A NOTE ABOUT THE AUTHOR

The author of this work is Shamsuddin Muhammad Bin Uthman Al-Turkmani, Al Fariqi, Al Damishqi,
Al Safi’i. He is known by the name of Al-Dhahabi.

Al-Dhahabi was born in Damascus in the year 673 H/1274 A.C. He acquired his vast knowledge of the
Qur’an and the tradition from the scholars of Syria, Egypt and Hijaz, traveling far and wide for this
purpose. In one of his books, he listed more than one thousand three hundred scholars, including all the
great and famous scholars of his time, from whom he benefited directly and by reading their works.

Al-Dhahabi carried out many scholarly duties in Damascus. When, in the year 741 H, he lost his
eyesight, he stopped writing and confined himself to teaching until his death in the year 784 H/1348
A.C., at the age of 74 according to the solar calendar.

Al-Dhahabi left behind him more than ninety scholarly works in the sciences of the tradition, history,
biography and various other subjects. According to his introduction to the present book, THE MAJOR
SINS, he wrote it for the benefit of the students of the Qur’an. However, over the centuries, this work
has been found beneficial for the generality of Muslims. May Allah grant him his blessings and eternal
reward.

A NOTE ABOUT THE TRANSLATOR

Dr. Mohammed Moinuddin Siddiqui was born in Hyderabad, Deccan – India, in 1928. He learned
Arabic and Persian, which forced an integral part of the curriculum, during his early years at public
school in the former Muslim state.

In 1948 Dr. Siddiqui migrated to Pakistan 5 years later, he obtained a scholarship for graduate study in
the United States in his chosen field, Statistics. Later the US was to become his permanent home, with
periods of sojourn in Turkey, Jordan and Kuwait.

During the years of the emerging Muslim presence in North America, Dr. Siddiqui took an active part
in the Muslim Students Association of the US and Canada (later to became the Islamic Society of North
America). He also became known as a translator of works from Arabic. These include Milestones and
the Islamic Concept and its Characteristics by the late Sayyid Qutb, and the Permissible and the
Prohibited in Islam by Yusuf Al-Qaradawi.

We ask Allah to accept the translation of the work into English from us and make it a means of guiding
for its readers to a virtuous life.

In The Name of Allah, the Compassionate, The Merciful

Page 1
 WHAT IS A MAJOR SIN ?

Praise be to Allah, the Lord of the worlds, and blessings and safe-keeping be granted to our beloved
Prophet Muhammad, the Chief of the Messengers of Allah and the Guide of Allah’s fear, and peace
and blessings be granted to his family and his Companions.

The subject matter of this book concerns the major sins and prohibited acts.

THE MAJOR SINS

The major sins are those acts, which have been forbidden by Allah in the Qur'an and by His Messenger
(SAW) in the Sunna (practice of the Prophet), and which have been made clear by the actions of the
first righteous generation of Muslims, the Companions of the Prophet (SAW). Allah Most High says in
His Glorious Book:

If you avoid the major (part) of what you have been forbidden (to do). We will cancel out for you your
(other) evil deeds and will admit you (to Paradise) with a noble entry. (al-Nisa 4:31)

Thus, by this verse Allah Most High has guaranteed the Garden of Paradise to those who avoid the
major sins. And Allah Most High also says : Those who avoid the greatest of sins and indecencies, and
forgive when they are angry. (al-Shura 42:37)

Those who avoid the greatest sins and indecencies, except for oversights, (will find that) surely your
Lord is ample in forgiveness. (Al-Najm 53:32)

The Messenger of Allah (SAW) said “The Five daily prayers, Friday to Friday, and Ramadan to
Ramadan make atonement for what has happened since the previous one when major sins have been
avoided”. It is therefore very important to determine exactly what the greatest vices, technically called
“The Major Sins” (Kaba’ir), are in order the Muslims should avoid them.

There is some difference of opinion among scholars in this regard. Some say these major sins are
seven, and in support of their position they quote the tradition “Avoid the seven noxious things” and
after having said this, the Prophet (SAW) mentioned them “Associating anything with Allah; magic,
killing one whom Allah has declared inviolate without a just cause, consuming the property of an
orphan, devouring usury, turning back when the army advances, and slandering chaste women who are
believers but indiscreet”. (Bukhari & Muslim).

Abdullah Ibn Abbas said “ Seventy is closer to their number than seven” and indeed that is correct. The
above tradition does not limit the major sins to those mentioned in it. Rather, it points to the type of
sins, which fall into the category of “Major”. These include those crimes which call for a prescribed
punishment (Hadd : plurnal, Hudu), such as theft, fornication or adultery (Zina), and murder; those
prohibited acts for which a warning of a severe punishment in the next is given in the Qur'an or the
tradition; and also those deeds which are cursed by our Prophet (SAW). These all are Major Sins.

Page 2
Of course, there is gradation among them, since some are more serious than others. We see the Prophet
(SAW) has included Shirk (associating something or someone with Allah) among them, and from the
text of the Qur'an we know that a person who commits Shirk his sin will not be forgiven and will
remain in Hell forever. Allah Most High says “Surely Allah does not forgive associating anything with
Him, and He forgives whatever is other than that to whomever He wills. (Al-Nisa 4:48 and 116).

Page 3
 THE F IRST MAJOR S IN

ASSOCIATING ANYTHING WITH ALLAH

The greatest of all major sins is Shirk – that is to say, associating anyone or anything with Allah Most
High, and it is of two kinds.

The first is to believe that Allah has an equal or to worship something or someone other than Him, such
as a stone, a tree, a star, the sun, the moon, or a prophet, a saint, or an angel. This is the greatest Shirk,
about which Allah Most High says.

Indeed, Allah does not forgive associating anything with him, and he forgives whatever is other than
that to whomever he wills (Al-Nisa 4:48 and 116).

Indeed, associating (anything with Allah) is a great wrong (Luqman 31:13)

Indeed, the one who associates anything with Allah, Allah will forbid him the Garden, and his abode is
the Fire (Al-Maidah 5:75 [ in some translations]).

Such verses are quite numerous in Qur'an(1) .

Whoever ascribes partners to Allah (Shirk) and dies a polytheist (Mushrik) is definitely an inhabitant of
the Fire, just as anyone who believes in Allah and dies a believer is an inhabitant of the Garden, even
though he may be punished in the Fire first.

Allah’s Messenger (SAW) asked his Companions “Shall I not inform you about the three greatest
sins”? They said “Yes, Messenger of Allah”, He than continued, “Associating other objects of worship
with Allah, disobedience to parents; Thereupon he sat up from the reclining position and then
continued “ And lying under oath (deliberate perjury) and hearing false witness” (Buhkhari & Muslim).
He also said “Avoid the seven noxious things, “in which” associating anything with Allah” is included.

The second kind of associating anything with Allah is insincerity and ostentation of one’s deeds, as
stated by Allah Most High.

Anyone who is expecting to meet his Lord should act righteously and not make anything as a sharer in
the worship of his Lord. (Al-Kahf 18:110)

That is to say, in all one’s deeds, one ought not to act for the sake of ostentation but sincerely, for the
sake of Allah a one.

Allah’s Messenger (SAW) said “ I warn you against the Lesser Polytheism” The Companions asked “
What is Lesser Polytheism? Messenger of Allah?” He replied “ Showing off. On the Day when Allah
Most High will reward people for their deeds, he will tell them “Go to those people for whose attention
and praise you did these deeds and see whether they will reward you” (Muslim and Ahmad).
Page 4
He also said “ Allah says : If anyone does anything in which he associates another with Me his action
belongs to the one for whose sake he did it and I am clear of it” (Muslim and Ibn Ma.ah)

He also said : “If anyone causes his deeds to be heard of Allah will make him heard of, and if anyone
makes a hypocritical display Allah will make a display of him”. (Muslim).

Abu Huraira (RAA)(1) reported Allah’s Messenger (SAW) as saying “Many a one who fasts gets
nothing from his fasting but hunger and thirst, and many a one who prays during the night gets nothing
from his night prayers but wakefulness, “meaning that if prayers and fasting are not purely for the sake
of Allah Most High, there is no reward for them. (Ibn Majah, Ahmad and Tabarani).

Again, it is reported that Allah’s Messenger (SAW) says; “A person who does something for the sake
of show and reputation is like a person who fills up his purse with pebbles and goes to the market to
buy something, but when he offers them to the seller, the seller throws them in his face. Thus, there is
no benefit to him from his purse except for peoples saying that his purse is full, but he cannot buy
anything. Similarly, a person who does something for the sake of show and reputation gets nothing but
praise from the people but no reward in the next. (Ibn Hajar says in Al-Zawajir that this is not a
tradition of the Prophet (SAW) but a saying of some scholars.)

Allah Most High Says : “We shall turn toward whatever deeds they did and make them into scattered
particles of floating dust”. (Al Furqan 25:23)

This means that the works which they did for the pleasure of anyone other than Allah Most High will
receive no reward and will become like the scattered particles of floating dust which are seen floating
in the sun’s rays.

Adi Ibn hatim (RAA) reported Allah’s Messenger (SAW) as saying : “On the Day of Resurrection,
groups of people will be led toward the Garden until they hear its humming, smell its fragrance, see its
places and whatever Allah has prepared for its inhabitants. Then a call will be made to turn them away
from it, since they have no portion in it. Then they will turn away with regret and longing for it, like
other groups of people before and after them. They will say, “Our Lord! If you had admitted us to the
Fire before showing us what we have seen of the reward you have prepared for your friends, it would
have been easier for us”. Then Allah Most High will say “ That is what I intended for you. In privacy
you were arrogant toward Me, but when you were among people you were humble toward them,
showing them your good deeds, the opposite of what you gave to Me in your hearts. You gave to people
and not to Me, you showed veneration towards people but not towards Me; your renunciation was for
people but not for Me. Therefore, today I am making you taste My grievous punishment and
withholding from you My abundant reward”. (Tabarani, Abu Na’im, Baihaqi).

Page 5
A person ask the Prophet (SAW) about salvation, He replied “ Do not deceive Allah” The person asked
“How can one deceive Allah ?” The Prophet (SAW) replied “You do a deed ordered by Allah and His
Messenger, but intent to obtain the pleasure of someone other than Allah”. Guard yourself against
showing-off, because that is a form of lesser polytheism. On the Day of Resurrection, the show-off will
be called, above the heads of the people, by four names: Show-off ! Deceitful one! Godless One !
Loser! Your deeds are wasted and your reward is cancelled. Since we do not have any reward for you,
go and collect your reward from the one for whose sake you did these deeds, Pretender!” (Ibn Abu
Dunya).

A scholar was asked “ Who is sincere (toward Allah)?” and he replied “That person is sincere who
conceals his good deeds in the same way as he conceals his bad deeds”. Another scholar explained that
the purpose of sincerity toward Allah is so that a person may not start liking praise from people. Fudai
bin Iyyad said “ To refrain from doing something for the sake of people is Riya (hypocrisy) and to do
something for their approval is polytheism, while sincerity is to ask protect against both from Allah. O
Allah! Protect us from these two and forgive us”.

Page 6
 THE SECOND MAJO R SI N

MURDER

Allah Most High says “And if anyone kills a believer deliberately, his recompense is Hell, to remain
therein forever. And Allah’s anger will be upon him and His curse, and a great punishment will be
prepared for him. (Al-Nisa 4:93)

(The sevens of the Most-Merciful are, among others), those who do not call upon any other god
together with Allah, nor kill any person whom Allah has prohibited (killing) except in the course of
justice, nor commit fornication (or adultery)- and whoever does that will incur guilt; the punishment
will be doubled for him on the Day of Resurrection and he will remain in it forever, disgraced,
excepting the one who repents and believes and acts righteously (Al Furqan 25:68-70).

On account of that (the killing of one of the decedents of Adam by his brother), we prescribed for him
Children of Israel that if someone kills a person, unless it is (retaliation) for the murder of another or
for spreading corruption on earth, it will be as if he had killed the whole of mankind. (Al-Maidah 5:32
[35]).

When the girl who was buried alive is asked for what crime she was killed (Al Takweer 81:8-9).

The Prophet (SAW) said “Avoid the seven noxious things” and he mentioned among them “Killing one
whom Allah has declared inviolate without a just cause”.

A man asked Allah’s Messenger (SAW) “ what was the greatest sin is in Allah’s sight ? to which he
replied “that you should treat anything as equal to Allah, when he has created you” What next ? he
asked, “to which the Prophet (SAW) replied “that you should kill your child for fear that he may eat
along with you” what next ? he asked, to which he replied, “that you should commit adultery with your
neighbors wife. “And Allah Most High has revealed words, which verify this “Those who do not
invoke without a just cause, or commit fornication (or adultery)”.

The Prophet (SAW) said : “When two Muslims meet with their swords, the one who kills and the one
who is killed will go to Hell” when he was asked, Messenger of Allah, That one was the killer, But
what was wrong with the one who was killed ? he replied, “he was eager to kill his companion”.
(Bukhari, Muslim and Ahmad Ibn Hanbat).

In explaining the meaning of this tradition, Imam Abu Sulayman (Yahya bin Ya’mar says: This is when
the two Muslims are) not fighting each other for some legitimate cause, but rather for the sake of
personnel enmity or group partisanship, or for the sake of wealth or leadership or fame. However, if
someone is fighting a rebellious people for a reason which makes fighting them necessary, or is fighting
to defend his life or his family, he is not included in (the meaning of) this tradition in such a case, the
fight is imposed on him by the attacker and he is forced to defend himself. In such instances, the
tradition does not apply to the person who is fighting for a just cause, but it applies to the cases which
we have mentioned above. And Allah knew best”.
Page 7
Allah’s Messenger (SAW) said “ You must never revert to infidelity after my death and cut off one
another’s head”.

“A believer will continue to find ample scope in his religion as long as he does not kill anyone
unlawfully”(Bukhari, Muslim, Tirmidhi, Ibn Majah and Nisai).

“Shedding of blood will be the first matter about which Judgement will be given on the Day of
Resurrection. (Bukhari and Muslim).

Note : This is part of the Prophet (SAW)’s sermon at Mina on the day of sacrifice during the last
pilgrimage.

“The passing away of the world would mean less to Allah than the murder of a believer”. (Nisai and
Baihaqi).

The major sins are “Associating other object of worship with Allah, murder and deliberate perjury”
(Bukhari and Muslim).

“No life is taken unjustly without a portion of its blood being laid at the door of Adam’s first son
(Cain), because he was the first to introduce murder” (Bukhari).

“If anyone kills a man who has made a covenant he will not experience the fragrance of Paradise, yet
its odor can be experienced at a distance of forty year’s journey” (Bukhari).

Therefore, if this is the case for killing a man who has made a covenant, which means a Jew or a
Christian who is a resident in Muslim lands (Dar Al Islam), what is there to be said about the killing of
a Muslim ?

Allah’s Messenger (SAW) said : “Beware! If anyone kills a man who has made a covenant, whose life
is guaranteed by Allah and His Messenger, he has broken Allah’s guarantee, and will not experience
the fragrance of the Garden, yet its odor can be experienced at a distance of fifty years journey”
(Tirmidhi).

He also said “If anyone helps in killing a Muslim to the extent of a word, he will meet Allah with
“Despairing of Allah’s Mercy” written on his forehead” (Ahmad).

Mu’awiyah (RAA) reported Allah’s Messenger (SAW) as saying “Allah may forgive all the sins of a
man, except in the case of one who dies a polytheist or one who purposely kills a believer” (Nisai and
Hakim).

Page 8
 THE TH IR D MAJO R SI N

PRACTICING MAGIC

Magicians are necessarily unbelievers. Allah Most High says “But the evil ones (Shayateen)
disbelieved, teaching the people magic. (Al-Baqarah 2:102)

The purpose of the evil ones in teaching people magic is to lead them into polytheism. Informing us
about Harut and Marut, (the two angels sent to Babylon to test people by teaching them magic), Allah
Most High says : “But neither of these taught anyone such magic until they had said “We are only a
test, so do not disbelieve!” They (the people) learned from the two of them what would cause discord
between a man and his wife. But they could not harm anyone by it except by Allah’s leave. And they
(the people ) learned what harmed them and not what benefited them. And they knew that anyone who
deals in it (magic) would have no share in the Next. (Al-Baqarah 2:102)

We see many people learning magic, imagining that it is merely prohibited, but ignorant of the fact that
it constitutes unbelief (Kufr). They learn how to charm, which is a form of magic through which
people’s eye are deceived so that they see something which is not really there, or which is used to
produce love in a man’s heart for his wife, as likewise hatred, and to chant certain words, most of
which imply polytheism.

The prescribed punishment for a magician is death, since magic constitutes unbelief in Allah and is a
source of spreading unbelief among people. The Prophet (SAW) said “Avoid the seven noxious thins”
and among them he mentioned magic. Of course, noxious things are fatal, and a person should fear his
Lord and not dabble in things, which will bring him loss in the world and in the Next.

In a sound tradition, Jundab (RAA) reported the Prophet (SAW) as saying “The prescribed punishment
given to a magician is a stroke with the sword” Bajalah Ibn Abdah said : We received a written
command from “Ummer Ibn Al Khattab” before his death to kill every male and female magician. ‘Ali
Ibn Abi Talib (RAA) reported Allah’s Messenger (SAW) as saying “Three type of people will not enter
the Garden : Those who are addicted to wine, those who break family relationships, and those who
believe in magic” (Ahmad). Abdullah Ibn Mas’ood (RAA), in a report going back to the Prophet
(SAW), said “Wiping (a part of the body with one’s hand) after an incantation, used charms and making
spells are polytheism.

Many ignorant people hang strings of beads and amulets are around their own necks, or their children’s
or their animal’s and think that this will ward off the evil eye. This is from the customs of paganism,
and anyone who believes in them is committing polytheism. Others practice magic or spells, believing
that someone other than Allah has the power to remove affliction, produce love in the heart of a man
toward a woman, or repel the harm of the evil eye. Ascribing such power to something other than Allah
is polytheism. However, if Allah’s names or his words are recited, then it is permissible, as one is
invoking Allah’s help and blessing.

Page 9
The Prophet (SAW) used to pass his hands over Hassan’s and Husain’s heads and bodies, saying : With
Allah’s perfect words I commend you to Allah’s Protection from every deceiving devil and every
envious eye; with the help of Allah and trusting in Him alone”.

It is sad fact that many people among the Muslim community are not knowledgeable about the major
sins, and the warnings and threats of punishment have not reached them. Consider for example the case
of a prisoner of war from an unbelieving nation. Perhaps a Turkish prince buys him. This prince
himself may not be very knowledgeable about Islam. Hence he teaches his servant the two Shahadahs,
(Ashhadu Al La Ilaha Illa Allah wa ashhadu ann Muhammad Rasul-Allah), making him pronounce
them in Arabic. Perhaps after a few days he (the slave) will understand the meanings of them and that
will be that. It may be that the prince will teach him to pray or he may not. Perhaps he will memories
al-Fatehah. Therefore, what would this unfortunate new Muslim know about the Islamic obligations,
prohibitions, and the major sins? If he ever came to learned about them and to avoid them, that would
be a great achievement, but such cases are rare.

Indeed, one cannot be called sinful if he does not know what sin is, and Allah is Lenient and Gentle
towards his servants. He says “We do not punish until we send a messenger” (Al Isra 17:15). For
example a group of the leading Companions, who had migrated to Abyssinia (Ethiopia), did not receive
the news of what had been revealed to the Prophet (SAW) concerning obligations and prohibitions for
several months. They were therefore blameless for not acting upon the obligations or refraining from
what had been prohibited, due to their ignorance of these matters, until they received the text of the
Qur'an or instruction : from Prophet (SAW).

Similarly, we can consider people blameless as long as they are ignorant of Allah’s commandments.

Page 10
 THE FOUR TH MAJOR SIN

NOT PRAYING

Allah Most High says : Then there succeeded them a generation which neglected prayers and followed
lusts. They will meet with destruction (Ghayy), excepting the one who repents and believes and acts
righteously. (Maryam 19:59-60)

Ibn Abbas (RAA) explained that neglected here does not mean that they completely abandoned prayers,
but that they delayed them to the end of their prescribed times. Sa’id Bin Musayyab, a great Imam
following the generation of the Companions, elaborated on this, saying: “A person neglects prayers if
he delays the noon prayer up to afternoon prayer time, afternoon prayer up to almost sunset prayer
time, sunset prayer up to evening prayer time, and evening prayer up to morning prayer time, while
delaying morning prayer until just before sunrise. If anyone dies without repentance while continuing
in this manner, Allah has promised Ghayy for him, and that is a valley in Hell which is very deep and
has foul food”,

Allah Most High says : “Woe (Wayl) to the worshippers who are unmindful of their prayers (Al Ma’un
107:4-5)

Sa’ad bin Abi Wawwas said “ I asked Allah’s Messenger (SAW) about the meaning of ‘unmindful’ and
he replied “It is delaying it (the prayer) up to the end of its prescribed time” (Bazar).

While Allah calls such people “worshippers” they are lazy and perform the prayer very late. He has
promised them “Woe” (Wayl), which signifies a great punishment. Some say “Wayl is a valley in Hell,
exceedingly hot and that is the place for those who delays or miss the prayer, excepting the once who
repent and correct their habits”.

Allah Most High says “ O you who believe, let neither your wealth nor your children distract you from
the remembrance of Allah. And those who do so, they will be the losers. (Al Munafiqoon 63:9)

The commentators says: “The remembrance of Allah’ in this verse means the five daily prayers. If
anyone is so busy in buying and selling, or with his daily work of earning a livelihood or with his
children, that he cannot perform prayers on time, he will be among the losers”.

The Prophet (SAW) said in this regard “ The first thing which will be judged among a person’s deeds
on the Day of Resurrection is the prayer. If that is in good order, he will pass the test and prosper and if
that is defective, he will fail the test and will be a loser” (Tirmidhi).

Informing us about the inhabitants of Hell, Allah Most High says : (The people in Hell will be asked) :
What caused you to enter Hell fire ?” they will say “ We were not among those who prayed, nor did we
feed the needy. We used to deny the Day of Judgement, until there came to us that which is certain (i.e.
Allah’s Judgement)”. Then no intercession by any intercessors will benefit them. (Al Muddathir 74:42-48).

Page 11
The Prophet (SAW) said “ The covenant between us and them (that is believers) is prayer, so if anyone
abandons it he has become and infidel” (Ahmad Ibn Majah, Abu Dawood, Nisai, Tirmidhi). He also
said “What lies between a man and infidelity is the abandonment of prayer”. (Muslim).

Allah’s Messenger (SAW) is reported to have said “If anyone abandons the afternoon prayer, his deeds
are of no avail” (Bukhari). And he said “ if anyone abandons prayer deliberately he has no claim upon
Allah (Sunah). And he said “ I have been ordered to fight with men till they testify that there is no god
but Allah and that Muhammad is Allah’s Messenger, observe the prayer and pay the Zakat. When they
do that they will keep their lives and their properties safe from me, except for what is due to Islam; and
their reckoning will be at Allah’s Hands” (Bukhari and Muslim).

Abdullah bin Amr Bin Al As (RAA) said that “ the Prophet (SAW) mentioned prayer one day saying “
if anyone keeps to it, it will be light, evidence and salvation for him on the Day of Resurrection; but if
anyone does not keep to it, it will not be for him light, evidence or salvation and on the Day of
Resurrection, he will be associated with Qarun, Pharaoh, Haman and Ubayy bin Khalaf the great
enemy of Islam from among the Quraish) (Ahmad, Darimi and Baihqi).

Some scholars have explained that the person who abandons prayer will be raised with such a foursome
because his neglect of prayer may be due to his involvement with his property, his county, his
administrative work or his trade. Therefore, if he was involved with his property, he will be resurrected
with Qarun; if with his country, then with Pharaoh, if with is administrative work, then with Haman,
and if with his trade, then with Ubayy bin Khalaf, the trader among the believers of Mecca.

Mu’adh bin Jabl (RAA) reported Allah’s Messenger (SAW) as saying “If anyone abandons prayer
intentionally he has no claim to Allah Most High” (Ahmad).

Umar Ibn Al Khattab (RAA) reported that a man asked the Prophet (SAW) “ Messenger of Allah, what
action is dearest to Allah Most High?” The Prophet (SAW) replied “Prayer at its proper time. The one
who does not pray has no religion. Prayer is the main pillar of the religion (of Islam)” (Baihaqi).

After Umar had been stabbed, it was said to him “As-salat ya amir ul mumineen – the prayer, Leader of
the Believers! He said, truly! If anyone misses the prayer, he has no share in Islam” and thereupon he
prayed while his wounds were bleeding.

Abdullah bin Shaqiq (RAA) said that the Companions of the Prophet (SAW) did not consider the
abandonment of any good deeds to be unbelief excepting the abandonment of prayer.

When ‘Ali (RAA) was asked about a women who did not pray, he replied “The one who does not pray
is an unbeliever” Ibn Mas’ood said that the one who does not pray has no religion and Ibn Abbas said
“The one who leaves off a single prayer deliberately will find, when he meets Allah Most High, that he
is angry with him.”

Allah’s Messenger (SAW) said : “When a person meets Allah after neglecting his prayer, he will meet
him as if he had not worshipped him at all, nor done any good deeds”, And Ibn Hazm said “There is no
greater sin after polytheism than missing a prayer(1) and killing a believer without a just cause.” Ibrahim
Page 12
Nakha’i said “ The one who has left off the prayer has become disbeliever”. Awn bin Abdullah said “
When a person is buried, the first question which will be asked him will be concerning the prayer, if
that is accepted from him, his other deeds will be looked at, but if that is not accepted from him, no
other deeds will be looked at”.

(1)
That is to say, if one deliberately delays a prayer until its time has passed, although he was able to
pray it on time, without any valid reason, which permits delaying it before its time.

The Prophet (SAW) said “ When a person performs a prayer during the early part of its prescribed time
period, his prayer ascends toward Heaven as a light until it reaches the Throne, and there it asks
forgiveness for that person until the Day of Resurrection, saying ‘O Allah, preserve him as he
preserved me!’ But when a person performs a prayer outside its time period, it ascends toward Heaven
covered with darkness. When it reaches there, it is folded up as a garment is folded and thrown back at
his face, and it says ‘May Allah waste you as you wasted me”.

Abdullah Bin Al-As (RAA) reported Allah’s Messenger (SAW)
people) whose prayer Allah will not accept: a leader who is
oppresses his slave after making a contract with him to set him
after its proper time” Abu Dawood). He also said “ A person
excuse, enters a gate among the major sins.”
as saying “There are three (kinds of
hated by his nation, a master who
free, and a person observes a prayer
who combines two prayers without

We seek Allah’s guidance and help, for indeed. He is the Generous, the Magnanimous, and the Most
Merciful of all merciful ones!.

Page 13
 WHEN TO ORDER A CHILD TO PRAY

Allah’s Messenger (SAW) said “Tell your children to observe the prayer when they are seven years old,
and beat them for (not observing) it when they are ten years old; and do not let boys and girls sleep
together in the same bed” (Abu Dawood).

Imam Abu Sulayman Khattabi say “This tradition implies a sever punishment for non-praying adults.

Some followers of Imam Shafi’i argue from this tradition that if, after attaining adulthood (that is after
puberty), a person deliberately abandons prayer, he should be put to death. They say that is the
punishment for an non-praying child of ten is beating, the punishment for an adult when he abandons
prayer deliberately should be more severe than that, and there is nothing more severe than beating
except killing.

There are difference of opinion among scholars concerning the (nature of the) punishment for an adult
who abandons prayer. Malik Shafi’i and Ahmad Bin Hanbal say that the punishment for an adult who
deliberately abandons prayer is to strike off his head with a sword. There is also a difference of opinion
whether a person becomes a disbeliever if he lets the time of prayer pass without praying, while he has
no excuse. Ibrahim Nakh’i Ayyub Sakhtiyani, Abdullah Ibn Mubarak, Ahmad Bin Hanbal and Ishaq bin
Rahwaih says that he has become a disbeliever, and they argue this from the above cited traditions “
The covenant between us and them is prayer, so if anyone abandons it, he has become disbeliever, and
what lies between a man and infidelity is the abandonment of the prayer”.

OTHER CONSIDERATIONS

It is reported in a tradition that “Allah Most High will bestow five honors upon a person who guards
the prescribed prayers. These are : He removes from him poverty and the punishment of the grave; He
gives him his book (of deeds on the Day of Judgement) in his right hand; He takes him over the bridge
(across the Hell) like a streak of lightning and He admits him to the Garden without Judgement”. The
opposite is the case with a person who abandons the prayer”.

One day Allah’s Messenger (SAW) said to his Companions “ Allah, do not make among us anyone
who is wretched and prevented from the good”, he (SAW) then said “ Do you know who is that?” They
replied “Who is he, Allah’s Messenger.” He said “ He is the adult who deliberately abandons prayer”.

A story, it is reported that a woman of the Children of Israel came to Prophet Moses and said “ O
Messenger of Allah, I committed a grave sin, but then I repented to Allah and asked His forgiveness.
Please pray to Allah that he accepts my repentance and forgives me my sin”. Prophet Moses asked
“What did you do/” she replied “ Prophet of Allah, I committed fornication and later gave birth to a
baby boy whom I killed”. Then Prophet Moses said : “Go from here, you wicked woman, lest a fire
from Heaven consume all of us because of your monstrous sin!” Thereupon she left his presence
broken hearted. Then Gabriel descended and told Moses “ Moses, why have you turned away a
repentant woman? Have you not found anyone worse that her? Moses asked "Gabriel, who could such
a one be?” Gabriel replied “ The one who abandons prayer intentionally and persistently”.
Page 14
There are some people who chop away part of their prayer while bowing and prostrating themselves by
not completing them properly, and they are included in the meaning of the verse “Woe to the
worshippers who are unmindful of their prayers” (Al Ma’aun 107:4-5).

Abu Hurairah (RAA) said that a man entered the mosque while Allah’s Messenger (SAW) was sitting
in it, and he (the man) performed his prayer, he then came and greeted the Prophet (SAW). Allah’s
Messenger (SAW) returned his greeting and then said “Go back and pray, for you have not prayed”. He
went back and performed his prayer in the same fashion and then came and greeted the Prophet (SAW).
The Prophet (SAW) returned his greeting and then said “Go back and pray, for you have not prayed”.
After the third time, the man said “ Teach me, Messenger of Allah” Then the Prophet (SAW) said “
When you get up to pray, say “Allahu Akbar” then recite any portion of the Qur'an which is easy for
you, then bow and remain in that position for a while, then raise yourself and stand erect; then prostrate
yourself and remain prostration for a while; then raise yourself and sit for a while ; then prostrate
yourself again and remain in the posture for a while and do the same throughout your prayer” (Bukhari
and Muslim).

The Prophet (SAW) said “If a person does not stretch his spine in bowing and prostrating, his prayer is
not acceptable” (Ahmad). He also said that if anyone prays and does not straighten his back properly
after bowing and prostrating, his prayer is not valid. Similarly, all the movements in the prayer should
be done in leisurely manner.

He said “The worst kind of stealing is stealing from the prayer”. When asked “How is it possible to
steal from a prayer” He replied “By not completing bowing and prostrating and not reciting (the
Qur’an) in it.

He said” This is how the hypocrite prays; he sits watching the sun until the time it is about to rise or to
set (1). Then he gets up and races through the prayer, not remembering Allah in it except, a little.

(1)
Literally, until it is between the horns of the devil.

Abu Musa (RAA) reported that one day the Prophet (SAW) performed prayer with his Companions and
then sat down. A man entered who started praying and he did the bowing and prostrating in a hurried
manner. Then the Prophet (SAW) said “See this! If he were to die, he would die on a path other than the
path of Muhammad. He pecks at his prayer as a crow pecks at blood” (Abu Bakr bin Khuzaymah).

Ubadah bin Samit (RAA) reported Allah’s Messenger (SAW) as saying “ If one has made ablution in
an excellent manner and then has stood up for prayer and has completed bowing and prostrating and
has recited in it, the prayer says to him, “May Allah preserve you as you have preserved me!” Then it
ascends towards Heaven enveloped in light and brightness; the gates of Heaven are opened for it until it
reaches the Presence of Allah Most High, and intercedes with Him for the one who performed it. But if
he does not complete bowing and prostrating or reciting in it, his prayer tells him, “May Allah waste
you as you wasted me” Then it ascends toward Heaven enveloped in darkness, but the gates of heaven
remain closed. It is then folded up as a garment is folded and thrown at the face of one who performed
it” (Baihaqi).
Page 15
Salman Al Farsi (RAA) reported Allah’s Messenger (SAW) as saying “The Prayer has a measure. If
anyone has completed it, he is given its full measure. But if anyone is miserly with it, you know what
Allah Most High says concerning those who are miserly “Woe (Wayl) to the miserly ones!” (Al
Mutaffafin 83:1).

The miserly one is the one who gives less than the measure while weighing or measuring something.
Therefore, Allah has promised him Wayl, which is a very hot valley in Hell. We seek refuge in Allah
from it!

Ibn ‘Abbas (RAA) reported Allah’s Messenger (SAW) as saying “When any of you prostrate himself,
he should put his face, his nose and his hands on the ground for truly Allah Most High has revealed to
me that I should prostrate myself on seven bones: The forehead, the two palms, the two knees and the
extremities of the two feet (i.e. the toes) and that I should not hold onto the hair or clothing. If one
prays and does not give the proper share to each part of the body, that part curses him until he finishes
the prayer. (Bukhari & Muslim)

The Prophet (SAW) said “ The first thing which will be judged among a person’s deed on the Day of
Resurrection is the prayer. If that is in good order, he will pass the test and prosper, but if that is
defective, he will fail the test and will be a loser”. If there is any deficit regarding the prescribed
prayers of anyone, Allah Most High will say (to the angels), [Look for any supererogatory prayers
which My slave had observed, so that they would make up what is deficient in his prescribed prayers]
then the whole of his deeds will be acted similarly.

PRAYING IN THE MOSQUE

Allah Most High says : “ A day when the truth will be uncovered and they will be called upon to
prostrate but they will not be able to; with their eyes cast down, disgrace will overwhelm them. And
before, they had been called upon to prostrate while they were whole. ( Al-Qalam 68:42-43)

Ibrahim Taimi (RAA) says, in explanation, that they were called upon to perform the prescribed prayer
through the Adhan and Iqama, the second call to prayer). Sa’id Ibn Musayyab says:”They heard, ‘Come
to prayer, come to success, and they did not respond. Therefore, on the Day of Resurrection, disgrace
and regret will cover them’. Ka’b Al-Ahbar say’s “These verses were revealed concerning those who
did not join the congregational prayer. What can be a stronger and more suitable warning than this for
those who left off congregational prayer while they were able to attend it?

Abu Huraira (RAA) reported Allah’s Messenger (SAW) as saying “By him in Whose Hand is my soul,
I consider giving orders for fuel and having it gathered; then giving orders for prayer and having the
Adhan called for it; then ordering a man to lead the people in prayer; then going to the people who
were not present at the prayer and burning down their houses over them!” (Bukhari and Muslim).

Page 16
A blind man came to Prophet (SAW) and said “Messenger of Allah, I have no one to guide me to the
mosque” he therefore asked Allah’s Messenger (SAW) for permission to pray at home and the Prophet
(SAW) granted it. Then, when the man turned away, he called him back and asked “Can you hear the
Adhan (from you house)?” he said “Yes”. Thereupon the Prophet (SAW) said “Then respond to it (by
coming to the mosque)”. (Muslim)

Amir bin Umm Maktum (RAA) said “ Messenger of Allah, there are many poisonous creatures and
wild animals in Medina and I am blind and live at a distance. Therefore, do I have permission to pray in
my house?” The Prophet (SAW) asked “Do you hear the Call (Adhan)?” he replied “Yes” The Prophet
(SAW) said “Then respond to it (by coming to the mosque), you have no such permission”. (Abu
Dawood).

We see that there is a blind man with no one to guide him to the mosque, but the Prophet (SAW) did
not give him permission to pray at home as long as he was able to hear the Adhan. How, then can there
be any excuses for a healthy man who is able to see?

Someone asked Ibn Abbas (RAA) about a man who fasted during the day and prayed during the night
but did not come to the congregational prayers. He replied that if that person were to continue in this
way until his death, he would en in the Fire.

Ibn Abbas (RAA) reported Allah’s Messenger (SAW) as saying “If anyone hears the Adhan and is not
prevented by some excuses from responding to it, hi prayer (prayed at home) will not be accepted”.
When asked about the (nature of) excuse, he replied that it consisted of fear (of danger) or illness.

Ali Ibn Abi Talib (RAA) said “ There is no prayer for the neighbour of a mosque except in the mosque”
When he was asked, who is the neighbour of a mosque?” He replied “Anyone who hears the Adhan
(issuing from it)”

Rabi Bin Khaitham, even though half of his body had become paralyzed due to stoke, used to come to
the prayer supported by two people. He was told ‘Aba Muhammad, you are an invalid and you have
permission to pray at home’. He replied “That is what you are saying, but the Caller to prayer is saying,
‘Come to prayer, come to success”. Therefore, anyone who can respond to it, even if he has to creep or
crawl (to the mosque), should do it”.

Hatim Asam said “ Once I missed a congregational prayer, but only Abu Ishaq Bukhari offered me
condolences (for such a tragedy), whereas if a child of mine had died, more than ten thousand people
would have offered me condolences. Indeed, a misfortune in religion is less in the eyes of people than a
worldly misfortune!”

