ‘Have you not read these words of Allah Almighty: “Those who unjustly appropriate the property of orphans consume nothing but fire into their bellies”?’”

Imam al-Suddi (may Allah have mercy on him) said: When the one who unjustly appropriated an orphan’s property is gathered in the field of Resurrection, fire will continue to come out of his mouth, nose, ears, and eyes. Whoever sees him will recognize that he is someone who devoured an orphan’s property.

Experienced scholars have said: If an orphan’s guardian is poor, he may take as much as is necessary for looking after the orphan’s interests, developing his property, and managing it, and as much as is customary and reasonable in the contemporary society. Taking more than this will be unlawful and forbidden. Allah Almighty says concerning the guardian of an orphan:

“Let the wealthy guardian abstain, and let the poor guardian consume reasonably.” There are several opinions about what this reasonable amount is. The first opinion is that it should be considered a loan. The second is that he may consume only as much as he needs for his livelihood, without any waste or extravagance whatsoever. The third is that the guardian may receive compensation only when he performs some work for the orphan, and only in proportion to that work. The fourth is that he may take something only when he experiences severe need; if he is well-off, he may not take anything, but if he is not well-off, he may do so. All four opinions have been mentioned by Allamah Ibn al-Jawzi in his tafsir.

It is narrated in Sahih al-Bukhari that the Messenger (peace and blessings be upon him) said: “I and the one who supports an orphan will be like this in Paradise.” Saying this, he joined two fingers of his hand together. Sahih Muslim contains the statement of the Messenger (peace and blessings be upon him): “The one who supports an orphan, whether related to him or unrelated, and I will be like these two fingers in Paradise.” Saying this, he displayed two fingers. Supporting an orphan means assuming responsibility for him, providing his food, clothing, and other needs from his property if he has any, and ensuring that the property continues to grow. If he has no property, it means supporting him from one’s own property in order to attain Allah’s pleasure. The words “related or unrelated” in the hadith mean whether he is a relative or a stranger. For example, if the guardian is his grandfather, brother, mother, paternal uncle, his mother’s subsequent husband, maternal uncle, or another relative, he is related to him; otherwise, he is unrelated.

It is recorded in Tirmidhi Sharif that the Messenger (peace and blessings be upon him) said: “Whoever takes a Muslim orphan child into his food and care and continues in this manner until Allah makes that orphan prosperous and self-sufficient, Allah will make Paradise obligatory for him, unless he commits an unforgivable sin.” Musnad Ahmad records that the Messenger (peace and blessings be upon him) said: “Whoever strokes the head of an orphan who has no one besides Allah to stroke his head will receive one reward for every hair touched by his hand. And the person who treats an orphan well will be with me in Paradise in this manner.”

A man said to Hazrat Abu al-Darda (may Allah be pleased with him), “Advise me.” He said, “Be compassionate toward an orphan, draw him close, and feed him from your own food. Once, a man told the Messenger (peace and blessings be upon him) that his heart was very hard. The Messenger (peace and blessings be upon him) said to him, ‘If you want your heart to become soft, bring an orphan close to you, stroke his head, and feed him from your own food. If you do these things, your heart will become soft and all your needs will be fulfilled.’” A great man from the early period of Islam said: “In my early youth, I was involved in drinking and various kinds of sin. At that time, one day I saw an orphan boy beside the road, brought him home, treated him like a son, bathed him with care, dressed him in fine clothes, and fed him.”

That night, I went to sleep and dreamed that the Day of Resurrection had begun and I had been summoned for reckoning. After the reckoning, I was ordered to be cast into Hell as punishment for my sins. When the angels of Hell began dragging me, in a state of extreme humiliation and helplessness, to throw me into Hell, I suddenly saw that orphan boy come forward and stand in our way. He said, “O angels! Leave him alone. I will intercede for him before my Lord, because he did me great kindness.” The angels said, “We have received no instruction concerning this.” At that moment, a voice from the unseen suddenly came: “O angels! Leave him alone, for because he treated the orphan well, I have given this orphan the right to intercede for him.” He said: “At that moment I awoke. I repented of all the sins in which I was still engaged and accustomed to indulging. Thereafter, I devoted all my efforts to serving orphans.”

It is precisely for this reason that Anas (may Allah be pleased with him), the servant of the Messenger of Allah (peace and blessings be upon him), said: “The best home is the one in which an orphan is cared for. The worst home is the one in which an orphan is oppressed. The servant who benefits and serves an orphan or a widow is Allah Almighty’s most beloved servant.”

It is narrated that Allah Almighty told Hazrat Dawud (peace be upon him) through revelation: “O Dawud! Become like a compassionate father to the orphan, and like a loving husband to the widow. Know that you will reap the crop of whatever seed you sow. In other words, just as you treat others, so will your orphan children and widowed wife be treated after your death.” Dawud (peace be upon him) supplicated: “O my Lord! What is the reward of one who helps an orphan and a widow for Your pleasure?” Allah Almighty replied: “On the day when there will be no shade except the shade of My Throne, I will place him beneath the shade of My Throne.”

A story is commonly told about the virtue of serving orphans and widows. It is said that once a non-Arab Muslim migrated with his family and reached Balkh. At first they were very prosperous and happy. But when the husband suddenly died, his widow and orphaned children fell into poverty. To escape her hardship and protect herself from the mockery and taunts of hostile neighbors, the widow, despite the severe cold, left for another city with her children. She left the children in an abandoned mosque and went out to seek food for them. At that time she met two prominent men. One was a local Muslim and the mayor of the city. The other was a fire-worshipper and the city’s security officer. She first described her plight to the mayor: “I am a Muslim widow. I have several orphaned children. I left them in an abandoned mosque and am seeking food for them for tonight.” The mayor said, “First prove that you are a Muslim, chaste, and virtuous woman.” The woman replied, “I am a foreigner. No one here knows me.” Hearing this, the mayor ignored her and left. With a broken heart, the woman departed from him and went to the fire-worshipping security officer, telling him her entire story. She also told him about her meeting with the Muslim mayor. The security officer asked her to wait, went inside his house, and sent a woman to bring the visitor and her children into his home. He then fed them to their complete satisfaction, dressed them in fine clothes, and respectfully arranged lodging for them for the night.

Around midnight, the Muslim mayor dreamed that the Day of Resurrection had begun and that the Messenger himself (peace and blessings be upon him) was standing with a flag before a palace-like building made of green emerald stones. The mayor asked, “O Messenger of Allah! Whose palace is this?” He replied, “It belongs to a Muslim leader who believes in the oneness of Allah.” He said, “I am a Muslim leader who believes in the oneness of Allah.” The Messenger (peace and blessings be upon him) said, “First prove that you are a true Muslim who believes in tawhid.” Hearing this, he became bewildered. The Messenger (peace and blessings be upon him) said again, “Last night, when a woman identified herself as a Muslim and asked you for help, you said, ‘First prove that you are a Muslim.’ In the same way, you must now prove that you are a Muslim.”

He awoke from this dream in a state of agitation and sent people in every direction to search for the woman. At last he learned that she was in the home of the fire-worshipping security officer. He went there and said to him, “Send me the Muslim woman who sought shelter in your home with her children.” He replied, “By extending a helping hand to her, I have gained immense goodness and blessings. Therefore, I cannot send her away.” The mayor said, “I will give you one thousand dinars. Hand them over to me.” He replied, “No, that is impossible for me.” He further said, “I saw in a dream that a magnificent palace had been built for me. Therefore, my entire family and I have accepted Islam at the hands of this Muslim woman.”

For this reason, it is narrated in Sahih al-Bukhari and Sahih Muslim that the Messenger (peace and blessings be upon him) said: “The person who strives for the welfare of orphans and widows is like one who fights in the path of Allah.” The narrator said: “I think the Messenger (peace and blessings be upon him) also said that such a person is like one who constantly performs prayer and fasts.”

15. Attributing Falsehood to Allah and the Messenger

In Surah Az-Zumar, Allah Almighty says: “On the Day of Resurrection, you will see the faces of those who attributed falsehood to Allah turned black.” Hasan al-Basri said: Those who attribute falsehood to Allah and His Messenger are those who say, “If we wish, we will do such-and-such a deed, and if we do not wish, we will not do it. We will not be punished for this.” Allamah Ibn al-Jawzi says in his tafsir: A group of scholars holds the view that whoever falsely accuses Allah and Allah’s Messenger becomes a complete unbeliever and leaves Islam. Likewise, considering lawful what Allah has forbidden and forbidden what He has made lawful is pure unbelief. It cannot be called merely a grave sin. Therefore, attributing falsehood to Allah and the Messenger must certainly be something different from this type of false accusation.

In a hadith narrated in Sahih al-Bukhari and Sahih Muslim, the Messenger (peace and blessings be upon him) said: “Whoever attributes a lie to me deliberately, let him take his abode in Hell.” In another hadith in Sahih Muslim, the Messenger (peace and blessings be upon him) said: “Whoever narrates a hadith from me while knowing that it is false is a liar.”

In another hadith in Sahih Muslim, the Messenger (peace and blessings be upon him) said: “Lying about me is not like lying about others. Whoever lies about me, let him take his abode in Hell.” The Messenger (peace and blessings be upon him) also said: “Whoever spreads a statement claiming it to be my saying, when I did not say it, let him make his abode in Hell.” The Messenger (peace and blessings be upon him) also said: “A believer may possess any other defect in his character. But falsehood, treachery, betrayal, and appropriating another person’s entrusted property cannot be found in him.”

16. Fleeing from the Battlefield

“When the enemy forces are no more than twice the size of the Muslim forces, fleeing from confronting them is a grave sin. However, fleeing as a battle tactic, or with the aim of joining a group of mujahids or their entire army, is not a grave sin. Allah Almighty says: “Whoever turns his back to the enemy on the day of battle will incur Allah’s wrath, and his abode will be Hell—and what an evil destination! However, if someone withdraws as a battle tactic or to join another army, then it is different.” (Al-Anfal)

Fleeing from the battlefield is one of the seven destructive grave sins mentioned in a hadith narrated in Sahih al-Bukhari and Sahih Muslim.

Hazrat Ibn Abbas said: When the verse was revealed, “If there are twenty steadfast people among you, they will overcome two hundred,” Allah Almighty commanded that if there were twenty people in the Muslim army and two hundred in the enemy army, no one from the Muslim army could flee. Then this verse was revealed: “Now Allah has lightened your burden, for He knows that there is weakness among you. So if there are one hundred steadfast people among you, they will overcome two hundred by Allah’s permission. Allah is with the steadfast.” With the revelation of this latter verse, Allah Almighty commanded that when there were one hundred fighters in the Muslim army and two hundred in the enemy army, fleeing was forbidden for the Muslims. (Sahih al-Bukhari)

[The meaning is that when the enemy’s strength is more than double that of the Muslims, it is not obligatory to continue fighting, and it is permissible to cease fighting or make a truce by one means or another. Translator.]

17. The Ruler’s Oppression and Deception of the Ruled, and Supporting and Assisting Him

In the Holy Qur’an, Allah Almighty says: “Action may be taken only against those who oppress people and transgress unjustly throughout the earth. For them is a painful punishment.” (Surah Ash-Shura)

Allah Almighty also says: “Never think that Allah is unaware of what the wrongdoers do. He is only delaying their judgment until a Day when eyes will stare in horror, people will rush with their heads bowed, they will not be able to turn their gaze toward themselves, and their hearts will be empty.” (Surah Ibrahim) Allah Almighty also says: “Those who committed oppression will soon know what end they are heading toward.” (Ash-Shura)

Allah Almighty also says: “They did not prevent one another from the evil they committed. How vile indeed was what they used to do.” (Al-Ma’idah)

The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever deceives us is not one of us.” (Sahih Muslim) The Messenger (peace be upon him) also said: “On the Day of Resurrection, oppression will become darkness.” (Sahih al-Bukhari, Sahih Muslim, Jami‘ al-Tirmidhi) The Messenger (peace be upon him) further said: “Each of you is a ruler, and each of you will be questioned about how you ruled.” (Sahih al-Bukhari) The Messenger (peace be upon him) also said: “Any ruler who deceives his subjects will be an inhabitant of Hell.” (al-Tabarani) The Messenger (peace be upon him) further said: “If Allah entrusts some subjects to a person’s rule and he does not benefit them through sincere concern for their welfare, Allah will forbid Paradise to him.” (Sahih al-Bukhari) The Messenger (peace be upon him) also said: “For the person to whose rule Allah has entrusted some subjects, yet who continues to deceive them and dies while deceiving them, Allah will forbid Paradise.” (Sahih al-Bukhari)

The Messenger (peace be upon him) also said: “Every ruler who governs people will be detained on the Day of Resurrection, and an angel will hold him by the neck. If Allah tells the angel, ‘Throw him down,’ the angel will throw him down, and he will be cast into Hell.” (Ahmad, Ibn Majah) The Messenger (peace be upon him) further said: “Even a just judge will face a moment on the Day of Resurrection when he will regret not having stayed away even from settling a dispute between two people over a date.” (Ahmad) The Messenger (peace be upon him) also said: “Even the ruler of ten people will be brought before Allah on the Day of Resurrection with his back bound; then either his justice and good governance will save him, or his injustice and misrule will destroy him.” (Ahmad and Ibn Hibban)

The Messenger (peace be upon him) used to pray: “O Allah! Show kindness to the person entrusted with any responsibility over this ummah who treats them gently, and be harsh with the person who treats them harshly.” (Sahih Muslim, Sunan al-Nasa’i) The Messenger (peace be upon him) also said: “When Allah entrusts someone with responsibility for any of the Muslims, and he conceals himself without alleviating their need and poverty, Allah will likewise conceal Himself from him without alleviating his need and poverty.” (Sunan Abu Dawud, Jami‘ al-Tirmidhi)

The Messenger (peace be upon him) also said: “Soon sinful and oppressive rulers will emerge on earth. Whoever accepts their lies and supports their oppression is not of my group, nor am I of his group. He will never have the opportunity to come to the Hawd al-Kawthar.” (Ahmad, al-Tirmidhi, al-Nasa’i) The Messenger (peace be upon him) further said: “Two classes of people from my ummah will never receive my intercession: oppressive, deceitful rulers and those who are excessive in matters of religion. Testimony will be given against them, and no one will accept any responsibility on their behalf.” (al-Tabarani) The Messenger (peace be upon him) also said: “The oppressive ruler will suffer the greatest punishment on the Day of Resurrection.” (al-Tabarani)

In another hadith, the Messenger (peace be upon him) said: “O people, enjoin what is right and forbid what is wrong. Otherwise, a time will come when Allah will not accept your prayers even if you supplicate, nor forgive you even if you seek forgiveness. Know that Allah Most High cursed the Jewish scholars and Christian ascetics through their prophets because they refrained from enjoining what is right and forbidding what is wrong, and He sent widespread calamities and afflictions upon them.”

The Messenger (peace be upon him) also said: “Whoever is not compassionate toward people, Allah will not be compassionate toward him.” (Sahih al-Bukhari) The Messenger (peace be upon him) also said: “On the Day of Resurrection, when there will be no shade except Allah’s shade, Allah Most High will give the just ruler a place in the shade of His Throne.” (Sahih al-Bukhari and Sahih Muslim) The Messenger (peace be upon him) further said: “Those just rulers who administer their authority with justice over their subordinates, families, relatives, and the people will sit upon luminous pulpits on the Day of Resurrection.” (Sahih Muslim and al-Nasa’i)

When the Messenger (peace be upon him) sent Mu‘adh to Yemen, he told him: “Beware: protect the valuable property of the people, and beware the supplication of the oppressed. For there is no barrier between Allah and the supplication of the oppressed.” (Sahih al-Bukhari) In a hadith narrated in Sahih Muslim, the Messenger (peace be upon him) said that Allah will not speak to three people on the Day of Resurrection; one of them is a lying ruler. He also said: “You will be greedy for leadership, although it will become a cause of regret for you on the Day of Resurrection.” (Sahih al-Bukhari) The Messenger (peace be upon him) further said: “By Allah, I will not entrust this responsibility to anyone who asks for it or desires it.” (Sahih al-Bukhari)

The Messenger (peace be upon him) also said: “O Ka‘b ibn Ujrah, may Allah protect you from the rule of ignorant and foolish people. After me, rulers will come to power who will not follow the path I have shown.” (Ahmad) The Messenger (peace be upon him) further said: “Whoever wishes to become a judge over the Muslims and is then appointed to that position, and whose justice exceeds his injustice, has Paradise decreed for him. But for the one whose injustice exceeds his justice, Hell is decreed.” (Sunan Abi Dawud) The Messenger (peace be upon him) also said: “A ruler will be thrown onto the Bridge of Hell on the Day of Resurrection. The bridge will shake so violently that its joints will come apart and be displaced. If that ruler was obedient to Allah, he will nevertheless cross the bridge. But if he was disobedient to Allah, the bridge will collapse with him, and he will be cast into a pit of Hell located at a distance of fifty years.”

‘Amr ibn al-Muhajir said: Umar ibn Abd al-Aziz told me: “When you see me turning away from the path of truth, immediately grab me by the collar and say, ‘O Umar, what are you doing?’”

Therefore, O tyrannical and oppressive ruler! Remember that your prison is Hell, and Allah, the Almighty Lord, is your ultimate Judge. There you will be unable to offer any excuse or objection. The terrifying grave will be your detention chamber. You will have to stand for a prolonged reckoning and accountability. So save yourself from that punishment. And you who are oppressed, remember that the oppressor will not be given the slightest reprieve. If you see that an oppressor has become so powerful that he can no longer be resisted, entrust him to Allah and sleep. You may see that he is afflicted with some illness even during the night; he will never escape Allah’s grasp.

18. Arrogance

Considering oneself superior among Allah’s servants, regarding others as inferior and contemptibly belittling them, displaying arrogance against Allah’s commands, disobeying Him, and refusing to obey His orders—all these are signs of arrogance and fall within its scope. The Holy Qur’an condemns arrogance and declares the arrogant deserving of reproach in several places. For example, in Surah al-Mu’min, Allah Most High says: “Moses said: I seek refuge in my Lord and your Lord from every arrogant person who does not believe in the Day of Reckoning.” In Surah al-Nahl, Allah Most High says: “Indeed, Allah does not love the arrogant.”

In Surah al-Baqarah, Allah says: “We said to the angels: Prostrate before Adam. So they all prostrated, except Iblis. He refused and was arrogant, and became one of the disbelievers.” This makes it clear that whoever arrogantly disobeys Allah’s command will gain no benefit from claiming faith in Allah. Like Iblis, he will be regarded as a disbeliever. It is stated in Surah Luqman: “Do not turn your cheek away from people in contempt, nor walk arrogantly upon the earth. Indeed, Allah does not like any arrogant, boastful person.”

In a Hadith Qudsi, Allah Most High says: “Arrogance is My garment. Whoever tries to take this garment from Me, I will cast him into Hell.” (Sahih Muslim)

The Messenger (peace be upon him) said: “The arrogant tyrants will be raised on the Day of Resurrection in the form of tiny particles. People will trample them under their feet, and humiliation and disgrace will come upon them from every direction. They will be taken to a prison in Hell called Bulas. Fire will burn above their heads, and they will be made to eat the excrement, sweat, cough, and other filth of the inhabitants of Hell.” (Sunan al-Nasa’i, Jami‘ al-Tirmidhi) The Messenger (peace be upon him) also said: “Whoever has even an atom’s weight of arrogance in his heart will not enter Paradise.” (Sahih Muslim) The Messenger (peace be upon him) further said: “Paradise and Hell will dispute. Paradise will say: ‘What is this condition of mine, that no one enters me except the weak and fallen among humanity?’ Hell will say: ‘I have been reserved for all tyrants and arrogant people.’ At that time Allah will settle their dispute, saying: ‘O Paradise! You are the symbol of My mercy. Through you I show mercy to whomever I will. And O Hell! You are the symbol of My punishment. Through you I punish whomever I will. Yet both of you will be filled to the brim.’” (Sahih Muslim)

History bears witness that the first sin through which Allah was disobeyed was arrogance. Iblis himself committed this offense.

Salamah ibn al-Akwa‘ said: A man ate with his left hand in the presence of the Messenger (peace be upon him). He said: “Eat with your right hand.” The man replied: “I cannot eat with my right hand.” The Messenger (peace be upon him) said: “May you never be able to.” He then told the Companions: “Nothing prevented him from eating with his right hand except arrogance.” Thereafter, he was never able to raise his hand to his mouth again. (Sahih Muslim)

The Messenger (peace be upon him) said: “Shall I not tell you who the inhabitants of Hell are?” Everyone replied with one voice: “Yes, tell us.” The Messenger (peace be upon him) then said: “Every hard-hearted, miserly, wealth-greedy, and arrogant person.” (Sahih al-Bukhari and Sahih Muslim) The Messenger (peace be upon him) also said: “Whoever walks arrogantly and considers himself superior will find Allah angry with him when he meets Allah Most High.” (al-Tabarani)

The Messenger (peace be upon him) further said: “The first three people to enter Hell are a ruler who seizes power by force and is unjust, a wealthy person negligent in paying zakat, and an arrogant poor person.” It is recorded in Sahih al-Bukhari that the Messenger (peace be upon him) said: “On the Day of Resurrection, Allah will neither look at three people, nor purify them from sin, and He has prepared a painful punishment for them.” These three are: a person whose garment trails below his ankles or reaches the ground; one who reminds others of his charity or favor; and one who sells goods by swearing a false oath. Letting one’s garment trail to the ground is regarded as a sign of arrogance. Therefore, the Messenger (peace be upon him) said: “Whatever garment is worn below the ankles will be in Hell.”

It must be remembered that boasting about the superiority of one’s knowledge and learning, or the loftiness of one’s rank and status, is a particularly vile form of arrogance. A person who acquires knowledge—especially Islamic knowledge—with the Hereafter as his aim cannot be arrogant. He constantly guards and carefully watches over his heart. If he becomes negligent in this matter, arrogance will enter his heart and divert him from the right path. Allah Most High has said: “I will turn away from My signs those who behave arrogantly.” In other words, arrogance closes the path of guidance to a person. But whoever acquires knowledge in order to be arrogant, belittle Muslims, and regard them as fools after gaining knowledge becomes involved in the most dangerous form of arrogance.

19. Giving False Testimony

In Surah al-Furqan of the Holy Qur’an, one of the essential qualities of believers is stated as: “Those who do not give false testimony.” In Surah al-Hajj, it is commanded: “So keep away from falsehood.” It is stated in a hadith: “Giving false testimony is equivalent to shirk.” (Abu Dawud, al-Tirmidhi, Ibn Majah, al-Tabarani)

In another hadith narrated by Ibn Majah, the Messenger (peace be upon him) said: “On the Day of Resurrection, the false witness will be unable even to move his feet until the decision of his entry into Hell has been made. A false witness actually commits four major sins. First, he speaks lies and fabricates statements. Concerning this, Allah Most High says: ‘Allah does not guide the extravagant liar.’ (Surah al-Mu’min) Second, he oppresses the person against whom he testifies falsely, because by this he harms that person’s life, property, or honor. Third, he also oppresses the person in whose favor he testifies, because he enables that person to consume unlawful wealth, thereby making Hell inevitable for him. The Messenger (peace be upon him) said: ‘If, because of false testimony, I were to order that someone be given the property of another believing brother, let him not accept it, for that property is a piece of the fire of Hell for him.’ (Sahih al-Bukhari and Sahih Muslim) Fourth, through false testimony he makes another person’s interference in forbidden property, life, or honor appear lawful.

A hadith narrated in Sahih al-Bukhari, Muslim, and al-Tirmidhi states that the Messenger (peace be upon him) said: “Shall I not tell you what the gravest major sins are? Listen: associating partners with Allah, causing pain to one’s parents—and beware, giving false testimony; beware, giving false testimony.” The narrator said that he repeated the last statement so many times that we thought to ourselves: If only he would stop now, it would be better.

20. Drinking Alcohol

Allah Most High says in Surah al-Ma’idah: “O believers! Wine, gambling, and divination are filthy works of Satan. So avoid them, that you may prosper. Satan only seeks to create hostility and hatred among you through wine and gambling and to prevent you from remembering Allah and from prayer. Will you not then desist?”

Thus it is unequivocally proven that in this verse Allah Most High has forbidden drinking wine and warned against it. The Messenger (peace be upon him) said: “Abandon wine, for it is the mother of all vile deeds.” It is therefore clear that whoever does not abandon wine disobeys Allah and His Messenger and thereby becomes deserving of punishment. Concerning this, Allah Most High says in Surah al-Nisa’: “Whoever disobeys Allah and His Messenger and transgresses His limits, He will admit him to everlasting Hell. For him is a humiliating punishment.”

Ibn Abbas said: “After the prohibition of drinking wine was revealed, the Companions began visiting one another and saying that wine had been made unlawful and had been declared a sin equivalent to shirk.”

According to a hadith narrated by al-Tabarani and al-Hakim, Abdullah ibn Amr regarded drinking wine as the greatest of the major sins. There is no room for disagreement that it is the source, or mother, of the incitement to every filthy and reprehensible act. In several hadiths narrated in Abu Dawud Sharif from Ibn Umar, in Ibn Majah and Tirmidhi Sharif from Anas, and in Abu Dawud and Musnad Ahmad from Ibn Abbas, curses have been pronounced upon the drinker of wine.

In a hadith narrated by Sahih Muslim, the Messenger (peace be upon him) said: “Every intoxicant and every intoxicating substance is wine, and every wine is unlawful. Whoever became accustomed to drinking wine in this worldly life and died without repenting will be deprived of the drink of Paradise in the Hereafter.” This hadith is also narrated in Sahih al-Bukhari, al-Tirmidhi, al-Nasa’i, Abu Dawud, and al-Bayhaqi. In hadiths narrated by Sahih Muslim and al-Nasa’i, the Messenger (peace be upon him) said: “Whoever consumes an intoxicant, Allah has promised to make him drink the sweat and excrement of the inhabitants of Hell.” In a hadith narrated in Musnad Ahmad, Abu Hurayrah reported that the Messenger (peace be upon him) said: “The wine drinker is like an idol worshipper.”

In a hadith narrated by Sahih al-Nasa’i, the Messenger (peace be upon him) said: “Two people will not enter Paradise: one who disobeys his parents and a wine drinker.” Another hadith states: “Three people will not enter Paradise: a wine drinker, one who disobeys his parents, and a dayyuth.” A dayyuth is a person who, knowing that members of his family are engaging in immoral acts, does not prevent them.

The Messenger (peace be upon him) said: “The prayer of three people is not accepted, and no good deed rises up: the runaway slave until he returns to his master; the wife with whom her husband is displeased until he is pleased with her; and the person who becomes drunk from drinking wine until he regains consciousness.”

Any intoxicating substance that renders human reason inactive is wine, whether it is a liquid drink or a solid food, and whether it is dry or wet. The Messenger (peace be upon him) said: “As long as even the slightest trace of wine remains in the body of a wine drinker, Allah will not accept his prayer.” Another hadith states: “Allah accepts no good deed from a wine drinker, and the prayer of a person who becomes drunk because of drinking wine will not be accepted for forty days. If he repents and then drinks wine again, Allah will certainly make him consume molten copper from Hell.” The Messenger (peace be upon him) further said: “Whoever drinks wine but does not become drunk, Allah will turn away from him for forty nights. And whoever drinks wine and becomes drunk, Allah will not accept any charity or good deed from him for forty nights. If he dies during this period, he will die like a polytheist. Allah will make him drink the excrement and sweat of the inhabitants of Hell.”

The Messenger (peace be upon him) said: “A thief does not steal while he is a believer, an adulterer does not commit adultery while he is a believer, and a wine drinker does not drink wine while he is a believer. Then repentance restores him to his normal state.” (Sahih al-Bukhari, Muslim, Abu Dawud, al-Tirmidhi, al-Nasa’i) The Messenger (peace be upon him) also said: “Whoever commits zina or drinks wine—Allah snatches faith away from him as a person removes his shirt over his head.” (al-Hakim)

The Messenger (peace be upon him) also said: “Whoever drinks wine in the evening will remain a polytheist until morning, and whoever drinks wine in the morning will remain a polytheist until evening.” The Messenger (peace be upon him) further said: “The fragrance of Paradise can be sensed from a distance of five hundred years, yet a child disobedient to his parents, one who reminds others of his charity, a wine drinker, and an idol worshipper will not sense this fragrance.” (al-Tabarani) The Messenger (peace be upon him) also said: “In Hell, a wine drinker will be made to drink water issuing from the private parts of adulterous women.”

The Messenger (peace be upon him) also said: “Allah Most High sent me as mercy and guidance. He sent me to eradicate musical instruments and the practices of the Age of Ignorance. My Lord has sworn that if any of My servants drinks even a drop of wine, I will make him drink boiling water from Hell. But whoever abandons wine out of fear of Me, I will give him drink in the most honorable place in Paradise, in the company of the finest companions.” (Ahmad)

The Messenger (peace be upon him) said: “Curses have been sent upon wine, its drinker, those who serve it to others, its buyer, seller, producer, carrier, transporter, collector, supplier, and everyone who consumes the proceeds from its sale.” (Abu Dawud, Ahmad)

Abdullah ibn Amr ibn al-As said: “Do not visit wine drinkers when they become ill.” Imam al-Bukhari said that Ibn Umar said: “Do not greet wine drinkers.” The Messenger (peace be upon him) said: “Do not sit with wine drinkers. Do not visit them when they become ill, and do not attend their funeral prayers. When a wine drinker appears on the Field of Resurrection, his tongue will hang over his chest and saliva will drip from it. Everyone who sees him will hate and condemn him, and all will recognize him as a wine drinker.”