Ibn Umar (RAA) said “ One day, Umar went to a palm grove of his, and when he returned, the people
had already performed the afternoon prayer. Thereupon “Umar said, ‘Inna lil-Lahi wa inna ilayhi
rajioon – truly, we belong to Allah, and truly unto him is the return!” I have missed praying the
afternoon prayer in congregation! All of you be my witnesses that I give my palm grove in charity for
the needy, and may this be the atonement for what ‘Umar has done’.
Page 17
In particular, attending the morning and evening prayers at the mosque is very strongly emphasized
because the Prophet (SAW) said “These two prayers are difficult for hypocrites. If people knew what
reward there is for them to these two prayers, they would even come crawling (to the mosque) for
them”.

A story, Ubaidullah Bin Umar Qarwriri said “ I never missed the evening congregational prayer. But
once a guest came to my house and I remained in his company until late. I went out looking for any
mosque in the city of Basra at which I could catch the congregational (evening) prayer, but to no avail.
The people had (all) prayed and gone home. I returned to my house, saying to myself, ‘it is reported in
tradition that congregational prayer is twenty seven times more excellent than individual prayer’. So I
prayed the evening prayer twenty seven times over and then slept. I saw in a dream that I was with a
group of people who were racing on horses, and I was also racing with them on my horse but I was
falling behind them. I kicked my horse to catch up with them but I could not. One of them (the riders)
turned towards me and said “Do not urge your horse, for you will not be able to catch up with us”. I
said why not? He replied,’ we prayed evening in congregation and you prayed it alone!” Therefore, I
learned a lesson and was deeply grieved”.

We ask Allah Most High guidance. Truly, He is the Generous and the Magnanimous!.

Page 18
 THE F IFTH MAJOR S IN

NOT PAYING ZAKAT

Allah Most High says : Let not those who are miserly with what Allah has given them from His bounty
suppose that it is better for them. On the contrary, it is worse for them! The things with which they
were so miserly will be bound around their necks on the Day of Resurrection. (Ale Imran 3:108)

Woe to the Mushrikeen (polytheists) who do not pay Zakat! (Fussilat 41:6-7).

Then give them (those who hoard gold and silver, and do not spend them for the sake of Allah) “good
tidings” of a painful punishment, a day when it (their hoarded wealth) will be heated in Hell-Fire, and
then their foreheads, their sides, and their backs will be branded with it. (And it will be said to them)
“This what you hoarded up for yourselves, so taste whatever you used to hoard!” (Al-Taubah 9:34-35).

Abu Hurairah (RAA) reported Allah’s Messenger (SAW) as saying “If any possessor of gold or silver
does not pay Zakat. When the Day of Resurrection comes, plates of fire will be beaten out for him; they
will he heated in the fire of Hell, and his forehead, sides, and back will be cauterized with them. Each
time they are cooled off, they will be returned to him during a day whose length will be fifty thousand
years, until Allah’s Judgement is pronounced upon mankind and he sees whether his path takes him to
the Garden or to the Fire”. He was asked “ Messenger of Allah, what about camels?” He replied “If any
owner of camels does not pay whatever (Zakat) is due on them, when the Day of Resurrection comes, a
soft sandy plain will be spread out for them, as smooth as can be and he will find that not a single
young camel is missing, and they will trample him with their hoofs, and bite him with their mouths. As
often as the first of them passes him, the last of them will be brought back to him, during a day whose
length will be fifty thousand years, until Allah’s Judgement is passed upon mankind and he sees
whether his path takes him to the Garden or to the Fire”. He was asked “Messenger of Allah, what
about cattle and sheep? He replied “ if any owner of cattle or sheep does not pay whatever is due on
them, when the Day of Resurrection comes, a soft, sandy plain will be spread out for them; and he will
find none of them missing (either) with twisted horns, without horns or with a broken horn, and they
will fore him with their horns and trample him with their hoofs. As often as the first of them passes
him, the last of them will be brought back to him during a day whose length will be fifty thousand
years, until Allah’s Judgement is pronounced upon mankind and he sees whether his path takes him to
the Garden or to the Fire” (Muslim).

The Prophet (SAW) said “Three (kinds of people) will enter the Fire first, a ruler who sets himself up a
lord over people, a man rich in property who does not pay the right of Allah (that is Zakat) from his
property; and a vainglorious poor person (referring to one who deprives his family of their share from
the public treasury- that is of Zakat or Saddaqah – because of false dignity or false pride, although he
qualifies to receive help from this source)”.

Page 19
Ibn Abbas (RAA) said “ A person who has enough means to be able to make the Hajj to Allah’s House
but does not perform the Hajj, or who meets the requirements for paying the Zakat but he does not pay
it, will ask at the time of his death, to be returned to his life”. (At that) a man told him “Fear Allah, Ibn
Abbas! Only the unbelievers will ask to be returned (to life)”. Ibn Abbas replied “Let me recite you this
from the Qur'an. Allah Most High say’s, “ And spend from whatever we have provided for you, before
death comes to one of you and then he says “ My Lord, if you would delay (death) for me for a short
while, I would act charitably and would be among the righteous” (Al Munafiqoon 63:10). Act
charitably, here means paying the Zakat of performing the Hajj” He (Ibn Abbas) was asked about the
obligations of Zakat and he replied when the property (of a person) reaches two hundred (Dirhams),
paying Zakat on it becomes obligatory. He was asked about the obligation of Hajj and he replied “(It
becomes obligatory when one has the necessary provisions and the mount (that is, the animal to ride
upon).

No Zakat is to be paid on jewelry, which is in used. However, if it is stored or rented out, Zakat is due
on it. (There are details rules concerning the rate of Zakat due on camels, cattle and sheep, stock in
trade, agricultural land which is irrigated and which is non-irrigated, and one should consul books of
Islamic Jurisprudence concerning these. (Translator).

Abu Mas’ood (RAA) in explaining the verses of Al Taubah (9:34-35) which have been quoted above
says “(On the Day of Resurrection) one Dinar will not be placed on top of another Dinar, nor a Dirham
on top of another Dirham; rather a person’s skin will be stretched so much that every Dinar and Dirham
(on which he did not pay Zakat, although he was obliged to do so) will touch his skin and its heat will
be felt”).

If it is asked “Why have the forehead, the sides and the back been singled out (for mention in this
verse)? The answer is “When a miserly rich person sees a poor person approaching him, he frowns
wrinkles, his forehead and turns his side (to him), and when the poor person comes close to him, he
turns away, showing him his back. That is why these parts of the body are mentioned in those verses”.

The Prophet (SAW) said “ Five for five.” When they asked: What does “Five for Five means?; he
replied “When a nation breaks its agreement, Allah gives its enemy power over it; when people judge
by criteria other than what Allah has revealed, poverty spreads among them; when lewdness appears
among a people, death spreads among them; when they give short measure and weight, they are struck
with famine and shortages of vegetation; and when they do not pay Zakat, rain is withheld from them”.

A story, Muhammad Bin Yusuf Faryabi said “ Once I went to visit Abi Sinan together with some
friends. We went into his house and sat with him for a while. Then he stoop up and said ‘ Let us go and
pay our condolences to our neighbour whose brother has passed away.’ So we stood up and went with
him to the neighbour’s house and we found him weeping bitterly and lamenting for his brother. We
offered words of solace and condolence, but he would accept none of them. We said ‘ Do you not know
that everyone must die?’ he said, “Yes” but I am weeping for the punishment which my brother is going
through morning and evening”. We said to him “Has Allah informed you about the Unseen?” he said
‘No’ but when I buried him and smoothed the earth on his grave and the people left, I sat by his grave.
A voice came from his grave, (saying); “Oh, the punishment which is upon me! I used to pray and I
Page 20
used to fast!” At that, I became very agitated and opened the grave to see what was happening. I saw
that the grave was full of fire, and there was a ring of fire around his neck. Full of pity for him, I
stretched out my hand to take off this ring, but my fingers and hand got burned.’ Then he showed us his
hand, which was burned. He continued ‘ I then covered his grave with earth and left. So how can I help
weeping and mourning for him? ‘We asked ‘ what was it your brother did wrong, in this world ? He
replied “ he never paid any Zakat from his property’ (Thereupon) we recited “Let not those who are
miserly with what Allah has given them of His bounty suppose that it is better for them. On the
contrary, it is worse for them. The things with which they were so miserly will be bound around their
necks on the Day of Resurrection (Ale Imran 3:180) and we said to him ‘ Your brother’s punishment
has been hastened on before the Day of Resurrection’.

We left him and went to the Prophet’s Companion, Abu Dharr (RAA) and we told him this story and
said “ we see that Jews and Christians die, but we do not observe such a thing (as this) among them.
‘He said ‘ as for them, no doubt they are in the Fire, but sometimes Allah shows you something of the
believers punishment in order that you may learn a lesson. Allah Most High says “Then whoever sees,
it is for his own self”(Al An’am 6:104) and “Your Lord I never unjust to His servants” (Fussilat 41:46).

We ask Allah’s forgiveness and protection. Indeed, He is the Generous and the Magnanimous!.

Page 21
 THE S IXTH MAJOR S IN

NOT FASTING ON A DAY OF RAMADAN WITHOUT EXCUSE

Allah Most High says : O you who believe, fasting is ordained for you, as it was ordained for those
before you, in order that you may be conscious of Allah – (fasting) for a fixed number of days. But if
any of you is ill or on a journey, the (required) number (is to be made up) of other days (Al Baqarah
2:183-184).

Ibn “Umar (RAA) reported Allah’s Messenger (SAW) as saying “Islam is based on five things, The
Shahadah (witnessing that there is no deity except Allah and that Muhammad is His servant and
Messenger), the Prayer, the Zakat, the Hajj and the Sawn (fasting) during Ramadan”. (Bukhari and
Muslim).

The Prophet (SAW) said “The one who did not fast on a (particular) day of Ramadan without a (valid)
excuse will not be able to make it up by fasting a (whole) lifetime, even if he were to do that”.

Ibn Abbas (RAA) said “Islam and the principles of religion are tied together by three things;
Witnessing that there is no deity except Allah, the prayer, and the fasting during Ramadan’. If anyone
abandons any of these, he becomes an unbeliever. We seek refuge in Allah from that!

Page 22
 THE SEV ENTH MAJO R SI N

NOT PERFORMING HAJJ, WHILE BEING ABLE TO DO SO

Allah Most High says “ And pilgrimage (Hajj) to the House (K’abah) is (an obligation) upon the people
toward Allah, for anyone who is able to find a way to do it. (Ale Imran 3:97).

Ali (RAA) reported Allah’s Messenger (SAW) as saying “If anyone possesses sufficient provision and
transportation to take him to Allah’s House but he does not perform the Hajj, it does not matter whether
he dies a Jew or a Christian. That is because Allah Most High says “ And pilgrimage to the House is
(an obligation) upon the people toward Allah, for anyone who is able to find a way to do it” (Tirmidhi).

Umar Ibn Al Khattab said “I had a mind to send messengers to various cities to see who had the
capability of performing the Hajj but did not do so, and then to impose Jizyah (the head tax on non
Muslim objects (Dhimmies) upon them, since such people are not among the Muslims”.

Ibn Abbas (RAA) said “A person who has enough means to be able to make the Hajj to Allah’s House
but he does not perform the Hajj, or who meets the requirement for paying the Zakat but he does not
pay it, will ask at the time of his death, to be returned to his life “He was told “Only the unbelievers
will ask to be returned” He said “This is in the Book of Allah ‘And spend from whatever we have
provided for you, before death comes to one of you and then he says “My Lord, if You would delay
(death) for me a short while, I would act charitably and would be among the righteous”, (al
Munafiqoon 63:10) Act charitably here means paying the Zakat or performing the Hajj. And Allah does
not delay (taking) a soul when its term comes. And Allah is Well informed about what you do (al
Munafiqoon 63:11). He was asked concerning the obligations of Zakat and he replied that when the
property reaches two hundred Dirhams, paying Zakat becomes obligatory on it. He was asked about the
obligation of Hajj and he replied “(It becomes obligatory when one has the necessary) provisions and
the amount”.

Said bin Jubair said “ A well-to-do neighbour of mine died without having performed Hajj, and
therefore I did not pray (the funeral prayer) over him.

Page 23
 THE EI GHT MAJO R SI N

DIS-RESPECT TO PARENTS(1)

Allah Most High says “ And your Lord has decreed that you worship no one except Him and that you
treat your parents well. If one or both of them reach old age along with you, never say “Uff” to them
nor repulse them, but (rather) speak to them words of honour. And, out of mercy, lower to them the
wing of humility and say “My Lord, have mercy on them, as they took care of me when I was little”.
(Al Isra 17:32-24).

“Treating parents well “means to take care of their needs with love and kindness, while “Never say
Uff” to them means, not to resent their senility and mistakes due to old age. It is an obligation upon you
to serve them as they served you when you were a little child, as well as having brought you into life.
The superior claim belongs, on the one who does it (a good deed) first. Therefore, you should bear any
trouble from them with forbearance until they leave this life.

Allah Most High also says “ Be thankful to Me and to your parents. To Me is the (final) goal (Luqman
31:14).
Just see how Allah has linked gratitude to parents with gratitude to Himself!

Ibn Abbas (RAA) said “Three verses (of the Quran) were revealed joining three (pairs) and one (part)
of any (of these) pairs is not acceptable without the other. Allah Most High says “Obey Allah and Obey
the Messenger (1) Therefore, if someone obeys Allah but not the Prophet (SAW), it will not be accepted
from him. Then, Allah Most High says “ Establish the prayer and pay Zakat, (2) (therefore), if some one
performs prayer but does not pay Zakat, it will not be accepted from him. Next, Allah Most High says
"Be thankful to Me and to your parents” (3). (Therefore), if someone is thankful to Allah but not, to his
parents, it will not be accepted from him. That is why the Prophet (SAW) said, “Allah’s pleasure
consists in the pleasure of parents and Allah’s anger consists in the anger of parents”.

Ibn “Umar (RAA) reported that a man asked permission of the Prophet (SAW) to go to Jihad (fighting
in the cause of Allah). The Prophet (SAW) asked” Are your parents alive?” he replied “Yes” Then the
Prophet (SAW) told him to exert himself on their behalf (Bukhari and Muslim). Just see how serving
parents is superior to fighting in the cause of Allah!.

Allah’s Messenger (SAW) said “Shall I not inform you about the greatest of major sins ? Associating
anything with Allah and undutiful ness to parents”. And he said “ A person who is disrespectful to his
parents, the one who keeps reminding (another) of the favours he has done (him) and the one who is
addicted to wine will not enter the Garden” (Bukhari and Muslim).

And he said “If Allah knew of something more minor (which one could do to injure parents) than
saying “Uff” He would have prohibited that. No matter what the person does who is disrespectful (to
his parents), he will not enter the Garden and no matter what the person does who is kind (to his
parents) he will not enter the Fire”. And he said “Allah has cursed the person, who is disrespectful to
Page 24
his parents” And he said “Allah has cursed the person who reviles his father; Allah has cursed the
person who reviles his mother” And he said “Allah may postpone the punishment of any sin until the
Day of Resurrection, excepting disrespect to parents its punishment is swift; meaning that it starts in
this world, prior to the Day of Resurrection.
(1)
Al Nur 24:25 Muhammad 47:33; al Taghabun 64:12
(2)
Al Baqara 2:110 and numerous other places in the Qur'an
(3)
Luqman 31:14

K’ab al-Ahbar said “Allah hastens the destruction and punishment of a person who is disrespectful to
his parents, and He lengthens the life of a person who is good to his parents, increasing his good deeds
and his wealth. “Being good to parents “means to spend on them when they are in need.(1)

(1)
This is the opinion of Imam Abu Hanifah; but the majority of Imams and jurists say that the father
can take anything from his son’s property, whether he is in need or not. While the mother can demand
her maintenance and it is an obligation on her son to provide her with it.

A person come to the Prophet (SAW) and said “Messenger of Allah, My father wants to take all my
property” He replied “You and your property all belongs to your father”.

K’ab al-Ahbar was asked about the meaning of “disrespect to parents” to which he replied ‘The
Heights” (al A’raf 7:46, 48); He replied “If the father or mother assigns him a task, he does not do it, if
they order him to do something, he does not obey them, if they ask him for something, he does not give
to them, and if they entrust him with a thing, he cheats them in it”.

Ibn “Abass (RAA) was asked “ who are the people on the Heights, and what are ‘The Heights” (al A’raf
7:46, 48); He replied “As for the Heights, that is a mountain between the Garden and the Fire. It is
called “The Heights” because it overlooks the Garden and the Fire, and on it there are trees and fruits
and rivers and springs. The People who will be on the Heights are the people who set out for Jihad and
without the pleasure of their fathers and mothers, and were killed in the battle. Their being killed in
fighting for the cause of Allah prevents them from entering the Fire, and their disobedience to their
parents prevents them from entering he Garden. Therefore, they remain on the Heights until Allah
decides their case”.

Abu Hurairah (RAA) reported that a man asked “Messenger of Allah, who is most deserving of
friendly care from me?” He replied “Your mother” he asked who comes next and the Prophet (SAW)
replied Your mother” he asked who came next and he replied Your mother” he asked, who came next
and he replied “Your father” (Bukhari and Muslim). Thus, the Prophet (SAW) gave three times as much
weight to the mother as to the father when it comes to good treatment from a child. This is
understandable, for the mother’s love and tenderness for her child is the greatest, in addition to
whatever she bears during pregnancy and childbirth, breast feeding and being awake at night”.

Ibn Umar (RAA) saw a many carrying his mother on his shoulders while going round the Ka’ba. The
man said “O’ Ibn Umar, do you see me taking her around?” he replied “Yes, but your effort is only
equal to a single one of her labor pains. Nonetheless, you are doing (something) good, and Allah will
give you a great reward for the little you are doing”.

Page 25
Abu Hurairah (RAA) reported Allah’s Messenger (SAW) as saying “Four (kinds of) people deserve
Allah’s not letting them enter His Garden nor letting them taste His favours: One who is addicted to
wine; one who accepts interest (usury); one who unjustly consumes the property of orphans and one
who is undutiful to his parents, excepting the one who repents”.
The Prophet (SAW) said “The Garden is under the feet of your mother”.

A man came to Abu Darda (RAA) and said “Abu Darda, I have married a woman, but my mother has
ordered me to divorce her”. Abu Darda replied “I heard Allah’s Messenger (SAW) say “A parent is the
best of the gates of the Garden, so as you wish – lose this gate or guard it” “Guarding this gate means
obeying parents and treating them with kindness; but there is no obedience to them if they order
anything involving sin – that is, disobedience to Allah or His Messenger.

The Prophet (SAW) said “There are three (kinds of) supplications which are no doubt accepted, the
supplication of the oppressed; the supplication of the traveler and the supplication of the parent for a
child. And he said “The maternal aunt (mother’ sister) deserves the same good treatment, respect,
visitation and kindness as the mother”.

Wahb bin Munabbih said “ Allah Most High revealed to Musa, to whom may Allah’s blessing and safe
keeping be granted “Musa, honour your parents, for whoever honours his parents, I increase his life
span and give him children who honour him; but if someone disrespects his parents, I shorten his life
span and give him children who disrespect him.

Abu Bakr bin Abi Maryam said “I read in the Torah that anyone who strikes his father is to be killed”.
Wahb said “I read in the Torah that anyone who strikes his mother is to be stoned to death”.

Amr bin Murrah Jahni (RAA) said that a man came to Allah’s Messenger (SAW) and said “Messenger
of Allah, If I pray the five daily prayers, fast throughout the month of Ramadan, pay my Zakat, and
perform the Hajj to the House of Allah, what will my reward be?” Allah’s Messenger replied
“Whoever does this will be with the Prophets, those who testify to the truth (as-Siddiqeen), the martyrs
(ash-Shuhadda), and the righteous (as-Saliheen), unless he has disrespected his parents”. And he said “I
saw, during the Night Journey, a group of people in the Fire who were hung upon trees of fire, and I
asked Gabriel about them. Gabriel replied “They used to revile their fathers and mothers when they
were in the world”.

It is said by scholars that, on the Day of Judgement, the greatest punishment will be reserved for three
(type of) people: the idolater, the adulterer, and the one who is disrespectful to his parents.

Bishr said “One who draws near to his mother to hear what she says is better than the one who uses his
sword in the way of Allah, and a look at your mother is better than anything else”.

A man and his wife came to the Messenger of Allah (SAW), contending for the custody of their child.
The man said “Messenger of Allah, my son came from my loins” and the wife said “Messenger of
Allah, he carried him lightly (in his body as a sperm) and delivered him (that is, his sperm) in passion,
while I carried him as a burden and delivered him in pain and breast fed him for two whole years”.
Thereupon Allah’s Messenger(SAW) gave the custody of the child to his mother(1) .
Page 26
A story, at the time of the Prophet (SAW), there was a young man named “Alqamah”. He was very
diligent in obeying Allah by engaging in prayer and fasting and spending in charity. Then he fell ill and
his illness become serious. His wife went to the Prophet (SAW) and said “My husband “Alqamah” is
on his deathbed. I therefore came to tell you Messenger of Allah, about his condition” The Prophet
(SAW) (then) sent for Ammar or Suhaib and Bilal, and told them to go to him (Alqamah) and have him
repeat the Shahadah. Thereupon they went to him and found him in the agony of death. They asked him
to say “La illaha illa Allah” but his tongue was unable to pronounce it. At that, they came and told the
Messenger of Allah(SAW) that he was unable to repeat the Shahadah. The Prophet (SAW) asked “Is
either of his parents alive”? He was told “Messenger of Allah, his mother is, but she is very old”. The
Prophet (SAW) sent her a message that if it was convenient for her (that is if she was able to go out),
she should come to him, otherwise she should stay in her house and the Prophet (SAW) would come to
her. The Prophet (SAW)’s messenger came to her and informed her of the Prophet’s message. She said
“May my life be a ransom for him, it is my pleasure to go to him!” She then stood up, leaning on her
walking stick, and came to the Prophet (SAW) and greeted him. The Prophet (SAW) returned her
greeting and said to her “Umm’ Alqamah, tell me the truth, for otherwise Allah Most High will reveal
the truth to me! What is the situation concerning your son ‘Alqamah?’ She replied “Messenger of
Allah, he prays much, fasts a great deal and spends a great amount in Charity” The Prophet (SAW) said
“And what about yourself ? She said “Messenger of Allah, I am angry with him “He said Why ?, She
replied “Messenger of Allah, he has preferred his wife to me and has disobeyed me” Then Allah’s
Messenger said “Umm ‘Alqamah, surely your anger has prevented Alqamah’s tongue from
pronouncing the Shahadah” He then turned to Bilal and said “Bilal go out and collect a quantity of
firewood” She said “Messenger of Allah, what do you plan to do ? He replied “I will burn him in front
of your eyes”. She said “Messenger of Allah, he is my son! My heart cannot bear your burning him in
front of me! He said “Umm ‘Alqamah, Allah’s punishment is more sever and more lasting! Therefore,
if you want Allah to forgive him, be reconciled to him. By the One in Whose Hand is my soul, the
praying, fasting and spending in charity (which he has done) are of no benefit to ‘Alqamah, as long as
you are angry with him!” Thereupon she said “Messenger of Allah, I call upon Allah Most High and
His angels and the Muslims who are present to be my witnesses that I am pleased with my son
Alqamah. Allah’s Messengers (SAW) said, “Bilal, go to him and see whether he is now able to say ‘La
illaha ill Allah’ or not. It may be that Umm Alqamah is saying something for my sake, which is not in
her heart. Thereupon Bilal, went and while entering the door he heard ‘Alqamah saying, “La illaha ill
Allah” (Concerning this) Bilal remarked “If is surely true that while Alqamah’s mother was angry with
him his tongue was tied, and now that she is pleased with him his tongue is freed. Alqamah died the
same day. The Prophet (SAW) came to him and gave the order for his washing and shrouding, and then
prayed the funeral prayer for him and buried him. He then stood by the side of his grave and said “you
company of Immigrants (Muhajireen) and Helpers (Ansar), if anyone favours his wife over his mother,
Allah and His angels and all the people curse him ! Allah does not accept this spending (in charity) and
his uprightness unless he repents towards Allah, the Glorious and Majestic, and reconciles with her and
attains her pleasure, because Allah’s pleasure consists in her pleasure and Allah’s anger consists in her
anger (Tabarai & Ahmad).

We ask Allah for His pleasure. Truly, He is he Generous, the Magnanimous, the Compassionate and the
Merciful.

Page 27
 THE N INTH MAJOR S IN

ABANDONING RELATIVES

Allah Most High says “Be conscious of Allah, through whom you claim (your mutual rights), and of
the ties of relationship. (al-Nisa 4:1).

Would you then, if put in authority, do mischief on earth and break your ties of relationship? Such are
the people whom Allah has cursed; He has made them deaf and blinded their vision (Muhammad
47:22-23).

Those who fulfill Allah’s agreement and do not break the covenant; those who join together (the
relationships) which Allah has commanded to be joined, and hold their Lord in awe and fear the
terrible Reckoning. (Al R’ad 13:20-21).

By it (the Qur'an), He causes many to go astray, and by it He guides many; but the causes to go astray
by it only the wicked. Those who break Allah’s agreement after they have pledged to keep it, and sever
what Allah has commanded to be joined and do wickedness on earth – those are the losers (Al Bawarah
–2:26-27).

And of course, the greatest covenant is that which is between the individual human and his Lord.

Allah’s Messenger (SAW) said “One who breaks ties of family relationship will not enter the Garden
(Bukhari & Muslim). This tradition applies to those rich people who abandon their poor or weak
relatives due to pride in their wealth or status, not treating them with kindness nor helping them in their
need, unless they (the former) repent toward Allah and mend their behavior toward them (their less
fortunate kin).

The Prophet (SAW) said “If someone has poor relative and instead of spending on them he gives
charity to others, his charity will not be accepted by Allah, and Allah will not look at him on the Day
of Resurrection. However, if he himself is poor, he should keep ties with them by visiting them and
keeping informed of their situation”.

“Keep ties with your relatives even if it is (only) by greeting them”.

“One who believes in Allah and the Hereafter must keep the ties of (family) relationship”.

Ibn ‘Amr (RAA) reported Allah’s Messenger (SAW) as saying “the one who joins ties of relationship is
not that one who repays others(1), but rather he is that one who joins his ties of relationship when they
are broken” (Bukhari).

(1)
To “repay” means to return a visit for visit, an honour for honour and one kind of good treatment for
another.
Page 28
Ali bin al-Husain (RAA) said to his son “Son, do not sit with a person who has broken his ties of
relationship, because I have found such a one to be cursed in three places in Allah’s Book”.

Once, before narrating traditions to a group of people, Abu Hurairah (RAA) said “I forbid anyone who
has broken off his ties of relationship (to be present) in this assembly. Any such a person (present)
should stand up and leave”. No one stood up except one young man from the outer part of the circle.
He left and went to his paternal aunt (father’s sister), whom he had not visited for a number of years, to
apologize to her (for his behaviour). She asked him “My nephew, what has brought you here ?” He
replied “I was in the assembly of Abu Hurairah (RAA), a Companion of Allah’s Messenger SAW and
he said “I forbid anyone who has broken off ties of relationship (to be present) in this assembly. Any
such person should stand up and leave. His aunt told him to go back to Abu Hurairah (RAA) and ask
him why he had said that. He returned to Abu Hurairah and told him what had happened between
himself and his aunt, and asked “Why should one who has broken relationships not sit with you”? Abu
Hurairah replied “I heard Allah’s Messenger (SAW) say “Allah’s mercy does not descend on a group
of people if there is one among them who has broken relationships”.

Among the close relatives are parents, grandparents, children, grandchildren, brothers, sisters, aunts,
uncles, nephews and nieces, and beyond that are other relations such as cousins and so on.

We ask Allah to guide us in obeying his commands. Truly, He is the Magnanimous and Generous!.

Page 29
 THE TE NTH MAJO R SI N

FORNICATION AND ADULTERY (ZINA)(1)

Allah Most High says “Do not come near Zina, for it is a shameful deed and an evil path. (al-Isra
17:32).

(The servant so of the Most Merciful are among other,) those who do not call upon any other god
besides Allah, nor kill any person whom Allah has prohibited (killing) except in (the course of) justice,
nor commit fornication (or adultery) and whoever does that will incur guilt; the punishment will be
doubled for him on the Day of Resurrection and he will remain in it forever, disgraced, excepting the
one who repents and believes and acts righteously. (al-Furqan 25:68-70).

The male and female who commit fornication flog each one of them with one hundred lashes, and do
not let compassion for the two of them keep you from (complying with) Allah’s religion, if you believe
in Allah and the Last Day. And let a group of believers witness their punishment. (al-Nur 24:2).

The jurists say that the last verse quoted above is the punishment for fornicators who have never been
married. If a person was ever married before committing the crime of Zina, he or she is to be punished
by stoning to death.(2) This is established by the practice of the Prophet (SAW). If they are not punished
in this world and die without repentance, they will be punished in the Fire with whips of fire.

(1)
In Arabic the single world “Zina” refers to both fornication (illicit sexual relations between two
unmarried people) and adultery the same between married partners.
(2)
Such a severe punishment may be imposed only after four same adult male eye witness solemnly
testify that they have seen the actual act of intercourse, and extremely rare if not impossible situation or
after self confession by either of the two parties involved. (Translator).

Abu Hurairah (RAA) reported Allah’s Messenger (SAW) as saying “A Zina (fornicator or adulterer),
while committing Zina, is not a believer, a thief, while stealing, is not a believer; when one drinks wine,
he is not a believer and when one of you cheats, he is not a believer. Therefore, beware! Beware
(Bukhari & Muslim).

The Prophet (SAW) said “When a servant of Allah engages in Zina, his faith leaves him; for it (his
faith) is like a covering above his head, and when he leaves off (committing Zina), faith returns to
him”. (Tirmidhi and Abu Dawood).

He (SAW) also said “When someone commits Zina or drinks wine, Allah removes his faith from him
just as a person takes his shirt off over his head”.

And he (SAW) said “On the Day of Resurrection, Allah will not speak to nor look at nor purify three
(types of) people; an old man who commits Zina, a lying king and a vainglorious poor person. There
will be a grievous punishment for those”.

Page 30
Ibn Mas’oood (RAA) said that he asked “Messenger of Allah, what is the greatest sin in Allah’s sight?
He replied “That you should treat anything as equal to Allah, whereas He created you”. Ibn Mas’ood
(RAA) said “Truly, that is great, What next? He replied “That you should kill your child for fear that he
may eat along with you” Ibn Mas’ood (RAA) said “What next”? To which he replied “That you should
commit adultery with your neighbour’s wife”. And Ibn Mas’ood (RAA) continued “And Allah Most
High has revealed words which verify this “Those who do not call upon any other god together with
Allah, nor kill any person whom Allah has prohibited (killing) except in (the course of) justice, nor
commit Zina and whoever does that will guilt; the punishment will be doubled for him on the Day of
Resurrection and he will remain in it forever, disgraced, excepting the one who repents and believes
and acts righteously” (al-Furqan 25:68-70). (Bukhari and Muslim).

Just see, may Allah have mercy on you, how sexual intercourse with the neighbour’s wife is mentioned
together with associating something with Allah and with murder!.

In a tradition transmitted by Bukhari, on the authority of Samurah ibn Jundab (RAA), concerning a
dream of the Prophet’s in which the Prophet (SAW) accompanied the archangels Gabriel and Michael,
the Prophet (SAW) said “We went on and arrived near a pit which was like an oven, out of which we
could hear cries. We glanced into it and saw naked men and women, who cried out when the flames
reached them from below. Asked “Who are these, O Gabriel? He replied “Males and females who have
committed fornication.” (Bukhari).

In explaining the meaning of the mean of the verse concerning Hell “It has seven gates, to each of these
gates, a class (of sinners) is assigned” (al Hijr 15:44) ‘Ata says “The most severe of these gates in terms
of heat, pain, sorrow, and stinking air is the gate for the doers of fornication, who did it (even) after
knowing the awfulness of it”.

The Prophet (SAW) said “Satan sends his troops across the earth with a promise that the one who most
misleads a believer will be crowned with a crown, for the greatest mischief makers among them are the
dearest to him. Then one of them comes back to him and says “I did not leave such and such until he
divorced his wife”. Satan says “You did nothing, he will marry another !’ Another one approaches him
and says “I did not leave such and such until he and his brother became enemies”. Satan says “You did
nothing; they will be reconciled !. Then another one comes to him and says “I did not leave such and
such until he committed Zina’ Satan says “Well done! Then he seats by his side and crowns him”.

We seek refuge in Allah from Satan and his troops!.

Anas (RAA) reported Allah’s Messenger (SAW) as saying “Faith is a cloak with which Allah clothes
whoever He wishes. When a servant of Allah engages in Zina, Allah takes away from him the cloak of
faith. If he afterwards repents, He returns the cloak to him”.

The Prophet (SAW) said “O company of Muslims, fear Zina, because it has six consequences, three in
this world and three on the Last Day. In this world, the light of his (the doer’s) face goes away, his life
is shortened and he suffers poverty. On the Last Day, Allah Most High will be angry with him, his
accounting will be severe and he will be punished in the Fire”.

Page 31
The Prophet (SAW) said “If someone commits Zina with a woman who is married, in the grave there
will be punishment on him and on her equal to half the punishment of this Ummah. On the Day of
Resurrection, Allah Most High will council it as a good deed for her husband, in case it was done
without his knowledge, while if he knew it and said nothing, Allah will forbid him the Garden. Truly,
Allah Most High has written on the gate of the Garden “You are barred to the cuckold” and a cuckold is
a person who knows about his wife’s adultery but says nothing and has no jealousy”.

The Prophet (SAW) also said “The man who has laid his hand with lust on a woman who is not
permissible to him will come on the Day of Judgement with his hand tied to his neck. If he kissed her,
his lips will be cut in the Fire, and if he had sexual intercourse with her, his private parts will speak
against him on the Day of Judgement, saying “I did what was forbidden”. Allah Most High will look at
him with anger and the flesh on his face will sag and he will look haggard and old. He will say “What
did I do?” His tongue will witness against him saying “I said what was forbidden; his hands will speak
and say “We reached for what was forbidden”, each of his eyes will speak and say “I went to a
forbidden place” and his private parts will say “I did it’ And one guardian angel will say “I heard it and
other guardian angel will say “I wrote it” and Allah Most High will say “ I knew it but I concealed it”.
Then He will say “My angels, take him and give him a taste of My punishment. Great is My anger
against the man who had so little shame toward Me! And the verification of this is in the Book of Allah
“On the Day when their tongues and their hands and their feet will bear witness against them
concerning what they used to do”. (al Nur 24:24).

The Most heinous type of Zina is incest with one’s mother or sister or daughter or step-mother (1) or
with any of the permanently prohibited relatives (Muharim). Hakim was correct in saying “If anyone
commits incest, kill him “. Bara (RAA) reported that the Prophet (SAW) sent his uncle to a man who
had married his own father’s wife, ordering the uncle to kill that man and confiscate his property.

We ask Allah the Most Merciful to forgive us our sins, of He is truly the Magnanimous and the
Generous!.

Page 32
 THE EL EVENTH MAJO R SI N

HOMOSEXUALITY (SODOMY)

In more than one place in His Majestic Book Allah Most High has related the story of the people of Lut
(Lot), concerning their destruction. He says : Then, when Our command came to pass, We turned it
(their city) upside down and rained upon it stones of baked clay, heaped layer upon layer, marked by
your Lord, And they (the stones of punishment) are never far from the wrong – doers! (Hud 11:82-83).

The last warning is for Muslim Ummah: If they indulge in the practice of homosexuality, Allah’s
punishment is not for off.

The Prophet (SAW) cursed homosexuals by repeating three times “Allah has cursed anyone who does
what Lut’s people did”. And he said “If you find any persons engaged in homosexuality, kill both the
active and the passive partner”. Ibn ‘Abbas said “Find the tallest building in the town and throw the
homosexual down from its roof, and then stone him to death”. This punishment is based on the analogy
of Allah’s punishment of Lut’s people.

There is consensus among Muslims that homosexuality is a major sin, which Allah has prohibited in
the following verses :

Of all the creatures in the world, do you approach males and leave those whom Allah created for you as
your mates ? But rather, you are transgressors! (al Sh’ura 26: 165-166).

In another verse, Allah Most High says concerning His Prophet, Lut : We saved him from the town
which practiced abominations.Truly, they were an evil people, perverted ! (al Ambiya 21:84).

The name of this town was Sodom, and its men practiced sex with men in addition to many other
abominations.

Ibn Abbas (RAA) describes several trails related to what the people of Lut used to do. Some of these
are : Not covering the private parts in front of people of the same sex; whistling with the fingers,
opening the shirt to show the chest, wearing long trousers which drag on the floor and homosexual sex,
that is sodomy (or lesbianism).

The Prophet (SAW) said “Lesbianism is Zina between women.” Abu Hurairah (RAA) reported Allah’s
Messenger (SAW) as saying “Four types of people awake under Allah’s anger and go to bed under His
displeasure”. Those who were listening asked “Who are they, Messenger of Allah?” He replied “Men
who imitate women, women who imitate men, those who have sex with animals, and men who have
sex with men.

Page 33
It is said that when a man mounts a man, the Diving Throne shakes out of fear of Allah’s Wrath and the
Heavens tremble. The angels start reciting “Say; He is Allah, the One : Allah, the self – sufficient. He
does not beget nor is He begotten, and there is none like Him (Ikhlas 112:1-4) until his wrath subsides.

Among those at whom Allah will not look on the Day of Resurrection, and to whom He will say “Enter
the Fire along with those who enter”, the Prophet (SAW) counted the following : The active and
passive partners in homosexuality : the one who has sex with animals :the one who is married to a
woman and her daughter at the same time : and the one who masturbates regularly, unless they repent
and reform.