Some Muslim scholars have said: “The reason it is forbidden to visit a wine drinker when he is ill or to greet him is that a wine drinker is sinful and accursed. Allah and His Messenger have cursed him. However, if he repents, Allah will forgive him.”

Umm Salamah said: “When one of my daughters became ill, I prepared some wine to treat her. At that time, the Messenger (peace be upon him) entered my home and said: ‘O Umm Salamah! What is this?’ I replied: ‘O Messenger of Allah! I am treating my daughter with it.’ The Messenger (peace be upon him) said: ‘Allah Most High has not placed any healing quality in that which He has made unlawful for my ummah.’”

Abu Musa said: Some juice kept in a pitcher was brought to the Messenger (peace be upon him). It had begun to spoil. The Messenger (peace be upon him) said: “Throw this pitcher against the wall, for the drink it contains is the drink of those who disbelieve in Allah and the Hereafter.”

The Messenger (peace be upon him) further said: “If a person who has an ayah from the Book of Allah preserved in his heart drinks wine, then on the Day of Resurrection every letter of that ayah will come as a claimant against him and make him stand as an accused before Allah. So woe to the one against whom the Qur’an itself will bring a claim on the Day of Resurrection.”

The Messenger (peace be upon him) said in another hadith: “If any group unites in this world to consume an intoxicating substance, Allah will gather them together in Hell. Then they will all blame one another for encouraging each other to consume that intoxicant. Each one will say to the other: ‘You were the one who urged me to consume this forbidden thing.’”

The Messenger (peace be upon him) further said: “Whoever drinks wine, Allah will make him drink such deadly poison in Hell that as soon as he brings the cup to his mouth, and even before drinking it, the flesh of his face will fall into the cup. After drinking the poison, all the flesh and skin of his body will fall away. All the inhabitants of Hell will suffer from its foul odor. Remember that the wine drinker, wine producer, transporter and supplier, buyer and seller, and consumer of its sale proceeds are all partners in its sin. Allah will not accept their prayer, fasting, or Hajj until they repent. If they die without repenting, Allah will make them drink the blood and pus of the inhabitants of Hell in exchange for every gulp of wine. Remember that every intoxicating and narcotic substance is considered wine, and every wine is unlawful.”

A hadith states that the guards of Hell will snatch wine drinkers from the Bridge of Sirat, and the filthy drink given to them in Hell is such that if it fell upon the sky, the entire sky would burn to ashes from its heat.

Ibn Mas‘ud said: “When a wine drinker dies, crucify him on a piece of wood and bury him. Then open the grave and look. If you find that his head has not turned away from the west, remove him from the cross and bury him normally. Otherwise, leave him crucified.”

Once, Fudayl ibn Iyad went to visit a dying disciple and told him to recite the kalimah. But he was unable to recite it. He taught him the kalimah repeatedly, but the man said: “I cannot recite the kalimah, and I have no connection with the kalimah.” Fudayl left him weeping. Some days later, he saw him in a dream and found that he was being dragged toward Hell. He asked: “What had taken away your knowledge of the kalimah?” The man replied: “I once fell ill, and the physician told me to drink wine as treatment. So I used to drink wine.” Indeed, if this is the condition of one who drinks wine for treatment, then what will be the condition of one who drinks it for pleasure and under the influence of intoxication? The thought itself makes one shudder.

Besides wine, there are intoxicating substances in liquid or solid form which, when eaten or drunk, cause intoxication, temporarily or permanently alter reason and temperament, produce partial or complete drunkenness, create excessive sexual arousal and incite fornication, engender violence in one’s character and provoke abusive speech, fighting or disorder, and prevent the user from performing prayer, fasting and other acts of worship; excessive consumption may even cause the user’s death. Ganja, bhang, opium, toddy, heroin, hashish and similar local and foreign substances fall within the category of intoxicants. All of them are forbidden. In the unequivocal statement, “Every intoxicant is forbidden, whether it is much or little,” the Messenger (peace and blessings be upon him) declared all of these completely forbidden, and the legally prescribed punishment for a wine-drinker—eighty lashes—is due to every user of intoxicants.

An incident: A young man came weeping to the Umayyad ruler, Abd al-Malik ibn Marwan, and said: O Commander of the Believers, I used to dig up graves and steal the shrouds of the dead. When I dug up a grave, I saw that the man lying inside had taken the form of a pig. Terrified, I was about to leave the grave, when a voice from the unseen said: “You are leaving.

Do you know why this man was transformed into a pig?” I said: No. I was told: “He used to drink wine and died without repenting. He will be tormented in this state until the Day of Resurrection.” May Allah protect us from this dreadful sin.

21. Gambling

The Almighty Allah says: “O believers! Wine, gambling, sacrificing on altars in the name of idols, and divining by drawing lots are abominations from Satan’s work. So stay away from them so that you may prosper. Through wine and gambling Satan only seeks to create enmity and hatred among you and to turn you away from the remembrance of Allah and from prayer. Will you not abstain?” (Surah al-Ma’idah)

Every kind of gambling has been declared forbidden in this verse, whether it is played with chess, cards, dice, counters or anything else. It actually falls under the unlawful appropriation and plunder of people’s property, which Allah the Exalted has forbidden in this verse of Surah al-Baqarah: “Do not consume one another’s wealth unlawfully.” The Messenger (peace and blessings be upon him) said in a hadith: “Some people unlawfully interfere with people’s wealth. For them is the punishment of Hell.” (Sahih al-Bukhari) Another hadith in Sahih al-Bukhari states that the Messenger (peace and blessings be upon him) said: “If anyone makes such a proposal or invitation as, ‘Come, let us gamble,’ he should give charity (as expiation for his sin).” Indeed, if merely speaking about gambling requires charity or expiation, consider what the consequence may be of actually doing it!

There is disagreement concerning games such as cards and chess if they involve no financial gain or loss and are merely recreational. Some consider them forbidden and others lawful. But all scholars and imams of the schools agree that they are forbidden when financial gain or loss is involved. The imams have also agreed that gambling games involving marbles or dice are forbidden.

For the Messenger (peace and blessings be upon him) said: “Whoever plays with dice is as though he has dipped and stained his hand in the flesh and blood of a pig.” (Muslim) In a hadith reported by Sahih al-Bukhari, the Messenger (peace and blessings be upon him) said: “Whoever plays with dice disobeys Allah and the Messenger.” Umar ibn al-Khattab (may Allah be pleased with him) said: “Playing with dice is a form of gambling and is as forbidden as polishing it with pig fat.”

According to most scholars, playing chess is forbidden, whether or not anything is pledged and thus financial gain or loss is involved. However, if something is pledged and the loser’s pledge is confiscated—in other words, if financial gain or loss is involved—it is unanimously gambling and forbidden. Even without a pledge or financial gain and loss, most scholars consider chess forbidden. Only Imam al-Shafi‘i considered it lawful, on the condition that it be played at home and not cause a prayer to be missed or any other obligatory duty to be neglected. Imam al-Nawawi used to issue rulings according to this view of Imam al-Shafi‘i. At the same time, he ruled that playing chess in exchange for payment or a prize falls under gambling.

The evidence of those scholars who consider chess forbidden is the statement in the third verse of Surah al-Ma’idah: “And that you seek decisions through divining arrows.” Imam Sufyan and Waki‘ ibn al-Jarrah explained that “arrows” means chess. Ali (may Allah be pleased with him) said: Shatranj, or chess, is the gambling of non-Arabs. One day Ali (may Allah be pleased with him) passed by a group playing chess. Seeing them, he said: “What is this over which you are so absorbed? It would be better to touch blazing fire than to touch these. By Allah, you were not created for this.” Ali (may Allah be pleased with him) also said: “No one is more mendacious than a chess player. He says, ‘I am killing,’ though he has killed nothing. He says, ‘That has died,’ though nothing has died.” Abu Musa al-Ash‘ari (may Allah be pleased with him) said: No one plays chess except a sinful person. Imam Ishaq ibn Rahwayh was asked whether he objected to chess. He replied: Chess is entirely objectionable. He was told: Fortress soldiers play chess as preparation for war. He replied: It is a sinful act. Muhammad ibn Ka‘b al-Qurazi, in response to a question about chess, said: The least harm of playing chess is that the chess player will be gathered on the Day of Resurrection with the followers of falsehood.

Ibn Umar (may Allah be pleased with him) considered chess worse than dice, while Imam Malik considered it equivalent to dice; both declared the two forbidden. Imam Malik also said: I heard that Ibn Abbas was the guardian of an orphan’s property. He found chess equipment among that property and burned it. Had chess been lawful, he could not have caused this loss to the orphan’s property. He was able to do so because it was forbidden, just as it is obligatory to pour away wine found among an orphan’s property. Ibrahim al-Nakha‘i (may Allah have mercy on him) considered chess a cursed game. In a hadith, the Messenger (peace and blessings be upon him) said: “Allah casts a merciful glance upon His creation 360 times every day. Whoever plays chess receives none of those glances.” Abu Hurayrah reports that the Messenger (peace and blessings be upon him) said: “Do not greet people engrossed in chess, dice and other games that produce idleness when you pass by them. For when they become absorbed in play, Satan gathers among them with his followers. Whenever someone leaves the game, Satan turns away from him, because Satan and his followers hate him. When chess players disperse after the game, they go away like dogs whose bellies are filled with the carcasses of dead animals.” In another hadith, the Messenger (peace and blessings be upon him) said: “Chess players will suffer severe torment on the Day of Resurrection.”

22. Slandering Chaste Women

Allah the Exalted says: “Those who slander chaste, innocent believing women are cursed in this world and the Hereafter, and a severe punishment awaits them on the Day when their tongues, hands and feet will testify against them concerning what they used to do.” (Surah al-Nur) “Those who accuse chaste women of adultery and fail to produce four witnesses—flog them with eighty lashes and never accept their testimony again. They are the defiantly disobedient.” (Surah al-Nur)

In these verses Allah the Exalted has clearly stated that anyone who accuses a chaste woman of adultery and obscene conduct is cursed in this world and the Hereafter, and that a severe punishment has been prescribed for him. His worldly punishment is that he will receive eighty lashes (with a specially prepared striking implement), and his testimony will never be accepted, even if he is truthful. In Sahih al-Bukhari and Sahih Muslim, the Messenger (peace and blessings be upon him) instructed people to refrain from the seven greatest major sins; one of these seven is accusing chaste and innocent Muslim women of adultery. Slander can be made in various ways, such as addressing an innocent Muslim woman as “O adulteress, O prostitute, O unchaste woman,” addressing her husband as “O husband of an adulteress or prostitute,” or calling her child “O bastard boy or girl, O child of a prostitute or adulteress,” and so on. It should be noted that whether an accusation of adultery without proof is made against a woman or a man, in whatever wording, and whether the accused person is free or enslaved, the accuser will receive eighty lashes at the request of the injured party.

(The matter of slander concerning sins other than adultery will be discussed separately later. Although those acts are major sins, no specific worldly punishment has been prescribed for them. Translator)

It is regrettable that ignorant Muslims generally spread such obscene speech, thereby becoming accursed and suffering punishment in this world and the Hereafter. For this reason, the Messenger (peace and blessings be upon him) instructed people to control their tongues. In a hadith reported by Sahih al-Bukhari and Sahih Muslim, the Messenger (peace and blessings be upon him) said: “People are cast into such depths of Hell because of words they utter without testimony or proof that the distance is greater than that between the place of sunset and the place of sunrise.” Hearing this, Mu‘adh ibn Jabal said: “O Messenger of Allah! Will we also be punished for what we say?” The Messenger (peace and blessings be upon him) said: “O Mu‘adh! Is there anything other than the sins committed by people’s mouths that causes them to be thrown face-first into Hell?” The Messenger (peace and blessings be upon him) also said: “Whoever believes in Allah and the Hereafter should either remain silent or speak good words.” A stern warning concerning the tongue is also given in this verse of the Holy Qur’an: “He does not utter a word without an ever-present watcher ready to record it.” (Surah Qaf) Uqbah ibn Amir (may Allah be pleased with him) asked the Messenger (peace and blessings be upon him): “O Messenger of Allah! How can salvation be attained?” He replied: “Control your tongue; let the spaciousness of your home be sufficient for you (that is, do not covet another’s land); weep over your sins; and remember that hard-hearted people are the farthest from Allah.” (Abu Dawud and al-Tirmidhi)

The Messenger (peace and blessings be upon him) also said: “The person most hated by Allah is the one who utters obscene speech.” (al-Tirmidhi) This hadith makes it easy to understand how greatly hated those who engage in obscene acts must be. He also said: “Whoever guarantees me the safeguarding of what lies between his two jaws (the tongue, teeth and throat) and what lies between his two thighs (the sexual organ), I will guarantee Paradise for him.” It is worth noting that such strict legal measures have been imposed on publicly uttering accusations of adultery without four eyewitnesses precisely to protect the honor of virtuous and chaste people and prevent the spread of obscenity in society. It is not the purpose of the Shariah to protect actual adulterers through this. (God forbid!) To punish genuine offenders, a complaint must be filed in court according to the proper procedure.

23. Misappropriating Public Wealth

This also includes embezzling directly from the treasury and from the zakat fund. Allah the Exalted says: “Surely Allah does not love those who betray.” (Surah al-Tawbah) “It is not possible for any prophet to misappropriate public wealth. Whoever misappropriates anything will come on the Day of Resurrection carrying what he misappropriated.” (Al Imran)

Abu Hurayrah (may Allah be pleased with him) relates that one day the Messenger (peace and blessings be upon him) delivered a sermon. In it he mentioned the misappropriation of public wealth with great emphasis. Then he said: “I do not wish to see any of you on the Day of Resurrection with a camel on his neck, bellowing. Then that person will say to me, ‘O Messenger of Allah, rescue me.’ I will reply, ‘I am unable to help you at all; I already conveyed Allah’s ruling to you.’ I do not wish to see any of you on the Day of Resurrection with a horse on his neck, neighing loudly. That person will say to me, ‘O Messenger, rescue me.’ I will reply, ‘I am unable to help you; I already conveyed Allah’s ruling to you.’ I do not wish to see any of you on the Day of Resurrection with a goat on his neck, bleating loudly. That person will say to me, ‘O Messenger, rescue me.’ I will reply, ‘I am unable to help you. I already conveyed Allah’s ruling to you.’ I do not wish to see any of you with a screaming animal on his neck. That person will say to me, ‘O Messenger, rescue me.’ I will reply, ‘I am unable to help you. I already conveyed Allah’s ruling to you.’ I do not wish to see any of you on the Day of Resurrection with a pile of clothes on his neck, saying to me, ‘O Messenger, rescue me.’ But I will reply, ‘I am unable to help you. I already conveyed Allah’s ruling to you.’ I do not wish to see any of you on the Day of Resurrection with silent objects (gold and silver) on his neck, saying, ‘O Messenger, protect me.’ But I will reply, ‘I am unable to help you. I already conveyed Allah’s ruling to you.’” (Sahih Muslim)

Indeed, whoever takes anything from these goods after they have arrived as spoils of war (property of the state treasury), before their official distribution, or takes anything from the public treasury or from wealth collected as zakat without the permission of the relevant official or person in charge, will have it placed upon his neck on the Day of Resurrection. The Holy Qur’an indicates this by saying: “Whoever misappropriates anything will bring what he misappropriated with him.”

The Messenger (peace and blessings be upon him) said: “If anyone possesses even a needle or thread from property collected on behalf of the government, let him hand it over. Refrain from misappropriation, for the misappropriator will suffer terrible humiliation and disgrace on the Day of Resurrection.” A Companion named Ibn al-Latbiyyah was once appointed to collect zakat and charity. He collected some charity goods and brought them to the Messenger (peace and blessings be upon him). Pointing to some items, he said, “These are for you,” and pointing to others, he said, “These were given to me as gifts.” As soon as he heard this, the Messenger (peace and blessings be upon him) climbed the mosque pulpit and, praising Allah, delivered the following sermon: “By Allah, none of you should take anything without entitlement. Otherwise, he will come on the Day of Resurrection carrying that thing. I will not recognize the person who comes before Allah that day carrying on his neck a bellowing camel, cow or goat.” Then he raised his hands and said: “O Allah! Have I conveyed Your command?” (Another narration states that the Messenger (peace and blessings be upon him) said to the collector: “If you had not gone as a government collector and had stayed at home, would anyone have given you a gift?” (Sahih al-Bukhari and Sahih Muslim)

Abu Hurayrah (may Allah be pleased with him) said: We went with the Messenger (peace and blessings be upon him) to Khaybar, which was then conquered by us. We found no gold or silver among the spoils of war; we found only food and clothing. Then we proceeded to Wadi al-Qura. The Messenger (peace and blessings be upon him) had with him a servant given by a man from Banu Juzam. (He was known as Rifa‘ah ibn Yazid of the Banu Juzayb tribe.) When we halted in the valley, the Messenger’s servant was with the caravan’s camels. At that time, he was struck and killed by an arrow shot from somewhere. We said: O Messenger! How fortunate the man was to have become a martyr. The Messenger (peace and blessings be upon him) said: “Never! By the One in whose hand is my life, I swear that he took a blanket from the spoils, although it had not been officially distributed to him. That blanket will burn as fire upon his body.” Hearing this, the Companions became extremely frightened, and whoever possessed one or two shoelaces brought even those and handed them over, saying: “I found these on the day of the Battle of Khaybar.” The Messenger (peace and blessings be upon him) said: “One or two shoelaces are part of the Fire.” (Malik, Ahmad, Abu Dawud, al-Nasa’i, Ibn Majah, al-Bukhari and Muslim)

Abdullah ibn Umar (may Allah be pleased with him) relates that during one journey a man named Kirkirah was assigned to guard the Messenger’s belongings. When he died, the Messenger (peace and blessings be upon him) said: He is an inhabitant of Hell. When people went to look at him, they found that he had misappropriated a cloak. Zayd ibn Khalid al-Juhani (may Allah be pleased with him) said that during the Battle of Khaybar a man misappropriated something. When he later died, the Messenger (peace and blessings be upon him) did not perform his funeral prayer. He said: “This companion of yours misappropriated property from the path of Allah.” We searched his belongings and found a silk garment worth two dirhams that had been obtained from the Jews during the battle. Imam Ahmad said: I know of no one whose funeral prayer the Messenger (peace and blessings be upon him) refrained from performing except a misappropriator and one who committed suicide. The Messenger (peace and blessings be upon him) also said: “Gifts received by officials fall under misappropriation.” (Sahih Muslim)

The Messenger (peace and blessings be upon him) also said: Just as Allah does not accept prayer without purification, He does not accept charity from misappropriated wealth. (Sahih Muslim)

There are many more hadiths concerning misappropriation. Some of them will appear in the chapter on oppression. Oppression has been divided into three categories, namely:

First—unjustly taking someone’s property.
Second—oppressing someone by killing, beating or injuring them.
Third—wronging someone’s honor through abusive speech, cursing, backbiting and false accusations. In the Farewell Hajj sermon, the Messenger (peace and blessings be upon him) declared all these acts forbidden and said: “Know that your blood, property and honor are sacred to you, just as this day, in this month, in this city, is sacred.” (Sahih al-Bukhari and Sahih Muslim)

24. Stealing

Allah the Exalted says: “Cut off the hands of the male and female thief as a recompense for what they have earned and as a punishment from Allah. Allah is Almighty, All-Wise.” (Surah al-Ma’idah)

In explaining this verse, Ibn Shihab said: Allah has prescribed amputation of the hand as punishment for the crime of stealing people’s property. He is mighty in exacting retribution from the thief and wise in making amputation obligatory.

The Messenger (peace and blessings be upon him) said: “No thief steals while being a believer. However, faith is restored if he repents.” (Abu Dawud, al-Tirmidhi)

Ibn Umar (may Allah be pleased with him) relates that the Messenger (peace and blessings be upon him) amputated a hand for the theft of goods worth three dirhams. (Sahih al-Bukhari, Sahih Muslim) Aishah (may Allah be pleased with her) said: The Messenger (peace and blessings be upon him) would amputate a hand for the theft of a quarter dinar or more. (Sahih al-Bukhari, Sahih Muslim) Several hadiths state that the hand is not amputated for theft of less than a quarter dinar or three dirhams. At that time, one dinar equaled twelve dirhams. However, whatever the amount stolen, and whether or not it warrants the punishment of amputation, it is in every case a major sin and a heinous crime.

In a hadith narrated in Sahih al-Bukhari and Sahih Muslim, Aishah (may Allah be pleased with her) said that a woman of the Banu Makhzum tribe used to borrow various things and later deny having borrowed them. The Messenger (peace and blessings be upon him) ordered that her hand be amputated. Her family went to Usamah, the son of Zayd, the Messenger’s adopted son, and asked him to intercede for the woman’s pardon. When Usamah interceded, the Messenger (peace and blessings be upon him) said: “O Usamah! I do not want to see you intercede concerning a punishment prescribed by Allah.” Then he stood and addressed the assembled people: “Your predecessors were destroyed only because, when a noble person among them stole, they let him go, while when a weak person stole, they amputated his hand. By Allah, even if Fatimah, the daughter of Muhammad (peace and blessings be upon him), were to steal, I would amputate her hand.” The hand of that woman from Banu Makhzum was then amputated.

In a hadith narrated by al-Tirmidhi, Abu Dawud, al-Nasa’i and Ibn Majah, Abd al-Rahman ibn Jarir said: We asked Fudalah ibn Ubayd whether it was the Sunnah of the Messenger (peace and blessings be upon him) to hang the amputated hand of a thief from his shoulder after it had been cut off. He replied: Yes, the Messenger (peace and blessings be upon him) hung the amputated hand from the thief’s shoulder.

The scholars say: A thief’s repentance is of no benefit unless he returns the stolen property to its owner. If he is poor, however, he may seek the owner’s pardon.

25. Highway Robbery

Allah the Exalted says: “The only punishment for those who wage war against Allah and His Messenger and spread corruption in the land is that they be killed, crucified, have their hands and feet cut off on opposite sides, or be expelled from the land. That is their disgrace in this world, and they will have a severe punishment in the Hereafter.” (Surah al-Ma’idah)

In explaining the above verse, Imam al-Wahidi said: “Waging war against Allah and His Messenger” means opposing Allah and the Messenger and disobeying their commands and prohibitions. In reality, one who disobeys commands engages in war and rebellion. “Spreading corruption in the land” means spreading disorder through killing and seizing property. Anyone who bears arms against believers is regarded as a rebel and one who declares war against Allah and the Messenger. Imam Malik, Imam al-Shafi‘i and Imam al-Awza‘i held this view. The repeated use of the word “or” indicates that the Islamic government has discretion to apply any one of these measures. That is, it may kill him, crucify him or expel him. This was the view of Ibn Abbas, Hasan, Sa‘id ibn al-Musayyab and Mujahid. According to Imam Atiyyah, however, this does not indicate discretion; rather, it means that punishment is prescribed according to the degree of the crime. A highway robber who commits both murder and seizure of property will be killed and then crucified. A highway robber who seizes property but kills no one will have only his opposite hand and foot amputated. A highway robber who sheds blood but does not seize property will be killed. One who neither kills nor seizes property but creates terror with weapons or by another means will be expelled from the land. This is the view of the Shafi‘i school. Imam al-Shafi‘i further said that everyone will be punished according to the degree of his crime. Whoever deserves both death and crucifixion will first be killed, or will be crucified and taken down three times, so that the disgrace of his punishment may be made clear. Whoever deserves only death will be killed and his body handed over to his relatives. Whoever deserves only amputation will first have his right hand cut off. If he again commits theft or highway robbery, his left foot will be cut off. If he repeats the crime, his left hand will be cut off. For in a hadith narrated by Abu Dawud and al-Nasa’i, the Messenger (peace and blessings be upon him) said: “If he steals the first time, cut off his hand; if he steals the second time, cut off his foot; if he steals again, cut off his hand; and if he steals again, cut off his foot.”

” This hadith was followed during the caliphates of Abu Bakr and Umar (may Allah be pleased with them), and none of the Companions opposed it.

Regarding the verse stating, “or they will be expelled from the land,” Ibn Abbas (may Allah be pleased with him) said: In the case of someone who cannot be captured, the government should announce that whoever can apprehend him should kill him. Whoever is captured should be arrested and imprisoned. This prevents him from roaming the country and committing crimes, and this is what expulsion means.

Indeed, merely threatening people with murder and spreading terror is itself a major sin. If someone additionally robs people of their belongings and commits murder or injury, he has committed many major sins at once. Moreover, such criminals are generally also involved in major sins such as drinking wine, adultery, homosexuality and abandoning prayer.

26. Swearing False Oaths and Swearing by Anyone Other Than Allah

Allah the Exalted says: “Indeed, those who make a covenant with Allah and swear by His name, then gain a small worldly benefit in exchange, will have no share in the Hereafter. Allah will neither speak to them nor look at them, nor purify them; moreover, for them is a painful punishment.” (Aal Imran)

Imam Wahdi says: Once, two men made opposing claims regarding ownership of a piece of land, and both went to the Messenger to settle their dispute. When the defendant was about to swear in support of his claim, this verse was revealed. Consequently, he refrained from swearing and acknowledged the claimant’s ownership of the land.
In a hadith, the Messenger said: “Whoever swears an oath in order to seize another person’s property, although he himself is not entitled to it, will meet Allah while He is angry with him.” Ashyas said: “This verse was revealed concerning me. I had a dispute with a Jew over a piece of land.”

I took him to the Messenger. He asked me: “Do you have any witness or evidence?” I replied: “No.” Then the Messenger said to that Jew: “Swear that the land belongs to you.” I said: “O Messenger! If you allow the Jew to swear, he will swear and take my land.” At that time this verse was revealed. The “small benefit” mentioned in the verse refers to worldly gain, for which people commonly take false oaths.

It should be noted in this connection that, under Islamic law, when the claimant is unable to produce suitable witnesses or evidence in court, the defendant is given the opportunity to swear an oath, and the court settles the dispute on the basis of that oath. Thus, in such cases an oath is a very effective means.

It is narrated from Abdullah ibn Masud (may Allah be pleased with him) that the Messenger said: “Whoever swears an oath concerning property while knowing that it is not his due will meet Allah while He is angry with him.” Then the Messenger recited this verse: “Indeed, those who make a covenant with Allah and swear by His name, then gain a small benefit in exchange…” Abu Umamah (may Allah be pleased with him) said: We were sitting with the Messenger. The Messenger said: “Whoever uses his oath to seize the property of a Muslim makes Hell obligatory for himself and Paradise forbidden to himself.” A man asked: “O Messenger! Even if it is something very insignificant?” He said: “Even if it is merely a branch of a tree.” (Sahih Muslim, Nasai, Ibn Majah)

In a hadith narrated from Abu Dharr in Sahih Muslim, Abu Dawud, Tirmidhi, Nasai and Ibn Majah, the Messenger said: “On the Day of Resurrection Allah will not speak to three people, will not purify them, and there will be a severe punishment for them.” He repeated this three times. Abu Dharr said: “They are utterly ruined and wretched people.”

“O Messenger! Who are they?” The Messenger said: “The person who wears a garment reaching his ankles, the person who reminds others of his charity or favor, and the person who sells his goods by means of a false oath.” That is, he swears falsely that the goods cost more or are foreign-made so that he can sell them at a higher price, while concealing their defects through false oaths.

In another hadith narrated in Sahih al-Bukhari, the Messenger said: “The major sins are associating partners with Allah, disobeying one’s parents, suicide and false oaths.” A deliberate false oath is called in Islamic terminology yamin ghamus, or an engulfing oath, because it immerses a person in sin. Some say it is so called because it plunges him into the Fire. Swearing by anyone other than Allah is also a major sin, such as swearing by a prophet, the Kaaba, an angel, the sky, water, life, a trust, one’s soul, one’s head, a certain person’s shrine, and so on.

In a hadith narrated in the Muwatta of Imam Malik, Sahih al-Bukhari, Sahih Muslim, Sunan Abu Dawud, Jami Tirmidhi, Sunan Nasai and Sunan Ibn Majah, the Messenger said: “Allah has forbidden you to swear by your forefathers. If you must swear, then swear by Allah; otherwise remain silent.”

In a hadith narrated in Sahih Muslim, the Messenger said: “Do not swear by idols or by your forefathers.” Saying, “If I am not telling the truth, then I am not the son of so-and-so,” is included among oaths by one’s forefathers. In a hadith narrated by Abu Dawud, Ibn Majah and Hakim, the Messenger said: “Whoever swears, ‘If I am not telling the truth, then I am not a Muslim,’ will, if he is lying, become what he said, being deprived of faith; and even if he is truthful, he will not remain completely safe upon the path of Islam.” In a hadith narrated in Sahih al-Bukhari and Sahih Muslim, the Messenger said: “If someone habitually and mistakenly swears by anyone other than Allah, let him immediately say, ‘There is no deity except Allah.’”