The following are also listed among the abominations of Lut’s people : playing backgammon, racing
pigeons; holding fights between dogs, rams or roosters; entering bathhouses naked and cheating with
regard to weights and measures.

Ibn Abbas (RAA) said “If a homosexual dies without repentance, he is changed into a pig in his grave”.
(Ibn al Jawzi).

The Prophet (SAW) said “Allah will not look at a man who has intercourse with a man or with a
woman in the anus”.

A lustful look toward a woman or a boy is Zina, as the Prophet (SAW) has said “The Zina of the eye is
the look; the Zina of the tongue is the speech; the Zina of the hand is the grasping; the Zina of the foot
is the walking and the Zina of the ear is the listening. The heart desires and lusts, and the private parts
either confirm or deny it.”

Our righteous forefathers took special precautions against mixing socially with handsome boys,
considering them to be a greater temptation than women. Some scholars go to the extent of prohibiting
a man to be alone with a young boy in a house or a bathhouse, on the analogy of the prohibition of
being in privacy with a strange (non-Mahrem) woman. The Prophet (SAW) said “When a man is in
privacy with a woman, Satan joins them as the third”. Now, if there is a beardless youth who is more
beautiful than a woman, the temptation in privacy may be greater than a woman, as the evil of
homosexuality is definitely much greater than the evil of Zina with a woman. Sufyan Thawri once
entered a bathhouse and than a handsome boy came in. Sufyan called out “Please take him away from
me, for if there is one Satan present when one is in privacy with a woman, there are fifteen Satans
present when one is in privacy with a beautiful boy”.

A man came to visit Imam Ahmad (bin Hanbal), and with him was beautiful boy. Imam Ahmad asked
“Who is this with you?” He replied “My sister’s son”. Imam Ahmad told him, not to bring him along
again, nor to walk with him in the streets, because people who did not know that they were related
might have suspicious thoughts about them.

CHAPTER

Punishment inflicted on one, who willingly makes himself a passive partner in homosexuality.

Page 34
Khalid bin Walid (RAA) (once) wrote to Abu Bakr (RAA) that in a certain place there was a man who
invited other men to have anal sex with him. Abu Bakr (RAA) consulted with Companions of the
Prophet (SAW) about this. “Ali ibn Abi Talib (RAA) said “This is that sin which none but the people of
Lut have done, and Allah Most High has informed us about how He punished them. In my opinion, he
should be killed.” So Abu Bakr (RAA) wrote to Khalid, and Khalid killed him.

A story, it is reported that on one of his journey, Jesus saw a man being burned by fire. He took some
water to throw at him, but then the fire turned into a boy and the man turned into fire. Jesus was
surprised by this and said “Lord return them to the condition they were in this world so that I may ask
about their situation “Thereupon Allah revived them and they were a man and a boy. Jesus asked them
“What is the situation with you?. The man replied “Spirit from Allah, while I was alive I was
passionately in love with this boy and used to have homosexual relations with him. When I died and the
boy died, he became fire, which burns me. Then I take a turn and become fire and burn him. Thus, we
alternate and this is our punishment until the Day of Resurrection

MINOR SODOMY

Having anal intercourse with one’s wife is a kind of sodomy, and is prohibited by Allah and His
Messenger (SAW). Allah Most High says " Your wives are a tillage for you, so go in to your tillage as
you will and send ahead (something good) for your souls. (Al Baqarah 2:223).

That is to say, whether it is from the front or the rear (is not important) as long as intercourse takes
place in the vagina, which constitutes the “tillage”.

The occasion for the revelation of this verse was the following. The Jews of the Prophet’s time used to
say, “If a man has intercourse with his wife through the vagina, but being on her back, the child, if
conceived, will have a squint”. The Companions asked the Prophet (SAW) concerning this whereupon
Allah revealed this verse contradicting them (the Jews).

The Prophet (SAW) told his companions “From the front or back (is not important), but avoid the anus
and intercourse during menstruation”. He mentioned a single receptacle, meaning the vagina and that is
the tillage, because the seed of the child is planted in it, while the anus is a place of excrement, and that
is unclean filth. Abu Hurairah (RAA) reported Allah's Messenger (SAW) as saying “Anyone who has
intercourse with a woman while she is menstruating or in her anus, is accursed”.

Abu Hurairah (RAA) also reported Allah's Messenger (SAW) as saying “Anyone who has intercourse
with a woman who is menstruating or in her anus, or who goes to a sootsayer, has rejected what has
been revealed to Muhammad” (Tirmidhi). Consulting a soothsayer or an astrologer implies a belief that
they have the knowledge of the Unseen, and that is against the teaching of Prophet Muhammad (SAW).

Many ignorant people commit such sins due to their lack of knowledge. It is an obligation for a servant
of Allah to ask Allah’s forgiveness for all sins and mistakes and for what he did due to ignorance and
to ask for protection from sin for the rest of his life. O Allah, we ask your protection and forgiveness in
this world and the Next and You are the Most Merciful of all the merciful ones!

Page 35
 THE TW ELFTH MAJO R SI N

INTEREST (RIBA)

Allah Most High says " O you who believe, do not consume interest, doubled and multiplied. And be
conscious of Allah in order that you may be successful. (Ale’Imran 3:130).

Those who consume interest will not stand, except as one stands whom Satan has destroyed by his
touch. That is because they say “Trade is like interest”. (al-Baqarah 2:275).

That is, they give arguments to make interest permissible, while Allah has prohibited it.

On the Day of Resurrection, people will rise from their graves quickly, excepting those who had
consumed interest, they will stand up and then fall down like epileptics. Whenever they will try to stand
up, they will fall down, because they consumed interest in this world and as a punishment on the Day
of Resurrection, Allah will fill their stomachs with something heavy, so that due to its weight, they will
not be able to stand without falling down. They will try to hasten along with the other people but will
not be able to do so.

Qatadah (RAA) said : On the Day of Resurrection, the consumer of interest will be raised up insane.
Others around such people will know that they consumed interest because of their insane behavior”?

Abu Sa’id Khudri (RAA) reported Allah’s Messenger (SAW) as saying “During my Ascension
(Me’raj), I passed by a group of people whose stomachs were as large as houses, and they were
bending down along side a path on which the people of Pharaoh were taken morning and evening to be
tormented by fire. On their return, Pharaoh’s people were like beaten camels, neither listening nor
sensible. When the people with large stomachs saw them coming, they tried to stand up but could not,
so the people of Pharoah trampled them, and they swayed back and forth. This will be their punishment
in Barzakh “that is between their death and the Last Day”. The Prophet (SAW) said “I asked Gabriel,
who are these people ? Gabriel answered “These are the people who consumed interest. They will not
stand, except as one stands whom Satan’s touch has destroyed.” (Baihaqi).

In another report, the Prophet (SAW) said “During my Ascension in the Seventh Heaven, I heard
thunder and lightning over my head and I saw people with their stomachs as large as houses between
their hands and inside their stomachs snakes & scorpions were visible from the outside. I then asked,
‘who are these, Gabriel? and he replied “The consumers of Interest” (Ahmad)

Abdur-Rahman bin Abdullah bin Mas’ood (RAA) reported his father as saying “When prohibited sex
(Zina) and interest (Riba) appear in a place, Allah orders its destruction.

Page 36
Umar (RAA) reported the Prophet (SAW) as saying “When people get entangled with Dinar and
Dhiram (dollars and cents or pounds and pence), trading in kind (bartering), and following after cow’s
tails (1) and they leave off fighting in the cause of Allah, calamity descends upon them and it is not
lifted until they go back to their religion”.

The Prophet (SAW) also said “The appearance of interest among a people is followed by the
appearance of the insanity among them; the appearance of Zina is followed by the appearance of death
and if they cheat in weights and measures, Allah denies them rain”.

Samura ibn Jundab (RAA) in a long tradition reported that the Prophet (SAW) said “We (the angel
Gabriel and the Prophet) arrived at a stream whose water was red like blood, and a man was swimming
in it. On the bank of the stream was another (man), who had collected many stones, when the swimmer
approached him, he would strike him with a stone, which would smash his face and he would start
swimming again and as he approached the bank once more the man on the bank would strike him with
a stone which smashed his face. When the Prophet (SAW) asked Gabriel concerning these two, Gabriel
replied “The man whom you saw swimming in the stream and being stoned was one who had earned
money by means of interest”.

Allah’s Messenger (SAW) said “Four (kinds of) people deserve Allah’s not letting them enter His
Garden nor letting them taste His favours; one who is addicted to wine, one who accepts interest, one
who unjustly consumes the property of orphans and the one who is undutiful to his parents, excepting
the one who repents”.

It is reported that the consumers of interest will be raised up in the form of dogs and pigs because of
their strategies in finding ways of consuming interest, just as the People of the Sabbath were dealt with
when they found a technical strategy for catching fish even on the Sabbath Day (al-Baqarah 2:65). Prior
to the Sabbath (Saturday), they would dig ditches in which the water together with the fish would flow
on the Sabbath Day, and then they would catch the fish on Sunday. For this, Allah changed them into
monkeys and pigs. The same is the case with people who find technicalities for consuming interest, but
their deception is not hidden from Allah. Ayyub Sukhtiyani says “They want to deceive Allah as they
would deceive a little child, whereas if they did it openly it would be easier for them”.

Abu Bakr Siddiq (RAA) said “The one who takes and the one who gives interest will go to the Fire”.
We seek forgiveness from Allah!

A DEBTOR’S GIFT
Ibn Mas’ood (RAA) said “If someone who is in debt to you sends you a gift, do not take it, of it is
interest”. Al Hasan (RAA) said “If you eat in your debtor’s house, it is Haram” Ibn Mas’ood (RAA)
said “If someone intercedes on behalf of a man and the latter sends him a gift, accepting it is Haram”.
The verification for this is the saying of the Prophet (SAW) “If someone intercedes for a man, and the
latter sends him a gift and he accepts it, he has entered through a broad gate among the many gates of
Riba” (Abu Dawood).

We ask Allah for His forgiveness and magnanimity in this world and the Next.

Page 37
 THE TH IR TEEN TH MAJO R SIN

WRONGLY CONSUMING THE PROPERTY OF AN ORPHAN

Allah Most High says " Truly, those who wrongfully eat up the property of Orphans, consume fire in
their bellies and they will roast in a blaze (an Nisa 4:10).

Do not come near the orphan’s property except to improve it, until he comes of age (al An’am 6:152).

Abu Sa’id Khudri (RAA) reported that Allah’s Messenger (SAW), while describing the events of his
Ascension, said “There were some people whose beards were being pulled by a group of other people
who were in charge of the former, and some others were bringing burning rocks and throwing them into
their mouths and these rocks were coming out of their anuses. I asked Gabriel “Gabriel, who are they?
He recited, “Truly, those who wrongfully eat up the property of orphans, consume fire in their bellies
and they will roast in a blaze” (al-Nisa 4:10).

Abu Hurairah (RAA) reported Allah’s Messenger (SAW) as saying “Allah Who is Great and Glorious
will raise from their graves a group of people having fire in their bellies and fire coming out of their
mouth”. The listeners asked him “Who are they, Messenger of Allah? He said “Do you not know that
Allah Most High says “Truly those who wrongfully eat up the property of orphans, consume fire in
their bellies.”

Al Suddi said “The one who wrongfully eats up the orphan’s property will be raised on the Day of
Resurrection with flames of fire shooting out of his mouth, ears, nose and eyes. Whoever sees him will
know that he was the consumer of the orphan’s property”.

Scholars say “If the guardian of an orphan is poor and uses his charge’s property in an amount which is
reasonable as compensation for his services in the management of the property, there is no harm in it.
Whatever exceeds the reasonable compensation is Haram. This is in accordance with Allah’s saying “If
the guardian is well-off, let him claim no compensation, but if he is poor, let him take what is
reasonable”.(al Nisa 4:6)

Ibn al-Jawzi, in his commentary on the Qur’an, lists four opinions concerning the definition of
“reasonable compensation” (1) He may take it as a loan (2) He may take according to his need, without
wastefulness (3) He may take wages according to the effort and time spent in the Management of the
property and (4) He may take from it from time to time according to his need that is, if he is in easy
circumstances, he takes nothing but, if he is in difficulty, he takes something.

Allah’s Messenger (SAW) said “I and the guardian of the Orphan will be like this in the Garden”, and
he pointed to his index and middle fingers with a little space between them (Bukhari). And he said “The
guardian of an orphan, whether related to him or not, and I will be like this in the Garden,” and he
pointed to his index and middle fingers (Muslim).

Page 38
Guardianship of the orphan means to take care of his affairs and improve upon them, to feed and cloth
him and in case he has some property, to invest it in profitable business, while if he is penniless, to take
care of his needs for the sake of Allah. The tradition says that “Whether related to him or not”. Both are
equally close to the Prophet. Among the relatives are, example the grandfather, brother, mother, aunt,
stepfather, uncle or some relative other than these. Those who are not related are strangers, having no
blood ties with the orphan.

Allah’s Messenger (SAW) said “If anyone has guaranteed a Muslim orphan his food and drink until
Allah makes him (the orphan) independent, the Garden is guaranteed for him by Allah, unless he
commits a sin which is unforgivable”. And he said “Anyone who, only for the sake of Allah, pats an
orphan’s head, for each hair which his hand has touched, a good deed will be credited to him and if
someone is good to the orphan boy or girl in his charge, I and he will be like this in the Garden” and he
pointed to his middle and index finger.

A man said to Abu Darda (RAA) ‘Give me some good advice” Abu Darda said “Be kind and friendly to
an orphan, and feed him with what you eat, for I heard the Messenger of Allah (SAW) say to a man
who was complaining to him about the hardness of his heart, if you want to soften your heart, be friend
with an orphan, pat him on his head and feed him from your own food. This will soften your heart and
will empower you concerning your own need.”

A pious man among our forefathers tells this story about himself “I used to be a man given to drinking
and indulging in all kinds of sinful activities. One day I met a poor orphan child and my heart melted
for him. I took him with me to the bathhouse, washed his head and feet, gave him clothes to wear and
fed him good food; in short I treated him as if he were my own son. A few days later I had a dream in
which I saw that it was the Day of Resurrection and I was called for accounting. Then it was ordered
that I be taken to the Fire because of the evil of my sins. The angels of Hell caught hold of me and
started dragging me towards the Fire. I was so small and insignificant in their midst as I was being
dragged toward the Fire. Then the same orphan stood in the way and he said to the angels “Leave him,
O angels, until I intercede for him with my Lord, for he treated me kindly and honored me. The angels
replied; We have not been commanded to do this. Then a voice came from the Presence of Allah,
(saying) “Let him be, for I have accepted the intercession of the orphan because of his kind treatment of
him. I then awoke and earnestly asked for Allah’s forgiveness. Since then, I have expanded all my
efforts to obtain His mercy.”

Anas bin Malik (RAA) a servant of Allah’s Messenger (SAW) said “The best house is that one in
which there is an orphan who is treated well and the worst house is that one in which there is an orphan
who is treated badly. The servants of Allah who are dearest to Him are those who work to improve the
condition of an orphan or a widow. It is reported that Allah Most High revealed to prophet Dawood “O
Dawood, be like a loving father to the orphan and like a kind husband to the widow, and know that as
you sow, you shall reap, meaning that whatever you do to others, others will do to you and one day you
will die and perhaps leave behind an orphaned child or a widow. In one of his supplications, Prophet
Dawood asked Allah “O Allah what is the reward of a person who only for your sake has supported the
orphan and the widow? Allah answered “ I shall shade him in My shadow on the Day when there is no
protection except in My shade” that is on the Day of Resurrection.

Page 39
A story : A man came to Balk form Iran, accompanied by a wife from a respectable family and
daughters, he was will-to-do and enjoyed Allah’s favours. The man died and his wife and daughters
became poor and suffered want. So fearing the mockery of enemies, the wife left Balk and went to
another town. The day on which she arrived in this town was very cold, so she left her daughters in a
mosque and went to look for food. She passed by two groups of people. One group was gathered
around a Muslim who was the sheikh of the City and other group around a Zoroastrian (Majusi) who
was the security officer of the city. She than went to the Muslim and described her situation to him,
saying “I am a woman of a respectable family, with daughters whom I have left in such and such a
mosque, and I have come in search of food.” He said to her “Bring me a proof that you are from a
respectable family”. She said “I am a stranger in this town and therefore I do not know anyone here to
testify for me”. And she departed from him broken-heart.

She then went to the Zoroastrian and explained her situation to him, telling him about her respectability
and about her orphaned daughters who were waiting for her return. She also told him how the Muslim
sheikh had treated her. The Zoroastrian stood up and sending some of his women folk to bring her
daughters, took all of them to his house, fed them fine food, clothed them in rich clothes, gave them
rooms in his house to stay in and treated them with honour and generosity.

In his dream that night, the Muslim sheikh saw that it was the Day of Resurrection and the banners
were unfurled around the Prophet (SAW). And in front, there was a green palace made of emeralds, its
balconies of pearls and rubies and its domes of pearls and corals. He asked the Prophet (SAW)
“Messenger of Allah, for who is this palace”? The Prophet (SAW) replied “For a Muslim man”. The
sheikh said “I am a Muslim man” The Prophet (SAW) said “Produce a proof for me that you are a
Muslim” At that the sheikh was struck dumb. The Prophet (SAW) then said “You asked the woman to
produce a proof of her respectability and therefore I am asking you to produce a proof that you are
Muslim”.

The sheikh then realized that this dream was to teach him a lesson about his turning away the woman,
disappointed. In the morning, he set out to find the whereabouts of the woman and her daughters, and
was told by someone that they were with the Zoroastrian. Thereupon he sent for the Zoroastrian and
when he came, he asked the Zoroastrian to send the woman and her daughters to him. The Zoroastrian
replied “Under no circumstances! I have received great blessings from her” The sheikh said “Take a
thousand Dinars from me and bring them to me”. He replied “Impossible! Listen – the one who showed
you the palace in your dream made it (the palace) for me. Are you surprised by this because I am not a
Muslim ? By Allah, I did not sleep last night before I & my family accepted Islam at the noble
woman’s hand and I dreamed something similar to what you dreamed. And the Messenger of Allah
(SAW) asked me “ Is that noble woman and her daughters with you ? I replied “Yes, Messenger of
Allah” The Prophet (SAW) said “This palace is for you and your family. You and your family are
inhabitants of the Gardens. Allah created you a believer in pre-eternity”. At that, the Muslim sheikh
remained sorrowful and grieved for the missed opportunity.

Allah’s Messenger (SAW) indeed informed us about this when he said “The one who strives on behalf
of the widow and the needy is like a warrior in the path of Allah”. (Bukhari and Muslim).

May Allah guide us to do what is right, for indeed, He is the Magnanimous, the Generous, the Kind
and the Merciful!

Page 40
 THE FOUR TEENTH MAJOR SIN

LYING ABOUT ALLAH AND HIS MESSENGER

Allah the Majestic and Glorious says : And on the Day of Resurrection, you (Muhammad) will see
those who told lies about Allah (with) their faces blackened. (al Zumar 39:60).

Al-Hasan said “Those are the people who say ‘If we wished, we would have not done such and such.

Ibn al-Jawzi, in his commentary on the Qur’an says “Some scholars are of the opinion that telling lies
about Allah and His Messenger (SAW) is unbelief, and that it takes a person out of the community of
Islam”. Without doubt, lying about Allah and His Messenger (SAW) by making permissible that which
is prohibited, by them or vice-versa is utter unbelief.

The Messenger of Allah (SAW) said “For the one who tells a lie concerning me, a house will be built in
Hell (1). He also said “Whoever tells a deliberate lie concerning me, his abode will be in the Fire(2).

“Whoever relates a tradition form me, knowing that it is false, is among the (community of) liars”
(Muslim)

“Telling a lie about me is not like telling a lie about someone else. The one who tells a lie about me will
have his abode in the fire” (Muslim).

(1) (2)
A sound Hadith A sound Hadith

Page 41
 THE F IFTE ENTH MAJOR S IN

RUNNING AWAY FROM THE BATTLEFIELD

Allah Most High says " O you who believe, when you meet in battle those who disbelieve, do not turn
your backs on them. And whoever turns his back on them that day, unless maneuvering to battle or
moving to join another company, has truly incurred the anger of Allah and his habitation will be Hell,
and (how) evil a destination! (al-Anfal 8:16).

Abu Hurairah (RAA) reported Allah’s Messenger (SAW) as saying “Avoid the seven noxious things”
The listeners asked “What are they, Messenger of Allah? He replied “Associating anything or anyone
with Allah; practicing magic; killing any person whom Allah has prohibited (killing) except in (the
course of) justice; taking usury; consuming an orphan’s property; running away from the battlefield;
and slandering chaste but indiscreet believing women”. (Bukhari and Muslim).

Ibn Abbas (RAA) said “When the verse was revealed, If there are twenty steadfast ones among you,
they will overcome two hundred (al Anfal 8:65), Allah prescribed to the Muslims that if there were
twenty of them against two hundred of the enemy, they must not run away (but must fight). Then He
revealed: Now Allah has lightened your burden, for He knows that there is weakness in you. So if there
are one hundred steadfast ones among you, they will overcome two hundred, and if there are one
thousand among you, they will overcome two thousand, by Allah’s permission. Truly, Allah is with the
steadfast (al-Anfal 8:66).

Thus He ordained that one hundred should not run away from facing two hundred” (Bukhari).

Page 42
 THE S IXTE ENTH MAJOR S IN

A LEADER’S DECEIVING HIS PEOPLE AND BEING UNJUST TO THEM

Allah Most High says " The way (of blame) is only against those who oppress the people and rebel in
the land without due cause. For those, there is a painful punishment (al-Shura 42:42).

Do not suppose that Allah is unmindful of what the unjust do. He only gives them respite until a Day
when the eyes will stare (in terror) as they come hurrying on in fear, their heads upraised, their gaze not
returning to them, and their hearts blank (Ibrahim 14:42-43).

And those who do wrong will come to know by what a (great) reversal they will be overturned. (al-
Shu’ara 26:227).

They did not restrain on another from the wickedness, which they did. Truly, evil was what they used to
do! (al-Maida 5:79:82).

The Messenger of Allah (SAW) said : Whoever deceives is not from us” (Muslim).
“Oppression will be darkness on the Day of Resurrection” (Bukhari & Muslim).

“Each one of you is a shepherd and is responsible for his flock” (Bukhari & Muslim).
“Any ruler who deceived his people will be in Fire”.

If Allah makes someone responsible over a people and he does not deal with them with sincerity, Allah
will prohibit him the Garden”.

“On the Day of Resurrection, every Judge who gives Judgement among the people will be held, an
angel seizing him by the back of his head. If it is said “Throw him!’ He will be thrown into Hell, and he
will sink into it for forty years” (Ahmad).

“Woe to the princes, woe to the officials, woe to the guardians! On the Day of Resurrection, people will
wish that their forelocks were tied to the (constellation) Pleiades, that they were swinging between
Heaven and earth, and that they had never exercised any rule” (Ahmad)

“On the Day of Resurrection, a time will come for the Judge of a court when he will wish that he had
not Judged between two people, even concerning (so much as) a piece of fruit”.

“There is not a leader of ten people who will not be brought forth on the Day of Resurrection, without
his hands being bound to his neck, and either his justice will free him or his injustice will destroy him”.

Page 43
In one of his supplications, the messenger of Allah (SAW) said “O Allah, if anyone who is in charge of
something in this Ummah (community of Muslims) is kind to them, may You be kind to him: if anyone
is compassionate to them, may You be compassionate to him! (Muslim and Nisai).

Allah’s Messenger (SAW) said : “If Allah appoints someone as a Manager of Muslims affairs and he
remove their needs, their miseries and their poverty, Allah will remove his need, his misery and his
poverty” (Abu Dawood and Tirmidhi).

“A time will come when the rulers will become wicked and oppressive. One who has supported them in
their lies and helped them in their oppression is not from us and I am not from him and he will not
come near me at the Pond (of Kwathar)”.

“On the Day of Resurrection, the most severely punished among the people will be a tyrannical ruler”.

“O people, command what is honorable and forbid what is dis-honorable, before a time comes when
you will call upon Allah and He will not respond, and when you ask Allah’s forgiveness and He will
not forgive you. When the Jewish rabbis and the Christian priests stopped commanding what is
honorable and forbidding what is dishonorable, Allah cursed them by the tongues of their prophets and
unleashed troubles among them”.

“One who introduces something new into this affair of ours (the religion of Islam) which is not from it,
is rejected” (1)

“One who is not merciful will not receive mercy. Allah will not show mercy to a person who is not
merciful to people”.

“Allah will shade a just ruler under His own shade on the Day when there will be no shade except His”
(Bukhari & Muslim).

“The just will be on platforms of light, those who set things aright by their Judgement among their
people and do not deviate from justice”.

When the Prophet (SAW) sent Mu’adh toward Yemen, He said “Be careful of their most valuable
possessions (when collecting Zakat), and beware of the cry of the oppressed. Truly, there is no veil
between him and Allah” (Bukhari).

The Prophet (SAW) said “There are three (kinds of) people to whom Allah will not speak on the Day of
Resurrection” and he mentioned among them a king who is liar.

“You seek power, but it will be a cause for regret on the Day of Resurrection” (Bukhari).

“By Allah, I will not appoint to a post anyone who asks for it or who is eager to get it” (Bukhari).

(1)
That is to say, the sin of it is upon him.

Page 44
“O K’ab bin ‘Ajrah, may Allah protect you from the rule of the foolish – such rulers as will come after
my time, those who are not guided by my guidance and do not follow my Sunnah (practice)”.

“Whoever has sought authority among the Muslims and attained it, if his justice has dominated his
oppression, the Garden is for him. But if his oppression dominated his justice, the Fire is for him” (Abu
Dawood).

“You compete for office, but it will be a cause for regret on the Day of Resurrection”.

Umar said to Abu Dharr : “Tell us a tradition which you heard from Allah’s Messenger (SAW)” Abu
Dharr then said “I heard Allah’s Messenger (SAW) say “On the Day of Resurrection, the ruler will be
brought and left on a bridge across Hell. The bridge will shake so violently with him that nothing on it
will remain in its place. If he was obedient to Allah in his action, he will cross over it, while if he was
disobedient to Allah in his action, the bridge will break and he will be thrown into Hell, sinking in it for
fifty years”. Umar then said “Therefore, who would desire such a position, Abu Dharr?” Abu Dharr
replied “The one who would have his nose chopped off for Allah’s sake, being dragged to it by force”
(that is to say, forced by people to accept the position).

Amer bin Muhajir (RAA) said “Umar bin Abdul-Aziz told me “If you see me deviating from justice,
put your hand on my collar and say “Umar, what are you doing ?”.

Page 45
 THE SEV ENTE ENTH MAJO R SI N

PRIDE AND ARROGANCE

Allah Most High says " Moses said “Indeed, I seek refuge in my Lord and your Lord from every
arrogant one who does not believe in a day of reckoning” (al-M’umin 40:27).

And He Says “ He (Allah) does not love the arrogant (al-Nahl 16:23).

The Messenger (SAW) of Allah said “Allah made the earth swallow up a man who walked with a strut
and he will be tossed about in it with all his pomp until the Day of Resurrection (1).

“The tyrants and the arrogant will be raised on the Day of Resurrection as lowly and abased as specks
of dirt, trampled by people”.

Some scholars of earlier times have said that the first sin committed against Allah was pride.

Allah Most High says " And when we said to the angels “Prostrate to Adam” they (all) prostrated,
except Iblis. He refused and was proud and so he became one of those who deny. (Allah’s authority)
(al-Baqarah 2:34).

Therefore, if anyone shows pride in front of Allah, like Iblis, his faith and deeds will not benefit him.

The Prophet (SAW) said “The one who has a grain of pride in his heart will not enter the Garden”
(Muslim).

Allah Most High says " Truly, Allah does not love any arrogant boasters. (Luqman 31:38)

The Messenger (SAW) of Allah said “Allah says “Greatness is My garment and majestic pride is My
cloak, if anyone competes with Me for them, I will throw him into the Fire” (Muslim).

The Prophet (SAW) said “The Garden and the Fire had an argument. The Garden said “What is (wrong)
with me that no one enters me except the weak among the people and their discarded ones” The Fire
said “I prefer the tyrants and the arrogant”.

Allah Most High says " Do not turn your cheek to the people in scorn, nor walk upon the earth
insolently. Truly, Allah does not love any arrogant boaster. (Luqman 31:38)

Page 46
Salama bin Akwa (RAA) said “A man ate with his left hand in the company of the Messenger of Allah.
The Prophet (SAW) told him “Eat with your right hand” He replied ‘I cannot” The Prophet (SAW) said
“Then may you not!. What prevented him from listening to the Prophet was his pride. After that, he was
unable to raise his right hand to his mouth”. (Muslim)

The Prophet (SAW) said “Shall I inform you about the inhabitants of the Fire? Every cruel, rough, &
proud person”.

Ibn Umar (RAA) reported Allah’s Messenger (SAW) as saying “Any man who walks haughtily and
considers himself great will not meet Allah, without His being angry with him”.

Abu Hurairah (RAA) reported Allah’s Messenger (SAW) as saying “Three (kinds of people) will enter
the Fire first : A ruler who sets himself up as a lord over people ; a man rich in property who does not
pay the right of Allah (Zakat) from his property and a vainglorious poor person (who deprives his
family of their share from the public treasury because of his false dignity and false pride).”

Allah’s Messenger (SAW) also said “On the Day of Resurrection, Allah will not look at three (kinds of
people) : One who trails his clothes (out of pride); one who recounts his favours to others in public; and
one who sells his merchandise backed by false oaths”. (Bukhari).

The worst kind of pride is that of a learned person who considers himself great among people because
of his knowledge. But this knowledge is of no benefit to him, because the one who seeks knowledge for
the sake of the Hereafter is humble among people and his heart is full of fear of Allah. If his ego
sometimes feels pride, he immediately checks it and reprimands it. Otherwise, he would stray from
right conduct and would perish.

Anyone who seeks knowledge for the sake of gaining fame and fortune and showing-off among the
Muslims, is guilty of the worst of sins. No one will enter the Garden who has an atom’s weight of pride
in his heart. There is no might no power except in Allah, the Most High, the Almighty!.

Page 47
 THE EI GHTE ENTH MAJO R SI N

BEARING FALSE WITNESS

Allah Most High says " And those who do not witness falsehood (will be rewarded). (al-Furqan 25:72).

And avoid speaking falsely. (al-Hajj 22:30)

Ibn Umar (RAA) reported Allah’s Messenger (SAW) as saying “On the Day of Resurrection, the one
who has testified to falsehood will not move from his place until the punishment of the Fire becomes
mandatory for him”.(Ibn Majah & Hakim).

Musannif, May Allah’s mercy be on him, says “The bearer of false witness commits several major sins,
1) Speaking lies and falsehood. Allah Most High says " Truly, Allah does not guide one who is a
spendthrift, a liar (al-M’umin 40:28). 2) He was unjust to the person against whom he testified,
depriving him of his property or honour or life. 3) He was unjust to the person in whose favour he
testified, thereby making it possible for him to take some property, which did not belongs to him and
rendering him a sinner, deserving of the Fire. Allah’s Messenger (SAW) said “If a Judgement is given
unjustly in favour of a person in relation to his brother’s property and he appropriate it (that property), a
segment of fire is detached for him. 4) He made permissible what Allah has forbidden, and Allah has
made sacred the property, the honor and the life of a person.

Allah’s Messenger (SAW) said “Shall I not inform you about the greatest of sins? Associating anything
with Allah, disobedience to parents and bearing false witness and speaking falsehood.” He continued
repeating this until the listeners wished he would stop repeating it. (Bukhari).

We ask Allah to protect us from every temptation!.

Page 48
 THE NIN ETE ENTH MAJO R SI N

DRINKING KHAMR (Wine) (1)

Allah Most High says " O you who believe, Khamr and arrow-shuffling, idols and divining arrows, are
only an abomination from among the works of Satan; therefore, avoid it so that you may be successful.
Satan only desires to arouse hatred and enmity among you with Khamr and arrow shuffling and to keep
you from the remembrance of Allah and from prayer. Therefore, will you not leave it off ? (al_Maidah
5:90-91 [93-94]).

Thus, through this verse, Allah the Great and Majestic has prohibited drinking Khamr and has warned
against its evil effects. Allah’s Messenger (SAW) said “Stay away from Khamr, as it is the mother of
evils”, meaning that drinking it makes it easy to commit other sins and crimes through intoxication.
Anyone who does not refrain from it has disobeyed Allah and His Messenger, and is deserving of
punishment.

Allah Most High says : And who ever disobeys Allah and His Messenger, and transgresses His limits,
He will cause him to enter the Fire, to remain therein forever and he will have a humiliating
punishment. (al-Nisa 4:14).

Ibn Abbas (RAA) said “When the verse prohibiting Khamr came down, the Companions went around
telling each other that the Khamr had been prohibited and they equated the drinking of it to Shirk”.

(1) Translators note : I have translated Khamr as Wine. However, the Prophet (SAW) said “Every
intoxicant is Khamr and every (type of Khamr) is prohibited (Muslim). Accordingly, all intoxicating
(alcoholic) drinks including beer and all intoxicating drugs such as hashish (bhang), cocaine,
marijuana, opium, heroin, khat etc. whether taken by mouth or injected the body, are equally
prohibited. And the use of tobacco in any form while not absolutely prohibited is considered
detestable in Islam.

Ibn ‘Umar (RAA) reported Allah’s Messenger (SAW) as saying “Every intoxicant is Khamr, and every
type of Khamr is prohibited. The one who drinks wine in this world and addicted to it and dies without
repentance, will not drink it in the Hereafter” (Muslim).

Jabir (RAA) reported Allah’s Messenger (SAW) as saying “Allah has vowed that, to the one who drank
intoxicating drinks, He will give him the sweat of the inhabitants of the Fire to drink” (Muslim).

Allah’s Messenger (SAW) said “Whoever drank Khamr in this world, it will be prohibited to him in the
Hereafter”. (Bukhari & Muslim).

“A person addicted to Khamr is like an idol worshipper” (Ahmad).

Page 49
“A person who is disrespectful to his parents and the one who is addicted to Khamr will not enter the
Garden”. (Nisai).

In another tradition we find ‘Allah has prohibited the Garden to three (kinds of) people : The one
addicted to Khamr; the one who is disrespectful to his parents and the cuckold (the husband who sees
his wife committing adultery and remains silent, accepting it without any jealousy)”.

ALLAH DOES NOT ACCEPT THE GOOD DEEDS OF A DRINKER

Jabir bin Abdullah (RAA) reported Allah’s Messenger (SAW) as saying “There are three (kinds of)
people whose prayers are not accepted and whose good deeds are not raised up to the Heavens : A
runaway slave, until he returns to his master and puts his hand in his; a woman whose husband is angry
with her, until he becomes pleased with her and a drunker, until he becomes sober”. (Ibn Habban &
Baihaqi).

Anything which intoxicates or clouds the mind, whether liquid or dry, drunk, eaten or injected is
included in the definition of Khamr and is equally prohibited.

Abu Sa’id Khudri (RAA) reported Allah’s Messenger (SAW) as saying “Allah does not accept prayer
from the drinker of Khamr as long as its effect remains in his body”. And in another version, “Allah
does not accept anything from a person who drinks Khamr and if he becomes intoxicated from it, his
prayer is not accepted for forty days. If he repents but later returns to it again, it becomes incumbent
upon Allah to make him drink the molten brass of Hell”.

Allah’s Messenger (SAW) said “For forty nights, Allah turns away from a person who has drunk
Khamr but did not become intoxicated, while if he drank and became intoxicated, for forty nights none
of his charity or good deeds will be accepted. And if he died, he died like an idolater and it becomes
incumbent upon Allah to make him drink the pus and blood which flow from the inhabitants of the
Fire” (Hakim).

Abdullah bin Awfa said “One who died while addicted to Khamr, died like a worshipper of al-Lat and
al-Uzza (the two chief idols of pre-Islamic times)”. When asked whether addiction means being
constantly drunk, he replied “No it means that he drinks it whenever he finds it, even after several
years.”

Page 50
 ONE WHO DRINKS DOES NOT REMAIN A BELIEVER WHILE DRINKING

Abu Hurairah (RAA) reported Allah’s Messenger (SAW) as saying “A fornicator or adulterer, while
committing Zina, is not a believer, a thief while stealing, is not a believer; when one drinks khamr, he is
not a believer and when one of you cheats, he is not a believer. Therefore, beware! beware” (Bukhari &
Muslim).

The Prophet (SAW) said “When someone commits Zina or drinks Khamr, Allah removes his faith from
him, just as a person takes his shirt off over his head”.

“A person who drank in the evening woke up in the morning as an idolater and a person who drank in
the morning ended up as an idolater in the evening.”

“The fragrance of the Garden reaches to a distance of five hundred years journey; but it will not reach a
person who is disrespectful to his parents, a person who recounts his favors to others In public, a person
addicted to Khamr or an idolater” (Tabarani).

“An alcoholic, a believer in magic, and one who breaks off his ties of (family) relationship will not
enter the Garden” (Ibn Habban).

“Allah has raised me as a Messenger of mercy and guidance for all the worlds. He has sent me to
abolish stringed and wind instruments and to erase the customs of Jahiliyyan (the period of ignorance
of the Divine Guidance prior to Islam). My Lord has sworn by His honour, None of My slaves drinks a
sip of Khamr without My giving him to drink the boiling liquid of Hell in equal amount ; and none of
My slaves gives it up fearing Me, without My giving him to drink from the drinks of Paradise in the
company of sincere repentance”.