27. Committing oppression or injustice

Oppression and injustice take many forms. The most common include seizing people’s property, forcibly taking what belongs to others, beating people, insulting them, attacking someone without provocation, causing financial, physical or reputational harm, and brutalizing the weak.
In Surah Ibrahim, Allah says: “Never think that Allah is unaware of what the wrongdoers do. He only delays them until a Day when eyes will stare in horror. They will rush forward with their heads raised, their eyes unable to blink, and their hearts empty. Warn people of the Day when the punishment will come. On that Day the wrongdoers will say: ‘Our Lord, give us a short respite; we will answer Your call and follow the messengers.’ Were you not previously swearing that you would never decline? You lived in the dwellings of those who wronged themselves, and it became clear to you how I dealt with those wrongdoers. Moreover, I set forth many examples for you.”

In Surah al-Shura, Allah says: “The way is only against those who oppress people.” In the final verse of Surah al-Shura, Allah says: “The wrongdoers will soon know what end awaits them.”

The Messenger said: “Allah gives the wrongdoer respite for a long time. But when He seizes him, He does not let him escape.” Then he recited this verse: “Such is the seizure of your Lord when He seizes the towns while they are committing wrongdoing. Indeed, His seizure is painful and severe.” (Sahih al-Bukhari, Sahih Muslim, Jami Tirmidhi)

The Messenger also said: “If anyone has violated his brother’s honor or harmed him in any way, let him seek his pardon today—that is, he should ask forgiveness—and do so before the terrifying Day when no compensation can be made with money. Rather, if he has good deeds, they will be given to the oppressed in proportion to his injustice; and if he has no evil deeds, the oppressed person’s evil deeds will be placed upon him.” (Sahih al-Bukhari and Jami Tirmidhi)
In a hadith qudsi, the Messenger said that Allah the Exalted said: “O My servants, I have forbidden oppression for Myself, and I have forbidden it among you. So do not oppress one another.” (Sahih Muslim, Jami Tirmidhi)

Another hadith states: “The Messenger asked the Companions: ‘Do you know who is poor?’ They said: ‘The poor among us is the one who has neither money nor property.’ The Messenger said: ‘The poor person among my community is one who will come on the Day of Resurrection with abundant prayer, zakat, fasting and Hajj, but will also come having insulted someone, seized another’s property, violated someone’s honor, beaten someone and shed someone’s blood. His good deeds will then be distributed among them. If his good deeds run out before the rights of the oppressed have been restored, their sins will be placed upon him one by one, and he will be thrown into Hell.’” (Sahih al-Bukhari and other authentic hadith collections) Another hadith narrated in Sahih al-Bukhari and Sahih Muslim states: “Whoever usurps even a handspan of another person’s land will have seven earths placed around his neck on the Day of Resurrection.” In a hadith qudsi, Allah says: “I am extremely angry with the person who oppresses one who has no helper other than Me.”

An Arab poet said: “Do not oppress merely because you have power; the consequence of oppression is nothing but regret. After committing oppression, you sleep peacefully, but sleep does not come to the eyes of the oppressed. All night he supplicates against you, and Allah hears it, for He does not sleep either.” A sage said: “Do not oppress the weak, for one day they may become a powerful group capable of causing great harm.”

It is narrated in the Torah that a herald will proclaim beside the Sirat on the Day of Resurrection: “O arrogant and ruthless wrongdoers! Allah has sworn by His own glory and majesty that today no oppressor will be able to cross this bridge and enter Paradise.”

Jabir (may Allah be pleased with him) narrates that in the year of the Conquest of Makkah, when the emigrants who had migrated to Abyssinia returned to the Messenger, he said: “Will you tell me of any remarkable experience you had while in Abyssinia?” Some young emigrants said: “Yes, O Messenger! One day we were sitting there when we saw an old woman passing us with a water pitcher on her head. Suddenly a young man came, pushed her hard by the neck, and she fell, breaking her pitcher. She stood up, looked at him and said: ‘O traitor! On the Day when Allah establishes the Throne, gathers all earlier and later people, and people’s hands and feet testify concerning their deeds, you will see what happens to you before Allah and what happens to me.’” Hearing this, the Messenger said: “The old woman spoke the truth. How will Allah honor a nation that does not restrain its strong for the welfare of its weak?” (Ibn Majah, Ibn Hibban, Bayhaqi)

The Messenger said: “Allah’s anger is inevitable for five kinds of people. If He wills, He will bring it upon them in this world; otherwise, He will bring it upon them in the Hereafter:”

(1) A ruler of a nation who collects what is due to the state from his subjects but does not deal with them justly or protect them from oppression.
(2) A party leader, tribal chief or national leader whom everyone obeys and whose commands everyone follows, yet who does not treat the strong and the weak equally and speaks according to his own desires.
(3) A person who does not command his family and children to obey Allah and does not teach them the laws of Islam.
(4) A person who takes the full work due from an employee he has hired but does not pay him his full due wages.
(5) A person who deprives his wife of her dower and oppresses her.”

Abdullah ibn Salam said: “When Allah first created all His creatures, they asked Allah the Exalted: ‘Our Lord, with whom are You?’ Allah replied: ‘With the oppressed, until his due is returned to him.’”

Wahb ibn Munabbih said: “A powerful king built a palace. One day an old beggar woman came and built a hut beside the palace, where she lived. Later, while the king was on the palace roof looking around, he saw the hut and asked: ‘Whose hut is that?’ The people said: ‘It belongs to a poor old woman who lives there.’ The king immediately ordered that it be demolished. The old woman had gone out begging. When she returned shortly afterward, she found her hut destroyed. She asked the people nearby who had demolished it. They told her that the king had done so. She raised her head toward the sky and said: ‘O Allah! When I was not in my hut, where were You? Could You not protect it?’ Then Allah commanded Jibril to destroy the palace, and it was destroyed immediately.”

It is said that after King Khalid ibn Barmak and his son fell from power and were imprisoned, his son said: “Father, after enjoying such honor and distinction, why are we now in prison?” Khalid replied: “Yes, my son. On the nights when we slept contentedly after oppressing our subjects, Allah was awake and accepted the supplications of the oppressed.” Yazid ibn Hakim used to say: “I had oppressed a man. I knew that he had no helper in this world apart from Allah. But when he said, ‘Allah is sufficient for me; Allah will judge between me and you,’ I became so afraid of him that I had never feared anyone so much in my life.”

Once Caliph Harun al-Rashid imprisoned the poet Abu al-Atahiyah. In the letter the poet wrote to him from prison was this line: “By Allah, know that oppression itself brings dreadful misfortune upon the oppressor. The oppressor is always wicked. O wrongdoer, when we are gathered on the Day of Resurrection, you will know who is truly disgraced.”

A hadith narrated in the Tabarani collection states: “When the oppressor comes upon the Sirat on the Day of Resurrection, all those whom he oppressed—that is, whose rights he violated and whom he harmed—will come and take his good deeds as compensation. After all his good deeds have been taken, the oppressed people’s many sins will be placed upon him. Thus the oppressor will be thrown into the lowest level of Hell.”

In a hadith narrated in Musnad Ahmad, the Messenger said: “On the Day of Resurrection, Allah’s servants will gather barefoot and naked in the plain. At that time a solemn voice will resound, heard by everyone near and far: ‘I am the King, the One who fulfills everyone’s needs. No inhabitant of Paradise may enter Paradise, nor any inhabitant of Hell enter Hell, until I exact retribution for the injustice he committed, even if it was only a slap or a kick. Your Lord does not wrong anyone.’ We asked: ‘O Messenger! How can that happen when we will all be barefoot and naked?’ The Messenger said: ‘Retribution will be exacted through the exchange of each person’s good and bad deeds. Your Lord is not unjust.’” In another hadith, the Messenger said: “Retribution will be exacted on the Day of Resurrection even for a blow from a stick.”
It is said that a Persian emperor appointed a teacher for his son. When the boy had grown sufficiently, the teacher summoned him one day and severely beat him without cause or fault. The boy remained angry and resentful toward his teacher. A short while later the king died and the boy ascended the throne. He summoned that teacher to court and asked: “Why did you punish me without cause on such-and-such a day?” The teacher said: “O emperor, listen. When I saw that you had grown and would soon ascend the throne, I decided to make you experience the pain of being beaten and oppressed without cause, so that you would not oppress anyone.” Hearing this, the emperor thanked him and said: “May Allah reward you with the best reward.” He then sent away his former teacher with many gifts.”

The oppression of orphans and the oppression of subjects by rulers have already been discussed separately. Here, the oppression of the weak by the strong at every level is being addressed. In other words, violating any servant’s right is oppression. It should be noted that when a wealthy or capable person unnecessarily delays or evades paying a poor creditor his due wages or giving him anything else owed to him, that too is oppression. For this reason, a hadith says that a worker’s wages should be paid before his sweat dries. The Messenger said: “The delay of a wealthy person is oppression.”

In a hadith narrated in Musnad Ahmad and Tirmidhi, the Messenger said: “The supplication of the oppressed rises above the clouds, and Allah then says: ‘By My honor and majesty, I will certainly help you, even if only after some time.’” A husband’s failure to provide his wife’s due dower and maintenance is also oppression. The Messenger said: “The unjust conduct of the strong toward the weak, by which he harms his support, property or honor and causes him suffering, is oppression.”

A hadith narrated from Ibn Masud states: “On the Day of Resurrection, every woman and man will in turn be brought by the hand before all humanity gathered in the plain of Resurrection, and it will be announced: ‘This is so-and-so, son or daughter of so-and-so. If anyone has a claim against this person, let him come and collect it from him or her.’ At that time, wives deprived of their rights will rejoice and recover their rights from the fathers, brothers or husbands who had taken them away.” Then he recited this verse: “On that Day no family relationship will be of benefit, nor will anyone ask about another.” On that Day Allah may forgive whomever He wishes regarding what is owed to Him, but He will not forgive people’s rights. The identified woman or man will then be made to stand in one place, and the claimants will be told: “Come forward and take your rights.” Allah will tell the angels: “Give each claimant from the person’s good deeds according to the amount owed.” After all claimants have been given their due, if a small amount of good deeds remains and that person is beloved to Allah in view of his overall deeds, his remaining deeds will be increased so that he may enter Paradise, and he will be admitted to it. But if he is generally wicked and no good deeds remain, the angels will say: “O Allah, all his good deeds are exhausted, yet many claimants remain.” Allah will then say: “Place the claimants’ sins upon him and admit him to Hell.”

Even oppression against a non-Muslim has the same consequence in this world and the Hereafter. Just as it is oppression to deny a Muslim what is due to him, give him less, deceive him, impose work beyond his capacity, or take anything from him without his willing and pleased consent, all these acts are equally oppressive when done to a non-Muslim. The Messenger said: “Whoever violates the rights of a non-Muslim or harms his life or property, I myself will seek judgment against him before Allah’s court on the Day of Resurrection.” In a hadith narrated by Tabarani, the Messenger said: “The first dispute to be brought for judgment on the Day of Resurrection will concern a husband and his wife. The wife will not speak, but her hands and feet will testify regarding how she treated her husband, and the husband’s hands and feet will testify regarding how he treated his wife, whether well or badly. Then a case concerning masters and male and female servants will be brought. No money will settle the dispute there; only the oppressed will be given the oppressor’s good deeds. Then all powerful, oppressive rulers will be brought bound in iron chains and sent to Hell.”

It is said that the distinguished Tabi’i Tawus al-Yamani once advised the Umayyad ruler Hisham ibn Abd al-Malik: “Beware of the Day of the Call.” Hisham asked: “Which Day of the Call?” Tawus replied: “Allah the Exalted has said: ‘On that Day a caller will proclaim: Allah’s curse is upon the wrongdoers!’” Upon hearing this, Hisham fainted. Tawus said: “If hearing a description of what will happen on the Day of Resurrection produces this reaction, what will happen when you see it with your own eyes as it actually occurs?”

Alongside oppression, Islam has also strictly prohibited assisting oppression and maintaining close ties with wrongdoers. In Surah Hud, Allah says: “Do not incline toward the wrongdoers, lest the Fire touch you.” Ibn Abbas said in his tafsir: This means do not maintain wholehearted love for them, do not speak to them in gentle and humble language, and do not keep their company. Suddi said: It means do not compromise with the wrongdoers. Ikrimah said: It means do not obey them. Abu al-Aliyah said: It means do not willingly approve of the actions of the wrongdoers.

In Surah al-Saffat, Allah says: “Gather those who committed injustice and their associates.” That is, their helpers and followers will suffer the same fate. In a hadith, the Messenger said: “Whoever supports a wrongdoer while knowing him to be a wrongdoer has left Islam.” In another hadith, the Messenger said: “Many rulers will appear who have numerous followers, and those followers will also oppress people and tell lies. Whoever associates with them, supports their lies and assists their oppression, I have no connection with him and he has no connection with me. Whoever keeps away from them and does not assist their oppression is of me and I am of him.” The Messenger also said: “Whoever helps a wrongdoer will have another wrongdoer imposed upon him.” Sa’id ibn al-Musayyib (may Allah have mercy on him) said: “When you look at an oppressive ruler and his associates, look at them with inner anger and disapproval; otherwise there is fear that your good deeds will be ruined.” Makhul al-Dimashqi said: “On the Day of Resurrection, when the wrongdoer and his associates are summoned, the person who filled the wrongdoer’s pen with ink, arranged his pens, or helped him with any such minor or major task will not be spared. All the helpers will be placed in a box of fire and thrown into Hell.”

The Messenger said in a hadith: “Those who carried weapons on behalf of oppressive rulers and beat people without cause to please them will be the first to enter Hell.” Ibn Umar (may Allah be pleased with him) said: “The associates of the wrongdoers will be the dogs of Hell.”

In another hadith, the Messenger said: “Do not remain in a place where a person is unjustly tortured or killed. For Allah’s curse descends upon those who stay there and do not resist the oppression.” (Tabarani)

In another hadith, the Messenger said: “After a man enters the grave, the angels will tell him: ‘We will strike you one hundred times with a whip.’ The man will repeatedly plead and beg for relief, so he will be struck only once. Then the grave will be filled with fire. The man will ask: ‘Why did you strike me?’ They will say: ‘Because you prayed one prayer without attaining purity, and a person was being oppressed beside your path, but despite having the power, you did not help him.’” It is worth reflecting: if this is the fate of one who does not help the oppressed despite having the power, what then will be the fate of the person who himself commits oppression?

In a hadith in Sahih al-Bukhari and Sahih Muslim, the Messenger said: “Help your brother whether he is an oppressor or oppressed.” The Companions said: “O Messenger of Allah! We understand helping him if he is oppressed, but how do we help him if he is an oppressor?” The Messenger said: “Prevent him from oppression. That is how you help him.”

It is said that a dervish once saw in a dream, some time after his death, one of the associates of oppressive government officials in a terrible condition. He asked him: “How are you after death?” He replied: “I am in unbearable distress. I am suffering Allah’s punishment.” He asked: “Where are your masters—that is, the oppressive government officials?” He replied: “They are in an even more terrible condition than I am.” Then he said: “Have you not read this verse: ‘The wrongdoers will soon know what end awaits them’?”

A certain historian has narrated another incident in this connection. He says that once I saw a man whose one hand had been severed from the neck. He was shouting loudly, “Those who see me should not wrong anyone.” I went up to him and asked, “Brother, what happened to you?” He replied, “Something extraordinary happened. I was an enforcer for an oppressive man. One day I saw a fisherman carrying a large fish. I became extremely covetous when I saw the fish, so I beat the fisherman and snatched it from him. I was happily taking the fish home when, suddenly, it bit my thumb with tremendous force. I went home and threw the fish down. Because of the pain, I could not sleep that night. The next morning I found that my thumb had swollen terribly. I hurried to a physician. He told me that the thumb had to be amputated; otherwise the entire hand would later be affected. Reluctantly, the thumb was amputated. But even this did not relieve the pain. I went to the physician again. This time he cut off my entire palm and bandaged it. But that did not bring relief either.

Eventually, my entire hand had to be amputated. Then a man, after hearing my whole story, told me to go to the owner of the fish and seek his forgiveness; otherwise, he warned, my entire body might become diseased. After much searching, I found the fisherman and, reminding him of everything that had happened, I held his feet and begged his forgiveness. Now the rest of my body is healthy, because the fisherman forgave me and withdrew the curse he had made against me.

Indeed, oppressing people is such a terrible sin that its punishment begins to be inflicted in one way or another during worldly life itself, although many people do not realize it. An effective way to escape it is to devote oneself to charitable and public-service activities, restrain oneself from greed, envy, and anger, and remain content with whatever one possesses lawfully. The Messenger (peace be upon him) said: “The person who is content with destiny and does not covet what others possess is the one who truly tastes the sweetness of faith.

28. Forcibly Collecting Contributions

This too is a form of oppression. It is included among the forms of oppression mentioned in the following verse of the Holy Qur’an:

“Action should be taken only against those who wrong people and commit unlawful rebellion in the land. For them is a painful punishment.” (Ash-Shura)

Those who forcibly collect contributions are themselves oppressors, and they are also the greatest helpers of oppressors. The contributions collected by extortionists are no more their due than the ways in which they spend them are lawful.

Therefore, the Messenger (peace be upon him) said: “The unlawful tax collector will not enter Paradise.” (Abu Dawud)
The reason is that one who forcibly collects contributions oppresses and exploits Allah’s servants. He seizes their hard-earned money. Such people will be unable to give the oppressed their due on the Day of Resurrection. If they have any accepted good deeds, those deeds will have to be given to the oppressed. Otherwise, they will have to enter Hell bearing the burden of the oppressed people’s sins.

The relevant hadith has been mentioned earlier. The Messenger (peace be upon him) said that the truly destitute person among my community is the one who will come on the Day of Resurrection with abundant prayers, fasts, pilgrimage, and alms

but will have come after abusing someone, assaulting someone, or usurping someone’s property. Then his good deeds will be given one by one to all those who suffered harm. When his good deeds are exhausted, the sins of the oppressed will be placed upon him, and he will be thrown into Hell.

In the hadith describing the stoning of an adulterous woman, the Messenger (peace be upon him) said: “This woman repented in such a manner that if the forcible collector of contributions had repented similarly, his sin too would have been forgiven.” This shows how grave and heinous this sin is. Indeed, forcibly taking money resembles robbery and banditry. The person who collects such contributions, the person who assists him, the person who writes, and the person who serves as a witness are all equal partners in this sin. They are all consumers of unlawful wealth.

The Messenger (peace be upon him) said: “Any piece of flesh that grows from unlawful wealth is deserving of Hell.”

Imam Wahidi, while explaining the verse, “Say: The impure and the pure are not equal,” included forcibly collected property among impure things. The Messenger (peace be upon him) said: “A person’s property does not become lawful unless he gives it willingly.” Once, Jabir came to the Messenger (peace be upon him) and said, “O Messenger of Allah, I used to deal in wine. I have accumulated a considerable amount of cash from that business. If I use it for any act of worship or good deed for Allah, will it benefit me?”

The Messenger (peace be upon him) said: “If you use that money for pilgrimage, jihad, or charity, it will not have even the value of a fly’s wing in the sight of Allah. Allah accepts nothing except pure wealth.” Then Allah revealed, in support of this statement: “Say: The pure and the impure are not equal, even though the abundance of impure things may impress you.” Imam Ata and Hasan al-Basri said that “pure” and “impure” refer respectively to lawful and unlawful.

Admonition: Consider where those who plundered people’s wealth by force, then built lofty palace-like fortresses and lived in them to escape public anger; those who built lovely flower gardens and led lives of great luxury; those who sat upon the thrones of high honor and power in this world—where are they today? All their efforts and dreams of living forever in this world have been reduced to dust. Today they have begun to suffer the consequences of their deeds. The truly wise person is the one who, considering that outcome, permanently abandons oppression, persecution, and seizing others’ property and purifies himself. Whoever wishes to purify himself should regard whatever days remain of his life as a golden opportunity.

29. Consuming Unlawful Things and Acquiring and Enjoying Wealth Through Any Unlawful Means

Allah says in the Holy Qur’an: “Do not consume one another’s wealth unlawfully.” Ibn Abbas said that this means establishing one’s claim over another person’s property through false and baseless oaths. Unlawful, that is, haram, earnings may be of two kinds. First, those obtained entirely through force and oppression, such as embezzlement, abduction, forcible seizure, taking entrusted property through betrayal, theft, robbery, and so on. Second, those obtained through games, trickery, deception, and the like. Winning money through lotteries and gambling is also included. It is reported in Sahih al-Bukhari that the Messenger (peace be upon him) said: “There are people who wrongfully interfere with the wealth of Allah’s servants. For them, Hell is decreed on the Day of Resurrection.” It is reported in Sahih Muslim that the Messenger (peace be upon him) said: “A person, while on a long journey, with disheveled hair and a dust-covered body, raises his hands toward the sky and supplicates, ‘O Lord, O Lord,’ yet what he eats is unlawful, what he drinks is unlawful, what he wears is unlawful, and he has been nourished by unlawful means. How then can his supplication be accepted?” Anas said: I said, “O Messenger of Allah, pray to Allah that my supplication may be accepted.” The Messenger (peace be upon him) said: “O Anas, keep your earnings lawful and your supplication will be accepted. Remember, if anyone takes even a single morsel of unlawful food into his mouth, his supplication will not be accepted for forty days.”

Bayhaqi narrates that the Messenger (peace be upon him) said: “Just as Allah has apportioned your sustenance among you, He has apportioned your dispositions among you. He gives worldly wealth both to those He loves and to those He does not love. But He gives the wealth of religion, that is, the Hereafter, only to those whom He loves. When Allah grants someone religion, it should be understood that He loves that person. If a servant earns unlawful wealth and spends it on his needs, he will gain neither blessing nor goodness from it. If he gives it to someone else, that charity will not be accepted either, and whatever he leaves behind in this world will be provisions for him in Hell. Allah does not repel evil with evil; He repels evil with good.” (Musnad Ahmad)

Ibn Umar narrates that the Messenger (peace be upon him) said: “The world is sweet and green. Whoever earns lawful wealth in it and spends it in a just manner, Allah will reward him well and grant him Paradise. Whoever earns unlawful wealth and spends it unjustly, Allah will banish him to a disgraceful place. Those who acquire unlawful wealth will burn in the Fire on the Day of Resurrection.”

The Messenger (peace be upon him) also said: “Whoever does not care where he earns his wealth from, Allah will not care through which gate He admits him into Hell.”

Abu Huraira said: “For a Muslim, eating dirt is better than eating unlawful things.” (Musnad Ahmad)

Yusuf ibn Asbat said: When a young man devotes himself to worship, Satan tells his associates, “Find out what this man eats! If he eats unlawful food, do not hinder him, no matter how much worship he performs and how exhausted he becomes, because he himself is sufficient to destroy his worship. Worship will be of no use to him as long as he continues consuming unlawful food.” This statement is supported by the previously cited hadith of Sahih Muslim. It is narrated in a hadith that an angel announces every night and day in Bayt al-Maqdis: “Allah accepts neither the obligatory nor the voluntary deeds of one who consumes unlawful food.” Abdullah ibn al-Mubarak said: “I prefer giving a hundred thousand in charity to accepting one doubtful dirham.” The Messenger (peace be upon him) said: “When a person spends unlawful money and then goes to say, ‘Labbayk’ (‘My Lord, here I am), an angel says to him: ‘Your Labbayk is not accepted. Your pilgrimage has been thrown back in your face.’” (Tabarani)

It is narrated in Musnad Ahmad that the Messenger (peace be upon him) said: “Whoever buys a garment for ten dirhams, one of which was acquired dishonestly, will have his prayer rejected for as long as he wears that garment.” Imam Wahb ibn al-Ward said: “Even if you are appointed as a fighter or guard on the battlefield of jihad, it will be of no benefit as long as you do not pay attention to whether what you eat is lawful or unlawful.” Ibn Abbas said: “Allah does not accept the prayer of one who consumes unlawful food until he repents to Allah and returns to honest earnings.” Sufyan al-Thawri said: “Whoever performs a good deed with unlawful money is like one who washes a garment with urine. A garment is not purified except with pure water, and sins cannot be expiated except through lawful earnings.”

Umar said: “Out of fear of falling into the unlawful, we would abandon nine-tenths of lawful wealth.”

The Messenger (peace be upon him) said: “A body nourished by unlawful food will not enter Paradise.” (Tirmidhi)
It is narrated in Sahih al-Bukhari that Abu Bakr had a slave. When the slave asked to be freed on the condition that he would pay Abu Bakr a certain amount as his ransom, Abu Bakr agreed. Thereafter, the slave brought part of his ransom each day. Abu Bakr would ask him how he had earned it; if he gave a satisfactory answer, he would accept and use it, otherwise he would not. One night the slave brought him some food. Abu Bakr was fasting that day, so he forgot to ask about the source of the food and ate one morsel.
Afterward, he asked him, “How did you obtain this food?” The slave replied, “In the days of ignorance, I used to tell people’s fortunes. I was not good at fortune-telling; I merely deceived them. This food was obtained with money earned from that fortune-telling.” Abu Bakr said, “What a disaster! You nearly destroyed me.” He then put his fingers down his throat and tried to vomit, but the food did not come out. The people present told him that the food would not come out unless he drank water. He asked for water and kept drinking until he expelled all the food from his stomach. The people said, “May Allah have mercy on you. Is all this because of one morsel?” Abu Bakr said, “Even if I had to die to bring out that food, I would still bring it out. For I heard the Messenger (peace be upon him) say: ‘The Fire of Hell is more fitting for a body formed from unlawful food.’”
Therefore, I feared that part of my body might be formed from that one morsel. The learned scholars have said: forcibly collecting money; betrayal; theft; deceit and fraud; usury and usury brokerage; giving false testimony; taking a loan and later embezzling it; consuming bribes; giving short measure or weight; concealing a product’s defects and selling it; gambling; magic; fortune-telling; drawing and taking pictures; adultery; professional mourning for the dead; taking brokerage from a buyer without the seller’s permission; directing a buyer to goods in exchange for money; selling a free person; wealth earned from selling wine and swine; and the property of an orphan taken by abduction—all these are unlawful wealth.

The Messenger (peace be upon him) said: “On the Day of Resurrection, some people will appear with good deeds as great as the mountains of Tihamah. But Allah will immediately turn them into dust and scatter them.” He was asked, “O Messenger of Allah, how can this happen?” The Messenger (peace be upon him) said: “These people used to pray, fast, pay zakat, and perform pilgrimage. But whenever they encountered something unlawful, they immediately became involved in it. Therefore Allah nullified all their good deeds.” (Tabarani)

It is narrated that someone saw a pious man in a dream and asked him about his condition. He replied: “I am not suffering any punishment. However, my entry into Paradise has been suspended because during my worldly life I borrowed a needle and did not return it.”

Admonition: One should always refrain from unlawful things, remembering the severe and inevitable punishment of the Hereafter.

30. Lying

Allah the Exalted says in the Holy Qur’an: “The curse of Allah is upon the liars.” (Al-Baqarah) He also says: “Allah does not guide the lying squanderer.” (Al-Mu’min)

It is narrated in Sahih al-Bukhari and Sahih Muslim that the Messenger (peace be upon him) said: Truthfulness leads a person to righteousness, and righteousness leads to Paradise. If a person continually speaks the truth and seeks the path of truth, he is eventually recorded with Allah as a Siddiq, that is, “one of supreme truthfulness.” Lying leads a person to sinfulness, and sinfulness leads to Hell. If a person continually lies and seeks the path of falsehood, he is eventually recorded before Allah as a liar.
It is also narrated in Sahih al-Bukhari and Sahih Muslim that the Messenger (peace be upon him) said: “There are three signs of a hypocrite, even if he prays and fasts excessively and claims to be a Muslim: when he speaks, he lies; when he makes a promise, he breaks it; and when he is entrusted, he betrays the trust.”

Another hadith in Sahih al-Bukhari states that the Messenger (peace be upon him) said: “Whoever possesses four traits is a complete hypocrite. Whoever possesses one of them will retain one trait of hypocrisy until he abandons it: betraying a trust, breaking a promise, lying, and using abusive language during an argument.” In the lengthy hadith in Sahih al-Bukhari describing the Messenger’s dream, the Messenger (peace be upon him) says at one point: “We came upon a person who was lying down. We saw a man standing beside him with an iron instrument, tearing open one side of his jaw and eye all the way to the back. Whenever he then tore open the left side in the same way, the right side returned to its former condition. When he again tore open the right side, the left side became well. I asked, ‘Who is this?’ My two angel companions said, ‘He would leave his house and spread a false rumor, which would then spread everywhere.’
In another hadith, the Messenger (peace be upon him) said: “A believer may possess every kind of fault in his character, but he cannot possess lying and betrayal.” The Messenger (peace be upon him) also said: “Do not entertain bad suspicions about one another, for suspicion is the worst kind of falsehood.” (Sahih al-Bukhari and Muslim) It is stated in a hadith of Sahih Muslim that the Messenger (peace be upon him) said: “Allah will not speak to three people on the Day of Resurrection, will not look at them, and will not purify them from sin: an elderly adulterer, a lying ruler, and an arrogant pauper.”

In a hadith of Musnad Ahmad, the Messenger (peace be upon him) said: “May destruction be upon the one who lies to make people laugh; may destruction be upon him; may destruction be upon him.” The most serious type of lying is a false oath. In Surah al-Munafiqun, Allah the Exalted described this as a trait of hypocrites. He said: “The hypocrites knowingly swear false oaths.” (See Major Sin No. 26.) In a hadith narrated by Abu Dawud, Tirmidhi, Nasa’i, and Bayhaqi, the Messenger (peace be upon him) said: “Allah will not speak to three people on the Day of Resurrection, will not purify them, and a severe punishment will be prepared for them: a person who has surplus water but refuses to let a traveler use it; a person who falsely swears to a buyer, saying, ‘I bought it for such-and-such a price,’ causing the buyer to believe him and purchase it at a higher price, although he did not actually buy it for that price; and a person who pledges allegiance to a leader solely for worldly benefit, then obeys him when the leader grants him that benefit, but does not obey him otherwise.” The Messenger (peace be upon him) also said: “Lying to someone who believes you to be truthful is the worst kind of betrayal.”

The Messenger (peace be upon him) also said: “The greatest fraud against Allah is for a person to claim that he saw what he did not see.” That is, he says, “I saw such-and-such in a dream,” although he did not see it. Ibn Masud said: When a servant persists in lying, a black mark first appears on his heart. Then, as the mark grows, the entire heart becomes black. At that point he is recorded with Allah as a liar.

Therefore, a Muslim should never lie under any circumstances except where clear and definite benefit is involved. He should either speak the truth or remain silent. The Messenger (peace be upon him) said: “Whoever believes in Allah and the Hereafter should speak good words or remain silent.” This hadith clearly shows that one should not speak unless the benefit of what one says is plainly evident. Abu Musa said: I asked, “O Messenger of Allah, which Muslim is best?” The Messenger (peace be upon him) replied: “The one from whose tongue and hand other Muslims are safe.” (Bukhari, Muslim, Tirmidhi, Nasa’i)

In another hadith, the Messenger (peace be upon him) said: “Whoever knowingly utters an unlawful word will be cast so far down into Hell that it is farther than the distance from the eastern edge of the earth to its western edge.” It should be noted that lying to save someone’s life, reconcile two parties, or prevent the breakdown of a marriage is not merely permitted; in certain circumstances it is obligatory. Even in such cases, however, it is better to use ambiguous words than to tell an explicit lie. For example, while traveling to the cave of Thawr, someone asked Abu Bakr about the Messenger (peace be upon him), “Who is this?” Abu Bakr replied, “He is my guide.” A certain sage said: “There are nearly eight thousand character flaws in human beings. But one quality can conceal all their faults: restraint in speech. And one quality can remove all their faults: truthfulness.”

31. Dishonesty and Corruption in Judicial Matters

Allah the Exalted says in Surah al-Ma’idah: “Those who do not judge and govern according to what Allah has revealed are wrongdoers” … “Those who do not judge and govern according to what Allah has revealed are disbelievers.” “Those who do not judge and govern according to what Allah has revealed are defiantly disobedient.” The Messenger (peace be upon him) said: “Allah does not accept the prayer of a judge or ruler who does not decide according to what Allah has revealed.” (Hakim) The Messenger (peace be upon him) also said: “Judges are of three types: two types will go to Hell and one type will go to Paradise. The judge who knows what truth and justice are and judges accordingly will go to Paradise. The judge who does not know what truth and justice are, and the judge who knows what truth and justice are but does not judge justly, will both be inhabitants of Hell.” He was asked, “What is the fault of the one who does not know?” The Messenger (peace be upon him) said: “His becoming a judge without knowledge is his fault.” (Hakim, Abu Dawud, Tirmidhi) Abu Huraira said: “Whoever is appointed as a judge has been slaughtered without a knife.”

Fudayl ibn Iyad said: “A judge should spend one day administering justice and one day weeping for himself.”

Imam Muhammad ibn Wasi said: “On the Day of Resurrection, the judges will be summoned first for reckoning.” The Messenger (peace be upon him) said: “When a just judge is brought to account on the Day of Resurrection, he will see the severity of the reckoning and regret that he had ever judged even a dispute over a date.”

Ali said: I heard the Messenger (peace be upon him) say that every ruler and judge will be made to stand before Allah on the Bridge of Sirat on the Day of Resurrection, and his hidden record of deeds will be read before all humanity. If he is found to have been a just judge, Allah will save him; otherwise, he will fall into Hell along with the Bridge of Sirat.

32. Consuming Bribes

Allah the Exalted says: “Do not consume one another’s wealth wrongfully, nor take wealth to the rulers so that you may consume part of people’s wealth unlawfully, while you know.” In other words, do not arrange to usurp another person’s property by bribing rulers, even though you know that doing so is unlawful.

The Messenger (peace be upon him) said: “Allah has cursed both the giver of a bribe and the recipient of a bribe.” The Imams unanimously stated that the curse falls upon the bribe-giver when he uses it to harm another person or seeks to obtain a benefit to which he is not entitled. But if he is compelled to give a bribe to obtain something rightfully due to him or to escape someone’s oppression, the curse does not fall upon him. In the hadith cited by Abu Dawud and Tirmidhi, the third person who assists both the bribe-giver and the bribe-taker is also included among those who are cursed. If this person was appointed by the bribe-giver, then, when securing a rightful claim or protecting himself from oppression, his situation is like that of the bribe-giver, and he is not deserving of the curse. Otherwise, he is deserving of the curse. However, for a ruler, giving or taking bribes is unlawful in every circumstance—whether it is done to violate someone’s rights or to prevent an act of oppression.

The Messenger (peace be upon him) also said: “Whoever intercedes on behalf of someone, and the person for whom the intercession was made gives him a gift or present, then if he accepts that gift, it is equivalent to consuming a major form of usury.” Ibn Masud said: “If you fulfill your brother’s need and then accept a gift from him, it is unlawful.” (It should be noted that if a person is employed and paid to perform a particular task, and he performs a task included within his official responsibilities and accepts any compensation from the person for whom he performed it, then by consensus this is a bribe, regardless of whether it is called a gift, present, offering, or gratuity. If it is beyond his responsibilities and is performed outside his working hours, then receiving payment or compensation for it is not a bribe. —Translator)

It is reported that once a Christian met Imam al-Awza’i in Beirut and complained that the ruler of Baalbek had unjustly imposed an excessive tax on him. He requested the Imam to write a letter of recommendation to remedy this oppression and gave him a bottle of honey as a gift. Imam al-Awza’i said to him: “I will write the letter and return the bottle of honey to you.” The man left with the bottle of honey and the letter, and at the Imam’s request, the ruler of Baalbek reduced his tax by thirty dirhams.

33. Adopting dress resembling that of the opposite sex

It is narrated from Ibn Abbas in Sahih al-Bukhari, Abu Dawud, al-Tirmidhi, al-Nasa’i, and Ibn Majah that the Messenger (peace and blessings be upon him) said: “Allah has cursed men who resemble women and women who resemble men in their dress.” It should be noted that men imitating women’s voices and women imitating men’s voices are also included in this prohibition.

Therefore, when a woman wears clothing like a man’s—tight, thin, and leaving parts of the body that should be covered exposed—she resembles men and becomes deserving of the curse. If her husband approves of this conduct and does not restrain her from it, he too will become deserving of the curse. For he has been commanded to keep his wife obedient to Allah’s commands and to prevent her from disobeying Him. Allah has said: “O believers! Protect yourselves and your families from the Fire…” That is, teach them good conduct, command them to obey Allah, and restrain them from disobeying Allah, just as these things are necessary for yourselves. Moreover, the Messenger (peace and blessings be upon him) said: “All of you are responsible, and each of you will be questioned about those under your authority. A man is responsible for his family and will be questioned about them on the Day of Resurrection.” (Sahih al-Bukhari and Muslim) The Messenger (peace and blessings be upon him) also said: “Men will be ruined when they become subservient to their wives.”

This hadith indicates that a woman becoming a ruler also falls under resembling men, while a man becoming obedient to a woman falls under imitating women. The Messenger (peace and blessings be upon him) said: “There are two categories of people who will be in Hell: those who beat people with whips resembling the tails of cattle, and women who wear clothing so thin that the color of their bodies can be seen through it and who walk swaying about in an arrogant manner. Such women will not even smell the fragrance of Paradise, although it can be smelled from a great distance.” (Sahih Muslim) It is narrated from Nafi‘ (may Allah be pleased with him) that one day Ibn Umar and Abdullah ibn Amr were with al-Zubayr.

In that state, a woman came forward carrying a bow on her neck and driving a flock of sheep. Abdullah ibn Umar asked her: “Are you a man or a woman?” She replied: “A woman.” He then looked at Abdullah ibn Amr, who said: “Allah, through the words of His Prophet, has cursed women who resemble men and men who resemble women.” This shows that for women to take up masculine occupations and move about and work in a masculine manner without observing modest covering falls under resembling men. However, they may take up occupations and perform their work while observing modest covering.

The acts for which women are cursed include displaying their bodily beauty and jewelry when going outside, applying perfume to their bodies or clothing while going out, and wearing short, tight, or thin clothing that does not cover the awrah and does not provide proper covering. All of this falls under tabarruj, against which Allah and His Messenger (peace and blessings be upon him) have strongly censured. Because most women engage in these things, the Messenger (peace and blessings be upon him) said: “I saw Hell on the night of the Mi‘raj, and I saw that most of its inhabitants were women.” He also said: “I have not left behind any trial more harmful to men than women.”

34. Tolerating obscenity and sinfulness within one’s family

The Messenger (peace and blessings be upon him) said: “Three people will not enter Paradise: one who disobeys his parents, a dayyuth—that is, one who tolerates obscenity and sinfulness within his family—and a woman who behaves like a man.” According to a narration of al-Nasa’i, the Messenger (peace and blessings be upon him) said: “Allah has forbidden Paradise to three people: the drinker of alcohol, one who disobeys his parents, and one who tolerates obscenity and sinfulness in his family.”

A man who suspects that his wife is involved in obscenity but has no clear evidence, and who cannot say anything to her because he loves her; or who shows leniency because he is so indebted to his wife that he is unable to repay it, because he owes a large amount of dower, or because he fears that she will take their many children to court to claim maintenance—such a man cannot be called a dayyuth. However, a man who has no hatred for obscenity in his heart and does not compel his wife and children to observe Islamic rules, especially modest covering, has no good in this world or the Hereafter and is indeed regarded as a dayyuth.

[It should be noted that, apart from the few exceptional circumstances mentioned above, a person generally possesses absolute authority and exclusive dominance over his wife and children, rather like the sovereign authority of a state. As a father and husband, his right to receive the nearly unconditional and unrestricted obedience of his children and wife is established both by the rules of Shariah and by social custom. Therefore, within this sphere of absolute authority, so that he may exercise his power to keep his family on the right path, the Holy Qur’an commands: “Protect yourselves and your families from the Fire.” Those who show laxity in this matter are called dayyuth. If he is lax regarding modest covering in the family and other provisions of Shariah, the head of the family himself will be held responsible, and in the view of Shariah he will be a dayyuth. —Translator]

35. Tahleel for a divorced woman

(That is, marrying her on the condition that she will be divorced without consummation, so that the divorced woman becomes lawful for her former husband.) In a hadith narrated by al-Nasa’i and al-Tirmidhi, Ibn Masud (may Allah be pleased with him) said: “The Messenger (peace and blessings be upon him) cursed the man who marries a divorced woman with the intention of making her lawful for her former husband and then divorces her without consummation in accordance with the marriage condition, and the man for whose sake she is made lawful.” Imam al-Tirmidhi said: Umar (may Allah be pleased with him), Abdullah ibn Umar (may Allah be pleased with him), and the jurists among the Tabi‘un acted according to this hadith. Imam Ahmad also narrated this hadith in his Musnad. Ibn Abbas (may Allah be pleased with him) said: When the Messenger (peace and blessings be upon him) was asked about tahleel, he replied: “No marriage is valid except one entered into by free choice. There is no deception under the name of marriage.” (That is, merely pretending or acting as though one is marrying while not actually marrying is not permissible.)

There is no room for making a mockery of Allah’s Book. Accepting an obligation to leave one’s wife without consummating the marriage is not valid. It is narrated from Uqbah ibn Amir that the Messenger (peace and blessings be upon him) said: “Shall I tell you who the borrowed billy goat is?” Everyone said: “Yes, tell us!” The Messenger (peace and blessings be upon him) said: “The borrowed billy goat is the man who marries on the condition that he must divorce the woman without consummating the marriage. Allah has cursed the man who enters into such a conditional marriage and the man for whose sake he marries.” (Ibn Majah)

A man asked Ibn Umar (may Allah be pleased with him): “I have married a divorced woman. I want to divorce her and make her lawful for her former husband. Yet her former husband neither ordered me to do this nor knows that I am doing it for him. What is your opinion on this?” Ibn Umar (may Allah be pleased with him) replied: “Apart from a completely voluntary marriage, all other marriages are invalid. If you like, keep her; otherwise, leave her. During the time of the Messenger (peace and blessings be upon him), we regarded such an act as adultery. Umar (may Allah be pleased with him) regarded such a marriage as adultery and intended to have both the man who contracted such a marriage and the man for whose sake it was contracted stoned to death. Even if a man who married with the intention of tahleel spent twenty years with her, Ibn Umar (may Allah be pleased with him) called both husband and wife adulterers.” A man asked Ibn Abbas (may Allah be pleased with him): “My cousin has given his wife three divorces at once and now regrets it.”

Ibn Abbas (may Allah be pleased with him) said: “He disobeyed Allah, so Allah has cast him into this regrettable situation. He obeyed Satan, so Satan has left him in this difficult predicament without a way out.” The man asked: “What if someone undertakes to make his wife lawful for him?” Ibn Abbas (may Allah be pleased with him) replied: “Whoever tries to deceive Allah, Allah will deceive him.” Ibrahim al-Nakha‘i, a prominent Tabi‘i imam, said: “If any one of the first husband, the wife, or the second husband intends tahleel, the marriage contracted with the subsequent husband will be considered invalid, and that woman will not become lawful for her former husband through such a marriage.” Hasan al-Basri, Sa‘id ibn al-Musayyab, Malik ibn Anas, Layth ibn Sa‘d, Sufyan al-Thawri, and Imam Ahmad all agreed that in this case the wife would not become lawful for her former husband. According to Imam al-Shafi‘i, if the marriage contract is concluded on the condition of tahleel, the marriage itself is invalid, because it is temporary like a mut‘ah marriage, which is not sanctioned by Shariah. However, if this condition is mentioned before or after the contract is concluded, rather than at the time of its conclusion, the condition is void and the marriage is valid.

36. Failing to properly purify oneself from urine

Failing to properly purify oneself from urine is essentially a practice of the Christians. Allah Most High says: “Purify your garments.” (Surah al-Muddaththir) It is narrated from Ibn Abbas that when the Messenger (peace and blessings be upon him) passed by two graves, he said: “The occupants of these two graves are being punished. One of them used to spread tales. The other did not properly purify himself from urine.” (Sahih al-Bukhari and Sahih Muslim)

The Messenger (peace and blessings be upon him) also said: “Purify yourselves from urine, for most of the punishment of the grave is because of this.” (al-Daraqutni)

Whoever does not properly purify himself from urine renders both his body and clothing impure, and his prayer is not valid. Al-Tabarani and Ibn Abi al-Dunya narrate that the Messenger (peace and blessings be upon him) said: “The people of Hell will already be suffering indescribable grief and torment. In addition, the torment of four categories of people will increase their suffering even more. They will then rush about amid boiling water and fire and wish for death and destruction. The people of Hell will ask one another: Who are these four people who, after entering Hell, have increased our torment? One will say: One of them has been confined in a cage of fire. Another is dragging along his protruding intestines. Another is continuously vomiting pus and blood from his mouth. And another is biting and eating the flesh of his own body. Then the man confined in the cage will be addressed: What happened to this accursed man who has added torment to our torment? He will say: I am accursed because I used to seize and consume people’s wealth in various ways, and then I died bearing all those liabilities. Then the man dragging his intestines will be asked the same question. He will say: I am accursed because I did not take care regarding urine and did not wash and clean it. Then the man continuously vomiting blood and pus from his mouth will be asked likewise. He will say: I am accursed because I enjoyed hearing every kind of evil speech and used to carry one person’s words to another, causing enmity through tale-bearing. Then the man who eats the flesh of his own body by biting it will be asked the same question. He will say: I am accursed because I used to consume people’s honor—that is, I used to backbite.” May Allah protect us all from these vile sins!

37. Riya, that is, performing righteous deeds to show off to others

Describing the characteristics and signs of the hypocrites, Allah Most High says: “They show off before people and remember Allah only rarely.” (Surah al-Nisa)

“So woe to those who pray, who are heedless of their prayer, who pray only to be seen, and who refuse to provide even the simplest necessities to people.” (Surah al-Ma‘un) “O believers! Do not invalidate your charity by reminders and hurtful words, like the one who gives to be seen by people.” (Surah al-Baqarah) “Whoever hopes to meet his Lord should do righteous deeds and not associate anyone in the worship of his Lord.” (Surah al-Kahf) That is, one should not worship in order to show others and please them.

It is narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger (peace and blessings be upon him) said: “On the Day of Resurrection, the judgment of three people will be conducted first. The first person had been martyred in the path of Allah. He will be brought forward and asked about the blessings Allah had bestowed upon him. He will acknowledge all those blessings. Then he will be asked: What did you do in gratitude for all these blessings? He will say: I fought for Your sake and was martyred. Allah will say: ‘You have lied. You actually fought so that people would call you a brave man, and they did call you brave.’ Then the command will be given to throw him into Hell. The second person had received abundant wealth from Allah. He will be brought forward and reminded of Allah’s blessings. He will acknowledge them. Then he will be asked: What righteous deed did you perform with this vast wealth? He will say: O Allah! Wherever I saw that spending money in Your path was needed, I did not hesitate to spend it. Allah will say: ‘You have lied. You did not spend in My path; rather, you gave so that people would praise you as generous, and they did call you generous.’ Then he too will be thrown into Hell. The third person had acquired knowledge of Islam in worldly life, taught it to others, and studied the Qur’an. He will be brought forward and reminded of Allah’s blessings granted to him, and he will acknowledge them. He will be asked: What did you do with this Islamic knowledge? He will say: I acquired Islamic knowledge, taught it, and studied the Qur’an for Your pleasure. Allah will say: ‘You are a liar. You studied not for My pleasure, but so that people would praise you as a reciter, and they did so.’ Then the command will be given to throw him into Hell.” (Sahih Muslim)

The Messenger (peace and blessings be upon him) also said: “Whoever performs a righteous deed so that people will hear of it, Allah will expose him; and whoever performs it so that people will see it, Allah will expose him.” (Sahih al-Bukhari, Sahih Muslim)

Imam al-Khattabi said: The meaning of this hadith is that whoever acts not for Allah’s pleasure but to make people hear of or see his deeds, Allah will punish him by exposing the true purpose of his deeds and disgracing him publicly on the Day of Resurrection. The Messenger (peace and blessings be upon him) also said: “Even the slightest riya is a form of shirk.” (al-Tabarani, al-Hakim)

The Messenger (peace and blessings be upon him) also said: “The thing I fear most for you is the spread of minor shirk.” He was asked: “O Messenger of Allah, what is minor shirk?” He replied: “Performing righteous deeds to show off to people. On the day when Allah recompenses His servants for their deeds, He will say: Go to those for whom you used to perform righteous deeds to be seen, and see whether you receive any reward from them.” (Ahmad, al-Bayhaqi)

In the Holy Qur’an, Allah says: “There will appear to them from Allah what they had never imagined.” In explaining this, some say that they used to perform deeds which they considered righteous in worldly life, but on the Day of Resurrection they will appear as evil deeds. On reciting this verse, some elders would say: “Woe to those who show off.” Ibn Abi al-Dunya narrates that on the Day of Resurrection, the one who showed off will be called by four names: “O one who showed off, O hypocrite, O sinner, O loser! Go and take your reward from the one whom you sought to please. I have nothing for you.” It is narrated that Umar (may Allah be pleased with him) saw a man walking with his head lowered. He said: “Walk with your head raised. Humility is not in lowering the head; humility is in the heart.” Abu Umamah al-Bahili (may Allah be pleased with him) saw a man in the mosque weeping loudly and supplicating to Allah while prostrating. Abu Umamah told him that it would have been better for him to weep like that while sitting at home. Imam Muhammad ibn al-Mubarak said: “Make your earnest supplication openly at night, for rising at night is for Allah, whereas during the day it is for people.” Ali (may Allah be pleased with him) said: “The sign of one who shows off is that when alone he becomes heedless and lazy, but when among people he becomes active; when praised, he performs more righteous deeds, and when his faults are pointed out or he is criticized, he performs fewer righteous deeds.” Fudayl ibn Iyad said: “Performing righteous deeds to please people is shirk, and abandoning righteous deeds out of fear of people’s anger is riya. Ikhlas is the name for being free of both conditions.” May Allah free us from riya and grant us ikhlas. Amin.

(It should be noted that performing a righteous deed publicly is not blameworthy if the intention is not to receive people’s praise or is to encourage people to perform righteous deeds. For example, Allah says: “Those who give charity by night and by day, secretly and openly, will have their reward with their Lord.” —Translator)

38. Acquiring religious knowledge solely for worldly purposes, concealing it, and failing to act according to the knowledge of Islam

Allah Most High says: “Only those of His servants who have knowledge fear Allah.” (Surah Fatir) That is, those who have knowledge of Allah. Ibn Abbas said: This means that among Allah’s creation, only those who know His power and majesty fear Him. Imam al-Sha‘bi said: “The one who fears Allah is the knowledgeable one.” Rabi‘ ibn Anas said: “Whoever does not fear Allah is not knowledgeable.” Allah Most High also says: “Indeed, those who conceal the clear proofs and guidance We revealed, after We made it clear for humanity in the Book, are cursed by Allah and by those who curse.” (Surah al-Baqarah)

This verse was revealed concerning the Jewish scholars. “Clear proofs” refers to the laws prescribing Shariah punishments for murder, adultery, and similar offenses, as well as other laws; “guidance” refers to the complete law brought by the Messenger (peace and blessings be upon him) and praise of him; “humanity” refers to the Children of Israel; “the Book” refers to the Torah; and “those who curse” refers to all beings other than jinn and humans. Ibn Masud (may Allah be pleased with him) said that when two Muslims curse one another, the curse returns to the Jews and Christians, because they concealed the accounts concerning Muhammad (peace and blessings be upon him) despite their presence in their scriptures.

Elsewhere Allah says: “Allah took a covenant from those who were given the Scripture that they would surely make it known to people and never conceal it. But they cast it behind their backs and exchanged it for a miserable gain. What a miserable bargain!” Imam al-Wahidi said that this verse was revealed concerning the Jews of Madinah. Allah took a covenant from them in the Torah—that is, He gave them a strict command—to disclose the information mentioned concerning Muhammad (peace and blessings be upon him), his praise, and matters relating to his prophethood, and never to conceal it. But they cast that covenant or command behind their backs, meaning that they disobeyed it. The Messenger (peace and blessings be upon him) said that whoever acquires knowledge through which Allah’s pleasure may be attained, but learns it solely for worldly gain, will not even smell the fragrance of Paradise. (Sunan Abu Dawud, Sunan Ibn Majah)

The Messenger (peace and blessings be upon him) also said that whoever acquires knowledge with the intention of gaining distinction among the learned, arguing with foolish people, or attracting the hearts of the public to himself will be cast into Hell. (Jami‘ al-Tirmidhi)

The Messenger (peace and blessings be upon him) also said: “Whoever possesses knowledge of something, but conceals it when asked about it, will be made to wear a bridle of fire around his neck on the Day of Resurrection.” It is narrated in Sahih Muslim, Jami‘ al-Tirmidhi, and Sunan al-Nasa’i that the Messenger (peace and blessings be upon him) used to supplicate: “I seek refuge from knowledge that does not benefit me”—that is, in the Hereafter. It is narrated in al-Tirmidhi and Ibn Majah that the Messenger (peace and blessings be upon him) said: “Whoever acquires religious knowledge but does not act according to it will find that his knowledge only increases his arrogance.” It is narrated in Abu Dawud and al-Tirmidhi that the Messenger (peace and blessings be upon him) said: “A sinful scholar will be thrown into Hell on the Day of Resurrection.” At that time people will ask him: “Why have you ended up in this state? We used to receive guidance from you.” He will say: “I used to do the very things I forbade you to do.”

39. Betrayal or treachery

Allah Most High has said: “O believers! Do not betray Allah, His Messenger, or the trusts entrusted to you, while you know.” (Al-Anfal)

Imam al-Wahidi (may Allah have mercy on him) said that this verse was revealed concerning the Companion Abu Lubabah. His wife and children lived in the settlement of the Banu Qurayzah. The Messenger (peace and blessings be upon him) had besieged the Banu Qurayzah and sent Abu Lubabah to them for a certain purpose. The people of Banu Qurayzah asked: “O Abu Lubabah! If we surrender in accordance with Sa‘d’s judgment concerning us, what do you think will happen to us?” Abu Lubabah gestured toward his throat, indicating that they would be slaughtered, and said: “Do not surrender.” This act of his was a betrayal of Allah and His Messenger. Abu Lubabah himself admitted: “As soon as I did this, I realized that I had committed a betrayal.” Abu Lubabah then tied himself to one of the pillars of the Prophet’s Mosque for six days and did not release himself until the announcement came that his repentance had been accepted. Ibn Abbas said: Everything that Allah makes obligatory upon His servants is a trust, and disobeying Allah’s commands or prohibitions is a betrayal of the trust.

The Messenger (peace and blessings be upon him) said: “There are three signs of a hypocrite: when he speaks, he lies; when he makes a promise, he breaks it; and when something is entrusted to him, he betrays the trust.” (Sahih al-Bukhari and Sahih Muslim) The additional wording in Sahih Muslim is: “Even if he prays, fasts, and considers himself a Muslim.”

The Messenger (peace and blessings be upon him) also said: “There is no faith in one who is not trustworthy, and there is no religion in one who does not keep his promise.” (Ahmad, al-Bazzar, al-Tabarani) Betrayal, or treachery, is bad in every circumstance, though one instance may be worse than another. A person who betrays a trust regarding something minor is not like one who betrays someone concerning his wealth and family and commits major wrongs. The Messenger (peace and blessings be upon him) said: “Honor the trust of the one who trusts you, and do not betray the one who betrays you.”

The Messenger (peace and blessings be upon him) also said in a hadith: “Whatever other faults a believer may have, he cannot have betrayal, treachery, and lying.” (Ahmad) The Messenger (peace and blessings be upon him) said: Allah has said: “When two people join together to undertake a task, I am the third of them, so long as they do not betray one another.” (That is, Allah’s mercy remains in every partnership until betrayal occurs.) (Abu Dawud)

The Messenger (peace be upon him) further said: The first virtue to disappear from among people will be trustworthiness, while the last thing to remain will be prayer; yet there will be many who pray but gain no benefit. Hazrat Ibn Mas’ud (may Allah be pleased with him) said, “On the Day of Resurrection, the one who betrays a trust will be brought and told, ‘Return your trust.’ He will say, ‘O my Lord! How can I return it? The world has perished.’ Then the entrusted object will be shown to him in the lowest depth of Hell, exactly as it had been placed there. He will then be told, ‘Go down there and bring it out.’ He will descend and carry it back on his neck. It will seem heavier to him than all the mountains of the world. He will think that if he brings it back, he will be saved from the Fire of Hell.

But as soon as he reaches the mouth of Hell, he will fall again into its lowest depth together with the entrusted object, and will remain there forever. Ibn Mas’ud then said: Prayer, ablution, bathing, and the scales used in buying and selling—all are trusts. Deposited property is the greatest trust.”

40. Reminding others of and publicizing one’s charity, favors, and kindness

Allah Almighty has said: “O believers! Do not nullify your charity by reminding others of it and by causing hurt.” (Surah al-Baqarah) In a hadith reported in Sahih Muslim, the Messenger (peace be upon him) said: “On the Day of Resurrection, Allah will neither speak to three persons, nor look at them, nor purify them from sin, and a painful punishment awaits them: one who wears garments below his ankles; one who reminds others of and publicizes his charity and favors; and one who sells merchandise by swearing a false oath.” In a hadith reported in Sunan al-Nasa’i, the Messenger (peace be upon him) said: “Three persons will not enter Paradise: one who angers his parents, a drunkard, and one who publicizes and reminds others of his favors and charity.” That is, one who gives something to someone and then reminds him of and publicizes that gift. The Messenger (peace be upon him) said: “Do not publicize your charitable acts, for this destroys the reward of charity and cancels your right to receive gratitude.” Imam Ibn Sirin heard a man saying to another, “I gave you such-and-such, and I did such-and-such a favor for you.” Ibn Sirin said to him, “Be quiet. If you keep an account of a favor after doing it, there is no reward in it.”

41. Denying divine destiny

Allah Almighty says in Surah al-Qamar: “Indeed, We created everything with precise measure.” Imam Ibn al-Jawzi says that there are two opinions regarding the reason for the revelation of this verse. The first is that the hypocrites of Makkah came to the Messenger (peace be upon him) and began arguing about destiny, whereupon this verse was revealed. According to a narration from Abu Umamah (may Allah be pleased with him), it was revealed concerning the group that denied destiny. The second opinion is that a Christian priest from Najran came to the Messenger (peace be upon him) and said, “O Muhammad! Do you think sinful acts occur according to destiny? In fact, they do not.” The Messenger (peace be upon him) replied, “You are rebels against God,” and then the verse was revealed. In Surah al-Hadid, Allah says: “No calamity befalls the earth or yourselves except that it is recorded in a Book before We bring it into existence. Indeed, that is easy for Allah. So that you may not grieve over what has escaped you, nor exult over what He has granted you. Allah does not love anyone arrogant and boastful.”