“Truly, Allah has cursed Khamr, and He has cursed the one who produces it, the one for whom it is
produced; the one who drinks it; the one who serves it; the one who carries it; the one for whom it is
carried; the one who sells it; the one who earns from the sale of it; the one who buys it and the one for
who it is bought” (Tirmidhi and Ibn Majah).

NOT VISITING THE DRINKER WHEN HE IS SICK, NOR GREETING HIM

Abdullah ibn Amr bin Al-As said “Do not visit the drinker of Khamr when he is sick” Ibn Umar said
“Do not greet a drinker of Khamr”.

Allah’s Messenger (SAW) said “Do not sit in the company of drinkers of Khamr, nor visit them when
they are sick, nor accompany their funeral procession. Truly, the drinker of Khamr will come, on the
Day of Resurrection with his face blackened, his tongue hanging out to his chest and his saliva
dripping; and everyone who sees him will know that he was a drinker”.

Page 51
Some scholars have said that the prohibition against visiting the drinkers of Khamr when they are sick
and greeting them is because they are cursed by Allah and His Messenger, as quoted above “Truly,
Allah has cursed Khamr” If anyone buys grapes and produces wine from them, he is doubly cursed and
if he carries it to someone he is thrice cursed and hence to greet him and visit him when he is sick is
prohibited. However, if he repents sincerely, Allah will accept his repentance (and then these
prohibitions are lifted).

ALCOHOL IS NOT A MEDICINE

Umm Salamah (RAA) (a wife of the Prophet (SAW)) said “My daughter was sick, so I soaked some
dates in a pot. Allah’s Messenger (SAW) came into the house and he saw them bubbling in
fermentation. He asked “What is this, Umm Salamah?” I told him that I was fermenting some dates as a
medicine for my daughter. He said “Allah Most High has not made a cure for my people in what He
has prohibited to them”.

SOME OTHER TRADITIONS CONCERNING INTOXICANTS

Abu Musa (RAA) reported that when a pot of fermented prune juice was brought to Allah’s Messenger
(SAW), he said “Throw this away. Only one who does not believe in Allah and the Last Day drinks it”.

Allah’s Messenger (SAW) said :If anyone has a single verse of the Book of Allah within his breast and
he pours Khamr upon it (by drinking), on the Day of Resurrection, each letter of that verse will come
and holding him by his forehead, will bring a charge against him before Allah Most High and anyone
whose adversary is the Qur’an will perish. Then woe to him whose adversary on the Day of
Resurrection in the Qur’an!”

“No group of people gathers in this world to share some intoxicating substance without Allah’s
gathering them in the Fire. They will blame each other, one of them pointing to another and saying “O
you, such and such ! May Allah not reward you with any good; you brought me to this place’ and the
other saying something similar in reply.”

“To one who drinks Khamr in this world, Allah will give the venom of snakes to drink. The venom will
be so potent that the flesh of his face will fall off into the pot before he drinks it, and after drinking it,
his flesh and skin will rot. To the annoyance of the inhabitants of the Fire, his sin of drinking will be
shared by the one who produce it, the one for whom it is produced, the one who carries it, the one for
whom it is carried and the one who earns from the sale of it. Allah will not accept from these their
prayer, their fasting and their Hajj, unless they repent. If they die before repentance, it becomes
incumbent upon Allah to give them to drink from Hell’s molten brass, a sip for each of wine which
they took in this world”.

“Know that every intoxicant is Khamr, and every (type of) Khamr is prohibited”.

Page 52
All intoxicating substances such as hashish are included in the meaning of the above tradition. We will
discuss this a little later.

It is also reported that the Prophet (SAW) said “When the drinker of Khamr comes upon the Bridge
(over Hell), the angles of Hell will seize him and bring him to the river, al-Khibal and make him drink
from it one sip of each glass of Khamr which he drank (during his life time). If a handful of liquid from
al-Khibal were to be poured down in the universe, it would burn up the heavens with heat”. We ask
Allah’s protection from it!

SAYINGS OF THE PROPHET’S COMPANIONS AND SCHOLARS

CONCERNING INTOXICANTS

Fadail bin ‘Iyyad (RAA) said “I came to the deathbed of one of my pupil and told him to recite the
Shahadah, but he was unable to recite it. I then told him that I had done my duty to him and left him
weeping. Some time passed. Then I saw in a dream that he was being dragged toward the Fire. I said to
him “You poor man, why did your knowledge leave you? He replied “O my teacher, I had a certain
chronic condition and I consulted a physician (for it). He advised me to drink a glass of wine once a
year; otherwise my condition would remain. I therefore used to drink a glass of wine once a year as a
medicine.” Then, if this is the case of with a person who drank wine as a medicine, what will be the
case with a person who drinks for reasons other than that? We ask Allah to forgive us and to save us
from every trail!.

One who repented of drinking was asked about the cause of his repentance. He said “I used to open
graves and occasionally I would see some bodies whose faces were turned away from the Qiblah. I
asked their relatives about this and they said they used to drink wine while living and that they had died
without repentance”.

A righteous person reported “My little son died and I buried him. I than saw him in my dream and his
hair had turned white. I said “My son, I buried you as a little boy. Then, what has made you old?” He
replied “You buried me next to a man who used to drink while he was alive. Therefore, the wind from
Hell comes toward him, and no child or young man in his vicinity remains without his hair turning
white from the effect of this wind”. We seek refuge in Allah from this and ask His forgiveness for
anything, which might lead us to punishment in the Hereafter. It is incumbent upon every believer to
repent to Allah Most High before death comes upon him!

Page 53
 OTHER INTOXICANTS

Hashish, which is made from hemp leaf, is prohibited like wine and its user is to be punished in the
same fashion as the drinker of wine(1). Hashish is worse than alcohol in one regard, for it makes a man
devoid of jealousy and shameless (the characteristics of cuckold); while alcohol is worse than hashish
in another regard, in that it excites a man to fight and both keep people back from the remembrance of
Allah and prayer.

(1)
Translator’s note : While only hashish is mentioned in this century text, it should be understood to
apply to any and every intoxicating substance which comes under the heading of drug in modern
times.

While scholars of earlier times had no difference of opinion concerning the punishment of the user of
hashish, it being the same as that of drinking wine, the latter day scholars are of the opinion that it
should be punished more severely, because hashish induces shamelessness and cuckold-like behavior in
a man, in addition to affecting his brain and keeping him from prayer and the remembrance of Allah.
Again, there is some difference of opinion about its being unclean because it is solid rather than liquid.
However, it is included among the things which are prohibited. We know this from the tradition of Abu
Musa. Abu Musa (RAA) asked the Prophet (SAW) “Allah’s Messenger, please give us a Judgement
between two drinks. One is made of honey and the other from barley or wheat. In each case, they are
fermented”. The Messenger of Allah, in a concise but comprehensive manner, replied “Every
intoxicant is prohibited” (Muslim). He also said “Anything which intoxicates in a large quantity is
(likewise) prohibited in a small quantity”. He did not make any distinction among intoxicants as to
whether they are made liquid or solid, whether they are made from fruit or grain, whether they are the
leaves of plant or the sap of trees, and whether they are eaten or drunk. All intoxicants are equally
prohibited.

By Allah, Satan has more rejoiced with vile people addicted to hashish than any other intoxicant for he
has made it seem pleasing in their eyes, so they made it lawful (while it is unlawful) for its cheap price.

A story : Abdul Malik bin Marwan reported that a young man came to him weeping bitterly and said
“Leader of the believers, I have committed a grave sin. Is there repentance for me ? He replied
“Whatever your sin may be, repent to Allah Most High, for He accepts repentance from his servants
and forgives them their evil deeds”. The man said “I used to open up graves and I have seen strange
things”. Abdul Malik said :What have you seen? The man said “Leader of the believers, one night I
opened up a grave and found the face of the dead person turned away from the direction of the Qiblah.
At this I became afraid and wanted to leave. I then heard someone from inside the grave telling me : Do
you not want to ask the dead man why his face is turned away from the Qiblah? Thereupon, I asked
him “Why are you turned away? he replied “I used to neglect the prayer”.

Page 54
(The man continued) “Another time, when I opened a grave, I found its occupant turned into a pig, with
heavy chains on its neck. At this, I became afraid and wanted to leave. I then heard someone from
inside the grave telling me : Do you not want to ask for what he is being punished?” So I asked the
dead one “Why is this the case? He replied “I used to drink wine while I was alive and I died without
repentance. Then again, Leader of the believers, I opened a third grave and found its occupant tied to
the ground with cords of fire and his tongue hanging out. At this, I became afraid and wanted to leave
and again was told to ask for what he is being punished?” So I asked him ‘Why is it like this? And he
replied: I did not protect my clothes from urine, and I used to carry tales among people” And fourth,
Leader of the believers, I opened a grave and found its occupant burning in fire. At that, I became
afraid of it and wanted to leave. I was told ‘ Will you not ask him why this is his condition? I asked
him, Why? And he replied “I abandoned the prayer” And fifth, Leader of the believers, I opened a
grave and saw it wide open to the limit of my sight and it was full of bright light and the dead body was
sleeping comfortably on a bed clothed in fine garments, and light was spreading from him. I became
awed at this sight and intended to leave. Then someone told me “Why do you not ask him why he is
being treated with such honour? Thereupon, I asked, Why is he being honoured? I was told that he was
a young man who was observant of his duties toward Allah, the Great and Glorious, and diligent in
worshipping Him” Abdul Malik then remarked that there are lessons in this for the sinful and glad
tidings for the obedient servants of Allah.

It is therefore incumbent upon a person who is involved in sinful activities to turn towards Allah and
repent, and begin to obey His commandments. May Allah make all of us His obedient servants and
save us from sinful actions. Indeed, He is the Generous and the Magnanimous!

Page 55
 THE TW ENTI ETH MAJO R SI N

GAMBLING

Allah Most High says " O you who believe, Khamr and arrows-shuffling, idols and divining arrows are
only an abomination from among the works of Satan, therefore, avoid it so that you may be successful.
Satan only desires to arouse hatred avoid it so that you may be successful. Satan only desires to arouse
hatred and enmity among you with Khamr and arrow-shuffling and to keep you away from the
remembrance of Allah and from Salah. Therefore, will you not leave it off? (al-Maidah 5:90-91 [93-94])

Here “arrow-shuffling” includes all sorts of gambling for example with dice, chess, pebbles,
backgammon, cards or with anything else. Gambling is included in the meaning of Allah’s prohibition.

Do not eat up your property among yourselves in falsehood (al-Baqarah 2:188).

It is also included in the meaning of the saying of the Prophet (SAW) “For men who engage in
acquiring the property of Allah (i.e. what Allah entrusts to them) by wrongful means, the Fire will be
ordained on the Day of Resurrection” (Bukhari). Allah’s Messenger said “If anyone says to his
companion, Come, let us gamble, he must give charity”. Therefore, if merely speaking of gambling
requires a compensation or charity, what is to be said of the act of gambling itself?

BACKGAMMON AND CHESS

There is a difference of opinion among scholars concerning chess when the players do not be against
each other. However, there is a consensus that playing backgammon is prohibited by the sayings of
Allah’s Messenger (SAW) “The one who plays backgammon is like a person who pollutes his hand
with a pig’s flesh and blood” (Muslim), and The one who plays backgammon disobeys Allah and His
Messenger. And Ibn Umar said “Gambling with backgammon is like smearing the body with lard (pork
fat).

As for playing chess, all scholars agree that if betting is involved, it constitutes gambling and hence it is
clearly prohibited. If there is no betting, some scholars consider it as forbidden, while shafi’i allows it,
provided if is played in privacy and does not involve neglecting duties or missing prayer. Imam
Nawawi was asked about playing chess and he replied “A majority of scholars consider it prohibited”
When asked to elaborate on whether a chess player is sinful or not, he remarked “if because of it the
Salat is missed at the proper time, or if betting is involved, it is forbidden. Otherwise, it is considered
detestable (Makruh) by Shafi’i and forbidden (Haram) by others.

Page 56
Ali bin Abu Talib (RAA) said “Chess is the arrow-shuffling of the Persians” When he passed by some
people engaged in playing chess, he said “what are these statues to which you are so attached? (al-
Anbiya 21:52). It is better for you to hold a piece of burning coal in your hand until it is extinguished
than to touch chess pieces, He continued, a chess player is the most lying of people, for he says “I
killed you, whereas he did not kill and he says “check-mate” (Arabic – Mat, meaning ‘death’) whereas
there is no death.

Ibn Umar (RAA) and Imam Malik classified chess as a variety of backgammon and hence considered it
to be prohibited. It is reported that Ibn Abbas (RAA) found a chess-set amongst what an orphan had
inherited from his father and he burned it. If playing chess were permissible, he would not have burned
its pieces from amongst the property of an orphan. He must therefore have considered it forbidden, in
the same category as wine, because if wine is inherited, by an orphan it must be poured out.

Mujahid said “When a person is near death, he sees himself sitting among the people whom he was
often with. Therefore, when a chess player’s time of death approaches and someone tells him, Say “La
Ilaha Allah” he replies ‘checkmate’ since that is the phrase he was accustomed to saying often.
Similarly, when an alcoholic is asked to recite the two phrases Shahadah on his death bed, he replies
‘Drink and give me to drink’ and then expires’ la hawla wa la quwata illa bi Allah, there is no might
and no power except in Allah! Indeed, it is reported in a Hadith; A person dies in the state in which he
used to live, and he is raised up in the state in which he died”.

We ask Allah, the Most Generous, to cause us to die as Muslim!

Page 57
 THE TW ENTY -FIRS T M AJOR SIN

SLANDERING CHASTE WOMEN

Allah Most High say’s " Truly, those who cast blame upon chaste (but) indiscreet believing women are
cursed in this world and the Hereafter. And there will be a tremendous punishment for them, on the Day
when their tongues, their hands, and their feet will testify against them concerning what they used to do
(al-Nur 24:23-24). And those who cast blame upon chaste women but then do not bring four witnesses,
flog them with eighty lashes and never accept their testimony (after that). Those are indeed the wicked
(al-Nur 24:4).

Allah has made it clear in these verses that anyone who falsely accuses chaste believing women of
adultery (or fornication) and lewdness is cursed in this world and in the Hereafter, and he will have a
tremendous punishment. In this world, he will be punished with eight lashes and his testimony will
never be accepted thereafter.

Allah’s Messenger (SAW) said “Avoid the seven noxious things and among them he included
slandering chaste but indiscreet believing women. Slandering a chaste Muslim women is to call her an
adulteress, a whore or a slut; to call her husband the husband of a whore; to call her son a bastard or the
son of a whore; to call her daughter a bastard girl or the daughter of a whore.

Similarly, anyone who falsely accuses a man of adultery (or fornication) or homosexuality, or who
accuses a child of being an object of sodomy, merits the punishment of eighty lashes. However, the
punishment is averted from the one who brought the accusation if he or she brings clear evidence which
according to what Allah Most High says, consists of four witnesses who will testify to the truth of the
accusation against the women the one who brought the accusation will be lashed, if the accused
demands that the punishment should be inflicted on him or her (al-Nur 24:4).

In case the false accuser is not punished in this world, he or she will be punished on the Day of
Resurrection. Allah’s Messenger (SAW) said “The man who pronounces words (of accusation) without
evidence will falter (on the Bridge) and will fall into the Fire for a distance greater than that which is
between the East and the West” At this, Mu’adh bin Jabal said “O Messenger of Allah, shall we be held
accountable for what we say?” The Prophet (SAW) replied “Watch yourself, O Mu’adh! Will people be
thrown into the Fire on their faces excepting for what their tongues have earned?” The Prophet (SAW)
also said “Anyone who believes in Allah and the Last Day should either speak good things or keep
silent” As Allah Most High says in His Mighty Book :

“Not a word does he utter, without there being a ready observer beside him. (Qaf 50:18)
‘Aqbah bin Amer (RAA) asked “O Messenger of Allah, what is salvation? to which the Prophet (SAW)
replied “To keep control of your tongue, to let your house be sufficient for you and to weep for your
sins. Indeed, the one who is most remote in the sight of Allah is the one with a hard heart (1) And he
said “The most hated one in the sight of Allah is a lewd and foul-mounted person who often uses
indecent and foul words”.

We pray to Allah to save us from the evil of our tongues. Truly, He is the Magnanimous and the
Generous!

Page 58
 THE T WENTY -S ECOND MAJOR S IN

STEALING FROM THE SPOILS OF WAR

Allah Most High says " Indeed Allah does not love the traitors (al-Anfal 8:58).

It is not for any Prophet to deceive. And the one who deceives will bring the thing concerning which he
deceived on the Day of Resurrection (Ale Imran 3:161).

Abu Hurairah (RAA) reported “The Messenger of Allah (SAW) stood up among us and mentioned
stealing from the spoils of war, emphasizing the enormity of it and declaring it to be a major sin. He
then continued: I would not like to see anyone of you on the Day of Resurrection carrying a grunting
camel on his neck and calling out to me, O Messenger of Allah, please intercede for me’ and replying
to him, I cannot help you with Allah; I conveyed the Message to you, I would not like to see anyone of
you on the Day of Resurrection. Carrying a neighing horse on his neck and calling out to me, O
Messenger of Allah, please intercede for me’ and my replying to him, I cannot help you with Allah; I
conveyed the Message to you, I would not like to see anyone of you on the Day of Resurrection.
Carrying a bleating sheep on his neck and calling out to me ‘O Messenger of Allah, please intercede for
me’ and replying to him, I cannot help you with Allah; I conveyed the Message to you, I would not like
to see anyone of you on the Day of Resurrection. Carrying on his neck any creature making sounds and
calling out to me ‘O Messenger of Allah, please intercede for me’ and replying to him, I cannot help
you with Allah; I conveyed the Message to you, I would not like to see anyone of you on the Day of
Resurrection. Carrying fluttering clothes on his neck and calling out to me ‘O Messenger of Allah,
please intercede for me’ and replying to him, I cannot help you with Allah; I conveyed the Message to
you, I would not like to see anyone of you on the Day of Resurrection. Carrying gold and silver on his
neck and calling out to me ‘O Messenger of Allah, please intercede for me’ and replying to him, I
cannot help you with Allah; I conveyed the Message to you” (Muslim).

This Hadith warns that the one who takes something from the spoils of war, prior to their distribution
among the victors, from the state treasury with the permission of the leader or from the Zakat fund
which has been collected for the needy, will come on the Day of Resurrection carrying it on his neck,
thus exposing his treachery, as mentioned by Allah Most High : And the one deceives will bring the
thing concerning which he deceived on the Day of Resurrection (Ale Imran 3:161).

The Prophet (SAW) said “Bring (to the commander) even a needle and thread (take from a defeated
enemy), and beware of stealing from the spoils or war, as it will be a disgrace for you on the Day of
Resurrection.

When Ibn Latbiyaah brought the Zakat which he had collected with holding something for himself and
telling the Prophet “This is for you and that is for me as a gift from the people” the Prophet stood at the
pulpit and after praising Allah, he said “By Allah, none of you takes something illegally without his
coming on the Day of Resurrection, carrying it. Let me not see any of you coming to meet Allah
carrying a grunting camel or a mooing cow or a bleating sheep (which has been taken unlawfully). He
then lifted up his hands and said “O Lord have I conveyed the Message?”
Page 59
Abu Hurairah (RAA) reported “We went with Allah’s Messenger (SAW) to Khaybar (and Allah gave
us victory). There was no gold or money amongst the spoils, but only clothing and food items. Then we
went towards the valley (of al-Qura). With the Prophet was a slave of his called Mid’am who had been
given to him by a man from Banu --------(words are not clear) --------we camped in the valley. The
Prophet slave was standing there, untying the saddle of the Prophet’s camel, when an arrow struck him
and killed him on the spot. We said “He has been granted martyrdom, O Messenger of Allah. Allah’s
Messenger said “Not so! By Him in whose hand is my soul, his turban is burning on him with fire
because he took it from the spoils before their distribution. On hearing this, the people were dismayed.
A man then came with one or two shoelaces (taken on the day of the battle of Khayber), whereupon the
Prophet remarked ‘a lace or two laces of fire!”

Abdullah bin ‘Amr narrated “There was a man named Karkara who took care of the Prophet’s
belongings. The man died and the Prophet (SAW) remarked “He is in the Fire” The people then went
and searched his place, and found a cloak which he had stolen from the spoils of war”. (Bukhari).

Zayd bin Khalid Jahni reported that a man stole something from the spoils of Khayber. When he died,
the Prophet forbade us to pray his funeral prayer and said “Your companion was a traitor to the cause of
Allah” Zayd said “We then searched his belongings and found a pearl from among the pearls of Jews
(of Khayber), of a value equal to two Dirhams”.

Imam Ahmad said “We do not know about anything for which the Prophet forbade praying the funeral
prayer, excepting for the one who stole from the spoils of war and the one who committed suicide”.

The Prophet said “Gifts to officials are illegal”.

There are many sayings of the Prophet (SAW) in this regard and some of them will be reported in the
chapter on oppression. Oppression is of three types :

First : to acquire property illegally.

Second : oppressing people by killing, wounding or beating them.
Third : : oppressing people by abusing, cursing or slandering them.

In his address at Mina, the Prophet (SAW) said “Your blood, your property and your honour are as
sacred as is this day, this month, and this city of yours (Bukhari & Muslim).

We ask for Allah’ guidance to what is pleasing to Him. Indeed, He is the Magnanimous and The
Generous.

Page 60
 THE T WENTY -T HIRD MAJOR S IN

STEALING

Allah Most High says " As for the male or female thief, cut off their hands a recompense for what they
have earned and exemplary punishment from Allah. And Allah is Almighty, Wise (al-Maidah 5:38
[41]). Ibn Shahab said “Allah has made the punishment for stealing exemplary by ordering the cutting-
off the hand of a thief. He is Almighty in His avenging of the thief and Wise in respect of requiring this
punishment”.

Allah’s Messenger said “A Zina (fornicator or adulterer), while committing Zina is not a believer, a
thief, while stealing is not a believer. However, repentance restores the faith”

Ibn Umar reported that the Prophet (SAW) cut off the hand of a thief when he stole a coat of mail worth
three Dirhams. Ayesha said “The Prophet used to cut off the hand of a thief if the value of the stolen
property was a quarter of Dinar or more.”

It is reported from the Prophet (SAW) that he said “Do not cut off the hand of a thief if the value of the
stolen property is less than the price of a small coat of mail” When it was asked to Ayesha “what is the
price of a small coat of mail ? She replied “A quarter of a Dinar” A quarter of a Dinar is equal to three
Dirhams, as a Dinar is twelve Dirhams.

Abu Hurairah (RAA) reported Allah’s Messenger (SAW) as saying “Allah has cursed the thief. He
steals an egg and his hand is cut off, he steals a rope and his hand is cut off” and A’mash said “The
people used to interpret the egg as (referring to) and iron helmet and the rope to be of a value of at least
three Dirhams”.

Ayesha narrated “The people of the Quraish became very worried when a lady of the Makhzumi tribe
committed theft. They said “No one can intercede for her with the Prophet except Usamah (bin Ziad),
who is the favourite of Allah’s Messenger. When Usamah spoke to Allah’s Messenger about this,
Allah’s Messenger said “Do you intercede with me in the matter of a punishment prescribed by Allah?
Then he got up and addressed the people saying “O people! The nations before you went astray
because, if a person from among the nobility committed theft, they let him go, while if a lowly person
among them committed theft, they applied the prescribed punishment to him. By Allah, if Fatimah, the
daughter of Muhammad commits a theft, Muhammad will cut off her hand! Thereupon the Makhzumi
woman’s hand was cut off.”

Abdur Rahman bin Jarir said “We asked Fadalah bin ‘Ubaid whether hanging the cut-off hand around
the thief’s neck was (a practice) from the Sunnah. He replied that a thief was brought to the Prophet
(SAW), who ordered that his hand be cut off and hung around his neck” (Tirmidhi, Abu Dawood & Ibn
Majah).

The scholars say “A thief’s repentance is of no use unless he returns the stolen property to the owners,
in case he does not have the property (itself) nor enough money to pay for it, he must obtain their
forgiveness first (before deserving Allah’s forgiveness).

Page 61
 THE TW ENTY -FOUR TH MAJOR S IN

HIGHWAY ROBBERY

Allah Most High says " The only recompense of those who make war upon Allah and His Messenger,
and strive to make corruption in the land, is that they be executed, or crucified, or have their hands and
feet cut off on opposite sides or be exiled from the land. That is their disgrace in this world, and in the
Hereafter they will have a tremendous punishment. (al-Maidah 5:33 [36]) Wahidi says “The meaning of
to ‘make war upon Allah and His Messenger’ is to disobey them. According to Malik Shafi’I and
Awza’i those who strive to make corruption in the land by committing murder, theft, robbery and using
violence against the believers, are the ones who make war upon Allah and His Messenger.

In the interpretation of “they be executed or crucified, or have their hands and feet cut off on opposite
sides or be exiled from the land. Walibi, on the authority of Ibn Abbas says ‘Here the discretion of the
judge is to be involved. He may sentence the criminals to be executed or crucified or may exile them
from the land. This is also the opinion of Hasan, Saeed bin Musayyab and Mujahid.

Atiyyah says ‘Here various punishments are prescribed for various crimes. Is someone kills and robs,
he should be killed and crucified; if someone robs but does not kill, his limbs are to be cut off and if
someone menaces travelers but does not kill, he should be exiled. This is the ruling of Shafi’i.

Shafi’i says “The punishment should fit the crime. Furthermore, the criminal who deserves to be
executed and crucified should first be killed and then put on the cross (that is not crucified alive) for
three days, and then taken down, the one who is to be killed without crucifixion should be killed and
his body should be handed over to his relatives to be buried; the one who deserves to have a limb cut
off but not killed, should have his right hand cut off and then the site of the amputation should be
cauterized by hot oil (in order to stop the bleeding and make it heal). If he repeats his crime of stealing,
his left foot will be cut off. If he steals for the third time, his left hand will be cut off”.

This is the sequence of punishments for a thief who repeatedly commits the crime of stealing. This
accords with a saying of the Prophet and with the practice of Abu Bakr and Umar and one of the other
companions had a different opinion. Alteration right hand, left foot, then left hand, right foot, is
according to the meaning of Allah’s Word” on opposite sides.

In explanation of being “exiled from the land” Ibn Abbas says “This is when the ruler or the judge
makes the killing of the criminal permissible, in case he cannot be captured alive, while if he is
captured alive, he is imprisoned. Putting a person in prison is exiling him from the land.

We note here the act of blocking the highway and threatening travelers is a major sin in itself. Then, if
in addition someone robs, inflicts wounds or kills, how much more serious a sin that will be!.

These acts, normally includes abandonment of prayers; spending the stolen money in abominable deeds
such as drinking wine, committing fornication and sodomy, and other evil acts.

We ask Allah to protect us from every trial and affliction, for He is Magnanimous, Generous, the
Forgiving and the Merciful.

Page 62
 THE TW ENTY -FIF TH M AJOR SIN

TAKING A FALSE OATH

Allah Most High says " Truly, those who sell Allah’s covenant and their oaths for a small price will
have no portion in the hereafter, and Allah will not speak to them nor look at them on the Day of
Resurrection nor will He purify them and there will be a painful punishment. (Ale Imran 3:77).

Wahidi says “Two people having a claim on the same piece of land came to Allah’s Messenger (SAW)
for settlement. The Prophet (SAW) asked the defendant to take on oath (that he has to tell the truth).
Thereupon Allah revealed this verse. Listening to it, the defendant abstained from taking the oath and
gave the claimant his rights”.

Ash’ath said “This verse was revealed concerning my case. There was a piece of land over which I, & a
Jew had a dispute. I brought my claim to the Prophet (SAW), He asked me to produce some evidence. I
said; I have no one’. The Prophet (SAW) then asked the Jew to take an oath. I said ‘O Messenger of
Allah, if he now takes an oath, he will take away my property’. Then Allah revealed this verse.

The meaning of verse is that if one gains some advantage in this world by taking a false oath, he will
have no portion in the reward of the Hereafter. Allah will neither speak to him (to ease his situation)
nor look at him (with mercy and forgiveness).

Abdullah bin Mas’ood reported Allah’s Messenger (SAW) as saying ‘If someone is ordered (by a
judge) to take an oath, and he takes a false oath in order to appropriate the property of a Muslim, he
will incur the wrath of Allah when he meets Him’. Abdullah said that Allah’s Messenger then recited
the verse quoted above. (Bukhari & Muslim)

Abu Umamah said “We were with Allah’s Messenger and he said ‘If someone is ordered (by a judge)
to take an oath (in a dispute), and he takes a false oath in order to appropriate the property of a Muslim,
it becomes incumbent upon Allah to send him to the fire and forbid him the Garden’. Someone asked
“What if it is something small, O Messenger of Allah ?” He replied ‘even if it a (Miswak) twig from
the Arak tree (Muslim. Hafs bin Maysarah remarked that this was a very harsh tradition, to which the
narrator (Abu Umamah) replied ‘Does it not say in Allah’s Book” Truly, those who sell…’to the end of
this verse ? (Al Imran 3:77).

Abu Dharr reported that Allah’s Messenger (SAW) said “There are three (types of people) to whom
Allah will neither speak on the Day of Resurrection nor will He purify them, and theirs will be a
painful punishment’. He repeated this three times. Abu Dharr then remarked ‘they are wretched and
losers, O Messenger of Allah, who are they really ? The Prophet (SAW) replied ‘one who trails his
garment (out of pride); one who recounts his favours to others in public and one who sells his
merchandise backed by false oaths”. (Bukhari)

The Prophet (SAW) said “The major sins are: Associating anything with Allah, disobedience to
parents, murder, and (swearing a) false oath”. (Bukhari).

Page 63
 SWEARING BY SOMETHING OR SOMEONE OTHER THAN ALLAH

Abdullah ibn Umar reported Allah’s Messenger (SAW) as saying ‘Allah forbids you to swear by your
fathers. Therefore, the one who has to take an oath should either swear by Allah or remain silent.
(Bukhari).

Abdul Rahman bin Samurah reported Allah’s Messenger as saying ‘Do not swear by idols or by your
fathers’ (Muslim).

Buraidah (RAA) reported Allah’s Messenger (SAW) as saying ‘The one who swears by honour (or by
honesty) is not of us’ (Abu Dawood).

Ibn Umar heard a man saying “By the K’abah” so he told him “Do not swear by anything other than
Allah, for I heard Allah’s Messenger (SAW) say ‘Anyone who swears by anything other than Allah has
disbelieved and set up partners with Allah’ (Tirmidhi).

Abu Hurairah (RAA) reported the Prophet (SAW) as saying “The one who swears, saying in his oath,
BY al-Lat and al-Uzza’ (pre Islamic pagan goddesses), should immediately say, ‘there is no deity
except Allah and the one who says to his friend, ‘Come let us gamble, should immediately give
something in charity. (Bukhari).

Page 64
 THE TW ENTY -SIX TH M AJOR SIN

OPPRESSION

The meaning of Oppression is to take away other people’s property without right, to beat, abuse and
mistreat them and to take advantage of the weak.

Allah Most High says " Do not suppose that Allah is unmindful of what the unjust do. He only gives
them respite until a Day when the eyes will stare (in terror) as they come hurrying on, I fear, their heads
upraised, their gaze not returning to them and their hearts blank. And warn mankind of a Day when the
punishment will come upon them and then those who commit oppression will say “O Lord, give us
respite for a little while, we will respond to Your call and will follow the messengers (Thereupon they
will be told) And did you not swear earlier that there would be no ending for you? And you dwelt in the
dwellings of those (earlier peoples) who wronged themselves (and were destroyed), and it was made
clear to you how We dealt with them and We set forth examples for you (Ibrahim 14:42-45).

The way (of blame) is only against those who oppress people (al Shura 42:42).

And those who do wrong will come to know by what a (great) reversal they will be overturned (al-
Shu’ara 26:27).

Allah’s Messenger (SAW) said “Allah grants the oppressor respite (for a period of time), but when He
finally sizes him, He will not let him escape. The Prophet (SAW) then recited “And such is the grasp of
your Lord when He seizes the while they are doing wrong. Truly, His grasp is painful, strong” (Hud
11:102)

The Prophet (SAW) said “If anyone has done wrong to his brother (Muslim) with regard to his honour
or anything else, he should make reparation to him before a Day on which there will be no Dinar or
Dirham (no dollars, cents, pounds & pence). If he has any good deeds to his credit, they will be taken
away from him to the extent of his wrong-doing and if he did not have any good deeds, the evil deeds
of the other (to whom he did wrong) will be loaded upon him.

The Prophet (SAW) said “Allah Most High says " O My servants, I have prohibited injustice to Myself
and have made it prohibited among you; therefore, do not oppress each other”.

Allah’s Messenger (SAW) asked “Do you know who is poor”? The listeners replied ‘O Messenger of
Allah, among us, the poor one is that person who does not have any money or property’. The Prophet
(SAW) said ‘Among my followers, the poor one is that person who will come on the Day of
Resurrection with prayers, fasting, Zakat and Hajj, but also with (a number of injustices to others, such
as) abusing this one, taking the property of that one, slandering another, hitting another, shedding the
blood of someone else. Then his good deeds will be taken away from him one by one and given to this
person and that person (who were oppressed by him). If his good deeds are exhausted before all his
wrong deeds are settled, some of the evil deeds (of those whom he wronged) will be allocated to him
and he will be thrown into the Fire”.

Page 65
When Allah’s Messenger sent Mu’adh to Yemen (as a governor), he told him ‘Beware of the
supplication of the oppressed, since there is no veil between him and Allah’ (Bukhari).

Ayesha (RAA) reported Allah’s Messenger (SAW) as saying “If anyone wrongfully takes even one
span of the another persons land, on the Day of Resurrection his neck will be encircled by it to the
depth of seven earth” (Bukhari).

Jabir (RAA) reported “When Makkah was conquered, the (Muslim) people who had (earlier) migrated
to Abyssinia returned and came to the Prophet. He asked them to tell something of interest about the
Abyssianina people. Then a girl said “Yes, O Messenger of Allah! Once we were sitting and we saw a
very old woman going by with a jug of water on her head. She passed by a young man, who put his
hand between her shoulders and pushed her so hard that she fell down and broke the water jug. Then
she stood up, looked at him and said “You treacherous young man, you will learn! On the Day when
Allah will gather the former and the latter (peoples), and your hands and feet will speak about what
they did, then you will know! That Day the matter between you and me will be settled’. Allah’s
Messenger (SAW) remarked ‘She spoke the truth. How can Allah bless a nation which does not help its
weak ones against it strong?.

Allah’s Messenger (SAW) is reported to have said ‘There are five (types of) persons with whom Allah
is angry. He may punish them in this world or may postpone their punishment by fire to the Hereafter.
They are: A ruler of a nation who takes from the people but does not share with them nor remove
injustices from them; a leader of a people whom they obey but who does not deal equitably between the
strong and the weak, and who speaks according to his (selfish) desires; a man who does not order his
wife and children to obey Allah and does not teach them their religious duties; a man who hires a
worker and after the work is completed, does not pay him his full wages and a man unjustly keeps his
wife’s Mahr(1) .

(1)
That is to say, he does not give his wife the obligator Mahr (marriage gift) or refuses to pay it when
she asks for divorce, so that she is to be given it up.

Abdullah bin Salman said ‘When Allah Most High created people, they stood upon their feet and
lifting their faces toward the sky asked O Lord, who are you with ? He replied; with the oppressed one,
until he is given his rights”.

Wahb bin Munabbih told the following story; A tyrannical king constructed a beautiful palace.
Afterwards, an old beggar woman came and made a little hut for herself at one side of the palace. One
day the tyrant went around his palace, admiring its beauty and he came upon the hut and asked to
whom it belonged. He was told that it belonged to an old beggar woman. Thereupon he ordered that it
be demolished. When the woman came back and asked about who had destroyed her hut, she was told
that the king had ordered its demolition. She raised her face toward the sky and complained “O Lord, if
I was absent, where were You?” Wahb said “Allah ordered Jibril to turn the palace upside-down with
the people in it and Jibril did so.

Page 66
It is reported that when Khalid bin Barmak (the grand vizier of the caliph Harun al-Rashid) and his son
were imprisoned, the son said “Father after being so powerful, how did we end up in prison? Khalid
replied “My son, the supplication of the oppressed mounts up during the night, we were heedless of it,
but Allah was not heedless”.

Abu Umamah said ‘On the Day of Resurrection, the oppressor will meet the oppressed on the bridge
over the Hell, and he will realize that he had oppressed him. The oppressed will not leave the oppressor
until he has taken away all the oppressor’s good deeds. If the oppressor’s good deeds are not sufficient
to balance the wrong he did, the evil deeds of the oppressed person will be heaped upon him until he
becomes deserving of the lowest level of the Fire’.

Abdullah bin Anis (RAA) reported Allah’s Messenger (SAW) as saying ‘On the Day of Resurrection,
the people will be raised up bare foot, naked and uncircumcised. They will hear a voice which will be
heard near and far, saying ‘I am the King and the Judge. No inhabitant of the Garden will enter the
Garden and no inhabitant of the Fire will enter the Fire, as long as there remains with him a wrong
done to others, even (as much) as a slap, until I retaliate for it. Truly, your Lord is not unjust to
anyone!’.

The Prophet (SAW) said ‘On the Day of Resurrection, the one who gave (even) a single whiplash
wrongfully will be avenged’.

A story : A Persian king appointed a tutor for his son, the heir to the throne. The tutor taught him good
manners and all kinds of knowledge until the prince had learned it well. Then, one day, the tutor,
without any cause started beating the prince and gave him a good thrashing. The prince harbored
resentment in his heart against the tutor for this unjustified beating.

When his father died and the prince became the king, he called his former tutor and reminded him that
on such and such a day, he had beaten him harshly for no cause. The tutor replied “Listen, O king!
when you had learned well what I taught you of knowledge and manners, I realized that one day after
your father’s death you would ascend the throne. I then decided to teach you the pain of beating and the
suffering of being treated unjustly so that you would not be unjust to anyone”. The kind said “May
Allah reward you for it! He then ordered that the tutor be given a pension from the state treasury.

VARIETIES OF OPPRESSION

(1) Taking an orphan’s property, beyond what is allowable for the guardian, is also a kind of injustice.
(2) One of the greatest forms of oppression is to unnecessarily delay fulfilling one’s obligation, while
having the means to do it; for example, not paying a debt, although having enough money to pay it.
The Prophet (SAW) said ‘A rich man who delay (in payment) is an oppressor’. According to
another Hadith, it is permissible to prosecute such a person and sentence him to a prison term.
(3) Not giving one’s wife her maintenance or her Mahr is included in the meaning of the Hadith : The
delaying (of the payment of an obligation) by a prosperous person (who can afford to pay his
obligations and debts) is oppression, and it is permissible to prosecute and punish him”.

Page 67
Ibn Mas’ood said ‘On the Day of Resurrection, a person’s hand will be held and a call will be made
above the heads of people. This person is such and such, if anyone has a claim against him (or her),
come and take it”. Ibn Mas’ood continued ‘A woman who has a claim against her father or brother or
husband will then rejoice.’ He then recited ‘Then, when the Trumpet is blown, there will be no kinship
among them that Day, nor will they ask (anything) of one another’. (al-Muminoon 23:101).

He continued, “Allah will forgive, to whomever He wills, any sins against Himself, but He will not
forgive any violations of the rights of people. Thus, a person will be made to stand up before the
people, and Allah Most High will tell the claimants ‘ Take your rights’. Then Allah Most High will tell
the angels ‘Take his good deeds from him and give them to the claimants, in accordance with their
claims’ If he was a friend of Allah and if (after the distribution of his good deeds among the claimants)
even a particle’s worth of good deeds is left over, Allah will increase it and will make him enter the
Garden. However, if he was an evil person, so that nothing remains of his good deeds, the angels will
say ‘Our Lord, his good deeds have all been distributed, but there are still some claimants left’. Allah
will tell them ‘Take some of their evil deeds and add (them) to his evil deeds’ he will then be beaten
and driven to the Fire. This is confirmed by the Prophet’s Hadith. ‘Among my followers, the poor one
is that person who will come on the Day of Resurrection with prayers, fasting, Zakat and Hajj, but also
with (a number of injustices to others, such as) abusing this one, taking the property of that one,
slandering another, hitting another, shedding the blood of someone else. Then his good deeds will be
taken away from him one by one (in compensation of his wrong-doing, and distributed among those
whom he had oppressed). If his good deeds are exhausted before all his wrong deeds are settled, some
of the evil deeds (of those whom he wronged) will be allocated to him and he will be thrown into the
Fire”.

4. Not giving a worker his wages after he has done his work is oppression.

Allah’s Messenger (SAW) said “Allah Most High says " There are three (types of) persons whose
adversary I Myself will be on the Day of Resurrection and if I am someone’s adversary, his case is
decided adversely; the one who gives a promise of protection to a person and then betrays’ him; the one
who sells a free person and consumes the price of his sale and the one who employs a worker and when
he finishes his work, does not pay him his full wage. Therefore, if anyone oppresses a Jew or a
Christian or diminishes a worker’s wages or burdens him beyond his capacity or takes anything away
from him without his agreement, on the Day of Resurrection Allah Most High will be his adversary”
(Bukhari).

Similar is the case of a debtor who takes a false oath in order not to pay his debt, as Allah’s Messenger
has said “If someone is ordered (by a judge) to take on oath (in a dispute), he takes a false oath in order
to appropriate the property of a Muslim, it becomes incumbent upon Allah to send him to the Fire and
forbid him the Garden”. Someone asked ‘What if it is something small, O Messenger of Allah? He
replied ‘Even if it is a (Miswak) twig from the Arak tree” (Muslim).

Also reported from him is “On the Day of Resurrection, a person will hate to come across a familiar
face, lest that person should bring a claim against him concerning some injustice done to him in the

Page 68
world, because on the Day of Resurrection all claims will be settled, retaliation even being taken for the
horn-less sheep from the horned sheep”.

The Prophet (SAW) said “If anyone has done wrong to his brother (Muslim) in regard to his honour or
anything else, he should make reparation to him before a Day when there will be no Dinar or Dirham.
If he has any good deeds to his credit, they will be taken away from him to the extent of his wrong
doing and if he did not have any good deeds, the evil deeds of the other (to whom he did wrong) will be
loaded upon him, then he will be thrown into the Fire”.

Abu Ayyub Ansari (RAA) reported Allah’s Messenger (SAW) as saying “On the Day of Resurrection,
the first disputants will be the man and his wife. Her tongue will not speak, but her hands and feet will
testify concerning whatever troubles she brought upon him in the world and his hands and feet will
testify to whatever good or bad he brought upon her. There will be no money to be exchanged that Day,
but the good deeds of this oppressor will be given to that oppressed and the evil deeds of this oppressed
one will be loaded on that oppressor. Then the tyrants will be chained with iron chains and it will be
said “Take them to the Fire”.

The Judge Shuraih said “The oppressors will know as soon as they commit tyranny, that they are
awaiting punishment, while the oppressed will wait for help and reward”. It is also reported that he said
‘If Allah desires good for His servant, He gives an oppressor power over him (as a test of his faith)”.

Tawoos Yamani came to the caliph Hisham bin Abdul Malik and told him “fear Allah concerning the
Day of the call.” Hisham asked “What is the Day of Call”? Tawoos replied ; Allah Most High says " A
caller among them calls” Allah’s curse is on the oppressors” (al A’raf 7:44).

Hisham was dumbfounded. Tawoos continued “This is the warning of humiliation (to come), so how
will it be when you actually see it? You are pleased at being called an oppressor; then how many
wrongs have you accumulated? Hell will be the prison, and the Most Just One will be the Judge”.

4. Not to socialize with the oppressors.

Allah Most High says " And do not lean toward the oppressors, lest the fire touch you and you have no
protecting friends against Allah, and then you will not be helped. (Hudd 11:13).

Ibn Abbas elaborated “Do not lean toward them with love, nor soften your speech with them and show
kindness”. Al Sudddi and Ibn Sayd said ‘Do not flatter the tyrants. Ikrimah said ‘It (leaning toward
them with love) is to obey them and to show affection to them. Abu Alliyah said “Do not be pleased
with their deeds”.

“Lest the fire touch you” means that you will be scorched. In the explanation of “You have no
protecting friends against Allah”. Ibn Abbas says ‘there will be no one to prevent Allah’s punishment
from reaching you and you will not be helped against Allah’s punishment.

Allah Most High says " Assemble the oppressors and their consorts” (al Saffat 37:22) that is to say, the
likes of them, their sort of people and their followers.
Page 69
Ibn Mas’ood (RAA) reported Allah’s Messenger (SAW) as saying “There will be rulers who will
oppress the people and tell lies, and they will be surrounded by low types of people. Anyone who calls
upon them, testifies to their lies, and helps them in their oppression is not from me, nor am I from him
and anyone who neither calls upon them nor supports them in their oppression is from me, and I am
from him” The Prophet (SAW) also said ‘the one who supports a tyrant is made subject to him”

Sa’eed bin Musayyib said “Never be pleased with the supporters of tyrants, but oppose them in your
hearts, otherwise your good deeds may become as nothing”. Makhool Damashqi said ‘On the Day of
Resurrection, a caller will call, Where are the tyrants and their supporters? If anyone is present who so
much as gave them ink, or filled their bottle with ink or sharpened their pen or anything greater than
that, he will be gathered with them under dome of fire and thrown into Hell”. A tail came to Sufyan
Thawari and said ‘I sew the sultan’s clothes. Am I supporter of the tyrants? Sufyan replied “You are
among the tyrants the supporters are those who sell needles and thread to you”.

The Prophet (SAW) is reported to have said; On the Day of Resurrection, among the first people to
enter the Fire will be the flogger’s, who have ships with which they flogged people wrongfully. Ibn
Umar said; On the Day of Resurrection, the aides of oppressors and their police will be the dogs of Hell
Fire.

The Prophet (SAW) said “Do not stand around a place where an oppressed person is being beaten
without coming to his defense, because Allah’s curse descends upon such a place”.

Allah’ Messenger said “A man is buried in his grave, then it is said to him (by avenging angels). “We
will give you one hundred blows” He continues to plead with them until they reduce it to one blow,
which they administer to him and his grave flares up with fire. He asked “Why did you give me this
blow?” They replied ‘You performed the prayer without being clean and you passed by an oppressed
person and did not come to his aid’. Therefore if this is the case with someone who could help and
oppressed person but did not, what is to be said of the oppressor?

He also said “Help your brother, whether he is an oppressor or oppressed”. When asked ‘I can help the
oppressed one, but how can I help the oppressor? He replied ‘By preventing him from doing wrong and
that is helping him’. (Bukhari & Muslim).

A Story : Someone related the following story ‘I saw a man with one of his arms cut off at his shoulder,
calling out to passers by, you who see me, take a lesson and do not oppress anyone’. I approached him
and said ‘My bother, what is your story’ He said “O my brother, my story is very strange, I used to be
an aide to the oppressors. One day I saw a fisherman who had just caught a large fish, I thought to
myself, I should have that. So I said to him, “Hand over that fish to me” He said, why should I ? I will
sell it for a good price and buy dinner”. At that, I gave him a blow, took the fish from him by fore and
went off with it.

Page 70
While I was walking, the fist bit my thumb fiercely. I hurried home, dropped it from my hand and held
tightly onto my thumb, which was throbbing with intense pain. I could not sleep all night due to the
pain and the first thing in the morning, I rushed to a physician, moaning and sighing. He said; this
wound has become gangrenous, I must amputate your thumb or otherwise your whole hand will
become infected. So he cut off my thumb. All night long I was holding tightly to my hand, which began
to throb with pain. The next day I went back to the physician, who told me that the hand would have to
be amputated from the wrist, and he did that. But the pain now spread to my arm and the next day my
hand had to be amputated up to the elbow. But the pain now spread upward, until the next day he told
me that the whole arm would have to be amputated up to the shoulder otherwise the poison would
spread throughout the whole body. I had no choice but to have my arm amputated from the shoulder.

Then some people asked me about the cause of all this pain and suffering. I told them the story of the
fish. They advised me to find that fisherman immediately and ask his forgiveness before the infection
spread throughout my body and kill me. I went around town asking the whereabouts of that fisherman
until at last I found him. I fell down at his feet, kissing them and weeping bitterly and said to him “O
sir, please for Allah’s sake forgive me” He asked ‘who are you ? I said, I am the one who took your fish
unjustly and remained him of the incident. Then I held his hand, crying and pleading. He said, My
brother, I forgive you and make that fish Halal (permissible rather than stolen) for you. May Allah
remove your affliction from you. I then asked, O sir, by Allah, tell me did you cry out to Allah against
me when I took the fish from you ? He said Yes! (at that), I said to myself that Allah had shown me the
power of the cry of an oppressed person, I then said to him, O sir, Allah has shown his power through
me, and I repent toward Allah the Most Glorious for my associating with the oppressors. Allah willing,
I will neither go to them nor be among their associates as long as I live.

Truly, the guidance is from Allah!

Page 71
 THE T WENTY -S EVENTH MAJOR S IN

ILLEGAL GAIN

Allah Most High says " The way (of blame) is only against those who oppress the people and rebel in
the land without due cause. For those, there is a painful punishment. (al-Shura 42:42).

A Makkas(1) is one of the greatest aides of tyrants; indeed he is one of them. He takes the wealth of
people wrongfully and gives it to those who have no right to it. The Prophet (SAW) said “The collector
of illegal taxes will not enter the Garden, and this is so because he is the servant of the oppressors of
people”.

Note Makkas(1) : In earlier times, a makkas was an official who collected money from the people for the
king’s treasury, i.e. the king’s tax collector. This has no similarity to the tax collector of Islamic or
democratic government.

We may ask “On the Day of Resurrection, how will the Makkas pay back to the people what he took
from them wrongfully? The answer is ‘They will take his good deeds away from him, if he had any. He
is included in the meaning of the Prophet (SAW) saying; Do you know who is poor”? The listeners
replied ‘O Messenger of Allah, among us, the poor one is that person who does not have any money or
property’. The Prophet (SAW) said ‘Among my followers, the poor one is that person who will come
on the Day of Resurrection with prayers, fasting, Zakat and Hajj, but also with (a number of injustices
to others, such as) abusing this one, taking the property of that one, slandering another, hitting another,
shedding the blood of someone else. Then his good deeds will be taken away from him one by one (in
compensation for his wrong-doing). If his good deeds are exhausted before all his wrong deeds are
settled, some of the evil deeds (of those whom he wronged) will be allocated to him and he will be
thrown into the Fire”.

Taking money illegally is similar to highway robbery or stealing. All those who are involved in the
operation of collecting illegal taxes, such as the assessor, the witness to it, the soldier who seizes it, the
officer who supervises it, share in the guilt of consuming unlawful property. Jabir (RAA) reported
Allahs’ Messenger (SAW) as saying “Flesh which has grown out of what is unlawful will not enter the
Garden, since the Fire is more fitting for it” (Ahmad). This Hadith is mentioned by Wahidi in the
explanation of the verse, Say ‘The evil and the good are not alike” (al Maidah 5:100 [103]).

Jabir (RAA) reported that a man asked Allah’s Messenger (SAW) “O Messenger of Allah, I used to do
business in wine and have saved money from the sale of it. Can I benefit from this money by spending
it on deeds of obedience to Allah Most High ?” Allah’s Messenger replied “If you spend it for Hajj or
for Jihad or for charity, its value in the sight of Allah will not be more that the wing of a mosquito.
Allah accepts only what is good”. Then, to confirm the saying of Allah’s Messenger, Allah send down
“Say :The evil and the good are not alike, even though the abundance of evil attracts you”. (al Maidah
5:100 [103]).

‘Ata and al-Hasan say ‘Good’ here means the lawful and ‘evil’ means the unlawful.
Page 72
 THE T WENTY -E IGHT MAJOR S IN

CONSUMING WEALTH ACQUIRED UNLAWFULLY

Allah Most High says " And do not consume your wealth among yourselves in false hood. (al-Baqarah 2:188).

Ibn Abbas comments; That is to say, by taking a false oath by means of which a person appropriates the
wealth of his brother unjustly. Consuming wealth in falsehood has two aspects ; one taking it unjustly
through usurpation, treachery or theft and two, taking it for sport or gaming, such as by gambling or
betting and the like.

Allah’s Messenger (SAW) said; People who are busy with unjustly acquiring Allah’s wealth (that is,
whatever come from Him) will deserve the fire on the Day of Resurrection. (Bukhari).

Abu Hurairah (RAA) reported Allah’s Messenger (SAW) as saying; A man who makes a long journey
in a disheveled and dusty state, raises his hands to Heaven, saying “My lord, my Lord! Although his
food, drink and clothing are from unlawful sources and he is nourished by what is unlawful; how can
such a person’s supplication be answered? (Muslim)

The Prophet said to Anas “O Anas, earn good food lawfully, then your supplication will be answered
because, if a man raise one bite of unlawful food toward his mouth, his supplications will not be
answered for forty days. (Mudhari from Ibn Abbas).

Allah’s Messenger (SAW) said : Allah has distributed your personality traits among you, just as He has
distributed your provision among you and Allah bestows worldly goods upon those whom He likes and
upon those whom He does not like; but He does not bestow the religion (Islam) except on those whom
He likes and I like those to whom Allah has given the religion. No man acquires unlawful wealth and
gives some of it in charity will have it accepted from him nor will he receive a blessing for it if he
spends from it and if he leaves some of it behind him (when he dies), it will be his provision for the
Fire. Allah does not cancel out an evil deed by an evil deed, but He cancels out an evil deed by a good
deed (Baihaqi and Ahmad).

Ibn Umar (RAA) reported Allah's Messenger (SAW) as saying; The world is sweet and green, who
ever earns wealth from it through lawful means and spends it in the right way, Allah will reward him
with Paradise. And whoever earns wealth from it through unlawful means and spends it in a wrong
way, Allah will admit him to the place of disgrace. Most probably he was deeply involved with his
desires for forbidden things and (consequently) he will end in the Fire. (Baihaqi).

It is reported from the Prophet (SAW) that he said; a person does not care how he earns his wealth,
Allah will not care by which gate He admits him to the Fire.

Page 73
Abu Hurairah (RAA) said; it is better for one to put dirt into his mouth than to put something unlawful
into it. (Ahmad)

Yusuf bin Isbat said ‘When a young man stands up for worship, Satan tells his (that is, Satan) associates
to find out the source of his food. If his source of food is bad, he tells them to leave him alone with his
pleadings and exertions because his own self (Nafs) is sufficient against him”. That is to say, a person’s
exertions in worship are of no use to him if his food is from unlawful sources. This is supported by the
Hadith. A man who makes a long journey in a disheveled and dusty state, raises his hands to Heaven,
saying “My Lord, my Lord! although his food, drink and clothing are from unlawful sources and he is
nourished by what is unlawfully, how then can such a person’s supplication be answered? (Muslim).

It is reported in a Hadith that each morning and each evening at the Sacred House in Jerusalem
(Masjid al-Aqsa) an angel announces, “Allah does not accept either the voluntary or the obligatory
worships of a person who eats what is forbidden (or acquired unlawfully)”.

Abdullah ibn Mubarak said ‘Rejecting one Dirham from a doubtful source is more dear to me than
giving one hundred thousand Dirhams in charity’.

The Prophet (SAW) is reported to have said; when a person performs the Hajj with unlawful money
and calls out “Here I am” (Labbayk, Allahumma, Labbayk!) and angel says “No Here I am, for you and
no happiness! Your Hajj is rejected and thrown back at you”.

The Prophet said; if a man buys his cloak for ten Dirhams but what he pays for it includes even one
Dirham from an unlawful source, Allah will not accept his prayer as long as that cloak is with him.
(Ahmad).

Wahb ibn Ward said; Even if you stand (firm and straight) like a ship’s mast in prayers, it will not
benefit you unless you are careful of what you put into your stomach, with regard to whether it is
earned lawfully or not.’ Ibn Abbas said “Allah does not accept the obligatory prayer of a person in
whose stomach there is unlawfully earned food until he turns to Allah Most High in repentance of it’.
Sufyan Thawri said ‘The one who spends unlawful wealth in charity is like a person who cleans his
clothes with urine. Clothes are not cleaned except with water and sins are not erased except by things
which are permissible’. Umar said “We used to leave off nine-tenths of what is permissible due to fear
of its being contaminated with what is prohibited.

Zayd ibn Arqam said ‘Abu Bakr had a slave who brought him his earning, and Abu Bakr would ask
him, where did you get this? If he was satisfied with his reply, he would eat from it or otherwise leave it
alone. One night the slave brought some food and Abu Bakr who was fasting, forgot to ask him the
usual question and took a bite of it. Then, remembering he asked ‘where did you get this? The slave
replied “I acted as a fortune teller for some people in the Days of (pre-Islamic) ignorance and not being
ood at, deceived them. One of them met me and gave me that food”. Abu Bakr said “Woe upon you,
you have deceived me in order to destroy me!. Abu Bakr then put his hand in his mouth to induce
vomiting but it did not come. Someone told him to drink water first.

Page 74
Thereupon he drank some water and then induced vomiting and it came forth from his stomach. He was
told (by those present) May Allah have mercy upon you, all this just for one bite? He replied ‘If it had
not come out, I would have thrown it out even with my breath. I heard Allah's Messenger (SAW) says
“A body which has grown out of what is unlawful is fit only for the Fire” (Consequently) I became
fearful that this bite might contribute to the growth of my body.

A similar saying of the Prophet’s is “A body fed on what is forbidden will not enter the Garden”.

According to many scholars, those who acquire wealth unlawfully include; the collector of unlawfully
– imposed taxes; the cheat; the one who adulterates food (1) the thief; the lazy good-for-nothing; the
giver and taker of interest; the consumer of an orphan’s property; the one who bears false witness; the
one who has borrowed something and then denies it; the taker of bribes; the one who gives short weight
or measure; the one who sells a thing with some defect without making it known; the gambler; the
magician; the astrologer; the maker of pictures; the prostitute; the professional mourner; the kept-
woman; the broker who takes his commission without the seller’s agreement; telling the buyer a higher
price than the seller’s offer and the one who sells a free person into slavery and consumes the price of
the sale.

(1)
The one who adulterates, for example, mix milk with water, or olive oil with other vegetable oil and
then sells them as pure milk or pure olive oil.

The Prophet (SAW) is reported to have said “On the Day of Resurrection, some people will bring with
them good deeds comparable in magnitude to the mountain range of the coastal plain, Tihamah, but
Allah will make their deeds like scattered dust, and then they will be thrown into the Fire. The listeners
said ‘O Messenger of Allah, how so ? He replied ‘They used to fast, pay Zakat, go to Hajj and purify
themselves, but when some unlawful things was offered to them, they took it and therefore Allah
obliterated their deeds.

After his death, a righteous man appeared in the dream of a friend. The friend asked him ‘How is it
with you ? He replied ‘All right, except that I had borrowed a needle which I did not return, and
therefore I have been kept back from entering the Garden”.

We ask forgiveness from Allah and guidance from His to do what is pleasing to Him. He is indeed the
Generous, the Compassionate and the Most Merciful!.

Page 75
 THE TW ENTY -NIN TH M AJOR SIN

COMMITTING SUICIDE

Allah Most High says " And do not kill yourselves. Indeed, Allah is ever Merciful to you. And the one
who does so in enmity and injustice, We shall cast him into the Fire, and that is easy for Allah. (Al-
Nisa 4:29-30)

In explaining this verse, Wahidi says ‘Do not kill yourselves means not to kill one another, as you
belong to one faith and hence you are like one person’. This is also the explanation of Ibn Abbas and a
majority of scholars. However, some other scholars explain that it means not killing oneself i.e.
committing suicide. This explanation is made plausible to us by a story reported by Abu Mansoor
Muhammad bin Muhammad al-Mansoori, as told by ‘Amr bin al-As. Amr said ‘I had a wet dream
during a cold night on the battlefield of Dhat al-Salasil. I was afraid that if I took a shower (Ghusl) I
would die. I therefore did the dry cleansing (Tayammum) and prayed the morning prayers with others. I
mentioned this episode to the Prophet, who remarked ‘O Amr you prayed with others while you were in
a state of major defilement (Junub)!. I informed him about what had prevented me from taking a
shower and then recited the verse, “And do not kill yourselves’. Indeed, Allah is ever Merciful unto
you’ Allah's Messenger (SAW) then laughed and did not say anything.

This Hadith is a proof that ‘Amr interpreted the verse to mean killing oneself and not other, and the
Prophet did not contradict him.

Jundad ibn Abdullah reported the Prophet as saying “Before your time, there was a man who was
wounded, he became impatient (with his pain) and seizing a knife cut his wrist and bled to death. Allah
Most High then said ‘My servant hastened his death himself, and I forbid him the Garden” (Bukhari
and Muslim).

Abu Hurairah (RAA) reported Allah's Messenger (SAW) as saying; ‘if anyone kills himself with steel,
then in Hell fire, the same steel weapon will be in his hand, with which he will keep stabbing himself in
the stomach forever. If anyone kills himself by ingesting a poison, then, in Hell-fire, he will keep
ingesting the same poison forever and if one commits suicide by throwing himself off a cliff, he will
keep throwing himself off a cliff in the Hell-fire forever’. (Bukhari and Muslim).

Thabit bin Dhahhak reported Allah's Messenger (SAW) as saying ‘cursing believer is similar to killing
him and if one falsely accuses a believer of unbelief, it is as if he had killed him. And if one kills
oneself with anything, on the Day of Resurrection he will be, tormented by the same thing.

When it was reported to the Prophet that a man who had been wounded in a battle had become
impatient with his pain and killed himself by falling on the point of his sword, he said ‘He is an
inhabitant of the Fire”.

We ask Allah to guide us to the right course and save us from our every inclinations and bad deeds.
Indeed, He is the Generous, the forgiving and the Most Merciful!

Page 76
 THE TH IR TIE TH MAJO R SIN

FREQUENT LYING

Allah Most High says "Invoke the curse of Allah upon the liars. (Ale’Imam 3:61).

May the liars perish (al-Shariyat 51:10)

Allah does not guide one who is wasteful, a liar (al-Mumin 40:28).

Abdullah ibn Mas’ood reported Allah's Messenger (SAW) as saying ‘Truth guides to righteousness and
righteousness leads to the Garden. A person persists in telling the truth and searching in order to find
the truth until, in the sight of Allah, he is called truthful. Lying leads to vice and vice leads to the Fire.
A person goes on lying, intentionally and unintentionally, until in the sight of Allah, he is called a liar’.
(Bukhari and Muslim).

Abu Hurairah (RAA) reported Allah's Messenger (SAW) as saying ‘There are three signs of a
hypocrite, even if he fast, prays and claim that he is a Muslim: when speaks, he lies, when he makes a
promise, he breaks it and when he is trusted, he betrays his trust. (Bukhari and Muslim).

Abdullah ibn Amr reported Allah's Messenger (SAW) as saying ‘Four characteristics render anyone
who possesses them a sheer hypocrite and anyone who possesses (even) one of them possesses a
characteristic of hypocrisy until he leaves it off; when he is trusted, he betrays his trust, when he speaks
he lies, when he makes an agreement he acts treacherously and when he goes to law, he deviates from
the truth. (Bukhari and Muslim).

In the Hadith about the dream of the Prophet (as reported by Samurah ibn Jundab), the following
occurs; The Prophet said ‘We proceeded and came to a man lying on his back and another one standing
near him with a hooked iron bar in his hand and approaching him from one side, he (the latter) ripped
open his mouth as far as his neck and ripped open his nostril as far as his neck and tore open his eye as
far as his neck and then he turned to his other side and did the same on that side. By that time, the firs
side of the man’s face had recovered from its injuries, and the tormentor returned to the first side and
repeated what he had done to it the first time. This will continue until the Day of Resurrection. I said to
my companions (the angels Jibril and Mikail) : Glory be to Allah, what are these two doing? They
replied; the person whose mouth and nostril and eye were ripped open to the neck was one who went
out of his house spreading lies, which circulated far and wide. (Bukhari)

The Prophet (SAW) said ‘A believer’s natural disposition may include any trait, but never treachery and
lying’ (Ahmad).

‘Beware of suspicion, because suspicion is the worst form of lying’.

Page 77
One the Day of Resurrection, Allah will not speak to nor look at nor purify three (types of) people : an
old man who commits Zina, a lying king, an a vainglorious poor person. There will be grievous
punishment for those.

Woe be to one who tells jokes consisting of lies to make people laugh! Woe be to him! Woe be to him!
Woe be to him!

Among the worst of lies is a false oath, according to what Allah has told is concerning the hypocrites;
‘And they swear a false oath knowingly’. (al-Mujadilah 58:14).

The Prophet (SAW) said ‘On the Day of Resurrection, Allah will not speak to nor look at nor purify
three (types of) people : a man of plenty who harasses travelers (out of desire for their property) a man
who sells a commodity to another swearing by Allah that he got it for such and such a price, where as it
is not true; a man who take a pledge of loyalty to the leader only for the sake of some worldly gain, if
he gives him something he is loyal to him and otherwise he is disloyal to him’.

It is a great piece of deception to tell something to your brother, who believes in what you say, while
you are deliberately lying.

Anyone who reports a dream, which he did not (actually) have, will be required to tie a knot between
two hairs and he will nor be able to do it.

The greatest transgression against Allah is to claim to have seen something, which one did not see. For
example, one may say “I dream such and such, while that is not true.”

Ibn Mas’ood said “A person continues to lie and elaborates on his lies until a dark spot appears on his
heart, which expands until the whole heart is blackened and in the sight of Allah he is called a liar”.

A Muslim, must guard his tongue and speak only when it is good to speak and when a good purpose is
being served. There is peace in keeping silent and there is not which is equal to peace. Abu Hurairah
(RAA) reported Allah's Messenger (SAW) as saying ‘Anyone who believes in Allah and the Hereafter
should speak what is good or else remain silent. (Bukhari)

Abu Musa (RAA) asked the Prophet (SAW) “O Messenger of Allah, who is the best among the
Muslims? The Prophet (SAW) replied ‘He is from whose tongue and hand the Muslims are safe.
(Muslim).

The Prophet (SAW) is reported to have said ‘The man who speaks words without thinking or caring
that the ideas he is expressing, may be forbidden, will be thrown into the Fire and will sink in it to a
distance greater than what is between the East and the West. (Bukhari and Muslim)

Page 78
Bilal ibn Harith Muizni reported Allah's Messenger (SAW) as saying ‘A man speaks a word pleasing to
Allah and it reaches (someone) whom he never imagined it would reach and for the sake of it, Allah
Most High decrees His good pleasure for him on the Day when he will meet Him. Another man speaks
a word hated by Allah and it reaches (someone) whom he never imagined it would reach and for the
sake of it, Allah Most High decrees His wrath for him on the Day when he will meet Him. (Muwatta).

There are a great number of Hadiths in this regard, but the ones we have included are sufficient to
impress upon the reader the enormity of telling lies. A wise man was asked ‘How many weakness does
a son of Adam have? He replied ‘More than you imagine. I once counted them as being more than eight
thousand. But, if someone practices only one thing, he can conceal all of them and that is guarding the
tongue’.

Page 79
 THE T HIR TY FIRST MAJOR SIN

JUDGING UNJUSTLY

Allah Most High says "And the ones who do not judge by what Allah has revealed, those are the
unbelievers. (al-Maidah 5:44 [47])

And the ones who do not judge by what Allah has revealed, those are the unjust. (al-Maidah 5:45 [48])
And the ones who do not judge by what Allah has revealed, those are the evil-doers (al-Maidah 5:47
[50])

Talha bin UbaidAllah reported Allah's Messenger (SAW) as saying ‘Allah does not accept the prayer
of a ruler who judges by anything other than what Allah has revealed’ (Hakim).

Buraida (RAA) reported Allah's Messenger (SAW) as saying ‘Judges are of three types, one of whom
will go to the Garden and two to the Fire’. The one who knows what is right and gives Judgement
accordingly will go to the Garden; but a person who knows what is right but deliberately gives wrong
Judgement will be in the Fire and a man who gives Judgement without knowledge will be in the Fire.
The listeners asked ‘What is the fault of the one without knowledge? The prophet replied ‘His fault is
that he should not judge unless he knows. (Abu Dawood and Ibn Majah).

Abu Hurairah (RAA) reported Allah's Messenger (SAW) as saying ‘The one who has appointed a judge
has been slaughtered with a knife. (Abu Dawood and Ibn Majah).

Fudail ibn ‘Iyyad said ‘After spending a day in court, a judge should take a day off to weep for his
soul’. Muhammad bin Wasi said ‘On the Day of Resurrection, the first to be called for accounting will
be the judges’.

Ayesha (RAA) reported Allah's Messenger (SAW) as saying ‘The Day of Resurrection will come upon
the just the just judge, and because of the severity of accounting, he will wish that he had never given
Judgement between two men about (so much as) a single date-fruit. (Ahmad).

Mu’adh bin Jabal reported Allah's Messenger (SAW) as saying ‘The unjust judge will slip and slide in
Hell for a distance which is greater than the distance to Aden (a town in the southeast of Arabian
peninsula)’.

Ali bin Abu Talib (RAA) reported Allah's Messenger (SAW) as saying ‘on the Day of Resurrection, a
ruler or a judge will be brought to the Bridge, standing in front of Allah, the Almighty, the Exalted and
his secrets will be revealed by being announced above the heads of people. If he was a just judge,
Allah will save him because of his justice; otherwise, the Bridge will snake him with a terrible shaking
and with his limbs flailing, he will be thrown off the bridge into Hell.’

Page 80
Makhool said : If I were to choose between judgeship and having my head struck off, I would choose
the latter’. Ayub Sukhityani said: If I found the most learned among the people running away from
judgeship’. When Sufyan Thawri was told that Shuraih had been appointed a judge, he (Sufyan)
commented ‘What a man to be ruined!’

When Malik bin Mundhir invited Muhammad bin Wasi’ to accept the judgeship of the city of Basrah,
he refused it. When Malik persisted and told him that he must either accept it or be flogged,
Muhammad bin Wasi, replied ‘If you do this, you are the king; but to be humiliated in this world is
better than being humiliated in the Hereafter’. Wahb bin Munabbih said : when a ruler leans toward
tyranny or acts oppressively, Allah brings economic depression among the people of his country by
causing a decrease in the productivity of goods, in trade and commerce and in cattle and crops – in
short, in everything; while if he inclines toward justice and Kindness, Allah brings blessings to the
people of his country in whatever they do’.

When the governor of Hims wrote to the caliph ‘Umar bin Abdul Aziz ‘The city of Hims is destroyed
and needs repair’. Caliph Umar wrote to him, Fortify it with justice and wipe out tyranny from its
streets, May peace be with you’. Umar bin Abdul Aziz said ‘It is forbidden for the judge to give a
Judgement when he is angry. If the characteristics of little knowledge, bad intention, immorality and
lack of productivity are combined in a judge, it is incumbent upon him to resign from the position of
judgeship, frankly admitting his incompetence’.

We ask Allah’s forgiveness and His guidance in all we do. Indeed, He is the Forgiving and the
Generous!.

Page 81
 THE T HIR TY SECOND MAJO R SI N

GIVING & ACCEPTING BRIBES

Allah Most High says "Do not eat up your property among yourselves in falsehood, nor seek by means
of it to gain access to the judges, in order that you may knowingly consume a portion of the peoples
wealth in sin (al-Baqarah 2:188).

To use wealth to gain the favour of judges is bribery. People bribe the judges or the rulers in order to
secure decision in their (own) favour so that they may wrongfully appropriate other people’s property
and this is a major sin.

Abu Hurairah (RAA) reported Allah's Messenger (SAW) as saying ‘The one who gives a bribe and the
one who accepts a bribe in (changing) a Judgement are (both) cursed by Allah. (Tirmidhi). In a version
narrated by Hakim, the middleman (who arranges for the bribe to be given) is also included among
those cursed by Allah. Abdullah bin Amr reported that Allah's Messenger cursed (both) the one who
gives bribes and the one who takes bribes.

The scholars say that the one who gives bribes is cursed because he thereby intends to create trouble for
the Muslims or because he wants to appropriate some wealth unjustly. However, if by bribing he
intends to secure his own rights or to remove some oppression from himself, he is not included among
the cursed. But, as for the ruler or the judge, the taking of a bribe is prohibited to him in all cases,
regardless of whether he (unjustly) takes away someone’s right or removes an oppression from
someone because of it – that is to say, whether his Judgement is right or wrong. According to another
Hadith, the curse is also upon the middleman, but his intention depends on the intention of the giver of
a bribe, if the giver of a bribe deserves the curse, so does he and if the former does not deserve it, he
latter does not deserve it either.

INTERCESSION AND BRIBERY

Abu Umamah Bahili (RAA) reported Allah's Messenger (SAW) as saying ‘If a person intercedes for
someone, and that one gives him a gift for his favour which he accepts, he is guilty of a serious type of
usury’.
Ibn Masood said ‘If you accept a gift from your brother (Muslim) whom you helped in (relation to) a
need of his, this is suht(1), i.e ill-gotten property’ (wrongly acquired property).

Masrooq interceded with Ibn Ziyad on behalf of a man and Ibn Ziyad, conceding to his request,
removed the oppression from that man. The man sent a maidservant as a gift to Masrooq, but Masrooq
refusing to accept her, sent her back to him. Masrooq remarked ‘I heard from Ibn Mas’ood; If someone
helps a Muslim and he presents something, small or big as a gift, it is Suht – that is ill-gotten property’.

Page 82
A man then remarked ‘O Abu Abdur Rahman (that is Masrooq) we used to think that ill-gotten property
referred to the bribes offered to judges. Masrooq replied ‘that (such a bribe is equivalent to unbelief
(Kufr)! This is reported by Tabarani’s.

A story. A Christian came to Imam Abu Amr Awza’I who then lived in Beirut and said ‘The governor of
B’albak has been oppressive to me; therefore, would you please write to him on my behalf ? and he
gave the Imam a jug of honey. Imam Awza’I said ‘if you wish, I will accept the honey as a gift (without
writing to the governor), or if you wish, I will write to the governor and you take back the jug of
honey’. Then he (the Imam) wrote to the governor of B’albak to reduce taxes from that Christian. The
Christian man then took the letter and the jug of honey, which he had bought as gift and departed.
Later, on receiving the letter of the Imam, the governor of B’albak reduced the taxes on the Christian
by an amount equal to thirty Dirhams.

Page 83
 THE T HIR TY THIRD MAJO R SI N

WOMAN’S IMITATING MAN AND MAN IMITATING WOMEN

Allah's Messenger (SAW) said "Allah has cursed the women who imitate men and the men who imitate
women (Bukhari). In another report he said ‘Allah has cursed a muscularised woman’. Aspects of such
imitation include the manner of speaking, walking, dressing and for women, loving other women like
men that is becoming lesbians and for men becoming homosexuals.