It is narrated from Hazrat Umar ibn al-Khattab (may Allah be pleased with him) that the Messenger (peace be upon him) said: When Allah gathers the earlier and later peoples on the Day of Resurrection, an angel will proclaim by His command in a voice so loud that both the earlier and later peoples can hear it: “Where are those disobedient to Allah?” Then the Qadariyyah—the deniers of destiny—will rise. They will immediately be thrown into Hell. The doctrine of the Qadariyyah is that it is impossible for Allah Almighty to give a servant the ability to commit sin and then punish him for it. Yet the truth is that Allah tests people by giving them the ability and freedom to perform all kinds of good and evil deeds. If one does good, he succeeds in the test and is rewarded; if he does evil, he fails and is punished. Allah Almighty has described this matter in the following verse: “Allah created you and what you do.” That is, Allah created all human actions, both good and evil. He has said in another verse: “He has made the human conscience aware of sin and righteousness.” That is, He has given people the ability and opportunity to pursue both sin and righteousness. The Messenger (peace be upon him) said: Allah Almighty graciously inspires one group of people to do righteous deeds and includes them in His mercy, while He puts another group to the test and thereby humiliates them. He condemns them for their evil deeds, and they are unable to do anything other than the deed by which He tests them. Then He punishes them. Yet despite all this, Allah is Just.”

The Messenger (peace be upon him) said: Know that even if all humanity united to benefit you, they could benefit you only to the extent Allah has written for you. And if they united to harm you, they could harm you only to the extent Allah has decreed. “The pens have been lifted and the pages have dried.” That is, whatever has been written in destiny is final. Nothing new will be written, and nothing new will occur.

[It should be noted that belief in divine destiny is an essential condition of faith, like belief in prophethood, the Hereafter, and the revealed Book. Therefore, denying destiny is not merely a major sin; it is also disbelief. There is much confusion and disagreement concerning this matter, but rising above all differences, one may conclude that Allah Almighty has given the servant the ability and freedom to intend and choose good and evil deeds and to strive for them. He will be rewarded or punished precisely for the intention and effort he exercises through this freedom. However, he has not been given control over bringing the act to completion, and he will not be held accountable for that. For example, if someone decides to kill another person and strikes him with a suitable weapon, then even if the injured person does not die, the attacker will be guilty before Allah of murder and will be punished. For no one can cause another’s death before his lifespan ends and the appointed time of death arrives. Yet he cannot escape the sin of murder because of his intention and active effort, since he has done everything within his power. A hadith supporting this statement is cited. The Messenger (peace be upon him) said: When two people fight one another intending to kill each other, both the killer and the slain will be in Hell. It was asked, “There is no objection to the killer being in Hell, but why will the slain person enter Hell?” The Messenger (peace be upon him) replied: “He too intended to kill his opponent.”—Translator]

42. Trying to discover people’s hidden faults

Allah Almighty has said: “Do not search out hidden matters.” The exegetes say that this means: Do not try to uncover people’s concealed faults and shortcomings. In other words, spying has been prohibited. Once, Hazrat Ibn Mas’ud was told that wine was dripping from the beard of Walid ibn Uqbah. He said, “We have been prohibited from spying. But if something becomes openly apparent, we will consider it.”

The Messenger (peace be upon him) said: “Whoever secretly listens to another person’s conversation without his consent will have molten lead poured into his ears on the Day of Resurrection.” A hadith also strictly prohibits reading another person’s letter without permission.

43. Namimah, or tale-bearing

(The permanent rule of Islam is that a person should be praised in his absence but criticized in his presence. Whenever, in violation of this rule, someone is denounced, criticized, or slandered in his absence, it becomes an act contrary to the Shariah. Such conduct may take three forms, and all three are major sins. First, if the accusation or fault attributed to the person concerned is false or unsupported by necessary evidence, it is mere slander. In Arabic it is called buhtan or qadhf. In Islamic law, it is not only a major sin but also a legally punishable criminal offense. Its prescribed punishment is eighty lashes and permanent disqualification from giving testimony. This was discussed in detail earlier under Major Sin No. 22. Second, if the attributed fault or accusation is true, but instead of explaining it directly and privately to the accused person according to Islamic law and giving him an opportunity for self-purification, it is disclosed to a particular person in order to create hostility between them or damage their good relationship, this is called namimah or tale-bearing. Third, if it is disclosed to the general public rather than to a particular person in an attempt to humiliate him publicly, it is called backbiting. All three forms of speaking ill of others in their absence are major sins and hateful offenses. In all three, the rights of people—huquq al-ibad—are violated, because a person’s honor, dignity, and reputation are unlawfully damaged, without even giving him an opportunity to defend himself. Therefore, Allah will not forgive this offense unless the aggrieved person concerned forgives it. Translator)

In the Holy Qur’an, Allah says: “Do not follow one who swears at every turn, who is contemptible, who backbites, and who carries tales from one person to another.” (Surah al-Qalam)

It is reported in Sahih Bukhari, Muslim, Abu Dawud, and Tirmidhi that the Messenger (peace be upon him) said that a tale-bearer will not enter Paradise. Another hadith states that once, while passing by two graves, the Messenger (peace be upon him) said: “The inhabitants of these two graves are being punished. They are not being punished for what they considered a major sin. One of them did not cleanse himself properly after urinating, while the other used to spread tales.” He then took two fresh palm branches, planted one on each grave, and said: “Perhaps their punishment will be reduced as long as these two branches do not dry.”

In this hadith, the statement “They are not being punished for what they considered a major sin” means that, in their view, the sins they committed were not particularly serious. For this reason, some narrations report that the Messenger (peace be upon him) said: “But indeed, they were major sins.” Sahih Bukhari,

It is reported in Muslim and the Muwatta of Imam Malik that the Messenger (peace be upon him) said: You will find the worst of people to be the one who goes to different people and presents himself differently to each. Whoever behaves two-facedly in this world will be given two tongues of fire by Allah Almighty on the Day of Resurrection. Two-faced behavior means speaking differently to two people.

Imam al-Ghazali (may Allah have mercy on him) said: “A two-faced person generally refers to a tale-bearer who goes to one person and says, ‘So-and-so said this about you.’ Revealing a secret that either of the two concerned parties, or a third party, dislikes being disclosed is tale-bearing, whether it is done through speech, writing, gestures, signs, or any other means, and whether the disclosed matter concerns someone’s words, actions, or faults. In short, tale-bearing is revealing any secret information that one of the concerned parties or a third party dislikes. Whatever condition of a person one may observe, if disclosing it to someone else will not benefit society or protect it from a sin, one should refrain from doing so.” Imam al-Ghazali further said: When someone carries tales to a person, saying that so-and-so said such-and-such about him, that person should do six things. First, he should disbelieve him, because he is a tale-bearer and a sinner, and is not trustworthy. Second, he should tell him to stop, strongly condemn the act, and advise him. Third, he should hate him in his heart, because he is hated by Allah, and hating one whom Allah hates is obligatory. Fourth, he should not immediately form a bad opinion of the person about whom the tale-bearer has reported bad news, for Allah has said: ‘Avoid excessive suspicion, for some suspicion is sin.’ Fifth, he should not give the report such importance that he begins investigating whether it is true, for Allah says: ‘Do not spy.’ Sixth, he should not himself violate the advice given to the tale-bearer; he should not discuss with others what the tale-bearer said. It is reported that a man brought Umar ibn Abd al-Aziz bad news about someone. He said: ‘If you wish, we can proceed with your report. If you have spoken truthfully, the verse

Hazrat Hasan al-Basri said: Whoever carries tales to you about another person, know that he will also carry your words to others.

A man came to a distinguished scholar and began attributing various slanders to another person. The scholar said: “You have committed three offenses against me. First, you have created resentment and hostility in my heart toward a religious brother of mine. Second, because of him you have burdened my mind with worry. Third, you have lost my trust. Some scholars used to say: ‘Whoever conveys someone’s insult to you is as if he himself has insulted you.’ A man came to Hazrat Ali (may Allah be pleased with him) and said, ‘So-and-so has slandered and insulted you.’ He said, ‘Take me to him.’ The man took him there, thinking that Hazrat Ali would take revenge. Instead, Hazrat Ali said to him: “Brother, if what you have said is true, I ask Allah to forgive me; and if it is false, I ask Allah to forgive you.” Some exegetes, explaining why Abu Lahab’s wife is called “the carrier of firewood” in Surah al-Lahab, say that the literal meaning is a woman who carries wood. She was a tale-bearer. Tale-bearing is likened to wood because just as wood helps kindle a fire, tale-bearing helps kindle the fire of hostility between two people.

A story: It is said that once a man saw someone selling his slave in the marketplace. The seller was calling out: “This slave has no fault except a slight habit of tale-bearing.” The man did not consider this fault important and bought the slave. The slave began living in his master’s house. After some time, he told his master’s wife, “My master wants to marry another woman and is no longer as fond of you. If you want to prevent this marriage and want your husband to love you as before, then when he falls asleep, cut off a hair from above his throat with a knife and keep it with you.” On the other hand, he told the master, “Your wife secretly loves another man and, conspiring with him, will slaughter you today while you sleep. If you want to survive, do not sleep; merely lie down pretending to sleep. You will see how your wife tries to cut your throat.” The master did exactly that. At night, when his wife went to cut a hair from his throat with a knife, the master suddenly rose, seized her hand, took the knife from her, and killed her immediately. Her relatives then came and killed the master. After that, war broke out between the two sides, and both sides were utterly ruined.

44. Cursing and abusing a Muslim without cause

The Messenger (peace be upon him) said: “Abusing a Muslim is wickedness, and fighting him is disbelief.” (All authentic hadith collections except Abu Dawud) He also said: “Cursing a believer is like killing him.” (All authentic hadith collections except Ibn Majah) It is reported in Sahih Muslim that the Messenger (peace be upon him) said: “Those who curse will be neither intercessors nor witnesses for anyone on the Day of Resurrection.” It is also stated in a hadith: “A believer can never be one who curses, speaks harshly, uses obscene language, or speaks indecently.”

It is reported in Sunan Abu Dawud that the Messenger (peace be upon him) said: “When a servant curses someone (a malediction is close to a supplication for harm—Translator), it rises toward the sky. But the gates of heaven are closed and it is prevented from entering. Then it descends to the earth, but the paths of the earth are barred to it. It then moves about to the right and left. When it finds no way out, it takes effect upon the one who has been cursed if he deserves it; otherwise, it takes effect upon the one who uttered the curse.” Hazrat Imran ibn Husayn narrates that once the Messenger (peace be upon him) went on a journey. During the journey, an Ansari woman began loudly abusing and cursing her riding camel. Hearing this, the Messenger (peace be upon him) said: “Unload everything carried on the back of this camel and release it, for it is cursed.” Imran said: “I can still see the woman walking helplessly with the people, with no one coming to help her.” (Sahih Muslim)

The Messenger (peace be upon him) also said: The worst form of usury is one person using insulting language against another.

Of course, it is permissible to curse people involved in certain specified sins. For example, Allah Almighty has said: “Allah’s curse is upon the wrongdoers!… Allah’s curse is upon the liars.” The Messenger (peace be upon him) cursed those involved in usury, tahليل, bribery, wine, and gambling; those who join hair to hair, remove eyebrow hair, cry out and lament in panic during calamity, shave their hair and tear their clothes; painters, sculptors, and those who remove or alter boundary markers in order to seize another person’s land. Likewise, he cursed those who curse their parents, those who heap abuse on others, those who misguide a blind person, those who engage in sexual misconduct with animals, homosexuals, those who have anal intercourse with their wives, fortune-tellers and those who visit them, women who loudly lament the dead, professional mourners and their assistants, those who forcibly seize the position of leader or ruler despite the people’s dislike, a wife who spends the night while her husband is displeased with her, one who fails to attend congregational prayer without an excuse despite hearing the call to prayer, those who slaughter animals in the name of anyone other than Allah, thieves, those who abuse the Companions, women who imitate men’s dress and appearance and men who imitate women’s dress and appearance, those who defecate or urinate on people’s pathways, women who refrain from using henna on their hands and kohl on their eyes (that is, who are unwilling to beautify themselves to please their husbands), those who destroy the relationship between husband and wife or between servant and master, those who have intercourse with menstruating wives, those who threaten a person with a weapon, those who refuse to pay zakat, those who claim as father someone who is not their father or as master someone who is not their master, those who brand animals with a hot iron, those who intercede to exempt an offender when a judge is likely to impose the punishment prescribed by the Shariah, and those who accept such intercession, women who leave their husbands’ homes without their husbands’ permission, women who spend the night apart from their husbands’ beds, those who, despite having the ability, refrain from enjoining good and forbidding evil, and those who drink wine or produce, buy, sell, transport, assist in, or are otherwise involved with it.

Another hadith states that the Messenger (peace be upon him) said: I have cursed six people; Allah has cursed them; and every prophet has cursed them, while every prophet’s supplication is certain to be accepted. They are: one who denies the destiny decreed by Allah; one who adds anything to Allah’s Book; one who forcibly seizes power in order to disgrace those whom Allah has honored and honor those whom Allah has disgraced; one who declares lawful what Allah has forbidden and forbidden what Allah has made lawful; and one who abandons the path I have shown. In addition, the Messenger (peace be upon him) cursed the adulterer with his neighbor’s wife, the masturbator, the man who marries a woman and her daughter at the same time, the bribe-taker, bribe-giver, and broker, one who conceals knowledge, one who hoards food, one who humiliates a Muslim, one who, despite having the power, does not help an oppressed Muslim, a cruel ruler, a man or woman who vows not to marry, and one who travels alone through an isolated area without need.

Cursing an innocent Muslim is unanimously prohibited. Cursing people of immoral character without naming specific individuals is unanimously permissible.

Thus, if someone says, “May the wrongdoers, or the liars, or the disbelievers be cursed,” it is unanimously permissible. However, there is disagreement regarding cursing by name a person involved in a sinful act. Many consider it permissible. According to Imam al-Ghazali, however, it is permissible to curse only those known with certainty to have died without repentance, such as Abu Lahab, Abu Jahl, Pharaoh, and Haman. Supplicating for harm against someone is also close to cursing. Wherever cursing is unlawful, supplicating for harm is likewise unlawful. Even supplicating against an oppressor is inappropriate; but if every effort at resistance fails, the oppressed person may supplicate against the oppressor. Even then, it is preferable to refrain from cursing.

45. Breaking promises

Allah Almighty has said: “Fulfill your promises. Surely, you will be questioned about your promises.” Jujaj says: Everything Allah has commanded people to do and forbidden them to do is included among promises, because Muslims are bound by a promise to Allah to observe all of this.

Allah Almighty has also said: “O believers! Fulfill your covenants.” Hazrat Ibn Abbas says: Covenants mean everything that the Qur’an has declared lawful or unlawful and everything it has regulated and restricted. Muqatil says: A covenant means Allah’s rulings, imposed upon His servants through the Qur’an, concerning what is lawful and unlawful and what is permitted and prohibited, as well as all agreements, pledges, and promises made between Muslims and disbelievers and among ordinary people.

The Messenger (peace be upon him) said: Whoever has four traits is a complete hypocrite; and whoever has one of them has one trait of hypocrisy until he abandons it: when he speaks, he lies; when something is entrusted to him, he betrays it; when he makes a covenant or promise, he breaks it; and when he disputes with someone, he exceeds all bounds. (Sahih al-Bukhari and Sahih Muslim)

In a hadith qudsi, Allah says: On the Day of Resurrection, I will be the claimant against three people: one who makes a promise and breaks it; one who sells a free person and consumes the proceeds; and one who hires a worker, obtains all the work from him, but does not pay him his wages. (Sahih al-Bukhari)

The Messenger (peace be upon him) also said: Whoever dies without being bound by a bay’ah—a pledge of allegiance—dies a death of ignorance. (Sahih Muslim) The Messenger (peace be upon him) also said: “Whoever pledges allegiance to a leader should obey him to the best of his ability.” (Sahih Muslim)

46. Believing the claims of fortune-tellers and astrologers

Allah says: “Do not pursue that of which you have no certain knowledge. Surely, the hearing, sight and heart will all be questioned.” In commenting on this verse, Imam Wahidi says: This means, do not say what you do not know. Qatadah says: This means, do not claim that you have seen what you did not see, heard what you did not hear, and known what you did not know. In short, do not speak about anything you do not know. In explaining the final part of the verse, Ibn Abbas says: Allah will ask how the eyes, ears and heart were used. Through these words, a stern prohibition has been issued against looking at what is unlawful to see, listening to what is unlawful to hear, and entertaining desires that one is forbidden to entertain. Elsewhere Allah says: “Allah alone possesses knowledge of the unseen. He grants His knowledge of the unseen to no one except a messenger whom He chooses.” Imam Ibn al-Jawzi says: This means that Allah has exclusive authority over knowledge of the unseen. He has no partner in this authority. He grants this knowledge of the unseen to no one except a chosen messenger. He grants the messenger only as much knowledge of the unseen as He wills, because conveying information about the unseen is proof of the prophet’s prophethood. From this it is understood that whoever considers the stars a source of knowledge of the unseen is a disbeliever.

The Messenger (peace be upon him) said: “Whoever goes to a soothsayer or fortune-teller and believes what he says has denied the Book and revelation sent down to Muhammad (peace be upon him).” (Abu Dawud, al-Tirmidhi, Ibn Majah) In a hadith qudsi, Allah says: “Among My servants, some are believers and some are disbelievers. Whoever says that rain fell by Allah’s grace believes in Me and disbelieves in the stars. But whoever says that rain fell because of such-and-such weather or because of the wind disbelieves in Me and believes in the stars.”

Experienced scholars have said: If, when saying that rain fell because of a particular type of weather, a Muslim believes that this particular weather itself created the rain, he unquestionably becomes a disbeliever and apostate.

But if someone believes that a particular type of weather is merely an indication or sign of rain, he does not become a disbeliever. Nevertheless, according to most scholars, it is better not to say this.

A hadith narrated in Sahih Muslim states that the Messenger (peace be upon him) said: “Whoever believes the words of a diviner will have his prayer unaccepted for forty days.” A hadith narrated in Sahih al-Bukhari and Muslim states that when a group of people asked the Messenger (peace be upon him) about diviners and astrologers, he said: “They are nothing.” “They are nothing.” Some then said: “O Messenger of Allah, did such-and-such astrologer not say such-and-such?” The Messenger (peace be upon him) said: “The jinn snatch up a true word and then whisper it into the ear of their human master. He then adds hundreds of lies to it and spreads it.” In a hadith in Sahih al-Bukhari, the Messenger (peace be upon him) said: “The angels descend into the clouds and discuss the matters that have already been decreed. Satan eavesdrops on these words and conveys them to the astrologers. The astrologers then add hundreds of lies to them.”

The Messenger (peace be upon him) also said: “Determining good or bad fortune through the flight of birds and other signs is manifest shirk.”

47. Violating the Mutual Rights of Husband and Wife

(a) A Wife’s Misconduct Toward Her Husband

Allah Almighty says: “As for those wives whose disobedience you fear, admonish them, abandon them in their beds, and strike them. If they then obey you, do not seek any means against them.” Imam Wahidi says: Here, disobedience means disobedience to and opposition against the husband. Ata says: It includes a wife changing the type of obedience she had previously shown her husband and preventing him from sexual intercourse without an excuse. “Admonish them” means reminding them of the Book of Allah and His commands. Ibn Abbas says: Abandoning them in their beds means turning one’s back toward the wife while lying down and not speaking to her. According to al-Sha’bi and Mujahid, it means separating the beds completely and not sleeping in the same bed as the wife. “Strike them” means striking lightly, so that she does not suffer severe pain. According to Ibn Abbas, it means no more than blows or slaps with the bare hand and the like.

The Messenger (peace be upon him) said: “When a husband calls his wife to bed and she does not respond, the angels continue to curse her until morning.” (Sahih al-Bukhari and Sahih Muslim)

In another hadith, the Messenger (peace be upon him) said: “The prayer and any good deed of three people are not accepted: a runaway slave or servant until he returns, a disobedient wife until her husband is pleased with her, and a drunkard until he regains consciousness.”

The Messenger (peace be upon him) also said: “On the Day of Resurrection, the first matters about which a woman will be questioned will be her prayer and her husband.” The Messenger (peace be upon him) also said: “It is not lawful for a believing wife to observe a voluntary fast without her husband’s permission or to allow anyone else to enter his house.” (Sahih al-Bukhari)

The Messenger (peace be upon him) also said: “If I were to command anyone to prostrate before another, I would command a wife to prostrate before her husband.” (al-Tirmidhi) Once, when a woman mentioned her husband to the Messenger (peace be upon him), he said: “Consider how much status you possess in comparison with him. He is your Paradise and your Hell.” (al-Nasa’i)

The Messenger (peace be upon him) also said: “A wife is always dependent on her husband. Yet Allah will not look at the wife who is ungrateful to her husband.” (al-Nasa’i)

The Messenger (peace be upon him) also said: “When a wife leaves her home without her husband’s permission, the angels continue to curse her until she returns.” (al-Tabarani)

The Messenger (peace be upon him) also said: “A wife who dies while her husband is pleased with her will enter Paradise.” (al-Tirmidhi)

However, it is not lawful for a wife to assist her husband in any forbidden act. If her husband is displeased because she does not assist him in an unlawful act, she will not be sinful on that account. Within the bounds of what is lawful, it is obligatory for a wife to obey her husband fully. Without her husband’s permission, it is not lawful for her to engage in any activity that temporarily deprives him of her companionship. It is not lawful for a wife to interfere with her husband’s wealth without permission. It is essential for a wife to give her husband’s rights precedence over her own rights, and his relatives’ rights precedence over the rights of her own relatives. She must always remain ready to respond to her husband’s call while maintaining complete cleanliness. She should not boast before him about her beauty, nor reproach him for any unpleasant characteristic he may have.

A wife should always be modest before her husband, lower her gaze in his presence, obey his commands, listen attentively when he speaks, remain silent while he is speaking, go to the door to welcome him when he comes home, accompany him to the door when he leaves and stand there for a while, avoid everything he dislikes, remain near him when he sleeps, and, in his absence, safeguard his home, property and her own chastity as a trust. She should regularly clean her teeth, remain clean and well-groomed, always keep herself adorned and fragrant for him, and not speak ill of him in his absence. She should care for his relatives and regard his small favors as great.

The Messenger (peace be upon him) said: “When a wife performs the five daily prayers properly, observes the fasts of Ramadan properly, and obeys her husband, she may enter Paradise through whichever gate she wishes.” (Ahmad, al-Tabarani)

The Messenger (peace be upon him) also said: “Even the birds, fish, sun, moon and angels ask Allah to forgive the sins of an obedient wife. But Allah, the angels and all humanity curse a disobedient wife. Allah remains displeased with the wife who keeps a sour face before her husband until she pleases him again with a smiling face. A wife who goes outside the house without her husband’s permission continues to receive the angels’ curses until she returns.”

The Messenger (peace be upon him) also said: “Four types of women will enter Paradise and four types of women will enter Hell: a chaste woman obedient to Allah and her husband; a woman capable of bearing many children, patient and content with little; a modest woman who safeguards her chastity and her husband’s property in his absence and restrains her speech with him in his presence; and a woman who, after becoming a widow with young children, clings to her children and devotes herself to raising them, refraining from marriage out of fear that they may be harmed. As for the four types of women who will be in Hell, they are:”

(1) A woman who showers her husband with harsh words and reproaches, does not safeguard her chastity in his absence, and hurts him with abusive words when he is present.
(2) A woman who places a burden upon her husband that is beyond his means and forces him to do what is beyond his ability.
(3) A woman who does not conceal herself from unrelated men, does not observe the rules of hijab, and goes outside adorned and displaying her beauty.
(4) A woman who has no interest in anything besides eating, drinking and sleeping, and does not wish to obey Allah, His Messenger or her husband. When a woman possessing these faults goes outside without her husband’s permission, she earns curses and becomes deserving of Hell. She can escape this fate only through repentance.

The Messenger (peace be upon him) said: “On the night of the Mi’raj, I visited Hell. I saw that most of its inhabitants were women, because they show little obedience to Allah, the Messenger and their husbands, and practice tabarruj.” Tabarruj means wearing one’s finest clothes when going outside, adorning oneself excessively, and displaying one’s beauty excessively to entice the public; in other words, going about unveiled is called tabarruj. The Messenger (peace be upon him) said: “Woman was created to remain veiled. When she leaves the house, Satan congratulates her.”

It is stated in a hadith: Women remain most honored in the sight of Allah as long as they stay in their own homes. It is also stated in a hadith that a woman cannot attain Allah’s pleasure in any other way as much as she can by remaining in her home, worshipping Allah and obeying her husband. Once Ali (may Allah be pleased with him) asked his wife Fatimah (may Allah be pleased with her): “In what lies a woman’s welfare?” Fatimah said: “A woman’s welfare lies in not looking at unrelated men and not allowing unrelated men the opportunity to look at her.”

Ali (may Allah be pleased with him) used to say: “Have you no modesty, no sense of honor, that you allow your wives to go outside, where they look at unrelated men and unrelated men look at them?” It is narrated in Abu Dawud, al-Nasa’i and Ibn Majah that one day Aishah (may Allah be pleased with her) and Hafsah (may Allah be pleased with her) were present with the Messenger (peace be upon him). At that time the blind Companion Ibn Umm Maktum entered. The Messenger (peace be upon him) said to his two wives: “Go behind the veil away from him.” They both said: “He is blind; he cannot see us or recognize us.” The Messenger (peace be upon him) said: “Are you two blind as well? Can you not see him?”

This hadith shows that both men and women must refrain from looking at one another. Allah Almighty says in Surah al-Nur: “Tell the believing men to lower their gaze and guard their private parts… And tell the believing women to lower their gaze and guard their private parts.”

Ali (may Allah be pleased with him) said: Once Fatimah and I went to the Messenger (peace be upon him) and found him weeping very distressedly. I said: “O Messenger of Allah, may my parents be sacrificed for you! Why are you weeping?” The Messenger (peace be upon him) said: “O Ali, on the night of the Mi’raj I saw the women of my community undergoing various kinds of punishment. I am weeping as I remember those severe punishments. I saw a woman suspended over the fire of Hell by her hair, so that her brain was boiling violently. I saw another woman whose tongue had been pulled out and lengthened, by which she was suspended, while boiling water was being poured down her throat. I saw another woman suspended with her two feet tied to her two breasts and her two hands tied to the hair on her forehead. I saw another woman suspended with a rope tied to her breasts. I saw another woman whose head was like a pig’s head and whose body was like a donkey’s body, and she was being subjected to thousands of kinds of punishment. I saw another woman who had been transformed into the form of a dog; fire entered through her mouth and emerged through her anus, while the angels struck her head with iron hammers.

Fatimah stood up and asked about the causes of these punishments suffered by these women. The Messenger (peace be upon him) said: “O Fatimah! The woman who was bound and suspended by her hair did not cover her head from the gaze of unrelated men. The woman suspended by her tongue used abusive words to hurt her neighbor. The woman who was bound and suspended by a rope tied to her breasts did not safeguard her chastity in her husband’s absence; that is, she was an adulteress. The woman whose two feet were tied to her two breasts and whose two hands were tied to the hair on her forehead did not purify herself from sexual intercourse and menstruation, and she mocked prayer. The woman whose head became like a pig’s and whose body became like a donkey’s was a tale-bearer and a liar. And the woman who was transformed into the form of a dog was envious and reproached people after giving charity.”

The Messenger (peace be upon him) said: “When a woman causes suffering to her husband, the houris of Paradise curse that woman.”

It is mentioned that there is no fault in going outside with the husband’s permission and observing hijab in order to visit one’s parents and close relatives or for other essential needs.

(b) A Husband’s Violation of His Wife’s Rights:
Just as a wife is commanded to obey her husband and keep him pleased, a husband is likewise commanded to treat his wife well and gently, to show patience and tolerance when any misconduct or the like appears on her part, and to provide her maintenance and the opportunity to live a dignified life. Allah Almighty says: “Treat women well.” The Messenger (peace be upon him) said: “Pay attention to the welfare of your wives. Remember that just as you have rights over your wives, they also have rights over you. Your wives’ rights over you are that you treat them well and provide their maintenance. Your rights over your wives are that they safeguard their chastity and modesty and do not allow into the home those whom you dislike.” (Ibn Majah, al-Tirmidhi)

Ibn Hibban narrates that the Messenger (peace be upon him) said: “The best of you is the one who treats his family best.” In some narrations it says: “The best of you is the one who behaves most gently with his family.” The Messenger (peace be upon him) treated women with exceptional gentleness. The Messenger (peace be upon him) said: “Whoever patiently endures his wife’s misconduct will be rewarded like Ayyub (peace be upon him). And a wife who patiently endures her husband’s misconduct will be rewarded like Asiyah bint Muzahim, the wife of Pharaoh.”