The Prophet (SAW) said “Allah has cursed the effeminate men and the masculinized women and Abu
Hurairah (RAA) reported him as saying ‘Allah has cursed the women who dress like men and the men
who dressed like women. Therefore, if a woman wears men’s clothing, she is cursed by Allah and His
Messenger and if she is married and her husband is pleased with this and does not stop her from such
behaviour, he is also cursed because according to Allah’s command ‘Save yourselves and your families
from a Fire whose fuel is people and stones (al-Tahrim 66:6), he is responsible for teaching her
obedience to Allah and stopping her from disobeying Him. A similar message is conveyed in the saying
of the Prophet ‘Each one of you is a shepherd and each of you is responsible for his flock. A man is a
shepherd in charge of the people of his household. (Bukhari and Muslim)

The Prophet (SAW) is reported to have said ‘Truly, men, when they obey women, perish’. Al-Hasan
said ‘By Allah, there is not a day when a man obeys his wife in whatever she desires, without Allah
Most High dipping him into the Fire’.

Allah's Messenger (SAW) said ‘I will not be a witness for two types of people who are destined for the
Fire; people with whips like cows tails, who beat the people and women who although clothed, are
nonetheless naked, seducing and being seduced, their hair style like the tilted humps of Bacterial
camels. These will not enter the Garden nor will its fragrance even reach them, although its fragrance
reaches such and such a distance. (Muslim).

The Prophet (SAW) described such women as being clothed yet naked since their clothing, being
transparent, reveals the colour of their skin. He likened their hair style to the hum of a Bacterial camel,
which has two very large humps, because they put up their hair in a bee hive shape and enlarge it with a
turban.

In general, women are prohibited from displaying their ornaments of gold or pearls (that is jewelry in
general). Instead, they should keep them concealed under a covering and should not put on musk or
other fragrant perfumes when they go out of their houses.

The Prophet (SAW) said ‘I have over looked into Fire (on the Ascension Journey) and I found there
that the majority of is inhabitants were women.

Allah's Messenger (SAW) said “The more injurious trail to men, I have left after my time, is women.
Page 84
 THE TH IR TY FOUR TH MAJOR S IN

BEING CUCKOLD

Allah Most High says " The fornicator (or adulterer) shall not marry anyone except a fornicatoress (or
adultress) or an idolatress and the fornicatress (or adultress) shall not marry anyone except a fornicator
(or adulterer) or an idolater. And that is forbidden for believers (al-Nur 24:3).

Abudllah bin Umar (RAA) reported Allah's Messenger (SAW) as saying ‘Three (types of people) will
not enter the Garden; The one who is undutiful to his parents; the cuckold and the masculinized
woman. In another Hadith, it is Allah has prohibited Three types of people from entering the Garden ;
the one who is addicted to wine; the one who undutiful to parents; and the cuckold who knows about
his wife’s adultery but says nothing; that is to say he approves of it or is reconciled to it, having no
jealousy. May Allah save us from such shameful behaviour!.

Musannif says ‘If a man suspects that his wife is promiscuous but ignores it because of his love for her
or because he is in debt to her and feels important to do anything or because of some clause in the
marriage contract or because he has small children and the judge will not give him their custody or for
this or that reason, then he is a man with no sense of jealousy or honour and there is no good in him’.

We seek protection in Allah from every trouble and difficulty. Indeed, He is the Magnanimous and the
Generous!.

Page 85
 THE T HIR TY FIFTH MAJOR SIN

MARRYING A DIVORCED WOMAN IN ORDER TO MAKE HER

LAWFUL FOR HER FIRST HUSBAND

Allah Most High says " Divorce is (to be pronounced) twice, and then (a woman) is to be retained in
honour or released in kindness. (al-Baqarah 2:229).

And if he divorces her again (the third time), she is not lawful to him thereafter until she has married
another husband. Then, if he (the other husband) divorces her, it is no sin for the two of them to return
to each other if they suppose that they are able to observe Allah’s limits. These are Allah’s limits; He
makes them plain for people who know. (al-Baqarah 2:230).

We see that a man can return to his former wife that is, he can remarry her after two divorces but not
after three divorces, unless she has meanwhile married another man and has subsequently been
divorced by him.

Something a remorseful husband, after divorcing his wife three times, tries to arrange a marriage
between his divorced wife and another man on the condition that the second husband will divorce her
within a few days, preferably the very next day. He may even offer some money to the second husband
for this favour. The man who is willing to do this is called “Muhallil” that is, one who makes something
Halal or permissible; the first husband is called the “MuhAllah-lahu”, the one for whom it is made
Halal and the procedure is called “Tahlil”, to make something Halal. The Prophet compared the
Muhallil to a hired billy goat).

Ibn Mas’ood reported Allah's Messenger as saying “the Muhallil and the Muhallal-lahu are cursed. Ibn
Abbas reported that when the Prophet was asked about the Muhallil, he replied ‘Marriage is made on
attraction and not on deception. The Book of Allah Almighty is not to be made light of. Both should
taste sexual intercourse, (with the intention of remaining in the marriage permanently. If there is to be a
subsequent divorce, it will have its own reasons).

Uqba bin Amer (RAA) reported that Allah's Messenger (SAW) asked ‘Shall I tell you about a hired
billy goat? The listeners replied ‘Yes, O Allah's Messenger, he said ‘The Muhallil, Allah has cursed the
Muhallil and the Muhallal-lahu. (Ibn Majah)

Ibn Umar reported that a man asked him ‘What would you say if I married a woman to maker her
lawful for her divorced husband, although he neither asked me to do it nor knew about it ? Ibn Umar
replied ‘Not allowed! You marry a woman because you want her to be your permanent wife. If you are
happy with her, you keep the marriage and if you two not get along, you separate in divorce. What you
are suggesting was looked upon as adultery in the time of Allah's Messenger.

Page 86
Ibn Mundhir reported Umar bin al-Khattab as saying (during his caliphate) ‘If I come across any
Muhallil and the Muhallal-lahu, I shall punish them by stoning (them) to death. And when Umar bin al-
Khattab was asked about Tahlil, that is making artificially “Halal”, he replied ‘That is adultery”.

Abdullah bin Sharrk Ameri reported that Ibn Umar was asked for a ruling on the following situation ‘A
man who was married to his cousin divorced her irrevocably (i.e for the third time), but was then sorry
for it and wanted to remarry her. Another man had come forward to do Tahlil for him. Ibn Umar then
replied ‘Both will be adulterers, even if they live together for twenty years, as long as he married her
for the sake of making her lawful for the previous husband.

A man told Ibn Abbas ‘My cousin divorced his wife three times and then regretted it. What should he
do? Ibn Abbas replied ‘Your cousin sinned against his Lord, so he made him suffer remorse. He obeyed
Satan and now there is no way out for him. The Man then asked ‘What would you say if a man were to
do Tahlil for her? Ibn Abbas replied ‘If anyone tries to deceive Allah, he will deceive himself.

Ibrahim Nakh’I said ‘If any one of the three the first and second husbands and the woman have the
intention of Tahlil, the second marriage is void and there is no Tahlil (i.e. making remarriage to the
irrevocably divorced wife permissible) for the first husband. This was also the opinion of Hasan al-
Basri, Sa’id bin Musayyab, Malik bin Anas, Laith bin S’ad, Sufyan Thawri and Imam Ahmad bin
Hanbal.

Page 87
 THE T HIR TY SIXTH MAJOR SIN

NOT PROTECTING ONE SELF FROM URINE

Allah Most High says "And purify your clothing (al-Muddathir 74:4)

Ibn Abbas (RAA) narrated that the Prophet (SAW) came upon two graves and said ‘Their occupants are
being punished, but not for a great sin, one of them went about spreading slander, the other did not
clean himself properly after urinating. (Bukhari and Muslim)

Not cleaning properly after urinating means hat a few drops remain afterwards, soiling the clothing and
the body.

Allah's Messenger (SAW) said ‘Protect yourself from all traces of urine (on your body and clothing),
because it is the main cause of punishment in the grave (Darqutni)’. Moreover the prayer of someone
who does not protect his body and clothing from urine is not acceptable.

Hafiz Abu Na’im in his book Al-Hilyah, narrates that Shaqi bin Mati Asbahi reported Allah's
Messenger as saying ‘There are four (types of) persons who will cause torment to the inhabitants of the
Fire, in addition to their customary punishment, going to and fro from the boiling water to the hot fire,
and crying aloud with pain and suffering. The inhabitants of the Fire will say to each other : What is the
matter with them that they are tormenting us beyond our own punishment? The Prophet continued
‘These four are; A man over whose head there hangs a box of burning coal, a man whose bowels are
loose, a man from whose mouth pus and blood flow and a man who eats his own flesh. They will ask
about the man with the box over his head ‘What is wrong with this fellow that he torments us so? They
will be told ‘This fellow died while the burden of other peoples property was on his neck (i.e. he had
taken other property or owed them debts). Then they will ask about the person whose bowels are loose,
they will be told ‘This fellow did not care where his urine fell (on his body and his clothing) and he did
not wash it off. Then they will ask about the person vomiting pus and blood. They will be told ‘This
person enjoyed whatever gossip he heard and passed it along’. Then they will ask about the person who
is eating his own flesh and will be told ‘This person used to eat other peoples flesh, that is through
backbiting.

Page 88
 THE T HIR TY SEVEN TH MAJO R SI N

SHOWING-OFF

Allah Most High says concerning the hypocrites :

When they stand up for prayer, they stand up unwillingly, to be seen by the people and they do not
remember Allah except a little (al-Nisa 4:142).

Allah Most High says: Woe to the worshippers who are unmindful of their prayer those who want to be
seen (at worship), yet refuse small kindnesses (al-Ma’un 107:4-7).

O you who believe, do not cancel out your charity by reminders (of your good deeds) and by offending
(the recipients) like one who spends his wealth to be seen by the people. (al-Baqarah 2:264).

Whoever hopes for the meeting with his Lord, let him do good deeds and not make anyone a sharer in
his Lord’s worship (al-Kahf 18:110).

Abu Hurairah (RAA) reported Allah's Messenger (SAW) as saying ‘The first person to be judged on
the Day of Resurrection will be a man who died as a martyr. He will be brought forward and after
Allah has reminded him of the favour He showed him and the man acknowledges it, He will ask ‘What
did you do to show gratitude for it ? the man will reply ‘I fought for your cause until I was martyred’
Allah will say ‘You lie! You fought so that people might call you courageous and they have done so’.
Command will then be issued concerning him and he will be dragged on his face and thrown into Hell.
Next, a man who has acquired and imparted knowledge and read the Qur’an will be brought forward
and after Allah has reminded him of the favour He showed him and the man acknowledges, He will ask
‘What did you do to show gratitude for it ? The man will reply ‘I acquired and imparted knowledge and
read the Qur'an for Your sake. Allah will say ‘You lie! You acquired knowledge so that people might
call you learned and you read the Qur'an so that they might call you a reader and they have done so.
Command will then be issued concerning him and he will be dragged on his face and thrown into Hell.
Next, a man whom Allah made affluent and to whom He gave all kinds of property will be brought
forward and after Allah has reminded him of the favour He showed him and the man acknowledges, He
will ask ‘What did you do to show gratitude for it ? The man will reply ‘I did not neglect to give
liberally for Your sake to all the causes which You approved. Allah will say ‘You lie! You did it so that
people might call you generous and they have done so. Command will then be issued concerning him
and he will be dragged on his face and thrown into Hell (Muslim).

The Prophet (SAW) said ‘If anyone causes his deeds to be heard of, Allah will make him heard-of
(unfavourably) and if anyone makes a hypocritical display, Allah will make a display of him (Bukhari
and Muslim).

Page 89
Khattabi, in explaining the meaning of this Hadith said ‘the one who makes a deed without sincerity,
desiring from it a display to the people for the sake of praise and fame, will have his secret intention
exposed and will become infamous’.

The Prophet (SAW) said ‘Even a little hypocrisy is Shirk (setting up partners will Allah). (Hakim).

Allah's Messenger (SAW) said “The greatest fear I have about you (Muslims) is minor Shirk” He was
asked ‘What is that, O Messenger of Allah? The Prophet replied ‘That is doing good deeds for show.
On the Day when Allah Most High will reward people for their deeds, He will tell them ‘Go those
people whose attention and praise you did these deeds and see they will reward you” (Ahmad).

In explanation of the verses ‘There will appear to them, from their Lord, that which they never thought
of ‘ (al_Zumar 39:47), it is said that the deeds which they considered as good in the world will appear
to them on the Day of Resurrection, as bad. A scholar of earlier times, whenever this verse was recited,
used to exclaim ‘Woe to the people who do good deeds for show!’.

The Prophet (SAW) said ‘On the Day of Resurrection, the one who did his good deed for show will be
called, above the heads of the people, by four name ‘O show-off! O deceitful one! O Godless one! O
loser! We do not have any reward for you. Go and collect your reward from the one for whose sake you
did these deeds!’.

Al Hasan said ‘The show-off, hiding his evil self, wants people to think that he is a good man. But how
will people think that when he has been placed by his Lord among those who will perish ? Truly, the
hearts of the believers will recognize him for what he is’.

Qatadah said ‘When a person does something for show, Allah says ‘Look at my servant, how he mocks
Me!’.
Umar Ibn al-Khattab saw a man walking with his head bent. Umar told him ‘Raise your head, man!
Humility is not in the neck, it is in the hearts!.

Abu Umamah Bahili (RAA) came to the mosque and saw a person in prostration, sobbing and
supplicating Allah. Abu Umamah told him ‘You, you if you must do this, do it at home!’. Muhammad
bin Mubarak Suri added ‘It is better to manifest such aspects of your religious sincerity at night; it is
more honourable by night than by day. Showing such acts by day is for the sake of creatures, but doing
them at night is for the Lord of the Worlds.’

Ali ibn Abu Talib said ‘There are three signs of a show-off. He is lazy when alone, active when with
people and does more work when he is praised for it and less when blamed for it’.

Fudail bin Iyyad said ‘To refrain from doing something for the sake of people is Riya (showing off) and
to do something for their approval Shirk (association anything with Allah), while sincerity is to ask
protection from Allah against both.

We ask Allah to give us sincerity in all our deeds, words, moving and resting. Indeed He is the
Magnanimous and the Generous.
Page 90
 THE T HIR TY EIGH T MAJO R SI N

LEARNING KNOWLEDGE OF THE RELIGION FOR THE SAKE OF THIS

WORLD AND CONCEALING THAT KNOWLEDGE

Allah Most High says ‘Only the learned among His slaves fear Allah (Fatir 35:28)

Abdullah ibn Abbas, in explaining this verse said ‘That is to say, only those of My creation have awe of
Me who know My Omnipotence, My Glory and My Dominion.’ Mujahid and Shabi said ‘the learned
person is the one who fears Allah’. Rabi bin Anas said ‘The one who does not fear Allah is not
learned’.
Allah Most High says :Truly, those who hide the proofs and the guidance which We revealed after We
made it clear to the people in the Scripture, those are cursed by Allah and cursed by those who curse.
(al-Baqarah 2:159).

This verse was revealed concerning the Jewish scholars. The proofs are the commandments and the
prescribed punishment. The guidance is the news and the praise of Prophet Muhammad (contained in
the scripture of the Jews but concealed by them). We made it clear to the people, that is, to the children
of Israel <in the Scripture> - that is, in the Torah. Those are the ones among the Jews who conceal this
information and they, are cursed by Allah and by ‘those who curse’, which according to Ibn Abbas
includes all things excepting jinn and humankind.

Ibn Mas’ood said ‘two Muslims do not curse each other without their curse returning to the Jews and
Christians, who have concealed the news about the coming of Prophet Muhammad (SAW) and the
description of him”

Allah Most High says ‘And when Allah took a covenant from those who had received the Scripture, to
make it known to the people and not to hide it. But they threw it (the covenant) behind their backs and
bought with it a trifling gain. Then, evil is that which they have bought (Ale ‘Imran 3:87)

Wahidi said ‘This verse came down concerning the Jews of Madinah. Allah took a covenant from them
in the Torah that they would make known to everyone the prophecy concerning Prophet Muhammad,
his characteristics and the place where he would appear and not hide it’. Al-Hasan said that here the
Jewish scholars are referred to. Ibn Abbas commented that they (the Jewish scholars) flung their
covenant with Allah behind their backs in order to ‘buy with it a trifling gain’, which consisted of their
authority and respect among their people because of their learning and scholarship; ‘but evil is that’
bargain and they were the losers.

Allah's Messenger (SAW) said ‘If anyone acquires such knowledge by Allah, Allah’s pleasure is to be
sought (i.e. knowledge of the religion), but he acquires it only to get some worldly advantage, he will
not experience the fragrance of the Garden on the Day of Resurrection. (Ahmad)
Page 91
We have already reported a Hadith from Abu Hurairah concerning three persons who will be dragged
to the Fire, including the one who will be told ‘You acquired knowledge so that people might call you
learned, and they have done so’.

Allah's Messenger (SAW) said ‘If anyone seeks knowledge to use it in competing with the learned or
disputing with the foolish or to attract men’s attention to himself, Allah will cause him to enter the
Fire’. (Tirmidhi).

Allah's Messenger (SAW) said ‘If anyone is asked about such knowledge but conceals it, he will
restrain with a bridle of fire on the Day of Resurrection.

The Prophet (SAW) used to supplicate ‘I seek refuge to You from such knowledge from which no
benefit is derived’. (Muslim, Tirmidhi, Nisai). And he said ‘The one who acquires knowledge but does
not act on it, has acquired it only to increase his pride’. (Tirmidhi).

Abu Umamah (RAA) reported Allah's Messenger (SAW) as saying ‘On the Day of Resurrection, the
evil scholar will be thrown into the Fire, and he will turn around his red pen as a donkey turns around a
grindstone. He will be asked ‘What has happened to you ? You were the one who used to guide us ? He
will say ‘I used to do the opposite of what I prohibited to you’.

Hilal ibn ‘Ala said ‘Seeking knowledge is hard; retaining it in memory is harder than seeking it;
applying it is harder than retaining it in memory and remaining safe from it is harder than applying it’.

We ask Allah to keep us safe from every trouble and guide us to what He likes and what He is pleased
with. Indeed, He is the Magnanimous and the Generous!.

Page 92
 THE T HIR TY NINTH MAJOR SIN

BETRAYAL OF TRUST

Allah Most High says ‘O you who believe, do not betray Allah and His Messenger, nor knowingly
betray your trusts. (al-Anfal 8:27).

Wahidi said ‘This verse was revealed concerning Abu Lubabah bin Abdul Mundhir. The Prophet sent
Abu Lubabah to Bani Qurayzah (the Jewish tribe which betrayed the Muslims by joining the armies of
the Quraysh at the Battle of the Trench, and who were later besieged by the Prophet and his army) at
their request. Abu Lubabah’s wife and son were living among them. The Jews asked him ‘What would
you say to this? We surrender (to the Prophet) on the condition that Sad bin Muadh be the judge in our
affair? He said ‘Yes, but at the same time he pointed to his throat, meaning that (if they did so) they
would face death; therefore they should not do so. This gesture was his betrayal of Allah and His
Messenger. In fact, Abu Lubabah said ‘No sooner had I left that place than I knew that I had betrayed
Allah and His Messenger’.

In explaining the words, your trust, Ibn Abbas said ‘Trusts are the seeds which Allah has entrusted to
His servants – that is to say, obligation – so do not neglect them.

Kalbi said ‘Betrayal of Allah and His Messenger means to disobey them. As far as betrayal of trusts is
concerned, each person is a trustee of what Allah has made obligatory for him. He may fulfill his
obligations or he may not, and no one will know it except Allah Most High. ‘knowingly’ signifies that
there is no doubt that these obligations are known to be a trust. Allah most high says ‘Allah does not
guide the plot of the betrayers. (Yunus 12:52) That is to say, the deceits and plots of those who betray
their trusts do not bear fruit, and in the end they are exposed, causing them humiliation.

Allah’s Messenger (SAW) said : There are three signs of a hypocrite; when he speaks, he lies, when he
makes a promise – he breaks it and when he is trusted – he betrays his trust. (Bukhari).

The one who is not trustworthy has no faith and the one who does not keep his promise has no religion.
(Ahmad and Ibn Hibban).

Breach of trust is bad in anything, but in some cases it is worse than in others. For example, of
someone betrays you with regard to a few pennies, it is not the same as if he betrays you with regard to
your wife or property, which constitute major sins.

Allah’s Messenger (SAW) said : Place trust in the one who trust you, but do not betray the one who
betrays you. (Tirmidhi).

A believer’s natural disposition can include any trait, but never treachery and lying (Ahmad).

Page 93
Allah, Who is Great and glorious, says ‘I make a third with two partners as long as one of them does
not cheat the other, but when he cheats him, I depart from them. (Abu Dawood)

The first thing which will be taken away (from the Muslim Ummah) is trust and the last thing which
will remain, is the prayer and perhaps even the prayer will be without any good in it.

The Prophet (SAW) said, Such are the inhabitants of the Fire, and he mentioned among them a man
who is greedy and does not come upon even a small thing without his cheating in it. (Muslim)

Ibn Masood (RAA) said ‘A man who has cheated in anything which was entrusted to him will be asked
on the Day of Resurrection to pay back the trust. He will say ‘How can I, O my Lord? The world has
passed away? Then, in the depths of Hell, he will be shown the scene of the day on which he took that
thing in trust and will be told to go down to it and bring it up. He will descend into Hell, and placing
that thing, whose weight will be as heavy as a mountain on the earth, upon his back, will ascend. When
he will think he is almost out of Hell, he will slip back to its depth. This will continue indefinitely. Ibn
Mas’ood continued ‘prayer is a trust, ablution is a trust, Ghusl (showering after major impurity) is a
trust, giving full measure is trust, giving full weight is a trust; but the greatest of them (trusts) are
properties given in trust. (Ahmad & Baihaqi; the saying stop at Ibn Masood and is not traced back to
the Prophet).

Page 94
 THE FOR TIETH MAJOR SIN

RECOUNTING FAVOURS

Allah Most High says ‘O you who believe, do not render your charity vain by reminders (of your
kindness and by injury (al-Baqarah 2:264) Wahidi said ‘It means reminding the recipient about what
was given to him’. Kalbi said ‘It means reminding Allah that one has given charity and making hurtful
remarks to the recipient’.

Allah’s Messenger (SAW) said: On the Day of Resurrection, Allah will not look at three (types of
people); One who trials his garments (out of pride); one who recounts his favours to others and one
who sells his merchandise backed by false oaths.’ (Bukhari)

A person who is disrespectful to his parents, the one who keeps reminding another of the favours he
had done him and the one who is addicted to alcohol will not enter the Garden (Bukhari & Muslim).

The cheat, the miserly one and the re-counter of favours will not enter the Garden. (Nisai)

Beware of reminding others of the favours you have done them, because that destroys thankfulness and
cancels out the reward. The Prophet then recited the verse quoted above.

Another scholar said ‘Reminding (the recipient) of a favour destroys the gratitude shown for it and
being proud of a deed destroys its reward.’

Page 95
 THE FOR TY- F IRST MAJOR S IN

DENYING ALLAH’S DECREE

Allah Most High says ‘Truly, We have created everything according to a measure (or decree) (al-Qamar
45:49).

In his commentary on the Qur’an, Ibn al-Jawzi said ‘There are two versions concerning the
circumstances of the revelation of this verse. One of them reports that a pagan from Makkah disputed
with the Messenger of Allah concerning Allah’s Decree, whereupon this verse came down. The other
reports that the bishop of Najran came to the Messenger of Allah and said ‘O Muhammad, you claim
that sins have been decreed, but that is not so. Allah’s Messenger replied : you are disputants with
Allah. Thereupon the following verses were revealed :

‘Truly, the guilty are in error and madness. On the Day when they will be dragged into the Fire upon
their faces, (it wil be said to them) ‘Taste the touch of Hell! Truly, We have created everything
according to a measure (or decree). ) (al-Qamar 54:47-49).

Umar ibn al-Khattab (RAA) reported Allah’s Messenger (SAW) as saying ‘On the Day of Resurrection,
when Allah will gather the first and the last, He will order a caller to make a proclamation which will
be heard by the first and the last ‘Where are the disputants with Allah? The Qadariyah(1) will stand up.
It will be commanded that they be led to the Fire. Allah will say ‘Taste the touch of Hell. Truly, We
have created everything according to a measure (or decree). They are called the disputants with Allah;
because they dispute with Him, saying that it is not right that He should decree a sin for a person and
then punish him for it. (Ibn Marduyah from Ibn Abbas).

(1)
Those who assert that human Will is free and independent of the Devine Will.

Ibn Umar (RAA) reported Allah’s Messenger (SAW) as saying ; Everything is according to a decree,
even weakness (of mind) and intelligence’.

Ibn Abbas said ‘Truly, we have created everything according to a measure (or decree), was written on
the Preserved Tablet before anything came into existence’.

Allah Most High says ‘And Allah has created you and whatever you do (or make). (al-Saffal 37:96).

Ibn Jarir said ‘There are two aspects to this, One, it means that Allah created you and your actions.
Two, it means that Allah created you and the idols which you make with your hands. Therefore, this
verse is a proof that the actions of people are created and Allah knows best.

Allah Most High says ‘He inspired it (the human self) with (both) its wickedness and its piety (al-
Shams 91:8).
Page 96
Sa’id bin Jubair ‘It means, implanted its wickedness and its piety. Ibn Zayed said ‘It means that He
gave it guidance toward piety and gave it a tendency toward wickedness’.

Allah’s Messenger (SAW) is reported to have said ‘When Allah is gracious toward a nation, He
inspires its people to do good deeds and admits it into His mercy; but when He sends trials to a nation,
He leaves its people to themselves. They become blameworthy for their evil and then He punishes them
and He is the Just’.

Allah Most High says ‘He (Allah) will not be questioned about what He does, but they (mankind) will
be questioned. (al-Aubiya 21:23)

Mu’adh bin Jabal reported Allah’s Messenger (SAW) as saying ‘No Prophet was sent by Allah without
their being ‘Qadariyah and Murjiah in his community. Allah has cursed the Qadariyah and Murjiah
sects by the tongues of seventy prophets.

Ayeshah (RAA) reported Allah’s Messenger (SAW) as saying ‘ The Qadariyah are the Magians
(Zoroastrians or Parsees) of this Ummah’.

Ibn Umar (RAA) reported Allah’s Messenger (SAW) as saying ‘ Every Ummah (religion community)
has its Magians, and the Magians of this Ummah (the Qadariyah) assert that there is no Divine Decree
and that each originates from a new command (of Allah). If you come across them, tell them that I
have nothing to do with them & nor they with me’. He continued ‘By Him in Whose Hands is my soul,
if any of them had gold equal in quantity to Mount Uhud and he spent it in Allah’s Way, it would not be
accepted from him until he believed in the decreeing of both good and evil’. Ibn Umar then mentioned
the Hadith of (the angel) Jibril in which Jibril said to the Prophet ‘Now tell me what faith is’. The
Prophet replied ‘It means that you should believe in Allah, His angels, His Books, His messengers and
the Last Day of Resurrection and that you should believe in the decreeing of both good and evil’.

To believe in Allah means to affirm that Allah Most Glorious, Most High, exists with His attributes of
power and perfection and is free of all imperfections. He is One, Self Sufficient and is the creator of all
things, having absolute control over His creation.

To believe in His angels is to affirm their existence as creatures of Allah Most High, who perform the
task, which Allah assigns to them.

Rather, (they are) honoured slaves (of Allah); they do not speak until He has spoken and they act by
His command. He knows what is before them and what is behind them and they cannot intercede,
excepting the one with whom He is pleased and they tremble from awe of Him. (al-Anbiya 21:26-28).

(To believe in His Books means to believe in the scripture revealed by Allah Most High to His
Messenger (Rasul). The scriptures mentioned in the Qur’an are ; the Taurat revealed to the prophet
Musa (Moses); the Zabur revealed to the prophet Dawood (david); the Injil revealed to the prophet Isa
(Jesus) and the Qur’an revealed to the Prophet Muhammad. Translator)

Page 97
To believe in His Messengers is to affirm that they were truthful in conveying what Allah revealed to
them, especially His commandments, which place obligations on people and that Allah helped them
with miracles as a proof of their claim to Prophet-hood. It is obligatory upon Muslims to respect all of
them and not to make any distinction among them.

To believe in the Hereafter is to affirm the coming of the Day of Resurrection and whatever pertains to
it; the rising of the dead; the assembling and the accounting; the Scale; the Bridge; the Garden and the
Fire, the Garden being the abode of the righteous and the Fire being the abode of the evil-doers; and
whatever else is described in the text of the Qur’an and sound Hadiths.

To believe in the Divine Decree is to affirm what has been mentioned above in connection with the
verse. Surely, We have created everything according to a measure (or decree) and Allah has created you
and what you do. Ibn Abbas reported Allah’s Messenger (SAW) as saying ‘ Know that if the whole
nation is united to benefit you with something, they cannot do so except to the extent of what Allah has
written for you and if the whole nation is united to harm you, they cannot do it except to the extent of
what Allah has written for you. The pens have been lifted and the ink on the pages has dried. (The last
sentence means that, the decrees have been inscribed on the Preserved Tablet and no one can alter them
except Allah, the Most Glorious, the Most High).

The consensus of our righteous forefathers and the earlier scholars is that anyone who testifies to the
above articles of faith, whether through irrefutable proofs or through an act of faith, is without doubt
and without question a true believer.

It is also the consensus of great scholars and jurists of the second generation of Muslims (the Tabi’een,
the companions of the Prophet) that the practice of Allah’s Messenger is comprised of the following ;
to be pleased with Allah’s Will and His Decree; to submit to His commandments; to be steadfast in
obeying His Law; to do what He has commanded to do; to avoid what He has prohibited; to be sincere
in working for the cause of Allah; to believe in the decreeing of both good and evil; to relinquish
arguments, controversies and disputes in religion; to wipe over the leather socks (for Wudu); to do
battle under the banner of any caliph, whether righteous or sinful and to pray the funeral prayer for a
dead person from among the Muslims.

Faith is word of mouth, action and intention. Faith increases by obedience and decreases by
disobedience. The Qur’an is the speech of Allah, which was brought to His Messenger, Muhammad, by
the angel Jibril and it is uncreated. The following is required of all Muslims.

To be patient under the rule of a Muslim ruler, whether he is just or unjust’ not to rebel against the
rulers as long as they observe worship; not to call a Muslim an unbeliever; if any sin is committed, to
ask forgiveness of Allah and make reconciliation with other persons involved; not to assert that such-
and-such a person will go to the Garden (Paradise), excepting hose persons about whom the Prophet
gave the glad tidings of the Garden; to refrain from expressing opinions concerning the disputes among
the noble Companions of the Prophet. The best individual among mankind after the prophets are, in
order Abu Bakr, Umar Uthman and Ali, may Allah be pleased with them all. We invoke the blessing of
Allah upon all the wives of the Prophet, his descendants and his Companions.

Page 98
 BENEFIT

Scholars declared the following expressions to be acts imply blasphemy and disbelief :

1. If anyone throws ridicule on any of Allah’s Names, His commands, His promises or His warnings,
he than do blaspheme.
2. If someone says ‘If Allah ordered me to do such and such act, I would not do it and if the Qibla
turned to this particular direction, I would not pray facing that direction, he then do blaspheme.
3. If someone says to another ‘if you abandon prayer, Allah will call you to account and he replies ‘if
He call me to account against whatever in the earth of diseases and calamities, He will unjust me!
This one does then blaspheme.
4. If someone says, if the Prophets and the angels bear witness before me that such and such is true, I
will never believe them. He then does blaspheme.
5. If it is said to someone ‘pare your nails for it is a Sunna’ and he answers, I will not do that, even if
it is a Sunna, indeed he blasphemes.
6. If anyone says ‘So and so (a Muslim) is a Jew in my estimation, he does blaspheme.
7. If someone says, Allah has set down or stood up to do justice, he does blaspheme.
8. Moreover, if anyone says to a Muslim, May Allah not make your end to be good’ or May Allah
snatch away faith from you; he indeed blaspheme.
9. If anyone asks somebody to take an oath and when the latter is about to swear by Allah, he says to
him, I want you to swear by your wife’s divorce, he then does blaspheme.
10. There is disagreement among the scholars regarding the one who says ‘When I see you as if I see
the death. Some scholars said ‘That one does blaspheme.
11. If anyone says ‘If so and so were to be a Prophet, I would never believe in him; he then does
blaspheme.
12. If someone says ‘If what he (anyone) has said is true, we would rescue; he then does blaspheme.
13. If anyone prays without performing ablution first, owing to mockery or making what is unlawful as
lawful; he does blaspheme.
14. If two men dispute between each other and one of them says to the other, ‘there is no might and no
power except in Allah; then the other answers ‘There is no might and no power except in Allah’
will neither nourish nor satisfy hunger, he does blaspheme.

Page 99
 THE FOR TY- SECOND MAJOR S IN

LISTENING TO PEOPLE’S PRIVATE CONVERSATIONS

Allah Most High says ‘And do not spy on one another (al-Hujurat 49:12).

Yahya ibn Abu Kathir said ‘It means not to pry into peoples private affairs nor listen to their private
conversation. This especially applies to spying on Muslims to find out their weaknesses and secrets,
while Allah has concealed them.

It was said to Ibn Mas’ood ‘This is Walid bin ‘Uqba. His beard is wet with wine. Ibn Masood remarked
‘We have been forbidden to spy. If something appears in public, then we shall take notice of it.

Allah’s Messenger (SAW) said ‘The one who listens to people’s talk while they do not like his listening
will have molten lead poured into his ears on the Day of Resurrection.

(Dear readers please note some paragraphs here & in the 43rd chapter are being missed, so could not
type & apologise & ask for Allah’s forgiveness) continue….

Page 100
 THE FOR TY- TH IR D MAJOR S IN

CARRYING TALES

The meaning of ‘forked tongue’ is the same as that of two faced, that is to say, a person who says
different things to different people.

Imam Abu Hamid al-Ghazzali said ‘The meaning of carrying tales is to expose the faults of one person
to another, for example ‘That person was saying such and such about you’. The one to whom it is told
and the one whose fault is communicated, and any other person who listens to it, dislike it, regardless
of whether the communication is through speech, writing, gestures, hints or something of this nature.
The essence of carrying tales is revealing such secrets or exposing such private matters as cause
embarrassment or shame to the person about whom the tales are being told. It behooves a person to be
silent about what he sees of other people action, unless reporting it is beneficial to Muslims or prevents
some crime. Six things are incumbent on the hearer of a slander ;

1. He should not believe the tale, because the reporter is a wicked tale-bearer not worthy of credence.
2. He should prevent the tale-bearer from spreading such slander and advice him that it is a major sin.
3. He should be angry with the tale-bearer for the sake of Allah Almighty, as he is the recipient of
Allah’s anger and to be angry with someone for the sake of Allah is obligatory.
4. He should not form a bad opinion of the person being slandered, because Allah Most High says ‘O
you who believe, avoid being overly suspicious, indeed some suspicion is a sin. (al-Hujurat 49:12).
5. He should not busy himself in researching and seeking out the truth behind the tale told to him.
Allah Most High says ‘And do not spy’ (al-Hujurat 49:12).
6. He should not spread the slander by telling others what the tale-bearer told him.

Paragraph missed

In explanation of the verse, ‘His wife, the carrier of firewood (al-Lahab 111:4), it is said that she used
to carry around slanderous tales. Carrying tales is described as ‘carrying firewood’ because it inflames
hatred in the hearts of people, just as firewood kindles fire. It is said that the work of the tale-bearer is
worse than that of Satan, because Satan only whispers, while the tale-bearer speaks face to face.

A story ; A man bought a slave, in spite of being told that he was a tale-bearer. A few days passed and
then the slave told his mistress ‘My master intends to marry another woman but he is hiding it from
you. His love for you is finished. If you want to regain his affection, follow my advice. When he is
asleep, take a razor and shave off a few hairs from under his chin and keep them with you. This will
make him love you. She said to herself ‘I will do it. When the man of the house came home, the slave
went to him and said ‘O my master, something terrible is going on here. Your wife is secretly in love
with another man and wants to get rid of you. In fact, she plans to cut your throat tonight. If you do not
believe me, just pretend to sleep and when she comes to bed, see the thing which is in her hand, with
which she plans to cut your throat. The man replied that he would do this.

Page 101
Night came and the man retired to bed, but he kept himself awake, when his wife arrived, he saw that
she was coming toward him with a sharp razor in her hand. He said to himself ‘By Allah, the boy was
right!. Then, when she came near and approached his chin with the razor, he seized her hand and
snatching the razor from her, cut her throat with it. When her relatives came and saw her murdered,
they killed the man. Thus, because of this slandering tale-bearer evil hearted boy, his master and
mistress were killed. That is why Allah Most High says ‘O you who believe, if a wicked person brings
you news, verify it, lest you harm people out of ignorance and afterwards become remorseful about
what you have done ((al Hujurat 49:6).

Page 102
 THE FOR TY- FOUR TH M AJOR SIN

CURSING

The Prophet (SAW) said ‘Reviling a Muslim is disobedience to Allah and fighting with him is unbelief.
(Bukhari & Muslim). He said ‘Cursing a believer is equivalent to killing him’. Abu Darda reported
Allah’s Messenger (SAW) as saying ‘ Men given to cursing will not be witnesses or intercessors on the
Day of Resurrection (Muslim). Abu Hurairah reported Allah’s Messenger (SAW) as saying ‘ It is not
fitting for a truthful person to be given to cursing’ (Muslim).

Ibn Masood reported Allah’s Messenger (SAW) as saying ‘A believer is not given to taunting or
cursing others nor is he shameless and foul-mouthed. (Tirmidhi)

Abu Darda (RAA) reported Allah’s Messenger (SAW) as saying ‘ When as servant (of Allah) curses
anything, the curse goes up to Heaven and the gates of Heaven are locked against it. Then it comes
down to the earth and its gates are locked against it. It then goes right and left and if it finds no place of
entrance, it returns to the thing, which was cursed. If the thing deserves the curse, it stays with it;
otherwise, it returns to the one who uttered it. (Abu Dawood).

We learn from the Prophet that if someone curses a camel, that camel becomes unusable. Imran bin
Husain said ‘While the Prophet was on a journey there was a woman of the Ansar riding on a camel,
who being annoyed by the camel’s noise, curse it. The Prophet heard it and said ‘Take everything off of
its back and release it, because it has been cursed. Imran said ‘I can still see the came in my mind’s eye,
wandering among people and no one bothering it. (Muslim).

Amr bin Qais said ‘When a man rides his animal, the animal prays ‘O Allah, make him kind and
friendly to me’, but if he curses it, it says ‘The one who disobeys Allah and His Messenger, on him be
the curse of Allah Almighty!.

Page 103
 THE PERMISSIBILITY OF CURSING SINNERS IN GENERAL

Allah Most High says ‘Behold, Allah’s curse is upon the oppressors. (Hud 11:18)

He also says ‘Then let us pray earnestly and invoke Allah’s curse upon the liars.(Ale Imran 3:61)
Allah’s Messenger (SAW) said ‘Allah has cursed the one who takes usury, who gives it, who witnesses
it and who writes (the contract for it).

Allah has cursed the Muhallil & the Muhallal-lahu. (See the Thirty Fifth Major sin)

Allah has cursed the woman who gives her hair (for making) a wig and the one who uses it, the tattooer
and the one who is tattooed; the one who shortens teeth (a practice for the purpose of beautification in
the pre Islamic Days of Ignorance) and the one whose teeth are shortened.

Cursed to be the women who wail, who shave their heads or who tear their garments (in mourning).
Allah has cursed the one who curses his parents and the one who curses his mother.

Allah has cursed the one who misleads a blind man from his way. Allah has cursed the one who has
sexual intercourse with an animal.
Allah has cursed a person who does what the people of Lot did (that is homosexual).

The Prophet (SAW) cursed the following types of peoples :

 The professional mourners (usually women);

 The leader of a nation who is hated by his people;
 The wife who passes the night while her husband is angry with her;
 The one who hear (in the Adhan), come to prayer, come to success and does not act on it;
 The one who slaughters an animal in the name of anyone other than Allah;
 The thief;
 The one who insults the Companions of the Prophet;
 The effeminate men and masculinised women;
 The women who imitate men and men who imitate women;
 The men who wear women’s clothing and women who wear men’s clothing;
 The one who defecates on a path or a roadway;
 The one who incites a wife against her husband or a slave against his master;
 The man who has sexual intercourse with a menstruating woman;
 The one who threatens his (Muslim) brother with a weapon;
 The one who dissuades people from paying Zakat;
 The one who ascribes his paternity to anyone other than his father;
 The one who brands an animal on its face;
 The one who intercedes or asks for intercedes or asks for intercession in the matter of Allah’s Hadd
(mandatory punishment) when the case has already come before the judge;
 The wife who goes out of her house without her husband’s permission;
Page 104
 The passive and the active partners in homosexuality;
 Khamr (alcohol), the one who drinks it, the one who serves it, the one for whom it is produced, the
one who sells it, the one who buys it, the one for whom it is bought, the one who carries it, the one
for whom it is carried and the one who is fed from the price of it;
 The one who denies Allah’s decree, the one who adds to Allah’s Book, the one who takes power by
force in order to exalt those whom Allah has made low and to humble those whom Allah has
honored, the one who makes it permissible (to fight) in Allah’s Haram (ie. The territory of Makkah)
and the one who abandons the Prophet (SAW)’s Sunnah (practice);
 The one who commits adultery with his neighbour’s wife;
 The one who marries a woman and her daughter as co-wives;
 The one who gives bribes, who takes bribe and who arranges for a bribe;
 The one who conceals religious knowledge;
 The one who hoards;
 The one who leaves a Muslim in the midst of his difficulties and does not come to his aid;
 The merciless ruler;
 The men and women who choose celibacy – that is to say, those who say they will never marry and
will devote their lives to worship.

We ask Allah’s protection from the curse of Allah and His Messenger!

To curse a virtuous Muslim is forbidden, according to the consensus of Muslims. It is permissible to

curse those people who possess evil characteristics in a general fashion, such as by saying ‘May Allah
curse the oppressors’, Allah’s curse be on the unbelievers, May Allah curse the evil-doers and so on as
mentioned above. As far as cursing an individual who is known to be an oppressor, thief or usurer, there
is a difference of opinion. Al-Ghzzali has hinted that it is forbidden except for those about whom we
know that they died as unbelievers, such as Abu Lahb, Abu Jahl, Pharaoh, Haman and people like them.
He said ‘To curse is to believe that a person is removed from Allah’s mercy. However, we do not know
whether a person will die as an unbeliever or an evil-doer. Exceptions to this are the individuals who
were cursed by Allah’s Messenger. Similar to cursing is praying that Allah may inflict some bodily
harm upon a living person and that is detested and cursing a species of living creatures is (likewise)
detested.

However, in the course of giving a piece of sincere advice or correcting a mistake during training or
teaching, it is permissible to say ‘Shame on you or You weak-minded one or similar things, as long as it
does not constitute an obvious lie or slander. The purpose of such scolding is usually to emphasize a
point in training or teaching or to focus the attention of the pupils.

SERMON

You, who has a little traveling provisions, although the journey of life is so far. You, man who comes
forth to what harms him and leans alone what profits him. Is the well-directed view hidden from you?
How long will you waste your time, while it is accounting by the two guardian angels. Beware, if the

Page 105
arrows of death missed you this turn or that, and it hit a very close friend of you, know that they will
return other sometimes.

THE FOR TY- FIF ITH MAJOR S IN

BREAKING CONTRACTS

Allah Most High says ‘And fulfill the covenant (or promise), surely the covenant will be asked about.
(al-Isra 17:34).
Zujaj said ‘Whatever Allah has commanded or prohibited constitutes the covenant.

Ibn Abbas explained the meaning of ‘covenant’ as what Allah has made permissible, what He has
prohibited, what he has made obligatory and the prescribed punishment in the Qur’an.

Allah Most High says : O you who believe, fulfill your contracts (al-Maidah 5:1).

Muqatil bin Hayyan (RAA) said ‘Contracts, includes what Allah has enjoyed upon you in the Qur’an
and to fulfill them means to obey what He has commanded and to refrain from what He has prohibited
and contracts (also) includes those contracts which are made with the idolaters and among yourselves.

The Prophet (SAW) said ‘Four characteristics make anyone who possesses them a sheer hypocrite and
anyone who possesses one of the characteristic of hypocrisy until he abandons it, when he is trusted, he
betrays his trust; when he speaks, he lies, when he makes a covenant, he acts treacherously and when
he goes to law, he deviates from the truth’.

For everyone who breaks his covenant, there will be a banner on the Day of Resurrection. People will
say ‘This banner proclaims a betrayal of so and so, son of so and so.

Allah’s Messenger (SAW) said ‘Allah Most High says ‘There are three (type of) persons whose
adversary I Myself will be on the Day of Resurrection : the one who gives a promise of protection (to a
person) and then betrays him, the one who sells a free person and consume the price of his sale and the
one who employs a worker and when he finishes his work, does not pay him his full wage. (Bukhari).

Ibn Umar reported Allah’s Messenger (SAW) as saying ‘ He who fails to obey (the leader) will meet
Allah on the Day of Resurrection and will have no excuse to offer and he who dies without having
sworn allegiance (to a leader) will die a death of the Days of Ignorance (Muslim).

Ibn Umar also reported Allah’s Messenger (SAW) as saying ‘ He who desires to be rescued from the
Fire and to enter the Garden should face his end while he believes in Allah and the Last Day and
should deal with others as he wishes to be dealt with. He who swears allegiance to a leader should
commit to him the power of his hands and the sincerity of his heart and obey him to the limit of his
capacity. If thereafter, another (man) contests the authority of the first leader, strike off his head.
(Muslim)
Page 106
Page 107
 THE FOR TY- S IXTH MAJOR S IN

BELIEVING IN FORTUNE TELLER & ASTROLOGERS

Allah Most High says ‘Do not pursue what you have no knowledge of. Truly, the hearing, the sight and
the heart-all of these will be inquired into. (al-Isra 17:36)

Kalbi (RAA) said ‘Do not pursue’ means ‘do not say (that which you have no knowledge of). Qatadah
said ‘Do not say ‘I heard’ when you did not hear, nor ‘I saw’ when you did not see, nor ‘I knew’ when
you did not know. Ibn Abbas, in explaining the second part of this verse, said ‘Allah will ask people
how they used their hearing, sign and mind and it is a warning that one should not engage in seeing
what is forbidden nor in listening to what is forbidden nor in intending to do something which is not
permissible and Allah knows best.

Allah Most High says: (He is) the knower of the Unseen and He does not disclose His Unseen to
anyone except a messenger whom He has chosen. (al-Jinn 72:26-27)

Ibn al-Jawzi said ‘The knower of the Unseen’ is Allah Almighty, the One and the Unique. There is no
one to share His Dominion and He does not disclose any part of His Unseen, excepting such of it as He
pleases, to anyone except His chosen messengers. This is a proof of the truthfulness of His messengers
when they inform people about the Unseen. It also implies that fortune-tellers and astrologers are liars
and those who believe in them are unbelievers.

Allah’s Messenger (SAW) said ‘The one who goes to a psychic or a fortune-teller has rejected what has
been revealed to Muhammad. (Abu Dawood, Tirmidhi & Ibn Majah).

Zaid bin Khalid Jahni (RAA) related ‘The Messenger of Allah led the dawn prayer at Hudaibiyyah. It
had rained during the night. After finishing the prayer, he turned toward the people and said ‘Do you
know what your Lord has said? They answered ‘Allah & his Messenger knows best’ The Prophet said
‘He said ‘this morning some of my servants got up believing in Me and others denying Me. The one
who said ‘It rained on us by the grace and mercy of Allah, believers in Me, but the one who said ‘It
rained on us due to the effect of such and such a star’, and has denied Me and believed in the star
(Bukhari & Muslim).

The scholars of Hadith say ‘If a Muslim says, it rained because of the storm and he believes that the
storm was the active agent in producing the rain, he becomes an unbeliever; while if he meant that the
storm was a sign and an instrument of Allah for bringing rain, he does not disbelieve.

Allah’s Messenger said ‘If anyone goes to a psychic and believes in what he says, his prayer will not be
accepted for forty days. (Muslim)

Page 108
Ayeshah (RAA) reported that when the Prophet (SAW) was asked about soothsayers, he replied ‘There
is nothing to them. He was told ‘O Messenger of Allah, they make predictions which sometimes come
true’. He replied ‘That is something true which a Jinn hears by chance and whispers into the ears of his
client (the soothsayer). They (the soothsayers) mix it up with a hundred lies (and then report it).

Ayeshah (RAA) reported Allah’s Messenger (SAW) as saying ‘ The angels descend into the
atmosphere – that is, the clouds – speaking of something that has been decreed in Heaven and Satan
stealthily hears part of it and inspires it to the soothsayers and they mix it with a hundred falsehoods
from themselves. (Bukhari)

Qubaisah bin Mukhariq reported Allah’s Messenger (SAW) as saying ‘ Consulting oracles, drawing
lines and observing the direction of the flight of birds to deduce omens from them, are all pagan
practices. Abu Dawood explains that in the Days of Ignorance, a person would go to his right if the
birds flew to the right and he would go to his left if they flew to the left.

Ali bin Abu Talib (RAA) said ‘A fortune-teller (or a soothsayer) is a magician and the magician is an
unbeliever.

(Then, the author cites, at this point, a sermon about some different aspects of the preceding citations,
but with some different terms).

Page 109
 THE FOR TY- SEV ENTH MAJOR S IN

A WOMAN’S BAD CONDUCT TOWARD HER HUSBAND

Allah Most High says ‘And as for those women on whose part you fear bad-conduct, (first) advice
them and (then) banish them to separate beds and (finally) beat them (lightly). Then if they obey you,
do not seek a way against them. Indeed, Allah is Most High, Most Great (al-Nisa 4:34)

Wahidi said ‘Bad conduct’ here means disobedience to her husband due to contempt for him.

Ata said ‘She perfumes herself and then denies herself to him and changes whatever she used to do for
him voluntarily. ‘Advise them’ by Allah’s Book and what He has commanded them in it.

Banish them to separate beds means, according to Ibn Abbas, the husband turning his back on her and
not speaking to her. Shubi and Mujahid said that it means not to sleep with her in the same bed.

Beat them means to beat the wife lightly without causing pain or hurt. Allah Most High reminds the
husband that if the wife returns to him in obedience, he should not continue to be angry with her,
inventing new excuses.

Abu Hurairah (RAA) reported Allah’s Messenger (SAW) as saying ‘If a man calls his wife to his bed
and she refuses and he spends the night angry, the angels curse her until the morning’ (Bukhari &
Muslim). In another version, he said ‘By Him in Whose Hand is my soul, if a woman who has been
called to her husband’s bed refuses, the One who is in Heaven is displeased with her until her husband
pleased with her. (Bukhari & Muslim).

Jabir bin Abdullah reported Allah’s Messenger (SAW) as saying ‘ There are three types of persons
whose prayers are not accepted and whose good deeds are not raised up to Heaven : a runaway slave,
until he returns to his master and puts his hand in his; a woman whose husband is angry with her – until
he becomes pleased with her and a drunk – until he becomes sober. (Ibn Habban & Baihaqi)

Allah’s Messenger (SAW) said ‘The first question which will be asked of a woman on the Day of
Resurrection concerns her prayer and her husband. (Abu Shaikh in Thawab al-A’mal).

It is not permissible for a woman who believes in Allah and the Last Day to fast (apart from the fasting
of Ramadan) while her husband is present except by his permission or to allow someone in the house
without his permission. (Bukhari)

If I were to order anyone to prostrate before another, I would order a woman to prostrate before her
husband. (Tirmidhi).

An aunt of Husain bin Muhsin’s mentioned her husband to the Prophet and he cautioned her ‘See what
your situation is with him, for he is your Garden and your Fire. (Nisai).
Page 110
Abdullah ibn Umar (RAA) reported Allah’s Messenger (SAW) as saying ‘ Allah does not look at a
woman who is not grateful to her husband, as long as she is not independent of him.

The Prophet also said ‘When a woman goes out of her husband’s house (without permission), the
angels curse her until she returns or repents’.

Umm Salamah (RAA) reported Allah’s Messenger (SAW) as saying ‘ Any women who dies while her
husband is pleased with her will enter the Garden’ (Tirmidhi).

It is clear then, that it is incumbent upon a woman to seek her husband’s pleasure and avoid making
him angry and not refuse herself to him when he wants her, as the Prophet said ‘When a man calls his
wife to his bed, she should come to him even if she is occupied at the oven. (Tirmidhi)

The scholars said ‘She should respond to her husband’s call except when she is menstruating or during
the (period of) after-birth bleeding, as it is prohibited to have sexual intercourse during such periods. It
is forbidden to the husband to call her during menstruation or after-birth bleeding. He must wait until
she takes a shower (Ghusl, after the flow of blood stops), according to the saying of Allah Most High
‘Keep away from women during their menstruation and do not approach them until they are clean. (al-
Baqarah 2:222)

The Prophet (SAW) said ‘Anyone, who has intercourse with a woman who is menstruating or in her
anus, or who goes to a soothsayer, has reflected what has been revealed to Muhammad. (Tirmidhi). In
another Hadith, the Prophet said ‘anyone who has intercourse with a woman while she is menstruating
or in her anus, is cursed. The after-birth bleeding is similar to the menstrual flow, but it last forty days
and the same prohibition applies during the period of after birth bleeding. Hence, it is not permissible
for a woman to obey her husband if he wants sexual intercourse during the (period of) menstrual or
after-birth bleeding. Apart from that, she must respond to his call.

A woman should also secure husband’s permission in spending money; she would give preference to
his relatives over hers, she should keep herself attractive in his presence, she should not brag to him
about her beauty nor show contempt for his ugliness, if he is ugly.

Asma’il said ‘I came to a nomad’s house and saw that a beautiful woman had an ugly husband. I asked
her ‘How can you accept to be with that man? She replied ‘Listen you! Perhaps he has done something
good which is between him and his Creator, for which Allah is rewarding him and I am his reward, or I
may have done something bad and He made him my punishment’

Ayesha (RAA) said ‘O women! If you only knew your husband’s rights upon you, a woman would
wipe the dirt off her husband’s feet with her cheeks’.

Allah’s Messenger (SAW) said ‘The woman destined for the Garden among you are the loving type –
the one who, when she hurts her husband or is hurt by him, comes to him and taking his hand in hers –
says to him ‘I will not go to sleep until you are pleased with me’.

Page 111
A wife should show modesty toward her husband, keep herself from looking at him insolently, obey
him if he gives her a command, keep silent if he talks, welcome to him when he comes in he house,
keep herself apart from whatever displeases him, bid good-bye to him when he gets out the house, obey
him when he calls her to come to his bed, be sincere towards him regarding her person and his property
if he is absent, has a fragrant body-smell, be more particular about brushing her teeth with the tooth-
stick (Miswak) and musk and perfume, keep herself in good appearance when he is present, abandon
backbiting, be generous towards his parents and relatives and be pleased with the little of food and
clothing he provides her being in her estimation so much.

THE MERITS OF THE OBEDIENT WIFE AND

THE PUNISHMENT OF THE DIS-OBEDIENT ONE

A God-fearing woman strives to obey Allah and to obey her husband, and she seeks to please him
because he is her Garden and her Fire, as the Prophet said ‘Any woman who dies while her husband is
pleased with her will enter the Garden’. He also said ‘When a woman observes the five times a prayer,
fast during Ramadan, preserves her chastity and obeys her husband, she may enter the Garden by
whatever gate she wishes’. He also said ‘The birds in the air, the fishes in the sea, the angels in Heaven,
the sun and the moon ask forgiveness for the obedient wife as long as her husband is happy with her.
But any woman who disobeys her husband is under the curse of Allah, His angels and all mankind.
Any woman who frowns in her husband’s face is under the anger of Allah until she makes him laugh
and be pleased with her. Any woman who leaves her house without her husband’s permission, is cursed
by the angels until she returns.

The Prophet said ‘Four types of women will enter the Garden and four types will be in the Fire. Those
who will enter the Garden are :

First : A chaste woman who is obedient to Allah and her husband. She is fertile and bears many
children, is patient and content in an easy fashion with her husband. She is modest. When he is away
from home, she guards her person and his property and when he is at home, she keeps her tongue from
nagging him.

(Second & Third are not found in the original text).

Fourth : A woman whose husband died, leaving her with small children. She busied herself in bringing
up her children and did not remarry out of fear of neglecting her children’s welfare.

The Four who will enter the Fire are :

First : A woman who is a foul-mouthed and nagging wife to her husband, who when her husband is
absent from home, does not guard her chastity and when he is at home, hurts him by her tongue.

Second : A woman who makes demands on her husband which he cannot afford.

Third : A woman who does not conceal her Satr (those parts of the body which are required to be
covered) from men and goes out of the house displaying her attractions.
Page 112
Fourth : A woman who has nothing on her mind except eating, drinking and sleeping and she has no
inclination toward prayer or obeying Allah, obeying His Messenger or obeying her husband, the
Prophet said ‘I was shown the fire and I saw that a majority of its inhabitants were woman’. The reason
for that is their reluctance to obey Allah & His Messenger and their husbands and their love of
displaying their attractions – that is, by dressing in fancy clothes, beautifying their faces and hair and
walking seductively to attract men.

The best way for a woman to seek Allah’s pleasure is to be at home, worship Allah and obey her
husband. Ali ibn Abu Talib asked his wife Fatimah (the Prophet’s daughter): O Fatimah, what is the
best conduct for a woman ? She replied ‘That she does not see men nor do they see her’. Ali used to say
his companions ‘Do you people have any shame, any jealousy? One of you allows his wife to go out
among men and she looks at them and they look at her!.

Ayeshah (RAA) and Hafsah were sitting with the Prophet (SAW) when Ibn Umm Maktum came and he
was a blind man. The Prophet said ‘Veil yourselves from him’. They said ‘O Messenger of Allah, is he
not blind? He cannot see us and does not recognize us. The prophet replied ‘But are you two blind and
unable to see him? (Abu Dawood, Tirmidhi, Nisai). (In another version, Umm Salamah and Maimunah
are mentioned. Abu Daswood said ‘This was particularly for the wives of the Prophet. Do you not see
that Fatimah bint Qais passed her waiting period (Iddah) with Ibn Umm Maktum? The Prophet told her
‘Pass your waiting period with Ibn Umm Maktum, for he is a blind man. You can take off your clothes
in his presence).

A woman can go out of her house for necessities, to visit her parents and relatives and so on. However,
when she goes out, she should not show her attractions, should wear a loose out garment over the
clothes, walk naturally and keep her eyes from wandering this way and that.

A story: The relative of a woman who used to go out ornamented and making herself attractive, saw
her, after her death, in a dream. She was brought before Allah Most High in transparent garments. The
wind blew and exposed her body, Allah Most High turned away from her and said ‘Take her to the Fire.
She used to be among the flirtatious ones in the world’.

Ali ibn Abu Talib said ‘Fatimah and I came to the Prophet for a visit and we found him weeping
bitterly. I said to him ‘May my father and mother be ransomed for you, O Messenger of Allah! What
make you weep? He replied ‘O Ali, during my night journey to the Heaven I saw of my Ummah being
punished in various ways and I am weeping at the severity of their punishment. I saw a woman hanging
by her hair and her brain boiling, another woman was hanging by her tongue and hot liquid being
poured down her throat; another woman’s feet clung to her breasts and her hands to her forehead and
snake and scorpions were stinging her; another one was hanging by her breasts; another woman whose
head that of a pig and whose body was that of a donkey, was being punished in a thousand different
ways and another woman was in the form of a dog and fire was going into her mouth and coming out
of her anus and the angels were hitting her head with hammers of fire. Fatimah stood up and said ‘O
my dear father, what were the deeds of these women for which they suffer such punishment? He replied
‘O my dear daughter, as for the one who was hanging by her hair – she did not cover her hair in front of
men; the one who was hanging by her tongue used to annoy her husband; the one hanging by her breast
Page 113
used to defile her husband’s bad (i.e. commit adultery); the one whose feet were tied to her breasts and
her hands to her forehead and snakes and scorpions were stinging her – did not wash herself (make
Ghusl) after sexual intercourse or finishing menstruation and she made fun of prayer and the one with a
pig’s head and a donkey’s body – used to carry around slanderous tales and the one in the form of a
dog, with fire going into her mouth and coming out of her anus, used to be envious and to recount her
favours to others.

Mu’adh bin Jabal (RAA) reported Allah’s Messenger (SAW) as saying ‘No woman annoys her
husband in this world without his wife among the black eyed damsels (Hoors) of Paradise saying ‘Do
not annoy him, may Allah destroy you! He is only a passing guest with you and is about to leave for
you to come to me. (Tirmidhi and Ibn Majah).

A MAN’S RESPONSIBILITY TOWARD HIS WIFE

Least one should suppose that all the responsibilities are on the wife and all the rights belong to the
husband, we mention that the husband is obliged to be gentle, kind and loving to his wife. He must
show forbearance and patience toward her in case she is occasionally abusive or ill tempered. It is his
duty to feed and clothe her and to provide for her needs well, within his means, according to the
command of Allah Most High : Live with them honourably. (al-Nisa 4.19) and the advice of the
Prophet ‘Consult with women. Indeed, you have some rights over your women and they have some
rights over you. It is their right on you that you provide for their food and clothing generously and your
right on them is that they do not let anyone whom you dislike in the house, walking upon your floor’.

He said; the best among you is the one who is best to his wife, in another version it is ‘the one who is
most kind to his wife. The prophet himself was very gentle and kind in dealing with women.

The Prophet (SAW) also said ‘If any man shows patience with his wife’s bad temper, Allah will give
him a reward similar to the reward of Ayyub (Job) for his patience and if any woman shows patience
with her husband’s bad temper, Allah will give her a reward similar of Asiyah daughter of Muzahim,
the wife of Pharaon. (See al-Tahrim 66:11).

It is reported that a man came to Umar ibn al-Khattab (RAA) to complain about his wife’s ill temper.
While he was waiting for ‘Umar to come out of his house, he heard ‘Umar’s wife scolding him and
Umar quietly listening to her, not answering her back. The man turned about and started walking away,
muttering to himself ‘If that is the case of Umar, the leader of the believers, who is famous for his
uprightness and toughness, then what about poor me? At that moment ‘Umar came out of his house and
saw the man walking away. He called him and said ‘What is it you want of me, O man? The man
replied ‘O leader of the believers, I came to complain to you about my wife’s bad temper and how she
nags me. Then I heard your wife doing the same to you, so I turned about, muttering to myself ‘if that
is the situation of the leader of the believers, then what about me? Umar replied ‘O my brother, I bear
with her because of her rights over me, she cooks my food, bakes my bread, wash my clothes, breast
feeds my child and these are not her obligations (1) and then she is a comfort to my heart and keeps me
away from forbidden deeds (that is Zina). Consequently, I bear with her. The man said ‘It is the same
with me, O leader of the believers. Umar said ‘Then, O my brother, be patient with her. It is only for a
little while (that is, this life is short).
Page 114
(1)
According to the Shari’ah, a Muslim wife has no obligation to do all this, rather it is the husband’s
obligation to take care of it by hiring a servant (or even in the case of breast feeding, a wet nurse).
Therefore, if a woman does this, it is out of good-will and compliance on her part, not because it is
obligatory on her and consequently it is a cause for appreciation and helpfulness on the part of her
husband.(Translator).

A story : A righteous man used to visit his brother in Islam once a year. He came to visit this brother
and knocked at the door. The woman of the house asked who is it? He replied ‘A brother of your
husband, I have come to visit him. She said ‘He has gone to fetch some wood. May Allah not bring
him back and may He break his bones! He did such and such to me and she went on reviling her
husband. The friend stood at the door listening to this tirade. Meanwhile, the man of the house returned
from the mountain and he was accompanied by a lion, with a load of wood on its back, following the
man as meekly as if it were a donkey. He greeted his brother-in-faith, asked him to enter the house,
took the wood off the lion’s back and told the lion ‘Go, may Allah bless you. He then went into the
house, while his wife continued to relive him, but he did not say anything to her. The guest sat for a
while and after taking some food departed, marveling at his friend’s forbearance with such a shrew.

A year passed, and the man as usual came to visit his brother-in-Islam. He knocked at the door and the
woman of the house asked ‘Who is it? He replied ‘A brother of your husband’s such and such. She said
‘Welcome to you. Please come in and sit down. Insha’Allah my husband will be coming presently. The
man was surprised by her refined manner of speaking and her welcome. In a short while, the man of the
house came back, carrying a load of wood on his back, which further increased the visitor’s curiosity.
They sat and talked pleasantly, while the wife served them a delicious meal and join them in their
conversation. When it was time to leave, the visitor could not restrain his curiosity and asked the host
‘My brother, may I ask you something? The host said ‘What is it my brother? He said ‘Last year when I
came to visit you, your wife was foul-mouthed and ill-mannered, and I saw you coming from the
mountain carrying your load of fire wood on the back of a lion. This year, I see that your wife is polite
and sweet-tempered, but you bring the firewood on your own back. I simply do not understand. The
host smiled and said ‘My brother, my first wife died. She was, as you know, ill-tempered and abusive
but I was patient with her. As a reward for my patience and forbearance with her, Allah gave me
control over the lion and I used it like a donkey. When my first wife died, I married this good woman
and I am at peace with her. Therefore, Allah released the lion from my control and I have to carry my
own load because of the peace and comfort I enjoy with this sweet-tempered and loving wife.

Page 115
 THE FOR TY- EI GHTH MAJOR S IN

MAKING STATUE AND PICTURES

On cloth or stones or coins or anything else, out of wax or iron or copper or wood or anything; the
command is to destroy them.

Allah Most High says ‘Those who malign Allah and His Messenger, Allah has cursed them in the
world and the Hereafter and has made ready for them a humiliating punishment. (al-Ahzab 33:57)

Ikrimah said ‘Those are the people who make statues or pictures.

Ibn Umar (RAA) reported Allah’s Messenger (SAW) as saying ‘ On the Day of Resurrection, those
who make statues or pictures will be punished. They will be told ‘Bring to life what you created.
(Bukhari & Muslim)

Ayeshah (RAA) reported ‘Once when Allah’s Messenger had gone on a journey, I draped the alcove of
my house with a curtain having pictures on it. When he returned and saw it, I could discern from his
face that he disliked it. He said ‘O Ayeshah, the most severely punished on the Day of Resurrection will
be those who try to create something similar to what Allah has created’. She said ‘I cut it and made two
cushions out of the cloth’. (Bukhari & Muslim).

Ibn Abbas reported Allah’s Messenger (SAW) as saying ‘ Every maker of figures will be in the Fire’.

On the Day of Resurrection, anyone who has made a statue or a figure in the world will be told to blow
life into it, but he will never be able to do it’.

Allah, the Almighty, the Glorious says ‘Who does greater wrong than the one who desires to create the
like of what I create? Let them create an atom! Let them create a grain of barley! (The above Hadiths
from Ibn Abbas are transmitted by Bukhari & Muslim).

Allah’s Messenger (SAW) said ‘The angels do not enter a house in which there is a dog or a figure.
(Bukhari & Muslim)

Khattabi, commenting on this and some similar Hadiths says ‘Only the angels of mercy and blessing
are meant here, and not the guardian angels’. As for dogs those which are kept for guarding the house
or farm or hunting, are not included in the intent of this Hadith. As for the definition of a figure, it
includes statues and pictures of people and animals, whether they are painted on the ceiling or walls or
woven in a cloth. This is a general injunction concerning representations of people and animals (1).

Page 116
(1)
Yusuf al-Qaradawi in his Book ‘The Lawful and the Prohibited in Islam, quotes the following from
one of the great Hanfi jusirst, at-Tahawi :

In the beginning the Prophet (PBUH) prohibited all types of figures, even if they were two
dimensional, since the Muslims had only recently converted from the worship of image. Accordingly,
everything of this type was prohibited. Later he lifted the prohibition from cloth with prints because of
the necessity of wearing clothes. He also permitted figures which were not treated in a respectful
manner, since there was no danger that the ignorant would venerate what was debased. The prohibition
of figures, which are not debased was never lifted. (Translator)

It is required of a Muslim to obliterate statues and figures if he is able to do so. Hayyan bin Husayn
reported ‘Ali ibn Abu Talib as saying ‘Shall I not convey to you what Allah’s Messenger (SAW) told
me? Do not leave an image without obliterating it, or a raised grave without leveling it. (Muslim).

We ask Allah to guide us to what is pleasing to Him. Indeed, He is Generous and the Magnanimous.

Page 117
 THE FOR TY- N INTH MAJOR S IN

LAMENTING, WAILING, TEARING CLOTHES AND DOING OTHER

THINGS OF THIS SORT WHEN AN AFFLICTION BEFALLS

Abdullah bin Mas’ood reported Allah’s Messenger (SAW) as saying ‘ The one who slaps his or her
cheeks, tear the front of the garments and cried out with the crying of the (pre-Islamic) Days of
Ignorance does not belong to us. (Bukhari & Muslim)

Abu Musa Ash;ari (RAA) reported Allah’s Messenger (SAW) as saying ‘ I have nothing to do with a
woman who wails or shaves her head or tears her clothing (in mourning). (Bukhari & Muslim)

Umm Atiyya reported that Allah’s Messenger took a pledge from women that they would not wail
(Bukhari).

Abu Hurairah (RAA) reported Allah’s Messenger (SAW) as saying ‘There are two (kinds) of people
who have a trace of unbelief: those who taunt others concerning the lineage and those who wail for the
dead. (Muslim)

Abu Sa’id Kuhdri reported that Allah’s Messenger (SAW) cursed the wailing-woman and the one who
listens to her (1).

Abu Burda said that Abu Musa Ash’ari fainted and his wife, Umm Abdullah began to wail with a
piercing cry. At the moment, he (Abu Musa) was unable to stop her, but when his condition improved,
he said ‘I have nothing to do with what Allah’s Messenger had nothing to do with and Allah’s
Messenger said ‘I have nothing to do with a woman who wails or shaves her head or tears her clothing.
(Bukhari & Muslim)

(1)
The Wailing-women is one who wails over a deceased person, recounting his or her good
characteristics. There used to be professional wailing-women who would wail for a price. (Translator)

Nu’man bin Bashir said that when AbduAllah bin Rawahah fainted, his sister ‘Amra began to weep and
shout, ‘Alas for the mountain (signifies a chief) Alas for such and such! eulogizing him. When he
recovered consciousness, he said ‘I was asked, concerning everything you said (about me), whether I
(really) am like that. (Bukhari)

Abdullah bin Umar reported Allah’s Messenger (SAW) as saying ‘ The dead (person) is being punished
because of the wailing of the living for him. (Bukhari & Muslim)

(When Ayeshah was told about this, she said ‘May Allah forgive Abu Abd-al-Rahman (that is,
Abdullah bin Umar)! He has not lied, but he has forgotten or made a mistake. What happened was just
that Allah’s Messenger came upon some people weeping for a Jewess and he said ‘They are weeping
for her and she is being punished in her grave. She then added ‘What the Qur’an says is enough for you
(that) no bearer of burden will bear the burden of another. (al-An’am 6:164). (Bukhari & Muslim)

Page 118
Abu Musa (RAA) said he heard Allah’s Messenger (SAW) as saying ‘ If anyone dies and the mourner
gets up and says ‘Alas for the mountain! Alas for the chief! and things of this sort, Allah will put two
angels in charge of him, who will beat him on the breast and ask him whether he was (really) like that.
(Tirmidhi).
Allah’s Messenger said ‘If the wailing-woman does not repent before her death, on the Day of
Resurrection she will be made to stand wearing a garment of pitch and shirt of tar. (Muslim)
I prohibit two stupid and wicked sounds ; the sounds expressing sensual desires (in entertainment or
parties) which are related to the worship of Satan; and the sounds at the time of calamity, namely the
tearing of garments and slapping of cheeks, which are Satan’s clamor.
Al-Hasan said ; Two sounds are cursed; sounds expressing sensual desire and shrieking at the time of
calamity.
Allah’s Messenger said ‘These wailing-women will form two rows in the Fire and will bark at its
inhabitants as dogs bark. (Tabarani)
Awza’I said ‘Umar ibn al-Khattab heard the sound of wailing (coming from a house), whereupon he
entered it and with him were some other people. He made his way until he reached the wailing-woman
and he hit her, saying ‘She is a professional mourner and has no honour. She does not mourn because of
your sorrow, rather she sheds tears to snatch your Dirhams. Truly, she is injuring your dead in their
graves and your living in this world because she prevents you from being patient, whereas Allah has
commanded it and she commands you to wail, whereas Allah has forbidden it.

The scholars have said ‘Crying quietly and without making a noise or wailing is permissible. What is
forbidden is to raise the voice while crying.
Abdullah bin Umar said that when Sa’d bin Ubadah complained of a (certain) trouble, Allah’s
Messenger came to visit him, accompanied by ‘Abd al-Rahman bin ‘Auf, Sa’d bin Abi Waqqas and
Abdullah bin Mas’ood. On entering and finding him (Sa’d bin Ubadah) unconscious, the Prophet wept,
and when the people saw him weeping, they also wept. He then said ‘Listen! Allah does not punish for
the tears which the eye sheds or the grief which the heart experiences, but He punishes for this,,
pointing to his tongue, or shows mercy. (Bukhari & Muslim)

Usamah bin Zaid (RAA) reported that Allah’s Messenger (SAW) lifted up his grandson (the son of the
Prophet’s daughter Zainab), who was at the point of death and his eyes overflowed with tears, Sa’d bin
Ubabda, who was accompanying him, said ‘What is this, O Messenger of Allah? He replied ‘This is
compassion which Allah has placed in the hearts of His servants. Allah shows mercy only to those of
His servants who are compassionate. (Bukhari & Muslim)
Anas (RAA) reported that when Allah’s Messenger (SAW) went to visit his (the Prophet’s) son Ibrahim
at the time of Ibrahim’s death, tears began to fall from his eyes, at which Abd al-Rahman bin ‘Auf said
to him: You too, O Messenger of Allah? He replied ‘Ibn Auf, this is compassion, and then he shed more
tears and said ‘The eyes weep and the heart grieves, but we say only what our Lord is pleased with and
are grieved as being separated from you. O Ibrahim. (Bukhari & Muslim)

Shafi’i’s companions said ‘It is permissible to weep before or after someone’s death, before death being
preferable.
Page 119
 PATIENCE

Allah and His Messenger have commanded patience and control of emotions at the time of calamity
and have prohibited lamenting and complaining.

Allah Most High says :’O you who believe, seek help in patience and prayer. Truly, Allah is with the
patience. (al-Baqarah 2:153)

And He says: ‘Surely We shall try you with something of fear and hunger and loss of wealth and lives
and fruits and give glad tidings to the patience, those who, when a misfortune strikes them says ‘Truly,
we are Allah’s and truly, unto Him is the return. (al-Baqarah 2:155-156)

Trials are from Allah in order that He may test peoples faith. Those who are patient and steadfast will
be rewarded, while those who were not patient will not earn the reward. As to Allah’s mentioning
‘something of fear and hunger. Ibn Abbas said ‘It is the fear of an enemy and hunger due to famine,
loss of ‘wealth’ is due to losses in business and destruction of property and the death of cattle, the loss
of ‘lives’ is due to sickness and death and old age and the loss of ‘fruits’ is due to failure of crops and
loss of the ‘fruits’ of labor. The verse ends with glad tidings for those who show patience when any of
the above-mentioned calamites strike them, that their, patience will be rewarded by Allah Most High.
They say ‘We are Allah’s – that is, we are His creatures and slaves – and unto Him is the return – that
is, for Judgement after our death.