It is related in a hadith that a man came to Umar (may Allah be pleased with him) to complain about his wife’s misconduct. He stood at Umar’s gate waiting for him to come out. At that time he heard Umar’s wife reprimanding him harshly, while Umar silently endured it without replying. After hearing this, the man prepared to leave. He thought: If this is the condition of such a powerful and formidable caliph, then who am I? Just then Umar came out and saw the man leaving. He called him and said: “Why did you come, and why are you leaving without meeting me?” The man said: “Commander of the Believers! I came to complain to you about my wife’s misconduct and abusive words toward me. But I heard that your own wife behaves likewise, so I was returning. I thought: If this is the condition of the Commander of the Believers, then who am I?” Umar said: “Listen, brother! I endure her because she has certain rights over me. Look, she cooks my food, makes bread, washes clothes and nurses my children, although none of these duties is obligatory for her. By doing these things, however, she keeps my heart away from unlawful earnings. That is why I endure her.” The man said: “Commander of the Believers, my wife is the same.” Umar said: “Then continue to endure her, brother. The life of this world is only very brief.”

It is said that once a pious man’s pious religious brother came to visit his home. He used to visit once a year. When he knocked at the door, the man’s wife opened it and asked the visitor: “Who are you?” The visitor said: “I am your husband’s religious brother. I have come to visit him.” The wife said in an extremely harsh voice: “He has gone into the forest to cut wood. May Allah not return him safely. May Allah do such-and-such to him and such-and-such!” and so on. She continued vehemently denouncing her absent husband. Meanwhile, her husband suddenly arrived, returning from the direction of the mountain, carrying a huge load of wood on the back of a lion and riding upon it himself. He greeted his religious brother and congratulated him. Then he entered the house, unloaded the wood from the lion’s back, and said to the lion: “Go; may Allah bless you.” He then brought his religious brother inside and seated him. His wife was still scolding him, while her husband remained silent. After the meal, the guest took his leave. He was astonished by his friend’s sharp-tongued wife and by his friend’s patience.

The following year he came again at the same time. When he knocked, a voice came from inside: “Who is at the door?” The visitor said: “I am so-and-so, your husband’s religious brother.” The woman then opened the door, welcoming him. She added: “Please sit down. My husband will return soon, God willing. May Allah bring him back safely,” and so on. The visitor was astonished by her sweet manner and speech. Shortly afterward, the head of the household returned home with a load of wood. This time he carried it on his own back, not on the back of a lion. They treated the guest graciously, fed him and then saw him off. As he was leaving, he said to his friend: “Last year, when I came, I heard your wife’s harsh conduct and insolent speech. She was constantly denouncing you, while you brought a load of wood on the back of a lion. But this year I saw your wife’s sweet conduct, whereas you carried the load on your own back. Tell me, what happened?” He replied: “O brother! That harsh-tongued woman has died. I was patient with her, so Allah made that lion obedient to me. Later I married this well-mannered woman, and I am happy with her. But that lion slipped from my control. Therefore, for the sake of living happily with this obedient, virtuous wife, I have had to carry the wood on my own back.”

48. Drawing, Printing, Engraving, Hanging and Preserving Images or Pictures of Living Beings

Allah Almighty says: “Those who harm Allah and His Messenger, Allah has cursed them in this world and the Hereafter and prepared for them a humiliating punishment.” In explaining this verse, Ikrimah says: Those who make images are the ones who harm Allah and the Messenger. The Messenger (peace be upon him) said: “Those who make images will be punished on the Day of Resurrection and will be told: ‘Give life to what you made.'” (Sahih al-Bukhari and Sahih Muslim)

Aishah (may Allah be pleased with her) narrates that once the Messenger (peace be upon him) returned home from a journey. I had covered a recess in the wall of my room with a curtain bearing several images. As soon as he saw the curtain, the Messenger’s (peace be upon him) face became pale. He said: “O Aishah! Those who make their creation resemble Allah’s creation will suffer the severest punishment on the Day of Resurrection.” Aishah said: I then cut the curtain into two pieces and made two cushions from it. (al-Bukhari and Muslim) The Messenger (peace be upon him) said: “Every image-maker will be among the inhabitants of Hell. For each image he makes, a living being will be created for him, and each of those beings will suffer punishment in the Fire of Hell.” (al-Bukhari and Muslim) The Messenger (peace be upon him) said: “Whoever makes an image or picture of a living being in this world will be commanded on the Day of Resurrection to breathe life into that image or picture, but he will never be able to do so.” (al-Bukhari)

The Messenger (peace be upon him) also said: “Allah Almighty says: Who is a greater wrongdoer than one who arrogantly attempts to create like My creation? Let him create even one grain! Let him create a grain of wheat or a bean, if he can!” (al-Bukhari, Muslim)

It is narrated in al-Tirmidhi that the Messenger (peace be upon him) said: “On the Day of Resurrection, a head will rise from Hell and say: Three people have been entrusted to me for punishment. They are the one who ascribes a partner to Allah, a tyrannical ruler, and an image-maker.” In another hadith narrated by al-Bukhari and Muslim, the Messenger (peace be upon him) said: “The angels do not enter a house in which there is a dog or an image of a living being.” Imam al-Khattabi says that this refers to the angels of mercy and blessing. The angels assigned to protect people visit every house. The dog refers to a dog kept merely as a pet. If a dog is needed for hunting, guarding or similar purposes, there is no harm in that. An image means any picture or likeness of a living being, regardless of the object on which or the manner in which it is preserved. Instructions have been given to remove or destroy all such images and likenesses as far as possible. It is narrated in Sahih Muslim that Ali (may Allah be pleased with him) instructed that all images and likenesses be destroyed and all elevated graves be leveled.

49. Wailing Aloud in Calamity, Disaster or Bereavement, Beating the Chest and Forehead, Tearing Clothes, Shaving the Head, Pulling Out the Hair, and Wishing for One’s Own Death and Destruction

It is narrated in Sahih al-Bukhari that the Messenger (peace be upon him) said: “Whoever slaps his face and forehead, tears his clothes, and invokes the practices of the Age of Ignorance is not among my community.” Earlier we mentioned the hadith narrated by al-Bukhari and Muslim that the Messenger (peace be upon him) cursed women who express grief by wailing aloud, shaving or tearing out their hair, and tearing their clothes. All these acts are unanimously forbidden. Likewise, slapping the face and forehead, scratching the face, and supplicating for death and destruction are forbidden. Umm Atiyyah (may Allah be pleased with her) narrated that the Messenger (peace be upon him) took a pledge from us that we would never express grief by wailing aloud. (al-Bukhari)

The Messenger (peace be upon him) also said: “Two practices are among the acts of disbelief: taunting someone about his lineage and wailing aloud over the dead.” (Muslim)

It is narrated in Abu Dawud that the Messenger (peace be upon him) cursed the woman who wails aloud and those who listen to her. It is narrated in al-Bukhari, Ibn Majah and al-Nasa’i that when Abu Musa al-Ash’ari (may Allah be pleased with him) lost consciousness from severe pain, one of his female relatives began crying out loudly. When he regained consciousness, he said: “I regard as abhorrent what the Messenger (peace be upon him) regarded as abhorrent.” The Messenger (peace be upon him) regarded expressing grief through loud wailing, tearing out the hair, tearing clothes and the like as abhorrent.

It is narrated in Sahih al-Bukhari and Sahih Muslim that the Messenger (peace be upon him) said: The dead person suffers punishment in the grave because of loud lamentation. The Messenger (peace be upon him) also said: I have been forbidden from two foolish and sinful sounds: one is the sound of musical instruments, and the other is the sound of striking the face and screaming like Satan at the time of calamity. It is narrated that Hazrat Umar (may Allah be pleased with him) personally struck a professional wailer and said: I am striking this wailer because striking her is not forbidden. She does not weep as a partner in your grief; rather, she weeps to extract money from you. She causes your dead to suffer in their graves and increases the grief and pain of the living. For she forbids them to be patient, although Allah has commanded patience, and urges them to weep frantically, although Allah has forbidden this.

The scholars have said that, apart from the wailing of professional hired mourners and loud, frantic lamentation, quietly and sincerely weeping out of sheer grief is not forbidden. It is narrated in Sahih al-Bukhari and Sahih Muslim that the Messenger (peace be upon him) went to visit the ailing Sa’d ibn Ubadah and wept. Seeing him weep, the Companions who had gathered also wept. Then the Messenger (peace be upon him) said: Know that Allah does not punish for shedding tears or for the heart’s emotion; He punishes or shows mercy only for this—saying so, he pointed to his tongue. Another narration states that when the Messenger (peace be upon him) wept, Hazrat Sa’d asked, “O Messenger of Allah, what is this?” He said: “This is mercy and compassion created by Allah in the hearts of His servants. Allah shows mercy only to servants who are merciful and compassionate.”

It is also narrated in Sahih al-Bukhari that when the Messenger (peace be upon him) went to his dying son Ibrahim, tears were flowing from his eyes. Seeing this, Abd al-Rahman ibn Awf said: O Messenger, are you crying too? The Messenger (peace be upon him) said: This is merely an expression of affection and tenderness. Then he said: “The eyes shed tears and the heart is grieved, but we say nothing with our mouths except what pleases Allah. O Ibrahim, we are grieved by your separation.”

It should be noted that excessive weeping during calamities and separation from loved ones is discouraged because Allah and His Messenger (peace be upon him) have commanded patience and self-restraint and forbidden despair and impatience. Allah the Exalted has said: “O believers, seek strength through patience and prayer. Surely Allah is with the patient…… And We will surely test you with something of fear, hunger, loss of wealth, lives, and crops. Give glad tidings to those who are patient, who, when calamity befalls them, say: We belong to Allah and to Him we shall return.” (Surah al-Baqarah)

Hazrat Ibn Abbas (may Allah be pleased with him) said: The meaning of “Allah is with the patient” is that He helps them and does not humiliate them. And the meaning of “those who, when calamity befalls them, say: We belong to Allah” is: “We are Allah’s servants, so He may deal with us as He wishes.”

The Messenger (peace be upon him) said: “Whatever calamity befalls a believing servant—even if a thorn pricks his foot—Allah thereby erases some of his sins.” (Sahih Muslim) It is narrated in al-Tirmidhi that the Messenger (peace be upon him) said: “When a servant’s child dies, Allah asks the angels: What did My servant say when you took his child’s soul? They say: He praised You and remembered that he would return to You. Then Allah says: Build a house for My servant in Paradise and call it Bayt al-Hamd (the House of Praise).” A Hadith Qudsi states that Allah says: “When one of My servant’s loved ones dies and he remains patient and self-controlled, I have no reward for him other than Paradise.” (Sahih al-Bukhari)

The Messenger (peace be upon him) said: “For the children of Adam, accepting Allah’s decree with a cheerful face is fortunate, while becoming angry and displeased with it is unfortunate.” A hadith narrated from Hazrat Umar (may Allah be pleased with him) states that when the Angel of Death had taken a believer’s soul and departed, and his family began mourning by beating their chests, letting down their hair, and wishing for their own death and destruction, he stood briefly at the gate of the house and said: Why all this lamentation and crying? By Allah, I have not shortened anyone’s lifespan, taken away anyone’s provision, or wronged anyone. If your complaint and displeasure are against me, then, by God, I obey Allah’s command. But if your anger is against the deceased, then you have become unbelievers. I will have to come many more times, and eventually none of you will remain. The Messenger (peace be upon him) said: By Allah, if people heard this speech and saw him, they would forget their dead and become distraught with grief for themselves. Expressing grief or sympathy upon hearing of someone’s misfortune is rewarded. It is stated in al-Tirmidhi that the Messenger (peace be upon him) said: “Whoever offers condolences to a afflicted person will receive the same reward that the afflicted person receives if he remains patient.” The Messenger (peace be upon him) also said: “Whoever offers condolences and comfort to a mother who has lost her child, Allah will clothe him in a precious garment of Paradise.” (al-Tirmidhi)

It should be noted that expressing grief and condolences is intended to comfort the afflicted person, advise him to remain patient, and ease his feelings of sorrow, grief, and distress; therefore, it is recommended. It falls within enjoining good, forbidding evil, and cooperating in righteousness and God-consciousness. The finest wording of condolence and comfort is known from the following hadith of the Messenger (peace be upon him). It is narrated in Sahih al-Bukhari and Sahih Muslim that a daughter of the Messenger of Allah (peace be upon him) sent him word that one of her sons was dying. The Messenger (peace be upon him) told the messenger: “Go and tell her: What Allah takes belongs to Him, and what He gives also belongs to Him. Everything has a fixed term with His servant. Tell her to be patient and self-controlled.”

Noticing that a Companion was absent from the gathering, the Messenger (peace be upon him) asked about him. Someone said: O Messenger, his son has died. The Messenger (peace be upon him) met him and offered him condolences. Then he said: “Listen, would you prefer that your son remain with you all his life, or that he go ahead of you, stand at the gate of Paradise, and open its gate for you when you die?” The Companion said: I would prefer that he go ahead of me to Paradise and open the gate for me. The Messenger (peace be upon him) said: Then that is what has been decreed for you. The Companion asked: Is this only for me? The Messenger (peace be upon him) said: No, it is for all Muslims. (Ahmad, al-Nasa’i)

Hazrat Abu Musa (may Allah be pleased with him) narrated that one day the Messenger (peace be upon him) went to Jannat al-Baqi and saw a woman lying face down over a grave and weeping. The Messenger (peace be upon him) said to her: O servant of Allah, fear Allah and be patient. The woman replied: O servant of Allah, I am a mother who has lost her child. Therefore, what I am doing is not improper for me. The Messenger (peace be upon him) again said: Be patient. The woman said: “That is enough. I have heard you. Now go away.” The Messenger (peace be upon him) left her. A Companion who saw the woman said: What did this man say to you? The woman related everything. The Companion said: Do you know who that man was? She said: No. He said: Disaster! That was the Messenger of Allah (peace be upon him). As soon as she heard this, the woman hurried to the Messenger (peace be upon him) and said: O Messenger, I will be patient. The Messenger (peace be upon him) said: “Patience should be shown at the first shock.” That is, it is best to remain patient when calamity suddenly strikes; afterward, the mind naturally becomes calm.

It is narrated in Sahih Muslim that a son of a Companion named Abu Talhah died. At that time he was away from home and knew nothing about his son’s death. When he returned home, his wife told everyone in the family beforehand: “Do not disclose the child’s death to him. I will tell him when the time is right.” She then arranged Abu Talhah’s food. After they went to bed at night, she said to him: O Abu Talhah, if someone lends something to another person and then asks for it back, is it right for the borrower to refuse to return it? Talhah replied: No. Then his wife told him everything and said: “Then be patient regarding your son.” Hearing this, Abu Talhah became angry and said: Why did you tell me this so late? He then went to the Messenger (peace be upon him) and related the whole matter. On hearing it, the Messenger (peace be upon him) said: “May Allah bless your conduct last night.” It is also stated in a hadith: “No one has been given anything better or more expansive than patience.”

It is narrated that when the assassins struck Hazrat Uthman (may Allah be pleased with him), while blood was flowing down his beard, he said: “La ilaha illa anta, subhanaka, inni kuntu min al-zalimin. O Allah, I seek Your help against them and seek Your help in all matters, and I ask You for patience in the trial into which You have cast me.”

It is narrated in Jami al-Tirmidhi that the Messenger (peace be upon him) said: “Whoever loses two underage children will enter Paradise.” In a hadith narrated in Sahih Muslim, the Messenger (peace be upon him) said: “Underage children who die will roam freely throughout Paradise. On the Field of Resurrection, they will meet their parents, embrace them, and will not release them until they enter Paradise.”

Hazrat Malik ibn Dinar (may Allah have mercy on him) said: In my youth I was addicted to wine. At that time, a two-year-old daughter of mine died. I loved the girl very much. Thus, I was so grieved by her death that I greatly reduced my drinking. One day, while asleep, I dreamed that the Resurrection had begun and I had risen from my grave. Suddenly I saw a huge python chasing me. Terrified, I began running away, but the snake kept pursuing me. On the way, I saw an old man dressed in white and said: “Please shelter me. A snake is chasing me.” He said: “I am weak, and this snake is stronger than I am. Keep running. Perhaps Allah will save you.” I ran until I reached the top of a mountain. There I saw some small children playing. Each of their faces was bright like the moon. I saw that my daughter was among them. When she saw me, she came down and threw a lamp at the snake. The snake fled. Then my daughter came into my lap and recited this Qur’anic verse: “Has the time not come for the hearts of believers to become humbled at the remembrance of Allah and inclined toward the truth that He has revealed?” I said: O little girl, do you know the Qur’an too? She said: Father, we know more than you do. I asked: Who are your companions, and what are you doing here? She said: We are all the deceased children of Muslim parents. We will remain here until the Resurrection, awaiting our parents’ arrival. I asked: O my little girl, do you know why this snake was pursuing me? She said: Father, it was your evil deeds. You made it strong yourself. I asked: Who was that old man? She said: He was your good deed, which became weak because of your neglect. Repent, and you will be saved. Then I awoke and immediately repented.

The Messenger (peace be upon him) said: Whenever a calamity or affliction befalls a servant, it either comes to purify him from a sin that Allah has decreed He will forgive in no other way, or it comes to raise him to a high rank for which Allah has provided no other means.

The Mother of the Believers, Hazrat Umm Salamah (may Allah be pleased with her), narrated that the Messenger (peace be upon him) said: Whoever, upon being afflicted by calamity, says, “Indeed, we belong to Allah and indeed to Him we shall return,” and supplicates, “O Allah, grant me refuge in this calamity and grant me something better in its place,” Allah will give him an appropriate reward and a better substitute. Hazrat Umm Salamah (may Allah be pleased with her) said: “When my husband Abu Salamah died, I made the same supplication. As a result, Allah gave me a husband like the Messenger of Allah (peace be upon him).” (Sahih Muslim)

Judge Shuraih (may Allah have mercy on him) used to say: Whenever I suffer a calamity, I praise Allah four times. The first time is because it could have been more severe, but it was not. The second is when Allah grants me the ability to endure it. The third is when He gives me the opportunity to recite “Indeed, we belong to Allah…” And the fourth is when I see that the calamity has not taken the form of my falling away from Islam.

Conversely, if someone becomes frantic in calamity, wishes for his own death and destruction, tears his hair and clothes, slaps and scratches his face and chest, and cries out loudly or hires others to wail, Allah will surely be displeased with him. He will curse him and, according to some narrations, destroy his righteous deeds. Such actions amount to disbelief in destiny, that is, in Allah’s decree. In particular, wishing for one’s own death and destruction is a kind of attempted suicide.

50. Rebellion, Arrogance, and Conceit

Allah the Exalted has said: “The blame is only against those who wrong people and unjustly rebel and behave arrogantly on earth. For them is a painful punishment.” (Surah al-Shura)

The Messenger (peace be upon him) also said: “Allah the Exalted has revealed to me that you should be humble, so that no one transgresses against another or behaves arrogantly.” (Sahih Muslim, Sunan Abi Dawud, and Sunan Ibn Majah)

The Messenger (peace be upon him) also said: “There is no offense like rebellion and arrogance that makes punishment inevitable in this world in addition to the punishment of the Hereafter.” (Jami al-Tirmidhi and Sunan Ibn Majah)

Qarun received the most exemplary punishment for this offense. He was a paternal cousin of Hazrat Musa (peace be upon him) and one of Pharaoh’s chief advisers. As punishment for his rebellion and arrogance, Allah buried him alive in the earth together with all his wealth and resources. The account of this event is given in Surah al-Qasas as follows: “Indeed, Qarun was from the people of Moses, but he rebelled against them. We had given him such treasures that even a group of strong men would struggle to carry their keys. Remember when his people said to him: Do not exult, for Allah does not like those who exult. Seek, through what Allah has given you, the home of the Hereafter, but do not forget your share of this world. Do good to others as Allah has done good to you, and do not seek corruption in the land. Indeed, Allah does not love the corrupters. He said: I have only been given it because of knowledge I possess. Did he not know that Allah had destroyed before him generations stronger and richer than he? The criminals will not be asked about their sins, since everything is recorded in their books. Qarun came out before his people in all his pomp. Those who desired the life of this world said: If only we had been given the like of what Qarun has been given! Indeed, he is very fortunate. But those who had been given knowledge said: Woe to you! Allah’s reward is better for those who believe and do righteous deeds, and none will receive it except the patient. Then We caused Qarun and his palace to sink into the earth. He had no group to help him against Allah’s punishment, nor could he defend himself. Those who had desired to be like Qarun the day before began to say: In fact, Allah expands provision for whom He wills and restricts it for whom He wills. Had Allah not been gracious to us, He would have caused us to sink as well. Indeed, the unbelievers never prosper.”

Imam Ibn al-Jawzi said: There are several statements concerning how Qarun displayed arrogance and rebellion. According to Hazrat Ibn Abbas, through deception he persuaded an immoral woman to spread the slander against Hazrat Musa (peace be upon him) that he had committed adultery with her. When Hazrat Musa (peace be upon him) compelled the woman to speak the truth under oath, she revealed that she had a relationship with Qarun and that he had prompted her to spread this accusation. According to al-Dahhak and Qatadah, Qarun denied Allah’s prophet and fell into disbelief. According to al-Mawardi, he served in Pharaoh’s court and, relying on that support, persecuted his own people, the Children of Israel.

It is narrated from Hazrat Ibn Abbas that when Hazrat Musa (peace be upon him) became angry over the slander spread against him and prayed against Qarun, Allah said: O Musa, I have commanded the earth to obey your order. Command it as you wish. Musa (peace be upon him) commanded: O earth, swallow Qarun. Immediately Qarun’s bed disappeared into the earth. Seeing this, Qarun begged Musa (peace be upon him) for mercy. But Musa (peace be upon him) again commanded the earth: Swallow him. This time his feet sank beneath the earth. As he continued giving the command, Qarun disappeared completely beneath the earth.

The aspects of Qarun’s rebellion and arrogance revealed through the above event described in the Holy Qur’an are: (1) Joining forces with the enemies of Islam and the Muslims and harming the interests of the Muslims and his own people. (2) Instead of considering his acquired wealth a gift of Allah’s grace, regarding it as the result of his own knowledge and boasting about it. (3) Failing to recognize and refusing to give the rights of the poor in society to his wealth, while displaying the splendor of his riches before the people, thereby increasing the mental suffering of the deprived and intensifying their sense of deprivation.

(d) Miserliness, unrestrained capitalism, an arrogant disposition, and a monopolistic consumerist mentality. —Translator

51. Cruel Treatment of the Weak, Slaves, Servants, and Animals

Allah the Exalted has said: “Worship Allah and associate no one with Him, and be good to parents, relatives, orphans, the needy, near neighbors, distant neighbors, traveling companions, travelers, and those under your authority. Surely Allah does not like the arrogant and boastful.” (Surah al-Nisa)

Even shortly before his death, the Messenger (peace be upon him) emphasized: “Fear Allah regarding prayer and those under your authority.” (Abu Dawud, Ibn Majah)

The Messenger (peace be upon him) also said: “Good treatment of those under one’s authority is a source of good fortune, while mistreating them is a source of misfortune.” (Musnad Ahmad, Sunan Abi Dawud)

Hazrat Abu Masud (may Allah be pleased with him) said: I was beating a servant with a stick when I heard a voice behind me: “Know, O Abu Masud, that Allah the Exalted has given you authority over this servant.” I said: O Messenger of Allah, I will never again strike slaves or male or female servants. I set him free. The Messenger (peace be upon him) said: “Had you not done this, the Fire would have consumed you on the Day of Resurrection.” (Sahih Muslim)

The Messenger (peace be upon him) said: Allah will give a severe punishment to those who mistreat people in this world. It is stated in Jami al-Tirmidhi and Sunan Abi Dawud that the Messenger (peace be upon him) was asked: How many times should we forgive those under our authority? The Messenger (peace be upon him) said: Seventy times every day.

It is narrated in Musnad Ahmad that the Messenger (peace be upon him) called one of his servants. He came very late. The Messenger (peace be upon him) then held up the miswak in his hand and said: “Had I not feared being held accountable in return on the Day of Resurrection, I would have beaten you with this miswak.”

A hadith states that a woman came to the Messenger (peace be upon him) and said: O Messenger, I insulted my slave woman by calling her an adulteress. The Messenger (peace be upon him) said: Did you see any sign of adultery in her? The woman said: No. The Messenger (peace be upon him) said: “Beware, this girl will take retribution from you on the Day of Resurrection.” The woman immediately went to her slave woman and said to her, holding out a stick: Strike me. The slave woman refused. The woman then set her free. Afterward she came to the Messenger (peace be upon him) and informed him that she had freed the slave woman. The Messenger (peace be upon him) said: “It may be that your sin will be forgiven.”

A hadith in Sahih al-Bukhari and Sahih Muslim states that the Messenger (peace be upon him) said: Whoever falsely accuses someone under his authority will suffer on the Day of Resurrection the prescribed punishment for slander. The Messenger (peace be upon him) said: “Servants and slaves must be given the food and clothing they need, and they must not be burdened with duties beyond their capacity. If they must be burdened, then the master must work alongside them. Do not cause pain to Allah’s creation. He has made you their masters; had He wished, He could have made them your masters.” (Sahih Muslim, al-Tabarani)

Making people or animals under one’s authority suffer from hunger, and separating children from their parents, are extremely vile forms of major sin. The Messenger (peace be upon him) said: Whoever separates a mother and her child, Allah will separate him from his loved ones on the Day of Resurrection. (Jami al-Tirmidhi) The Messenger (peace be upon him) also said: “There can be no greater sin than a person causing a human being or animal under his authority to suffer from hunger.” (Sahih Muslim)

Likewise, it is not permissible to beat domesticated animals forcefully, keep them confined in cages at all times, fail to feed them at the proper time, or force them to perform work beyond their capacity. The Messenger (peace be upon him) said: “A woman will suffer punishment for tying up a cat and letting it die of starvation.” Needless to say, this applies to all animals. A hadith in Sahih al-Bukhari and Sahih Muslim states that the Messenger (peace be upon him) forbade using an animal for any purpose other than its natural function and making it perform work beyond its capacity. When slaughtering an animal, he instructed that it be slaughtered with a sharp instrument, and that an animal destined to be killed should be killed at the first opportunity rather than kept captive. He strictly forbade burning harmful creatures such as snakes, scorpions, rats, and rabid dogs to death. The Messenger (peace be upon him) forbade killing any living creature merely for entertainment or sport and without any benefit. Freeing slaves is a highly rewarded deed. The Messenger (peace be upon him) said: Whoever frees his slaves, Allah will free him from the punishment of Hell.

52. Causing Harm to Neighbors

It is narrated in Sahih al-Bukhari and Sahih Muslim that once the Messenger (peace be upon him) said: “He is not a believer. He is not a believer.” Everyone asked: O Messenger, who? The Messenger (peace be upon him) said: “The one whose neighbor is not safe from his harmful conduct.” There are three kinds of neighbors. First is a Muslim relative who is a neighbor. Such a neighbor has three rights: one as a relative, one as a Muslim, and one as a neighbor. Second is a Muslim non-relative neighbor. This neighbor has two rights: one as a neighbor and one as a Muslim. Third is a non-Muslim neighbor. Such a neighbor has only the right of neighborhood.

The Messenger (peace be upon him) said: Whoever eats his fill while his neighbor remains hungry is not a Muslim. The Messenger (peace be upon him) also said: Jibril kept advising me so insistently regarding the neighbor that at times I thought the neighbor might be made my heir. (Sunan Abi Dawud, Sunan Ibn Majah)

The Messenger (peace be upon him) also said: “On the Day of Resurrection, the poor neighbor will seize the wealthy neighbor and say: ‘O Lord! You had made this brother of mine prosperous, and he lived right next to me, but I remained hungry while he ate to his fill. Ask him why he kept his door closed to me and deprived me.’” The Messenger (peace be upon him) said: “The three gravest sins are associating partners with Allah, killing one’s child for fear of poverty, and violating the chastity of one’s neighbor’s wife.” (Sahih al-Bukhari, Sahih Muslim, Sunan al-Nasa’i, Jami‘ al-Tirmidhi)

Ibn Umar had a Jewish neighbor. Whenever a goat was slaughtered at his house, he would say, “Give some of it to our Jewish neighbor.” (Sunan Abi Dawud, Jami‘ al-Tirmidhi)

A neighbor should tolerate the harmful behavior of another neighbor as far as possible, even if the neighbor is a non-Muslim. This too is included among acts of kindness and benevolence toward him. Once a man came to the Messenger (peace be upon him) and said, “O Messenger! Tell me of an act by which I may enter Paradise.” The Messenger (peace be upon him) said, “Be benevolent.” He asked, “How will I know whether I am benevolent?” The Messenger (peace be upon him) said, “Ask your neighbor. If he says that you are benevolent, then you are benevolent; and if he says that you harm others, then you are a harmful person.” (Bayhaqi)

In another hadith, the Messenger (peace be upon him) said: “A neighbor’s rights include that when he asks for help, he must be helped; when he asks for a loan, he must be given one; when he is in need of something, it must be given to him; when he falls ill, he must be visited; when he receives a blessing, he must be congratulated; when calamity befalls him, he must be consoled; and when he dies, one must attend his funeral and go to his grave for his burial. One must not build a tall house without his permission and block the air from reaching him. If he smells the food being cooked in a pot, some of it should be given to him. If fruit is bought, a gift should be sent to him; otherwise, its peels should not be thrown outside where he can see them.”

The Messenger (peace be upon him) said that violating the chastity of one woman who is a neighbor is equivalent to violating the chastity of ten other women. Likewise, stealing from a neighbor’s house is equivalent to stealing from ten houses elsewhere.

Showing patience toward a neighbor, even if he is hostile, is a very noble act. It is narrated that Hazrat Sahl ibn Abdullah al-Tustari (may Allah have mercy on him) had a Zoroastrian neighbor. Every day, a great deal of dirt and refuse from the neighbor’s house would fall unnoticed into Hazrat Sahl’s house. Yet he never complained to his neighbor about it. During the day he would collect and cover the refuse, and at night he would throw it outside. One day, Sahl’s death drew near. He called his neighbor, showed him the pile of refuse, and said, “Had my death not been approaching, I would not have shown you this. I fear that after my death no one in my family will be able to show the patience I have shown. That is why I showed it to you. Do whatever you think best.” The Zoroastrian neighbor was astonished. He said, “You have endured this nuisance for such a long time without uttering a word, while I still remain upon my unbelief.” Saying this, he took Sahl’s hand and accepted Islam. Sahl also passed away immediately afterward.

53. Harassing and Insulting Muslims and Creating Discord, Division, and Hostility among Them

Allah Most High has said: “O believers! Let not one group mock another group; perhaps those who are mocked are better than those who mock. Nor let women mock other women; perhaps those who are mocked are better than those who mock. Do not defame one another or insult one another with offensive nicknames. Evil is the name of sinfulness after faith. Those who do not repent are the wrongdoers.” Surah al-Hujurat

Allah has also said: “Do not spy on one another, nor backbite one another.” It is narrated in Sahih al-Bukhari and Sahih Muslim that the Messenger (peace be upon him) said: “On the Day of Resurrection, the most detested person in the sight of Allah will be the one from whose company people withdraw for fear of hearing his obscene and foul speech.”

The Messenger (peace be upon him) also said: “O servants of Allah! Allah has removed hardship from you. The exception is the person who trifles with the honor and dignity of his Muslim brother; he will suffer hardship. It is reported in Sahih Muslim and Sunan al-Tirmidhi that the Messenger (peace be upon him) said: It is unlawful for any Muslim to harm the life, property, or honor of another Muslim. It is further reported in Sahih Muslim that the Messenger (peace be upon him) said: A Muslim is the brother of another Muslim. No one wrongs another, humiliates another, or hates another. There can be no worse deed for a Muslim than hating or despising his Muslim brother. It is narrated in Sahih al-Bukhari and Sahih Muslim that the Messenger (peace be upon him) said: Insulting a Muslim is sinful disobedience, and fighting him is disbelief.”

Al-Hakim ibn Hibban, Ahmad, and al-Bazzar narrated that someone once said to the Messenger (peace be upon him), “A certain woman spends her nights in prayer and fasts day after day, but she harms her neighbors with her harsh words.” The Messenger (peace be upon him) said, “There is no good in her; she will enter Hell.” It is also stated in a hadith: “Mention only the virtues of your dead and refrain from mentioning their faults, for they have reached the place where they will receive the consequences of their deeds.” (Al-Hakim) The Messenger (peace be upon him) said: “Whoever calls someone a disbeliever or an enemy of Allah, while he is not truly so, that designation will return to the one who uttered it.” That is, he himself will become a disbeliever and an enemy of Allah. (Sahih al-Bukhari and Sahih Muslim) It is narrated in Sunan Abi Dawud that the Messenger (peace be upon him) said: “On the night of the Mi‘raj, I saw a group of people whose hands had copper claws with which they were scratching their faces. I asked, ‘O Jibril, who are they?’ He replied, ‘They were those who slandered and defamed people and trifled with their honor and dignity.’” Indeed, creating division, disunity, and disorder among Muslims, and inciting strife among living creatures, are grievous major sins. The Messenger (peace be upon him) said: “Satan no longer hopes that the Muslims of the Arabian Peninsula will worship him, but he still hopes to create division, disunity, and conflict among them.” This hadith proves that whoever creates disorder and conflict between two people or two groups and exchanges hurtful and provocative words between them is a tale-bearer from Satan’s party and among the vilest of people. Likewise, anyone who destroys the relationship between husband and wife, servant and master, or worker and employer is a tale-bearer from Satan’s party, even if it is done under the guise of good deeds. The Messenger (peace be upon him) said: “Cursed is the person who creates division and conflict between husband and wife or between servant and master.” (Sunan Abi Dawud)

Likewise, the Messenger (peace be upon him) strictly forbade organizing cockfights, dogfights, bullfights, and similar events as entertainment. (For the same reason, boxing and all games and competitions involving the risk of bodily harm and financial waste should also be prohibited. —Translator)

On the other hand, reconciling two disputing parties and restoring their relationship is an extremely noble act. There is no harm in holding private consultations for such a noble purpose. Otherwise, private consultations may create suspicion, doubt, and division. In one verse of Surah al-Nisa, Allah says: “There is no good in much of their secret counsel, except in the counsel of one who enjoins charity, righteousness, or reconciliation among people. Whoever does this seeking Allah’s pleasure, We will grant him a great reward.” The Messenger (peace be upon him) strongly encouraged settling people’s disputes, removing conflict, strengthening unity, and bringing relationships closer. He said to Hazrat Abu Ayyub al-Ansari: “Shall I tell you of a charity better for you than a herd of red camels?” He replied, “Yes, O Messenger.” The Messenger (peace be upon him) said: “When relations among people are damaged, restore them, and when they distance themselves from one another, bring them closer together.” Restoring relations is such a great and noble act that the Messenger (peace be upon him) permitted telling a lie when necessary for this purpose. It is reported in Sahih al-Bukhari that the Messenger (peace be upon him) said: “The one who strives to reconcile people is not a liar if what he says produces a good result.” It is narrated in Sahih Muslim that Hazrat Umm Kulthum said: “The Messenger (peace be upon him) permitted lying only in three circumstances: during war, to reconcile people, and what a husband says to his wife or a wife says to her husband.”

It is reported in Sahih al-Bukhari that when the Messenger (peace be upon him) heard that fighting was about to break out among Banu Amir, he went there with a group of Companions and calmed the tension. The Messenger (peace be upon him) said: “Whoever settles a dispute between two people, Allah will make all his affairs sound, grant him the reward of freeing a slave for each word he speaks, and forgive all his past sins.”

54. Causing Pain to Righteous and God-Fearing Servants

Allah Most High says: “Those who harm believing men and women by accusing them of what they have not done bear the burden of slander and manifest sin.” (Surah al-Ahzab) “Be caring toward the devoted believers.” (Surah al-Hijr)

It is narrated from Hazrat Abu Hurairah that the Messenger (peace be upon him) said: “Allah Most High has declared: Whoever harms one of My friends, I have declared war against him.” It is mentioned in an earlier hadith that once Salman al-Farsi, Suhaib, and Bilal (may Allah be pleased with them), three Companions, were sitting together. Abu Sufyan came to them, and seeing him, they said, “The swords of Allah have not yet taken proper revenge from the enemy of Allah.” Hazrat Abu Bakr, who was present, heard this and said, “How can you make such a remark about an elder of the Quraysh?” He then went to the Messenger and informed him of the whole matter. The Messenger (peace be upon him) said, “O Abu Bakr, perhaps you have angered those three Companions and angered Allah as well”—that is, you did not do right. Hazrat Abu Bakr immediately went to those three Companions and said, “Brothers, have you become angry with me because of what I said?” They replied, “No, brother. May Allah forgive you.” It should be noted that the first people to believe in every prophet were from the poor classes. Not only in his case, but in the case of all prophets, the poor were the first to believe. The Messenger (peace be upon him) often sat with poor Companions such as Suhaib, Salman, and Bilal. The polytheists learned from Jewish scholars that one sign of prophets and messengers is that their first followers come from among the poor. So they devised a plan to drive the poor away from him. Some leading polytheists came to the Messenger and said, “O Muhammad, remove the poor from around you, for we are ashamed to sit with them. If you remove them, the most distinguished and influential people of society will believe in you.” In response, Allah revealed: “Do not drive away those who call upon their Lord morning and evening, seeking His pleasure.” (Al-An‘am)

After the polytheists’ scheme failed, they said, “O Muhammad, if you do not want to drive them away, then set aside one day for us and one day for them.” In response, Allah revealed: “Keep yourself patient with those who call upon their Lord morning and evening, seeking His pleasure. Do not let your eyes overlook them, desiring the luxuries of worldly life.” (Surah al-Kahf)

After that, the Messenger (peace be upon him) became even more attentive to the poor Companions and gave them greater importance and honor. From then on, it became an everlasting principle of Islam that the measure of honor and respect would be faith, good conduct, piety, and fear of Allah—not worldly splendor, grandeur, wealth, influence, or prestige. Those who excel in piety, fear of Allah, and noble character must not be despised, neglected, or ignored even if they are poor, and they must never be harmed in any way.

55. Wearing Garments Below the Ankles Out of Arrogance and Display of Nobility

It is reported in Sahih al-Bukhari that the Messenger (peace be upon him) said: “Whoever wears a garment below the ankles will enter Hell.” It is narrated in the Muwatta of Imam Malik, Sahih al-Bukhari, Sahih Muslim, Jami‘ al-Tirmidhi, and Sunan Ibn Majah that the Messenger (peace be upon him) said: “Allah will not look at the person whose garment trails below the ankles out of arrogance.” It is reported in Sunan Abi Dawud that a man was praying while wearing a garment that trailed below his ankles. The Messenger (peace be upon him) said to him, “Go and perform ablution.” After he performed ablution, the Messenger again said, “Go and perform ablution.” Someone asked, “O Messenger! Why did you tell him to perform ablution?” The Messenger remained silent. After a while he said, “He was praying while wearing a garment that trailed below his ankles. Allah does not accept prayer of this kind.” It is narrated in Sahih al-Bukhari, Sahih Muslim, Sunan Abi Dawud, and Sunan Ibn Majah that when the Messenger (peace be upon him) said, “Allah will not look at the person whose garment trails below the ankles out of arrogance on the Day of Resurrection,” Hazrat Abu Bakr (may Allah be pleased with him) said, “O Messenger, if I do not tie my lower garment tightly, it becomes loose and trails down.” The Messenger (peace be upon him) said, “You are not among those who do this out of arrogance.” It should be noted that many hadiths on this subject do not contain the words “out of arrogance and display of nobility.” (Translator)

56. Men Using Gold and Silk

সহীহ আল বুখারী ও সহীস মুসলিমে বর্ণিত আছে যে রাসুল (সা) বলেছেন: “যে ব্যক্তি দুনিয়ায় রেশম ব্যবহার করবে, সে আখিরাতে রেশম ব্যবহার করতে পারবেনা।” সুনানে আবু দাউদ ও সুনানে নাসায়ীতে বর্ণিত আছে যে, স্বর্ণ ও রেশম ব্যবহার আমার উম্মাতের পুরুষদের ওপর হারাম করা হয়েছে।” সামরিক ও বেসামরিক উভয় প্রকারের লোকদের বেলায় এটা প্রযোজ্য।
সহীহ আল বুখারীতে আরো বর্ণিত আছে যে, রাসূল (সা) স্বর্ণ ও রৌপ্যের পাত্রে পানাহার করতে, রেশমী পোশাক পরিধান করতে ও রেশমী বিছানায় বসতে নিষেধ করেছেন।
যে ব্যক্তি পুরুষের রেশম ব্যবহার করাকে হালাল মনে করে অথবা অন্য কোন হারামকে হালাল মনে করে সে কাফের। শুধুমাত্র রোগগ্রস্ত ব্যক্তি (ডাক্তারের মতে অনিবার্য হলে) এটা ব্যবহার করতে পারে। আর যুদ্ধ ক্ষেত্রে সৈনিকরাও প্রয়োজনে তা ব্যবহার করতে পারে। নিছক সখ ও সৌন্দর্যের জন্য পুরুষের পক্ষে রেশম ও স্বর্ণ ব্যবহার করা সর্বসম্মত ভাবে হারাম। অনুরূপভাবে যে বস্ত্রের অধিকাংশ সূতো রেশমী তাও পুরুষের ব্যবহার করা হারাম। সহীহ মুসলিমে বর্ণিত হয়েছে যে, রাসূল (সা) এক ব্যক্তির হাতে সোনার আংটি দেখে তা খুলে ফেললেন এবং বললেনঃ “তোমাদের এই ব্যক্তির নিজ হাতে জাহান্নামের আগুন পরার সখ হয়েছে।” অনুরূপভাবে স্বর্ণ ও রেশমের নক্শা এবং এমব্রয়ডারীও পুরুষের জন্য হারাম। তবে শিশুদের স্বর্ণ ও রেশম ব্যবহার করানো সম্পর্কে মতভেদ রয়েছে। ইমাম আহমদ বিন হাম্বলসহ অধিকাংশ ইমামের মতে পুরুষ শিশুদের জন্যও এটা হারাম।

57. Disobeying Lawful Authority and Unilaterally Severing the Bond of Lawful Allegiance

In Islamic Shariah, three types of authority and leadership are lawful, and whoever is subject to any one of them may not unilaterally abandon obedience to that authority or sever the relationship. First, when someone becomes another’s slave or servant due to established customs and international relations, it is unlawful for that slave or servant to abandon and flee from the master unilaterally as long as the master does not oppress or abuse him. However, fleeing from an oppressive master is lawful and is considered migration. Second is the husband’s authority over his wife. As long as the husband provides her maintenance and continues to grant all lawful marital rights, it is unlawful for the wife to abandon obedience to him, sever the relationship, or disobey him. (See Major Sin No. 47.) Third is obedience to a leader or group that issues commands in accordance with Shariah. Abandoning obedience to such a leader or group and severing the relationship are unlawful and constitute a major sin. Several hadiths concerning obedience to these three types of authority are presented below.

The Messenger (peace be upon him) said: “When a slave, female slave, or servant runs away, his prayers and other good deeds are not accepted until he returns; when a wife disobeys her husband, they are not accepted until she obeys him; and when a person becomes intoxicated by drinking alcohol, they are not accepted until he becomes sober.” (Sahih Muslim, al-Tabarani, Sahih Ibn Khuzaymah) The Messenger (peace be upon him) also said: “No one is responsible for the fate of three people”—that is, they themselves are responsible: the person who severs his relationship with his community or organization and disobeys its leader; the servant who runs away from his master and dies in a state of disobedience; and the wife who, despite her husband fulfilling all her needs, goes about unveiled in her husband’s absence and displays her beauty in an un-Islamic manner. (Sahih Ibn Hibban, al-Tabarani, and al-Hakim)

58. Slaughtering Animals in the Name of Anyone Other Than Allah

In Surah al-An‘am, Allah says: “Do not eat animals over which Allah’s name has not been mentioned at slaughter; indeed, that is grave sin.” Ibn Abbas, al-Kalbi, Ata, and other imams said in explaining this verse that it refers to animals slaughtered by disbelievers and polytheists in the name of someone other than Allah. Otherwise, animals slaughtered by Muslims are unanimously lawful, whether or not Allah’s name was mentioned over them. Al-Tabarani narrated that a man asked, “O Messenger! What happens if one of us forgets to mention Allah’s name when slaughtering?” The Messenger (peace be upon him) said: “Allah’s name is present on the tongue of every Muslim.” It is narrated in the Muwatta of Imam Malik and Sahih al-Bukhari that some Muslims said, “O Messenger, people bring us meat, but we do not know whether those animals were slaughtered with Allah’s name mentioned over them.” The Messenger said, “Mention Allah’s name and eat.”

59. Knowingly Claiming to Be the Child of Someone Other Than One’s Father

It is narrated in Sahih al-Bukhari that the Messenger (peace be upon him) said: “Whoever claims someone other than his own

father as his father, Paradise is forbidden to him. Another hadith in Sahih al-Bukhari calls such a person a disbeliever and mentions that curses and condemnation will fall upon him. It is reported in Sahih Muslim that the Messenger (peace be upon him) said: “Whoever claims someone other than his father as his father, while knowing that he is not his father, is not among my ummah; rather, he is a disbeliever. Whoever claims to be something he is not is not among my ummah; let him take his abode in Hell. Whoever calls someone a disbeliever or an enemy of Allah, while he is not truly so, that statement will apply to the one who uttered it. That is, he himself will become a disbeliever and an enemy of Allah.” The final phrase is unclear in the source text.

60. Knowingly Arguing, Quarreling, and Disputing in Support of Wrongdoing

Allah Most High says: “Among people there are those whose speech about worldly life impresses you, and who call Allah to witness what is in their hearts, yet they are the fiercest of opponents.” Imam al-Ghazali (may Allah have mercy on him) said: In Islamic Shariah, disputation is of three types, and all three are blameworthy. The first is mira, which means objecting to a person’s words merely by seizing upon a linguistic flaw. Its purpose is only to belittle the speaker and prove oneself superior to him. The second is jidal, meaning expressing a difference of opinion and attempting to establish one’s own view as superior. The third is khusumah, whose purpose is to obtain money or some other personal benefit. Sometimes it is initiated unprovoked, and sometimes it is raised in response to another person’s words. Mira is never initiated outright; it is raised under the pretext of responding to another statement. The latter two, however, may be initiated either at the outset or afterward. All three are intended for immoral and wrongful purposes. Imam al-Nawawi said: Disputation can be of two kinds: in support of wrong or in support of right. Allah has said: “Do not argue with the People of the Book except in the best manner.” “No one disputes Allah’s verses except the disbelievers.” If the purpose of disputation is to discover and establish the truth, it is praiseworthy. But disputing to repel the truth or disputing over baseless matters is blameworthy. The statements concerning disputation in the Qur’an and hadith must be understood in light of this explanation. Even disputing in support of a legitimate claim is blameworthy and should be avoided if it turns into lying, hurtful speech, or obscene speech.

The Messenger (peace be upon him) said: “Persisting in argument is sufficient to make one fall into sin.” (Al-Tirmidhi) The Messenger (peace be upon him) also said: “Allah remains displeased with the person who argues about something he does not know until he abandons that argument.” (Al-Tirmidhi) The Messenger (peace be upon him) also said: “Whenever a person goes astray, he becomes argumentative.” (Al-Tirmidhi) The Messenger (peace be upon him) further said: “I fear three things most for you: the missteps of those among you who possess sufficient knowledge of the Qur’an and hadith; the disputation concerning the Qur’an by a hypocrite who bears the name Muslim; and worldly greed, which will incite you to fight and shed one another’s blood.” (Al-Tabarani) The Messenger (peace be upon him) said: “Arguing about the Qur’an is disbelief.” (Abu Dawud) The Messenger (peace be upon him) said: “Whoever refrains from arguing despite being certain that his own view is correct will have a dwelling in the highest part of Paradise. Whoever refrains from arguing without being certain that his own view is correct will be given a dwelling in an ordinary part of Paradise.”

61. Refusing to Give Others Surplus Water

Allah Most High says: “Have you considered: if your water sinks into the earth, who will then bring you flowing water?” (Surah al-Mulk) It is narrated in Sahih al-Bukhari and Sahih Muslim that the Messenger (peace be upon him) said: “Do not withhold surplus water, lest Allah withhold His crops from you.” It is narrated in the Musnad that the Messenger (peace be upon him) said: “Whoever refuses to give his surplus water and surplus pasture, Allah will refuse to give him His favor on the Day of Resurrection.”

It is narrated in Sahih Muslim and Sahih al-Bukhari that the Messenger (peace be upon him) said: “On the Day of Resurrection, Allah will neither speak to three people, look at them, nor purify them, and they will have a painful punishment: the person who has surplus water but does not give it to a traveler; the person who pledges allegiance to a leader solely for worldly benefit, maintaining the pledge if the leader grants him that benefit and breaking it otherwise; and the person who swears an oath to sell an item at a high price, claiming, ‘I bought it for this much,’ although he did not actually buy it for that price, and the buyer believes him.” Sahih al-Bukhari describes the first person as follows: “Whoever refuses to give his surplus water to another, Allah will say to him on the Day of Resurrection: Just as you did not give anyone the surplus of something you did not create with your own hands, I will not give you My favor today.”

62. Giving Short Measure and Weight

Allah says: “Woe to those who give short measure and weight—those who take full measure from people, but when they measure or weigh for them, they give less.” Imam al-Suddi said: When the Messenger (peace be upon him) migrated, there was a merchant there named Abu Juhaynah. He had two scales: with one he measured his own goods, and with the other he measured the goods of others. This verse was revealed concerning him.

The Messenger (peace be upon him) said: “Five things inevitably result in five things: When a people break their promises, Allah gives their enemies power over them. When a people govern a country according to man-made laws instead of Allah’s law, poverty will spread among them. When obscenity and adultery become widespread among a people, deaths among them will increase. When they give short measure and weight, crops will diminish and famine will occur. And when they stop paying zakat, rain will stop.”

It should be noted that the person who gives short measure is in fact stealing little by little, unnoticed, and earning unlawful income.

63. Feeling Secure from Allah’s Punishment and Wrath

Allah Most High says: “When they forgot what they had been reminded of, We opened for them the doors of everything”—that is, We opened the doors of abundance and prosperity. “Then, when they became utterly delighted with what they had been given, We seized them suddenly, and they fell into despair. Thus the wrongdoers were utterly destroyed.” Here, seizing them suddenly means seizing them in such a way that they did not realize it. Imam Hasan al-Basri said: If Allah grants someone abundant wealth and he thinks that he will not be tested, that is not a sign of intelligence. Likewise, if someone is plunged into extreme poverty and thinks that he has been abandoned and that Allah is paying no attention to him, he too is holding a mistaken belief.

The Messenger (peace be upon him) said: “When you see that Allah is granting a servant whatever he likes, while he continues disobeying Allah, then understand that he is being given respite, and that the descent of punishment upon him is only a matter of time.” Then he recited this verse.

It is reported that when Iblis, despite being among the angels, became subject to Allah’s wrathful fire, Jibril and Mikail began to weep. Allah asked: “What has happened to you that you are weeping?” They said: “O Lord, we fear Your trial.” Allah said: “Remain as you are. Do not feel secure from My trial.” It is reported in Jami‘ al-Tirmidhi that the Messenger (peace be upon him) frequently recited this supplication: “O Turner of hearts, keep our hearts firm upon Your religion.” He was asked: “O Messenger of Allah, do you fear for our faith?” The Messenger (peace be upon him) said: “The hearts are between two fingers of Allah; He turns them however He wills.”

It is recorded in Sahih al-Bukhari that the Messenger (peace be upon him) said: A person continues performing the deeds of the people of Paradise until he reaches a point where only a cubit remains between him and Paradise. At that very moment, what has been decreed for him takes effect, and he performs the deeds of the people of Hell and enters Hell. Similarly, a person continues performing the deeds of the people of Hell until he comes close to Hell. At that very time, what has been decreed for him takes effect, and he performs the deeds of the people of Paradise and becomes one of its inhabitants. A person’s end is determined by his final deeds.

Allah Most High has related in the Holy Qur’an the story of Bal‘am Ba‘ura. Even after acquiring complete knowledge of Allah and the Shariah, his faith was ruined. Likewise, a dervish named Barsisa died as an unbeliever. Therefore, everyone should be vigilant regarding his own faith and frequently recite this supplication: “Our Lord, do not let our hearts deviate after You have guided us, and grant us mercy from Yourself; surely You are the Most Generous Giver.” “O our Lord, once You have guided us, do not turn our hearts away, and grant us mercy from Yourself. Surely You are the Great Giver.” Hazrat Aishah (may Allah be pleased with her) relates that the Messenger (peace be upon him) frequently recited this supplication: “O Turner of hearts, keep my heart steadfast upon obedience.” I asked: “O Messenger, you recite this supplication very frequently. Are you afraid?” He said: “O Aishah, the hearts of the servants are between two fingers of Allah, and He turns them as He wills; how, then, can I remain unconcerned? Therefore, since guidance comes only from Allah, and steadfastness upon the right path depends upon His will; since the final outcome of a person is unknown and firmness of resolve is uncertain, it is improper to take pride in one’s faith, righteous deeds, prayers, and fasting. It must be remembered that although faith and many good deeds are acquired by a servant’s efforts, Allah alone grants the ability, motivation, and opportunity for them.

In this connection, the following points must always be remembered:

(1) Just as becoming proud because of prosperity in some worldly possession and looking down upon those who are lesser and deprived can cause Allah to take that possession away—as He took it away from Qarun and others—so too, pride in the wealth of faith, good deeds, and the Hereafter, along with hatred, contempt, and envy toward those of a lower rank, can cause those good deeds to be nullified and faith itself to be taken away. This happened to Iblis, Barsisa, and Bal‘am Ba‘ura. Therefore, it is obligatory to thank Allah at every moment for one’s faith, God-consciousness, and honesty, and to pray for their continuance.

(2) Faith and good deeds are nullified because of envy, malice, ostentation, and confusion in intention. The Messenger (peace be upon him) said: “Envy consumes good deeds just as fire consumes dry wood.” Therefore, one should constantly guard the heart and seek Allah’s protection so that these things do not destroy the priceless treasures of faith and deeds acquired through much effort.

64. Despairing of Allah’s Mercy

Allah Most High said: “Say: O My servants who have transgressed against themselves, do not despair of Allah’s mercy. Indeed, Allah forgives all sins. He is the Most Forgiving, the Most Merciful.” (Surah al-Zumar) “No one despairs of Allah’s mercy except the unbelievers.” (Surah Yusuf)

It is mentioned in a hadith that on the Day of Resurrection a caller will loudly call from the direction of the Throne: “Where is so-and-so? Where is so-and-so?” Whoever hears this call will tremble in fear. Allah will say to him: “You are the one who has been called. Come and present yourself before the Creator of the heavens and the earth.” At that time all of Allah’s servants will stare toward the Throne in fear, their eyes wide open. The person whose name was called will stand before Allah. Allah will then conceal him from the sight of all others with His light and say to him: “O My servant, did you not know that I saw all your activities on earth?” He will say: “Yes, my Master, I knew that.” Allah will say: “O My servant, did you not hear that I severely punish the servant who disobeys Me?” He will say: “Yes, I heard.” Allah will say: “O My servant, did you disobey Me?” He will say: “Yes, sometimes I did.” Allah will say: “What is your opinion of Me today?” He will say: “O my Lord, I think that You will forgive me.” Allah will say: “Were you certain that I would forgive you?” He will say: “Yes, because You saw me committing sins, but You concealed them.” Allah will say: “I have forgiven you and confirmed your belief about Me. Here is your record of deeds; take it in your right hand. I have accepted the good deeds in it and forgiven all the bad deeds. I am Most Generous and Merciful.”

It is reported in Sahih al-Bukhari and Sahih Muslim that some captives were once brought to the Messenger (peace be upon him). He saw a woman among the captives who, on seeing her infant, picked him up and began nursing him. The Messenger (peace be upon him) said to the Companions: “Do you think this woman could throw her child into the fire?” They said: “No.” The Messenger (peace be upon him) then said: “Allah is more merciful to His servants than this woman is to her child.”

In this hadith qudsi reported in Sahih al-Bukhari and Sahih Muslim, Allah says: “I am as My servant expects Me to be. I am with him wherever he remembers Me. Allah is happier at the repentance of His sinful servant than a person who loses his camel in the desert and, when despairing and facing death, finds it again. Whoever comes toward Me by a handspan, I come toward him by a cubit; and when he comes toward Me walking, I go toward him at a run.”

It is reported in Sahih Muslim that the Messenger (peace be upon him) said: “If a believer knew what punishment for sins has been prescribed by Allah, no one would hope for His Paradise. And if he knew how much mercy and compassion Allah possesses, no one would despair of His Paradise.”

One should not despair only regarding salvation in the Hereafter; one should not despair of worldly peace and happiness either. Allah has prohibited every form of despair, because despair pushes a person toward destruction, encourages a sinner to commit still more sins, and drives those afflicted by calamity, hardship, and poverty toward sins such as suicide, wishing for death, and earning money through unlawful means. However wretched a person’s condition may become, it is his duty to rely upon hope in Allah’s mercy and patiently face every situation through lawful means. (The present 64th major sin was incomplete in the original book. Apart from its first hadith, nothing else was included there—not even a title. In light of the subject matter of the first hadith, the translator completed it by adding a title for the 64th major sin and the remaining verses and hadiths.)

65. Abandoning Congregational Prayer and Praying Alone Without an Excuse

It is reported in Sahih Muslim and Sunan Ibn Majah that the Messenger (peace be upon him), speaking about a group accustomed to abandoning the congregation, said: “I feel like appointing someone else to lead the prayer and then going to burn the houses of those who abandon the congregation.” In another hadith in Sahih Muslim, the Messenger (peace be upon him) said: “Those who are accustomed to abandoning the congregation must give up this practice; otherwise Allah will surely seal their hearts, and they will surely become negligent.”

It is reported in Sunan Abu Dawud and Sunan Ibn Majah that the Messenger (peace be upon him) said: “Whoever misses three Friday prayers out of disdain, Allah will seal his heart.” The Messenger (peace be upon him) also said: “Whoever abandons the Friday prayer without an excuse and without fear of any harm will be recorded as a hypocrite in a register from which nothing is erased and nothing is altered.”

It is reported in Sunan al-Nasa’i that the Messenger (peace be upon him) said: “Friday prayer is obligatory for every adult male.”

It is reported in Sunan Abu Dawud that the Messenger (peace be upon him) said: “Whoever hears the call to prayer and, without an excuse, refrains from attending the congregation, his prayer performed at home will not be accepted.”

66. Harming an Heir Through a Bequest

It is reported in Jami‘ al-Tirmidhi, Sunan Abu Dawud, and Sunan Ibn Majah that the Messenger (peace be upon him) said: “A man or woman may obey Allah completely for sixty years, then face death and harm another through a bequest. As a result, Hell becomes inevitable for that person.”

It is reported in Sunan Ibn Majah that the Messenger (peace be upon him) said: “Whoever deprives someone of his inheritance, Allah Most High will deprive him of his inheritance in Paradise.” It is reported in Jami‘ al-Tirmidhi that the Messenger (peace be upon him) said: “Allah Most High has established each person’s rightful share. Therefore, no bequest may be made for an heir.”

67. Deception, Trickery, and Conspiracy

Allah Most High says: “An evil conspiracy envelops only its perpetrator from every direction.” The Messenger (peace be upon him) said: “The place of the conspirator and deceiver is Hell.” The Messenger (peace be upon him) also said: “No deceiver, miser, or one who reminds others of his favors will enter Paradise.” In the Holy Qur’an, Allah Most High has described deception as a characteristic of the hypocrites: “They deceive Allah and the believers.” In a hadith in Sahih Muslim, the Messenger (peace be upon him) said: “Whoever deceives someone concerning his wealth and family is destined for Hell.” (Counterfeiting or adulterating merchandise, currency, certificates, passports, and other documents, and attempting to achieve an evil purpose by disguising oneself in the clothing of someone from another profession, are also forms of fraud and forgery—translator.)

68. Miserliness, Wastefulness, and Extravagant, Unlawful, and Disorderly Spending

Allah Most High says: “Do not keep your hand chained to your neck, nor extend it completely.” That is, do not be miserly, and do not be wasteful or extravagant. Allah also says: “Do not squander. Indeed, the squanderers are brothers of Satan.” (Surah Bani Isra’il)

The Messenger (peace be upon him) said: “A miser will never enter Paradise.” Allah says: “Those who are miserly with what Allah has given them should not think that this is good for them. Rather, it is bad for them. That which they withhold will be hung around their necks on the Day of Resurrection.” Allah also says: “Woe to those who refuse to lend essential items.” (Surah al-Ma‘un)

In short, just as the rules of the Shariah must be observed in earning wealth, they must also be followed in spending it. Not spending, or spending too little, in necessary and Shariah-prescribed areas is miserliness; spending beyond one’s needs is wastefulness; and destroying money is extravagance. All of these fall under unlawful and disorderly spending and are major sins. Luxury is also a form of wastefulness.

69. Disclosing Muslims’ Secrets to the Enemy

The distinguished Companion and veteran of Badr, Hatib ibn Abi Balta‘ah, was about to disclose the Messenger’s (peace be upon him) plan to conquer Makkah in order to protect his family living there. Through revelation, the Messenger learned of the matter in time and took prompt action, so his letter could not reach Makkah. Hazrat Umar asked permission to kill this Companion, whom he identified as the principal figure in the incident and called a hypocrite. But the Messenger did not grant permission. Accepting Hatib’s excuse and explanation, he forgave him. There is no doubt, however, that the act was wrong. He was considered worthy of forgiveness only because he was a veteran of Badr. Such an act would not be forgiven in the case of anyone else.

70. Insulting a Companion

This hadith, reported in Sahih al-Bukhari and Sahih Muslim, was discussed earlier: “Allah says” (in a hadith qudsi): “Whoever treats one of My friends with hostility, I have declared war against him.” The Messenger (peace be upon him) said: “Do not insult my Companions. By Him in Whose hand is my life, if any of you spent gold equal to Mount Uhud in the path of Allah, you would not attain the merit of even one Companion, or even half of it.” (Sahih al-Bukhari and Sahih Muslim)

The Messenger (peace be upon him) also said: “Fear Allah regarding my Companions. Do not make them targets of abuse after my passing. Whoever loves them does so because of his love for me, and whoever hates them does so because of his hatred for me. Whoever harms them harms me; whoever harms me harms Allah; and whoever harms Allah, He will soon seize.” (Jami‘ al-Tirmidhi)

The fundamental reason for the importance and eminence of the noble Companions is that they believed directly in the Messenger (peace be upon him), received instruction from him, and strove alongside him in jihad and in propagating and establishing the religion. They are the best and first generation of this ummah. Without them, we would have received none of the Qur’an, hadith, or Shariah. Therefore, insulting them and harboring hatred toward them is tantamount to hatred of Allah, the Messenger, and the religion itself, and to leaving Islam.

Among all the Companions, ten are the most eminent. They are the Asharah Mubashsharah—that is, those who received the glad tidings of Paradise during their lifetimes. Among them, the four caliphs are the most eminent. Regarding them, the Messenger (peace be upon him) said: “Hold firmly to my way and follow, after me, the way of the rightly guided caliphs. Adhere to them firmly and reject newly invented ways that are outside the Shariah.”

One may encounter some difficulty concerning the matters on which the noble Companions differed. In this regard, however, remaining silent is safest. If it is absolutely necessary to express an opinion, one must support the view of the majority of the Companions and the principles of the rightly guided caliphs, while giving the view of the Qur’an and Sunnah the highest place. It is never permissible to make adverse remarks about Companions who held a different view. One must not doubt their sincerity, devotion, honesty, or truthfulness. In general, we must hold regarding them the creed declared in the Qur’an: “Allah is pleased with them, and they are pleased with Allah.” Thus, they stand above all the disagreements of the ummah. Despite some differences among them, and despite the Battles of the Camel and Siffin having occurred between them, all of them are unquestionably destined for Paradise. Instead of concerning ourselves with their actions, we must concern ourselves with our own outcome.

Conclusion

(Added by the translator)

I offer thousands of thanks at the court of Almighty Allah that He granted this humble person the ability to translate such a vital and immensely beneficial work as Imam al-Dhahabi’s world-famous book Kitab al-Kaba’ir. Almost all of the “major sins” he collected in this book are very likely unanimously regarded as major sins by all groups and schools of Ahl al-Sunnah wa’l-Jama‘ah. It was probably while compiling such a list of fundamental major sins, unanimously accepted by all, that he had to limit it to seventy. Otherwise, the list could have been longer.

Since, in my view, some additional major sins are also extremely serious apart from the seventy discussed, I present them in this conclusion with brief evidence from the Qur’an and hadith. I hope readers of every class will benefit from this.

Thirty-Five More Serious Major Sins

1. Excess in Matters of Islam, namely Ghulu fi’d-Din and Ikrah fi’d-Din
Excess in religious matters or baseless coercion is called Ghulu fi’d-Din or Ikrah fi’d-Din in Islamic terminology. It is unanimously haram and a major sin. Giving something greater importance than the Qur’an and hadith have assigned to it may be called excess. For example, treating a nafl or mustahabb act as obligatory like a fard or wajib, forcing others to perform it, and punishing or rebuking them for failing to do so are forms of excess. Likewise, treating something makruh as haram and forcing others to abandon it is also excess.
Preventing people of other religions from observing their religious ceremonies, depriving them of their religious, social, and civil rights, insulting their deities, or forcibly converting them to Islam are also forms of excess. Allah Most High said: “O People of the Book, do not commit excess in your religion.” (Surah al-Ma’idah) He also said: “There is no compulsion in religion.” (Surah al-Baqarah) Elsewhere He said: “O believers, do not make unlawful the good things Allah has made lawful for you, and do not transgress the limits. Allah does not like those who transgress.” (Surah al-Ma’idah) Elsewhere Allah said: “Do not insult those whom they worship besides Allah, lest they insult Allah in hostility without knowledge.” (Surah al-An‘am) The Messenger (peace be upon him) said: “Whoever harms a peaceful non-Muslim citizen, I myself will file a complaint against him on the Day of Resurrection.”
It should be noted in this connection that after personally performing all the obligatory acts for the purpose of attaining closeness to Allah, performing additional nafl worship and encouraging others to do so through advice is not blameworthy. Likewise, preaching Islam to non-Muslims does not interfere with their religious freedom. Nor is it excess to compel Muslims who neglect fard and wajib acts or habitually commit haram acts to perform the fard and wajib and abandon the haram. However, no one other than a person or authority empowered by the Shariah and law has the right to use such force. In reality, coercion and excess achieve no benefit except driving people’s hearts away from Islam.

2. Laxity and Excessive Leniency Regarding Islam
This is precisely the opposite of the excess mentioned first. In Islamic terminology it is called Mudahanat fi’d-Din. Because of mental enslavement to victorious and established forces opposed to God, a class of weak Muslims becomes afflicted with this disease. This disease has three signs:

(1) Considering fard, wajib, and sunnat mu’akkadah acts optional like nafl or mustahabb acts, delaying or neglecting them, and treating haram acts as makruh or mubah while showing laxity in avoiding them.
(2) Maintaining sincere social and cooperative relations with people openly involved in sin and major sins, and with hypocrites.
(3) Maintaining sincere affection and friendship with non-Muslims.

Allah Most High said: “You will never find people who believe in Allah and the Last Day maintaining affection and love for those who oppose Allah and the Messenger, even if those disobedient people are their fathers, sons, or relatives.” (Surah al-Mujadilah)

The Messenger (peace be upon him) said: “None of you will be a believer until I am dearer to him than his father, his child, and all people.” Allah says: “Give the hypocrites the news of a painful punishment—those who take the unbelievers as friends instead of the believers.” (Surah al-Nisa)

Allah also said: “O believers, do not take the Jews and Christians as friends or protectors. Whoever among you takes them as such is one of them.” Because friendship with non-Muslims is prohibited, adopting their likeness and following their ways, customs, and laws is also haram. (There is no blame in showing friendship outwardly in adverse circumstances.)

3. Becoming Involved in Innovation

Considering any belief, idea, custom, practice, law, or similar matter outside Islam to be part of Islam, following or introducing it, and considering it an act deserving reward, is bid‘ah. The Messenger (peace be upon him) said: “Whoever introduces anything new into Islam, it will be rejected.”

Allah says: “Whoever does not judge according to what Allah has revealed—they are unbelievers; they are wrongdoers; they are defiantly disobedient.” (Surah al-Ma’idah) The Messenger (peace be upon him) said: “The repentance and supplication of an innovator are not accepted until he abandons the innovation.”

It should be noted that adopting a new, contemporary means or method for the welfare of Islam and Muslims is not bid‘ah—for example, establishing Islamic educational institutions, fighting the enemies of Islam using modern weapons and tactics, or waging electoral and political struggles without weapons. In such cases, however, it is essential to follow the fundamental principles of the Shariah.

4. Backbiting

Backbiting is a grave major sin. The Holy Qur’an says: “Do not backbite one another. Would any of you like to eat the flesh of his dead brother? Surely you would detest it.” (Surah al-Hujurat)

It is mentioned in a hadith that the Messenger (peace be upon him) said: “Do you know what backbiting is?” The Companions said: “Allah and His Messenger know best.” The Messenger (peace be upon him) said: “It is saying something about your Muslim brother in his absence that he dislikes.” The Companions asked: “O Messenger of Allah, what if what I say is truly present in that brother?” The Messenger (peace be upon him) said: “If you say something that is present in him, you have backbitten him; and if you say something that is not present in him, you have slandered him”—which is an even greater sin.

It is mentioned in another hadith that when Hazrat Aishah (may Allah be pleased with her) indicated that Hazrat Safiyyah was relatively short, the Messenger (peace be upon him) said to her: “If what you said were mixed into the sea, even its vast waters would become polluted.”

However, backbiting is permissible in six cases: (1) when the oppressed lodges a complaint against the oppressor with the appropriate authority; (2) when public opinion is formed and other preventive measures are taken so that a person persistently immersed in major sins cannot involve the whole society in evil deeds; (3) when mentioning someone’s fault while giving details of an incident in order to seek a fatwa from a mufti; (4) when protecting ordinary Muslims from a disguised harmful person, such as a false pir, an incompetent or immoral scholar or imam, a false witness, or a narrator of fabricated hadiths; advising someone to avoid a harmful person in marriage, partnership, business, or any other matter; and publicizing the misdeeds of a dishonest, power-hungry person so that he cannot be elected by receiving votes; (5) when forming public opinion to bring down a tyrannical ruler in power; and (6) when someone’s unintended defect becomes part of his identification, such as being blind, lame, or deaf.

Discussing a person’s faults without mentioning his name is not backbiting.

5. Seizing power and governing by force without obtaining the Muslims’ opinions and consultation; seizing power through fraud and deception; putting oneself forward as a candidate for office; and appointing a candidate.
The Messenger (peace be upon him) said: “I have cursed six people; Allah has cursed them, and every prophet has cursed them.”

(1) The person who introduces something new into Allah’s Book; (2) the person who denies destiny; (3) the person who forcibly assumes authority over my ummah, humiliates those whom Allah has honored, and honors those whom Allah has humiliated; (4) the person who considers lawful what Allah has declared forbidden; (5) the person who humiliates my descendants; and (6) the person who abandons my Sunnah. (Tabarani)

The Messenger (peace be upon him) also said: “Whoever seeks an office is unqualified for that office.”
Allah the Exalted said: “Consult the Muslims in matters of governance.” (Surah Al Imran)

6. Failing to enjoin good and forbid or prevent evil despite having the power to do so; failing to assist good deeds or obstructing them; assisting evil deeds or supporting an oppressor

Allah says in Surah Al-Ma’idah: “Those among the Children of Israel who disbelieved were cursed through the tongues of David and Jesus, son of Mary. That was because they disobeyed and transgressed, and they did not forbid one another from wrongdoing.” In another verse of Surah Al-Ma’idah, Allah says: “Help one another in righteousness and piety, and do not help one another in sin and transgression.”

The Messenger (peace be upon him) said: “By the One in Whose hand is my soul, you must enjoin good and forbid evil; otherwise Allah will soon send a universal punishment upon all of you. Then, even if you supplicate, your supplication will not be accepted.” (Tirmidhi)

The Messenger (peace be upon him) also said: “When people see an oppressor committing oppression but do not stop him, Allah sends a universal punishment upon them.” (Abu Dawud, Tirmidhi, Nasa’i)

The Messenger (peace be upon him) also said: “If any of you sees an evil deed, he should stop it with his power. If he cannot, he should forbid it with his words. If he cannot, he should think of resisting it in his heart or hate it. This last approach is the weakest level of faith.”

7. Passing in front of someone who is praying
The Messenger (peace be upon him) said: “If the person who passes in front of someone praying knew its consequence, he would consider standing for forty days preferable to passing in front of him.”

8. Making the environment dirty and polluted
Jabir (may Allah be pleased with him) said: “The Messenger (peace be upon him) forbade urinating in stagnant water.” (Sahih Muslim) The Messenger (peace be upon him) also said: “Beware of the person who defecates or urinates on people’s pathways or beneath the shade of trees, especially fruit-bearing trees.”

9. Obstructing the implementation of Islamic hudud, or penal laws, through lobbying, intercession, or any other means, and discriminating in the application of penal laws

It is narrated from Aishah (may Allah be pleased with her) that when a woman named Fatimah from the Banu Makhzum tribe was caught stealing, the Quraysh considered the matter of cutting off her hand extremely serious. They began discussing whom they could send to intercede with the Messenger (peace be upon him) on her behalf. Everyone said that no one could accomplish this except Usamah ibn Zayd, the Messenger’s most beloved person. So Usamah went to intercede. The Messenger (peace be upon him) said: “Are you interceding concerning a punishment prescribed by Allah?” Then he stood and began to deliver a sermon. He said: “The people before you were destroyed because when a noble person committed a crime, they let him go, but when a weak person committed a crime, they punished him. By Allah, if my daughter Fatimah were to steal, I would cut off her hand too.” Then the woman’s hand was cut off. (Sahih al-Bukhari, Sahih Muslim)

10. Cutting off communication with or severing relations with a Muslim for more than three days

Abu Ayyub al-Ansari said that the Messenger (peace be upon him) said: “It is unlawful to sever relations with a Muslim brother for more than three days. The better of the two is the one who first offers salam and restores the relationship.” (Sahih al-Bukhari, Sahih Muslim)

11. Failing to obey the amir, that is, the leader who follows Islam, and dying without belonging to an Islamic jama‘ah
Allah says: “O believers, obey Allah, obey the Messenger, and those in authority among you.” (Surah An-Nisa)

The Messenger (peace be upon him) said: “Every Muslim should obey the leader’s command—whether he likes it or dislikes it—as long as he is not commanded to commit a sin. If he is commanded to commit a sin, he must not obey.” (Sahih al-Bukhari, Sahih Muslim)

The Messenger (peace be upon him) also said: “Whoever dies without belonging to an Islamic jama‘ah will die the death of the Age of Ignorance.” It should be noted that during the lifetime of the Messenger (peace be upon him), there was only one Islamic jama‘ah, whose leader was the Messenger himself. Subsequently, any organization possessing the following four characteristics will be regarded as an Islamic jama‘ah:

(1) All decisions of the group will be made in accordance with the Qur’an and Sunnah.
(2) Where no clear guidance is found in the Qur’an and Sunnah, affairs will be conducted on the basis of consultation.
(3) The group’s objective will be to establish complete Islam in the country.
(4) The group will have a system of mutual criticism between its leaders and workers.
It should be noted that it is not permissible to disobey government orders and laws that do not contradict the Shariah.

12. Singing, music, and dancing

Playing and listening to all kinds of delicate and mournful musical instruments is haram and a major sin. If a song contains words encouraging prohibited acts, is sung in a woman’s voice, or is accompanied by prohibited instruments, then it is haram and a major sin. Regarding the ‘lahw al-hadith’ condemned in Surah Luqman of the Holy Qur’an, Ibn Mas‘ud emphatically said that it means singing. The Messenger (peace be upon him) said that the earnings of male and female singers are not halal. (Tirmidhi) Dancing is also haram for the same reason—that it encourages prohibited acts, namely fornication. Watching, listening to, and organizing such events are major sins. Likewise, stories, plays, novels, sports, and similar activities that are obscene or encourage haram acts are also haram. The Messenger (peace be upon him) said: “I was sent into the world to destroy musical instruments.”

It should be noted that singing a song without obscene content, in a man’s voice and without musical instruments, is not sinful.

13. Violating the rules of purdah, spreading obscenity, and exposing the awrah, meaning the parts of the body that must be covered, without a Shariah-recognized excuse

The rules of purdah were revealed in Islam to eliminate the possibility of fornication from society, and spreading shamelessness and obscenity was prohibited. Violating these rules is a major sin. Allah the Exalted says: “Tell the believing men to restrain their gaze and guard their private parts… And tell the believing women to restrain their gaze, guard their private parts, and not display their beauty before men other than their husbands.”

The Messenger (peace be upon him) said: “On the Day of Resurrection, molten lead will be poured into the eyes of whoever casts an evil gaze at a woman who is unlawful to him.”

The Messenger (peace be upon him) also said: “When an unrelated man and woman meet in seclusion, Satan is the third companion between them.”

Allah says: “Those who love to spread shamelessness and obscenity among the believers will have a painful punishment in this world and the Hereafter.” Therefore, every act, word, writing, picture, play, novel, or film that encourages violation of purdah or helps spread obscenity is haram and a major sin.

14. Hoarding foodstuffs for more than forty days and rejoicing at increases in food prices

The Messenger (peace be upon him) said: “Whoever hoards a foodstuff for more than forty days will not have the sin of hoarding forgiven even if he gives that food in charity.” However, it is permissible for the government to stockpile surplus food as a precaution against a possible famine.

15. Delaying payment despite being able to pay, harassing the creditor, or failing to pay wages

The Messenger (peace be upon him) said: “A wealthy person’s delaying payment of a debt is oppression.” (Sahih al-Bukhari and Sahih Muslim)

The Messenger (peace be upon him) also said: “Pay the worker his wages before his sweat dries.”

16. Envying others and wishing people harm

Wishing for the destruction or loss of any kind of someone’s worldly or eternal, material or moral assets, and feeling distressed at his progress and happiness, is envy. The Messenger (peace be upon him) said: “Avoid envy, for just as fire consumes dry wood, envy destroys good deeds.”

17. Creating division, discrimination, and disunity among Muslims on the basis of language, color, lineage, regionalism, and the like; belittling, mocking, and reproaching one another
Allah the Exalted says: “O believers, let not one group mock another group; perhaps they may be better than them… Do not reproach one another or insult one another with offensive nicknames. Evil is the name associated with wickedness after faith.” Allah also says: “Hold firmly, all together, to the rope of Allah and do not become divided.” (Al Imran) The Messenger (peace be upon him) said: “A man said, ‘By Allah, Allah will never forgive so-and-so.’ Then Allah said, ‘Who are you to say that I will not forgive him? I have forgiven him and nullified your good deeds.’” (Sahih Muslim)

18. Rejoicing at a Muslim’s misfortune

The Messenger (peace be upon him) said: “Do not rejoice at the misfortune of your Muslim brother. Otherwise Allah will relieve him of his misfortune and afflict you with one.” (Tirmidhi)

19. Cruelty toward children and disrespect toward elders

The Messenger (peace be upon him) said: “He is not one of my ummah who does not show affection to the young and respect the elders.”

However, disciplining children to teach them prayer and good conduct is obligatory.

20. Begging without an excuse, seeking service and assistance from others, becoming dependent on others, and incurring debt

Hakim ibn Hizam (may Allah be pleased with him) said: I asked the Messenger (peace be upon him) for assistance three times. Each time he gave me assistance and said: “O Hakim, listen! All this wealth is alluring and pleasant. It is not beneficial for the one who takes it willingly. Remember, the upper hand is better than the lower hand.” I said, “O Messenger of Allah, after you I will not ask anyone else for anything.” Later, although Abu Bakr and Umar wanted to assist him, Hakim did not accept it. (Sahih al-Bukhari, Sahih Muslim)

The Messenger (peace be upon him) said: “Whoever begs will have no gold on his face on the Day of Resurrection.”
The Messenger (peace be upon him) also said: “Allah makes the person whom He wishes to punish in this world a debtor.”

The Messenger (peace be upon him) also said: “Whoever guarantees that he will not ask anything from anyone, I guarantee Paradise for him.” (Abu Dawud)

21. Humiliating someone by publicly exposing a sin he committed in the past, and exposing someone’s privacy without permission

The Messenger (peace be upon him) said: “Whoever humiliates his Muslim brother by exposing a sin that he has abandoned and repented from will not die without becoming involved in that sin himself.”

22. Holding a bad opinion of a Muslim without evidence

Allah says: “O believers, avoid excessive suspicion; indeed, some suspicion is sin.” (Surah Al-Hujurat) The Messenger (peace be upon him) said: “Avoid suspicion, for suspicion is the greatest form of falsehood.” (Sahih al-Bukhari, Sahih Muslim)

The Messenger (peace be upon him) said: “Maintain a good opinion of the believers.”

It should be noted that only imaginary and baseless suspicion is unlawful. If a bad opinion arises spontaneously for a valid reason, there is no sin in it. However, it is not permissible to take any action based on it without evidence.

23. Disrespecting the mosque

Turning a mosque into an ordinary building; spitting and defiling it; conducting buying and selling or advertising lost items; speaking loudly and quarrelling; obstructing Islamic activities in the mosque; attempting to destroy the mosque; and appointing a disbeliever or immoral person as its caretaker. Allah says: “Who is more unjust than the one who prevents Allah’s name from being mentioned in the mosques of Allah and strives to destroy them?” (Surah Al-Baqarah)

Amr ibn Shu‘ayb narrated that the Messenger (peace be upon him) forbade buying and selling and advertising lost items in the mosque.

The Messenger (peace be upon him) said: “Whoever eats raw onions or garlic should not even come near the mosque.”

The Messenger (peace be upon him) also said: “Spitting in the mosque is a sin, and its expiation is to remove it.”

However, teaching, holding judicial proceedings, consulting, and discussing matters in the mosque are not blameworthy. It is unlawful for a menstruating woman or a ritually impure man who is required or obliged to perform ghusl to enter the mosque.

24. Speaking about matters one does not know, spreading rumors, believing rumors without investigation, and concealing known information

Allah says: “Do not pursue that of which you have no knowledge.” (Surah Bani Isra’il) The Messenger (peace be upon him) said: “It is sufficient for a person to be a liar that he narrates everything he hears.” (Sahih Muslim)

The Messenger (peace be upon him) also said: “Whoever possesses knowledge needed by the people but conceals it will be bridled with a bridle of fire on the Day of Resurrection.”

25. Failing to treat one’s family according to the Shariah, failing to act justly, and violating the Shariah’s rules concerning marriage and divorce

Failing to treat wives equally when one has more than one wife; marrying more than once without being sure that one can deal justly with everyone; giving one’s wife three divorces at once; divorcing her while she is menstruating; expelling her from the house during her iddah; leaving one’s wife suspended, meaning neither divorcing her nor maintaining a normal relationship with her; depriving any child of inheritance or giving unequal shares; discriminating among children in gifts while alive, especially against daughters; pressuring one’s wife to bring a dowry; failing to pay the wife her mahr; refusing to marry off adult sons or daughters without an excuse; and remaining permanently unmarried without an excuse. The Messenger (peace be upon him) said: “Marriage is my Sunnah. Whoever disregards my Sunnah is not among my ummah.” The Messenger (peace be upon him) also said: “The best of you is the one who is best to his wife, and the best of them in the sight of Allah is the best to his wife.”

26. Knowingly living in the company of a sinful or anti-Islamic person, voting for him, praising him, and obeying him; and accepting anything other than honesty as the criterion for leadership

Allah says: “Do not obey the one whom I have made heedless of My remembrance and who follows his own desires.” (Surah Al-Kahf) The Messenger (peace be upon him) said: “When an immoral person is praised, Allah becomes angry and the Throne trembles.” Allah says: “The most honored of you in the sight of Allah is the one who is most God-fearing.”

27. Failing to acquire the essential and minimum knowledge of Islam, namely of the Qur’an and Hadith

The Messenger (peace be upon him) said: “Acquiring knowledge of Islam is obligatory upon every Muslim man and woman.”

28. Worshipping at prohibited times and in prohibited conditions

Fasting on the two Eids and on the Days of Tashriq (11, 12, and 13 Dhul-Hijjah); deliberately praying while in a state of ritual impurity; praying at sunrise and sunset; reciting the Qur’an, supplications, or dhikr while in the lavatory or urinating and defecating; and similar acts. Numerous hadiths have strictly prohibited these acts.
29. Practicing birth control through means such as killing a fetus, abortion, or sterilization merely out of fear of poverty, except for health reasons or a serious threat to life

Allah says: “Do not kill your children for fear of poverty.” (Bani Isra’il)

30. Failing to attend the Friday prayer without an excuse and violating the rules of Friday prayer

Talking, praying, or reciting supplications during the imam’s sermon; arriving late at the mosque and trying to move ahead by stepping over those who arrived earlier. Allah says: “O believers, when the call to prayer is made on Friday, hasten to the remembrance of Allah and leave business.” (Surah Al-Jumu‘ah) The Messenger (peace be upon him) said: “After the imam has ascended the minbar, do not offer prayer or speak.”

31. Insulting, disregarding, or neglecting the Qur’an and Hadith; misinterpreting them without knowledge; touching the Qur’an while impure; failing to listen while the Qur’an is being recited or preventing others from listening; concealing knowledge of the Qur’an and Hadith, that is, refraining from or preventing its dissemination without an excuse; rejecting and disobeying authentic hadiths; and beginning anti-Islamic acts with Bismillah or Qur’an recitation, and the like

Allah says: “When the Qur’an is recited, listen to it and remain silent, so that you may receive mercy.” (Al-A‘raf) “When My verses are recited to them, you will see signs of displeasure on the faces of the disbelievers.” (Surah Al-Hajj)

32. Spreading fitnah, meaning misguidance, in society, and creating circumstances in which people are discouraged from or prevented from doing good and are encouraged or forced to do evil

Allah says: “Allah’s curse is upon those wrongdoers who turn people away from the path of Allah.” (Surah Al-A‘raf)

33. Failing to give fitrah and failing to offer a sacrifice without an excuse

The Messenger (peace be upon him) said: “Whoever does not offer a sacrifice without an excuse should not come near our Eid prayer ground.”

34. Failing to return a salam without an excuse and being the first to offer salam to a disbeliever

Allah says: “When you are greeted with a greeting, respond with a better one or return it.” (Surah An-Nisa) Salam is also a supplication. Therefore, replying to it is necessary.

35. Entrusting a woman, despite the presence of a suitable man, with leadership and administration over men or over both women and men

The Messenger (peace be upon him) said: “When authority is entrusted to a woman, the earth beneath you will be better for you than the earth above you.”

Allah the Exalted says: “Men are in charge of women.” (Surah An-Nisa)

The means of attaining deliverance from major sins

Allah said: “O My servants who have transgressed against themselves, do not despair of Allah’s mercy. Indeed, Allah forgives all sins. He is the Most Forgiving, the Most Merciful.” In fact, through sincere repentance, one can be freed from all sins. However, there are four conditions for this:

(1) To feel sincere remorse and shame; (2) to promise not to commit that sin again in the future; (3) to abandon that sin completely and immediately; and (4) if the sin involves another person’s rights, then, if the person concerned is alive, to ask his forgiveness and, when necessary, provide him or his heirs with satisfactory compensation. Allah has promised forgiveness to whoever seeks it after fulfilling these four conditions.