Ayeshah reported Allah’s Messenger (SAW) as saying ‘ A believer is not afflicated with anything
without Allah’s removing his sins from him, even when he is pricked by a thorn. (Muslim)

Marthid bin Sabit reported Allah’s Messenger (SAW) as saying ‘ Whoever is visited by an affliction
should remember my trials, as I was tried by the greatest of afflictions. (Tabarani)

Abu Musa Ash’ari (RAA) reported Allah’s Messenger (SAW) as saying ‘When a man’s child dies,
Allah Most High asks his angels ‘Have you taken My servant’s child? When they reply that they have,
He askes what His servant said. On their replying that He praised Allah and said ‘Truly, we are Allah’s
and truly, unto Him is the return’. Allah says ‘Build a house in the Garden for my servant and call it
(the house of Praise). (Tirmidhi).

Abu Hurairah (RAA) reported Allah’s Messenger (SAW) as saying ‘When I take away from my
servant his sincere friend among the people of this world and he seeks his reward from Me, he will
have no reward from Me except the Garden. (Bukhari)

Umar ibn al-Khattab reported Allah’s Messenger (SAW) as saying ‘ When the Angel of Death takes the
soul of a believer he lingers at the door. He sees some of the people of the house crying out loudly,
others beating their cheeks, and still others tearing their hair and wailing. So the Angel of Death say
‘Why all this wailing? Why all this outcry? By Allah, I have not shortened the life of any of you nor
deprived any of you of his provision, nor done any wrong to any of you that you she be angry with me
and complain against me. By Allah, I only carry out orders. If your wailing is for the dead, he will
Page 120
suffer for it, and if it is against your Lord, you are unbelievers. And surely, I will return again and again
until none of you remain. The Prophet then remarked ‘By Him in Whose Hand is my soul! If they could
see him standing there and could hear what he says, they would forget about their dead and would weep
for themselves!

CONDOLENCE

Abdullah bin Mas’ood (RAA) reported Allah’s Messenger (SAW) as saying ‘If anyone comforts one
who has been afflicted, he will have a reward equivalent to his. (Tirmidhi)

Abu Bardah reported that Allah’s Messenger said to (his daughter) Fatimah ‘One who comforts a
bereaved mother will be clothed in a striped garments in the Garden (Tirmidhi).

Condolence means to counsel patience and say comforting words which lighten the sorrow of the
relatives of the deceased and this is a commendable act and is included in Allah’s saying ‘And
cooperate in righteousness and consciousness of Allah. (al-Maidah 5:2-[3]).

Condolence is appropriate (both) before the burial and after the burial for up to three days. It is
expected that the sorrow will subside in three days and it would be unwise to condole after three days,
lest it renew the sorrow.

Nawawi said that condolence should not be done after three days except in two cases; either the
bervead or the one who condoles was away when the burial took place and returned more than three
days after the burial. Moreover, condolence after the burial is preferable to pre-burial condolence,
because before the burial, the relatives of the deceased are busy in preparations for it and after the
burial they feel the pain of separation and need comforting.

It is undesirable to sit around during a visit of condolence. The words of condolence are well-known
from the Hadith of Usama bin Zaid. Usama said that when one of the daughters of the Prophet sent for
him, informing him that her son was dying, the Prophet told Usama to return to her and: ‘To Allah
belongs what He takes and what He gives and He has appointed a life-span for everything’ and then to
command her to be patient and hope for Allah’s reward.

The meaning of the Prophet’s words ‘To Allah belongs what He takes,’ is that the whole universe
belongs to Allah and whatever you have is a trust from Him, therefore, when He takes anything from
you, it was actually His. And his saying ‘and What He gives’ means that whatever He gives you is not
outside of His creation and He does with it whatever He pleases. He has appointed a life-span for
everything, means not to lament when someone dies, for his life-span was decreed by Allah and hence
it could not have been lengthened or shortened. If you are aware of all this, you will show endurance
and hope Allah’s reward.

Mu’awiyah bin Ayas reported the following, on his father’s authority; The Prophet enquired concerning
a Companion of his whom he had net seen for a few days. The people said ‘O Messenger of Allah, his
son has died. The Prophet visited him and offered words of condolence and then said ‘O such and such,
would you rather wish to have enjoyed his company in this life a little more, or wish to see him
Page 121
tomorrow at a gate of the Garden, preceding you there in order to open it for you? He replied ‘O
Prophet of Allah, I prefer that he go ahead of me to open the gate of the Garden for me. The Prophet
said ‘That is how it is for you’ the Companions asked him ‘O Messenger of Allah, is this for him alone
or for the Muslims in general? He replied ‘For the Muslims in general’ (Ahmed).

Abu Musa Asha’ari (RAA) related that when the Prophet (SAW) went out to the cemetery of al-Baqi,
he came upon a woman weeping at a grave. He said ‘O maidservant of Allah, fear Allah and show
endurance! She replied ‘O servant of Allah, I have lost my child. The Prophet again said ‘O
maidservant of Allah, fear Allah and show endurance!. She replied, O servant of Allah, if you were
afflicted like me, you would excuse me. The Prophet said for the third time ‘O maidservant of Allah,
fear Allah and show endurance!. She retorted ‘O servant of Allah, I have heard enough from you, Now
leave! At that, the Prophet left her and went on his way. A Muslim who had observed this came to her
and asked ‘What did that man say to you? She told him what the Prophet had said and what she had
replied to him. The man then said ‘Do you know who he is? She said By Allah, No. He said ‘Woe to
you, that is Allah’s Messenger! She then went to look for the Prophet and upon finding him said ‘O
Messenger of Allah, I will show endurance. The Prophet replied ‘Endurance is shown only at the first
shock. (Abu Y’ala transmitted it; a shorter version of this from Anas is transmitted by Bukhari &
Muslim)

The message of this Hadith is that patience is beautiful only at the time of the first shock, as the effect
of a shock naturally fades as time passes.

Anas (RAA) reported that the son of Abu Talha, who was born of Umm Sulaim, died. Umm Sulaim
said to the family; Do not tell Abu Talha about his son and leave the telling to me. Abu Talha came
home and she served him dinner. He ate and drank. Then she beautified herself as she had never done
before, and they had intercourse. When she saw that he enjoyed it and was happy, she said ‘Abu Talha,
suppose some people borrow something from another family and the other family asks for its return,
should they refuse it to them? He said No. She than said ‘Listen, your son has died. He became angry
and said ‘You waited to inform me about my son until I had made a fool of myself. By Allah, I would
have shown patience within first. She went to Allah’s Messenger and told him what had happened, and
Allah’s Messenger said ‘May Allah bless both of you in the night you spent. (Muslim)

The Prophet (SAW) said ‘Nothing better and more spacious (that is, all-inclusive) is given to anyone
than patience.

A wise man has said ‘If something is gone from you which has caused a heavy loss, do not let another
thing else be missed by you and that is the reward of showing endurance.

Another wise man has said ‘From the very first day of the days of affliction, a wise person does what a
foolish person does after five days.

Obviously, the pain of loss fades as time passes, which is why the Prophet commanded patience at the
time of the first shock.

Page 122
Imam Shafi’i, from whom Allah’s good pleasure is prayed, heard about the death of one of the sons of
Abd-ar-Rahman bin Mahdi, May Allah show mercy to him, so Abd-ar-Rahman was very sad for that.
Shafi’i wrote to him saying, My brother console yourself with the very same consolation you bid to
others’.

A person wrote to a brother Muslim at the loss of his (the latter’s) son; While he was alive, he was a
cause of trial and concern for his parents, and now that he has gone ahead of them, he is a cause of
blessing and mercy for them. So do not grieve at the loss of trial and concern and do not waste the
opportunity for Allah’s blessing and mercy.

Abdullah bin Umar, after burying his son, laughed beside his grave. People asked ‘Why are you
laughing by the grave? He replied ‘Inorder to spite Satan. Ibn Juraij said ‘Anyone who does not
confront his affliction with patience and faith, may as well go along as dumb animals go.

A man came to Hasan al-Basri and complained to him of the grief at the death of his son. Hasan asked
whether his son occasionally used to go away from home. He replied that it had happened quite often.
Hasan said’ Then think of him as having gone away from home. Truly, each time he went away from
you and you waited patiently, there was a great reward for you. The man replied ‘O Abu Sa’id (that is,
Hasan), you have eased the suffering which I felt on account of my son.

When a son of Imam Shafi’i died, the Imam said ‘Such is life, therefore, be patient at the great loss and
the separation from the loved one’. When he was old, his foot had to be amputated because of a
gangrenous sore. Yet he did not miss his scheduled nightly worship that night, but merely said ‘Truly,
we feel tired in this journey of ours’ (al-Kahf 18:62). And he said ‘O Allah, if you have sent an
affliction, You have also given health and if You have taken away something, You have left something
and if You have taken a son, You have kept others sons alive’.

One night, a blind man from the tribe of Banu’Abs came to visit Walid (the caliph). Walid asked him
about the cause of his blindness. The man said ‘I was the riches man of my tribe. One night, while we
were asleep in our house in the valley, it rained heavily and the valley flooded. The flood took away my
home, my family and all my property except for a camel and a child. The camel was maddened and
excited and running about. I heard the voice of my son and went toward him, but the time I reached
him, the camel had trampled him to death. I wanted to get hold of the camel, but it gave me a kick,
which hit me in the face and put out my eyes. In this way, in no time, I lost my family, my property, my
child, my camel and my eyes. Walid was greatly astonished and exclaimed ‘is there anyone on the earth
who has been visited by a calamity greater than this?

It is reported that when Uthman bin’Affan (RAA) (the third caliph) was struck by the assassins and his
blood was flowing from his face onto his beard, he said ‘There is no deity except You, glory be to You!
Surely, I have a wrongdoer. O Allah, I seek Your help against them (the assassins), and I seek Your help
in all my affairs and ask You to give me endurance to bear what has befallen me’.

Page 123
Madaini said ‘I met a woman in the desert with the most radiant and beautiful face. I said to her ‘By
Allah, you seem to have a good and happy life. She said ‘On the contrary, I have seen sorrows and
afflictions. Let me tell you what happened. I had a husband and from him two sons. On the day of the
Feast of Sacrifice (Eid al-Adha), my husband slaughtered a lamb while the children were playing about.
Then the older son said to the younger ‘Do you want to see how our father slaughtered the lamb? The
younger one said ‘Yes. Then the older boy slaughtered his brother with the knife, but when he saw the
blood, he ran away around the side of the mountain, crying and wailing and a wolf devoured him. The
father went in search of the boy and he was lost in the desert and died of thirst, and consequently I was
left alone in the world’. I (al-Madaini) then asked her ‘How was it with you and patience? She replied
‘I and it (patience) were together for a long time. Now, however, time has healed the wounds’.

Ibn ‘Abbas (RAA) reported Allah’s Messenger (SAW) as saying ‘ If any member of my people
(Ummah) has two children who die before him, Allah will admit him to the Garden on their account’.
Ayeshah asked ‘What it is only one child? He said ‘Even if it is one child; you have been ordered by
Allah to ask this. She then asked ‘What about a member of you people (Ummah) who has no children
who die before him? He said ‘I am the one who dies before my people and they will never suffer any
loss which can be compared to the loss of me. (Tirmidhi).

Abu Abdullah bin Mas’ood (RAA) reported Allah’s Messenger (SAW) as saying ‘If anyone is pre-
deceased led by three of his children who did not grow old enough to sin, they will be a strong
protection for him from the Fire. When Abu Darda said he had been pre-deceased by two children,
(Allah’s Messenger) told him that the same applied. Ubayy bin K’ab, the one among the Qur’an
reciters, said he had been pre-deceased by one and was told him the same applied (Tirmidhi).

Waki’ reported that Ibrahim Harbi had a ten-year old son who had memorized the Qur’an and had
learned a great deal of jurisprudence (Fiqh) Hadith. (Waki said) ‘He died, and I came to condole with
Ibrahim. He said to me ‘I was wishing for the death of this son of mine. I said, O Ibrahim, you who are
a great scholar are saying this! Your son was a memo-riser of the Qur’an and had knowledge of
jurisprudence and Hadith, and was such a good boy!. He replied, Yes, One night I dreamed that it was
the Day of Resurrection and a row of children were standing with jugs of cold water, offering it to some
people and the day was very hot. I came forward and asked one of the children to give me some water
to drink. The child looked at me and said ‘But you are not father. I asked ‘and who are you? He replied
‘We are children who died in Islam before our fathers. We greet them and give them water to drink’.
Ibrahim said ‘Since that dream, I have wished that my son would die before me.

Abu Hurairah (RAA) said that a man, who told him that a son of his had died and that he was grieved,
asked him if he had heard anything from the Prophet wich would comforth the Muslims regarding their
dead. He replied that he had, for he had heard him say ‘Their young ones roam freely in the Garden.
One of them meets his father or his parents, seizes him by his garment or by his hand and does not
leave him until he brings him into the Garden. (Muslim)

Page 124
THE STORY OF MALIK BIN DINAR

Malik bin Dinar told the following story about himself, saying ‘I was a man given to fun and
enjoyment and addicted to wine. I bought myself a slave girl and was very happy with her. She gave
birth to a beautiful girl and I loved her (the child) dearly. I saw her creep, then crawl and then walk.
Now, whenever I sat down for a drink, she would come and would take the cup from my hands and
throw the wine on the ground.

When she was two years old, she died and left me grieving. It was the night of fifteenth of Sha’ban and
I fell asleep drunk. I saw in my dream that it was the Day of Resurrection and I came out of my grave,
but a huge sea serpent was after me, trying to sallow me. I started to run but it was at my heels and the
faster I ran, the faster, it came. I passed by an old man, dressed in clean garments but very weak. I
called out to him ‘O Sheikh, please save me from this monster which wants to swallow me! He said ‘O
my son, I am very old man and this monster is very powerful, I cannot prevail over it. Go further
perhaps someone else can help you.

I continued to run, with the serpent following me, I passed by pits of blazing fire and was about to fall
into them, but someone said ‘You are not their inhabitant’. Then I turned about and ran toward a
mountain and the serpent was after me. When I reached the mountains, I found that there were many
gates to it and each gate had guards. Then someone said ‘Let this wretched man in before his enemy
catches up with him.

The gates were opened and I saw a group of children. Their faces were shining like pieces of the moon
and among them was my little girl. She came down to me like a beam of light and with her right hand
hit the serpent, which than fled from me. Then she sat by me and said ‘O my father, has not the time
arrived for the hearts of those who believe to submit to Allah’s reminder (Dikr) and the truth which has
been revealed? (al-Hadid 57:16)? I said, O my child, do you know the Qur’an? She replied ‘I learned it
from you. I then asked ‘ O my daughter, what do you do here? She said ‘We are Muslim children who
have died and we live here until the Day of Resurrection and wait for our parents. I said, O my
daughter what was that monster which was chasing me and wanted to kill me? She said ‘O my father,
that was your bad deeds, which you strengthened and they would have destroyed you. I asked ‘and who
was that weak old man whom I say? She said ‘That was your good deeds, which you weakened, and
that had no power to defend you from your bad deeds. Therefore, O my father, do repent and turn
toward Allah, and to not be among those who will perish. Then the dream ended and I woke up. From
that moment on, I repented of my sins and turned to Allah.

Thus, we see that when young children, whether male or female, die and their parents show patience
and control of their emotions, they become a means of salvation for them in the Hereafter. Allah Most
High has taught us, when He tries us with an affliction, to say ‘All praise is due to Allah. Truly, we are
of Allah’s and truly, unto Him is the return.

Thauban reported Allah’s Messenger (SAW) as saying ‘ when a servant is visited by an affliction, there
are two possibilities; either Allah wishes to forgive sin of his through his affliction or He wished to
raise his rank, a rank which cannot be attained except through the trial of his affliction.
Page 125
Sa’id bin Jubair said ‘This Ummah has been given something for the time of trial which was not given
to the prophets before them, which is to say ‘Truly, we are Allah’s and truly unto Him is return. If it
were have been given to (any of) the earlier prophets, it would have been give to Y’aqoob, whose cry
of grief was, Alas, my grief for Yusuf! (Yusuf 12:84).

Umm Salamah (RAA) said ‘I heard Allah’s Messenger (SAW) as saying ‘ If at the time of affliction,
one says ‘Truly, we are Allah’s and truly, unto Him is the return. O Allah, reward me for this affliction
and give me something better than what I have lost in its places’, he will be rewarded by Allah and will
be given something better than what was lost. Umm Salamah then continued ‘When Abu Salamah
passed away, I said to myself ‘who can be better than Abu Salamah?, but then Allah replaced him for
me with Allah’s Messenger. (i.e. The Prophet married Umm Salamah after the death of Abu Salamah)
Translator.

Shuraih said ‘When some affliction befalls me, I praise Allah four times. I praise Him because it could
have been worse than it actually was; I praise Him for giving me patience to bear it; I praise Him
because when I have recovered from it, I can hope for a reward from Him and I praise Him because this
was not a trial concerning my religion.

Concerning the people who are steadfast, Allah says ‘Those are the ones upon whom are blessing from
their Lord and mercy and those are the rightly-guided. (al-Baqarah 2:157).

Commenting on this verse, Umar ibn al-Khatab said ‘Blessings and mercy are two balanced favours
from Allah and right guidance is a additional favour.’

However, if a person, whether a man or a woman, becomes distraught at an affliction and starts to wail
and lament, hits his or her cheeks, tears his or her garments or tear his or her hair, shave his or head or
something similar, Allah’s curse is upon that person and His wrath. All these actions are as if one is
hurling spears at Allah in a declaration of war upon Him. However, as was mentioned earlier, crying
silently and feeling grief in the heart is quite natural. Indeed, it is as sign of compassion and Allah does
not punish for that. However, a person is responsible for his tongue that is to say, for wailing and
complaining. It was also mentioned earlier that when a female mourner cries out ‘O my supporter, O
my helper, O my chief, the deceased is asked by the angels ‘Are you her supporter, her helper, a chief?

Thus, wailing is forbidden, as it increases grief and removes patience, and works against gracefully
accepting the inevitable, which comes from Allah Most High.

A story : Saleh Murri narrated the following story :

I visited a graveyard one Friday night and fell asleep. I dreamed that the graves opened and the dead
came out of them and sat in numerous circles. From heaven, covered plates descended for them. But
there was one gray-haired child who was being punished. I went to him and said ‘O my dear boy, why
are you the only one being punished from among this group of people? He replied ‘O Saleh, by Allah,
it is (a duty) upon you to faithfully convey the message I give you and to have pity on my state. It may
be that Allah the Almighty has made you a means of my deliverance.
Page 126
‘When I died, my mother gathered a group of professional wailing-women, who wail and lament over
me each day, and I am being punished because of that. There is a fire in front of me, behind me, to the
right of me, and to the left of me, because of my mother’s lamentation’. Then he wept and I too wept
with him. He then said ‘O Saleh, by Allah, please go to her, and he gave me the address. And tell her
on my behalf ‘Why are you punishing me, O mother? You brought me up, shielding me from all evil
while I was alive, but since my death you have brought this punishment on me by your wailing. O my
mother, there are chains around my neck and chains around my ankles and the angels question me and
hit me. If you only saw me in this condition, you would take pity on me. If you do not stop your
wailing and shrieking, I will call upon Allah to judge between you and me on the Day when the skies
will be torn apart and people will be brought forth for Judgement!.

I then woke up, very agitated and went home, but I could not sleep at all until morning. When morning
came, I went into town and looked for the house of that gray-haired child’s mother. Someone directed
me to the house. When I came to it, I saw that the door had been blackened and the sound of wailing
was coming from the house. When I knocked at the door, an old woman opened it and asked what I
wanted. I said that I wanted to see the mother of the child who had died. She said ‘what do you want
with her? She is in mourning ‘I said, Please send her to me, for I have a message from her son.’

She went inside and told the mother. The mother came out, and she was wearing black and her face was
darkened because of crying so much and from hitting her cheeks. She said ‘Who are you” I replied ‘I
am Saleh Murri. I spent part of the night in the graveyard and your son was in suffering and told me to
tell you on his behalf ‘O my mother, you brought me up, shielding me from all evils while I was alive,
but since my death you have brought this punishment on me by your wailing. If you do not stop this, I
will call upon Allah to judge between you and me on the Day when the skies will be torn apart!.

When she heard this from me, she fainted and fell to the ground. When she recovered, she wept bitterly
and said ‘O my son, if I had known this, I would not have done it. I repent toward Allah Most High
from this!. She then went into the house, sent away the wailing women, changed into other clothes than
the black and brought me some money, saying ‘O Saleh, give this money in charity on my son’s
behalf’.

I then left her house and distributed the money among the poor and needy. The following Friday night,
I went back to the same spot in the graveyard and slept. Again I saw the dead come out of the graves,
form circles, and covered dishes descend among them from Heaven. I saw the boy laughing and happy,
and there was a dish for him as well. When he saw me, he came to me and said ‘O Saleh, may Allah
reward you for what you did for me. Allah has removed the punishment from me, and this is because
my mother stopped what she was doing, and to the money you spent in charity has reached. I then
asked him ‘What are these dishes? He replied ‘These are the gifts which the living send for the dead in
the form of charity and supplications and the reading of the Qur’an. And the gifts descend upon them
every Friday night, and it is told to them that this is a gift from such and such. Please go back to my
mother and give her Salam (Islamic greeting) and tell her ‘May Allah give you the reward of what you
did for me. Your charity on my behalf has reached me, and you will be with me in a short while.
Therefore, please help me (by being patient and giving charity on my behalf).

Page 127
After that I awoke. A few days later, I went to the house of the child’s mother and found a bier in front
of the house. I asked ‘Who has died? And they told me ‘The child’s mother. I took part in the funeral
prayer for her, accompanied her to her grave next to her son, made a supplication for both of them and
then departed.

We pray to Allah to cause us to die as Muslims, and join us with the righteous and protect us from the
Fire. Indeed, He is the Magnanimous, the Generous, the Most Kind and the Most Merciful.

Page 128
 THE F IFTI ETH MAJOR S IN

TREATING OTHERS UNJUSTLY

Allah Most High says ‘The way (of blame) is only against those who oppress people and wrongfully
rebel on the earth. For those, there is a painful punishment (al Shura 42:42).

The Prophet said ‘Allah has revealed to me that you should be humble to one other to the extent that no
one should appropriate the right of another, nor boast about himself to another. (Muslim).

There is no sin more deserving of being punished by Allah in this world as well as the Hereafter than
appropriating the rights of others and breaking the ties of relationship. (Ibn Majah)

Allah let the earth swallow Qarun (Korah) because he usurped the rights of his people, as He has
mentioned; Now, Qarun was of the people of Moses, but he was unjust to them, up to ‘Then we caused
the earth to swallow him and dwelling-places. (al-Qasas 28: Parts of verses 76 and 81).

Ibn al-Jawzi says ‘Among Qarun’s wrong doings are the following:

1. He bribed prostitue to accuse Moses of committing adultery with her. But when Moses made her
take an oath to tell the truth, she said that Qarun had bribed her to accuse him while it was not the
truth. (This is the saying of Ibn Abbas).
2. He rebelled against Allah Almighty by saying that he had acquired his wealth ‘on account of
knowledge I possess’ rather than thanking Allah for it. (This is the saying of Dahhak).
3. He was ungrateful to Allah. (This is the saying of Qatadah).
4. To enhance his proud bearing, by lengthened his garment so that it trailed on the ground. (This is
the saying of Ata Kharasani).
5. He worked as an informer for Pharaoh, and Pharaoh used his information to oppress the Children
of Israel. (This is the saying of Mawardi).

The explanation of Allah’s saying ‘Then we caused the earth to swallow him and his dwelling place’ is
the following: When Qarun incited the woman to accuse Moses of adultery with her, and after she took
back her accusation, Moses asked Allah to punish Qarun. Allah revealed to Moses that He had
subjected the earth to him, therefore he was to command it to do whatever he wished. Thereupon,
Moses commanded, ‘O earth, seize him! At that, Qarun sank into the ground up to his ankles. When
Qarun saw what was happening to himself, he pleased with Moses for mercy. But Moses called out O
earth seize him! And Qarun sank up to his knees, Moses continued to command the earth to seize
Qarun until he was swallowed up completely. Thereupon, Allah revealed to Moses ‘O Moses, by My
honour and My glory, if he had called upon Me, I would have saved him’. Muqatil said that when the
Children of Israel saw this, they said ‘Moses destroyed Qarun in order to take his wealth and his
dwelling-place’ whereupon, Allah caused the earth to swallow all his wealth and his dwelling-place
after three days. Then he had no company (of men) to help him against Allah, nor was he among those
who see victorious. (al-Qasas 28:81).

We ask Allah to forgive us our sins, include us among those with whom He is pleased, and forgive us
all-our parent and all the Muslims Ameen.
Page 129
 THE FIF TY – F IRST MAJO R SI N

OVERBEARING CONDUCT TOWARD THE WIFE, THE SERVANT,

THE WEAK AND ANIMALS

Allah Most High has commanded us to be gentle in our conduct.

‘And worship Allah and do not associate anything with Him (as a partner) and be kind to parents and to
near relatives and orphans and the needy and to the neighbour who is a relative and the neighbour who
is a stranger and the companion by your side and the traveler and what your right hand possess. Truly,
Allah does not love the one who is proud and boastful. (al-Nisa 4:36)

Wahidi, in explaining ‘worship Allah and do not associate anything with Him as partner’, refers to
Mu’adh bin Jabal who said ‘I was riding behind the Prophet on a donkey with nothing between him and
me but the rear part of the saddle, when he said ‘Do you know, Mu’adh, what Allah has a right to
expect from His servants, and what His servants have a right to expect from Allah? I replied ‘Allah and
the Messenger know best’. He said ‘What Allah has a right to expect from his servants is that they
should worship Him, not associating anything with Him and what the servants have a right to expect
from Allah is that He should not punish one who not associate anything with Him’ (Bukhari & Muslim)

Ibn Mas’ood (RAA) said that a desert Arab came to the Prophet and said ‘O Prophet of Allah, give me
some advice’. The Prophet (SAW) said ‘Do not associate anything with Allah, even if you are torn to
pieces or burned alive, do not abandon performing prayer at its proper time, as that is an obligation
toward Allah and do not drink wine, as it is a key to every evil. (Bukhari & Muslim)

By His command ‘Be kind to parents, Allah wants us to be gentle with our parents, both in talking with
them and in treating them in daily affairs, not replying to them, in a sour tone, not looking at them with
anger, not raising our voices when speaking to them, serving them in health and in sickness with
patience and humility and fulfilling their needs.

Allah also commands us to show kindness and to keep the ties of relationship with near relatives and to
be generous and loving toward orphans and the needy. If a neighbour is a relative of ours, he has three
rights upon us ‘that of a neighbour, that of a relative and that of a Muslim. As to a neighbour who is not
a relative (stranger) the following Hadith may be quoted ‘Ayeshah (RAA) reported the Prophet as
saying ‘Jibril continued emphasizing the rights of a neighbour to me so much that I thought he would
ask me to make the neighbour an heir. (Abu Dawood and Ibn Majah).

The companion by your side has the right of a neighbour as well as that of a companion, while the
‘traveler’ is the weak or needy person on the road who may need physical or monetary help to reach his
destination, whether near or far. And ‘Those whom your right hands posses’ refers to the bondsmen or
bondswomen (of earlier times, which now a days may be interpreted as house servants or hired help).
Allah wants us to treat servants humanely, to feed them with what we eat, to cloth them similarly to
what we wear and to forgive hem their mistakes’. The one who is proud and boastful, includes those
Page 130
who consider themselves great and look down to people and deny them their rights. Allah’s Messenger
(SAW) said ‘Allah made the earth swallow up a man who walked proudly and boastfully in his fine
clothes and he will sink in it with all his pomp, until the Day of Resurrection.

Abdullah bin Umar (RAA) reported Allah’s Messenger (SAW) as saying ‘ On the Day of Resurrection,
Allah will not look at a person who goes about trailing his garments on the ground out of arrogance.
(Bukhari & Muslim)

TREATMENT OF SERVANTS AND SLAVES

During his last illness, just before he passed away, the Prophet emphasized observing prayer and the
good treatment of slaves (and by extension, servants), saying ‘Fear Allah, fear Allah, with regard to
your prayer and your slaves. (Abu Dawood)

Allah Messenger also said ‘The one who treats his slave badly, will not enter the Garden’. (Abu
Dawood)

Abu Mas’ood said ‘Once I was beating my slave with a whip and I heard a voice from behind me,
calling ‘Know, Abu Mas’ood, that Allah has more power over you than you have over this boy! I said
‘O Messenger of Allah, after this I shall never beat my slave! In another version, he remarked ‘My
whip fell from my hand due to awe of Allah’s Messenger’. In another version, Abu Mas’ood said ‘He
(his slave) is free for the sake of Allah’ whereupon the Prophet said ‘If you had not done this, the Fire
would have scorched you on the Day of Resurrection (Muslim).

Abdullah bin Umar reported Allah’s Messenger (SAW) as saying ‘ If anyone punished his slave
undeservedly or slaps his face, he should free him as an atonement’.

Hakim bin Huzam (RAA) reported Allah’s Messenger (SAW) as saying ‘ Allah will surely punish
those who torment people in this world’.

The Prophet was asked ‘How many times should we forgive the servant? He replied ‘Seventy times a
day’ (Abu Dawood & Tirmidhi).

One day the Prophet was angry with his servant. He had a Miswak (tooth cleaning stick) in his hand,
He waved the Miswak at the servant and said ‘If there were no retaliation, I would have hit you with
this Miswak. (Ahmad)

Abu Hurairah had a black slave girl. One day he raised a whip to hit her. Then, dropping it, he said to
her ‘If there were no retaliation, I would beaten you with this. But now I sell you to the One who will
give me full price for you. Go! You are free for the sake of Allah.

Page 131
A woman came to the Prophet and said ‘O Messenger of Allah, I addressed my slave girl as
‘fornicator’. The Prophet asked ‘Did you see her doing that? She replied ‘No. The Prophet said ‘She
will take her due from you on the Day of Resurrection. The woman went back to her slave girl and
handing a whip, told her ‘Whip me’. The slave girl refused to do this, so the woman set her free. She
returned to the Prophet and told him that she had freed the girl. The Prophet then said ‘Perhaps’
meaning that perhaps freeing her would atone for her sin of falsely accusing the slave girl. (Hakim).

Allah’s Messenger (SAW) said ‘If someone accuses a slave (of misconduct), on the Day of
Resurrection the legal punishment (prescribed by the Shari’ah) will be applied to him, unless what he
said was true. (Bukhari & Muslim)

The right of the slave on his master is that he should be fed and clothed, and should not be burdened
beyond his capacity. (Muslim)

On his deathbed, the Prophet advised the Muslims ‘Fear Allah, fear Allah, with regard to your prayer
and your slaves! Feed them with what you eat, clothe them with what you clothe yourselves, do not
burden them with work which is beyond their capacity and if you assign hard work to them, help them
in doing it and do not torment Allah’s creatures. He made you their owners, but if He had wished, they
would have been your owners. (Tabarani)

Some people came to visit Salman al-Farsi while he was the governor of al-Madian, and they found
him kneading the dough for his family. They said to him ‘Why did you not leave this to your servant
girl? He replied ‘I told her to do something else, and I would hate to give her another task’.

TREATMENT OF ANIMALS

Allah’s Messenger (SAW) is reported to have said ‘The sin of starving someone whose food is in his
hands is enough for a person’ (Muslim). This includes starving slaves or servant slaves or domesticated
animals.

Similarly, it is prohibited to hit such animals in a way which causes them injury or to take more work
from them than their strength can bear. In explaining the verses ‘There is not an animal on the earth,
nor a flying creature, flying on two wings, which are communities like yourselves’ (al_An’am 6:38), it
is said that, on the Day of Resurrection, there will be a time when the wrongs done among animals and
between animals and people, will be settled, even to the extent that a hornless sheep gored by a horned
sheep will have its retaliation. After that, it will be said to the animals ‘Be dust’ and they will perish.
Seeing this, the unbeliever will cry out ‘If only I were dust! (al-Naba 78:40).

If a person hits an animal without just cause or starves it or does not give it water or takes work from it
beyond its endurance, he will be punished for it on the Day of Resurrection.

Abu Hurairah (RAA) reported Allah’s Messenger (SAW) as saying ‘A woman was punished because of
a cat, she neither provided the cat with food and drink, nor set it free so that it might eat the rodents of
the earth. (Muslim)
Page 132
Allah’s Messenger (SAW) described how he was shown a woman hanging in the Fire, with her cat
scratching her face and her chest in retaliation for what she had done to the cat in the world by starving
it and not giving it anything to drink (Bukhari). This applies to all other animals as well.

Similar is the case of a person who overburdens an animal. Abu Hurairah reported Allah’s Messenger
(SAW) as saying ‘ A person was driving an ox loaded with baggage. The ox looked towards him and
said ‘I have not been created for this, but for farm work’ (Bukhari & Muslim). Allah gave this ox the
power of speech to protest against being used for something other than that for which it was created in
order to teach people that, there will be retaliation on the Day of Judgement for using animals for
purposes other than those for which they were created, or for beating and tormenting them.

Abu Sulaiman Darani said ‘Once while I was riding a donkey, I hit it two or three times. The donkey
turned its head and said “O Abu Sulaiman, there will be retaliation for this on the Day of Resurrection;
therefore, if you wish, increase it or if you wish decrease it’. Abu Sulaiman said ‘after that, I never hit
any animal.

Abdullah bin Umar passed by some young men of the Quraish, who had tied up a bird and were
shooting arrows at it. Each arrow of theirs, which missed became the property of the owner of the bird.
When they saw Ibn Umar coming, they ran away. At that, Ibn Umar said, ‘Who has done this? Allah
has cursed anyone who does this! Allah’s Messenger invoked a curse upon a person who made a living
thing a target’ that is to say, in order to practice his marksmanship. (Muslim)

As to the permission to kill animals such as scorpions, snakes, rats, mad dogs and so on, if they are
killed, they should be killed in one blow without causing unnecessary suffering. The matter of
slaughtering an animal for food is similar. Allah’s Messenger (SAW) said ‘Allah has enjoined
excellence in all things; so when you kill anything, kill it in an excellent manner, and when you
slaughter, slaughter in a good way. Sharpen you knife and slaughter the animal as painlessly as
possible. (Muslim & Abu Dawood).

Similarly, it is prohibited to burn any living creature with fire, in accordance with the saying of Allah’s
Messenger ‘I had told you to burn such and such, but now I tell you that punishing by fire is reserved
only for Allah. Therefore, if you find the two of them (those upon whom the death sentence had been
pronounced), cut off their heads instead. (Bukhari)

Ibn Mas’ood reported ‘We were on a journey with Allah’s Messenger, while he went way to relieve
himself, we came upon the nest of a bird and found her with two young ones. Thereupon, we took her
young ones from the nest and brought them with us. The mother bird was hovering around us when the
Prophet returned. Seeing this, he said ‘Who has caused pain to this bird by taking the young ones away
from her? Return her young to her! He also noticed that, we had burned an ant hill. He asked ‘Who
burned this? We relied ‘We did. He said ‘No one is entitled to punish any living thing by fire except its
Lord. This Hadith implies the absolute prohibition of burning any living creature, even lice or insects.

Page 133
 NOT KILLING AN ANIMAL USELESSLY

The Prophet (SAW) said ‘A bird killed uselessly will complain to its Lord on the Day of Resurrection,
saying ‘O Lord, ask this man why he killed me in vain and did not kill me for some benefit! (Nisai and
Hibban).

It is detestable to hunt young birds and to slaughter an animal in front of its mother. Ibrahim bin Adham
reported that a man slaughtered a calf in front of its mother, and Allah punished him by paralyzing his
hand.

CHAPTER
THE EXCELLENCE OF EMANCIPATION

Abu Hurairah (RAA) reported Allah’s Messenger (SAW) as saying ‘ If anyone emancipates a Muslim
slave, Allah will set free from Hell a member of the body for every member of his, even his private
parts for his’ (Bukhari rendered it).

Abu Umama (RAA) reported the Prophet (SAW) as saying ‘If a Muslim emancipates a Muslim slave,
that will be his ransom from Hell and Allah will set free from Hell a member of the body for every
member of his; if a Muslim emancipates two Muslim slave-women, that will be his ransom from Hell
and Allah will set free from Hell a member of the body for every two members of them; if a Muslim
woman emancipates a Muslim slave women, that will be her ransom from Hell and Allah will set free
from Hell a member of the body for every of her’. (Tirmidhi transmitted it and declared it to be sound).

O Allah, make us among Your party; among those who will achieve felicity, and those who are among
your pious slaves.

Page 134
 THE F IFTY – SECOND MAJO R SIN

OFFENDING ONE’S NEIGHBOUR

Allah’s Messenger (SAW) is reported to have said ‘By Allah, he does not believer! By Allah, he does
not believer! He was asked ‘Who, O Messenger of Allah? He replied ‘The one whose neighbour is not
safe from his mischief. (Bukhari & Muslim). In another version, he is reported to have said ‘The one
whose neighbour is not safe from his mischief will not enter the Garden. (Muslim)

A man asked Allah’s Messenger (SAW) what is the greatest sin is in Allah’s sight, to which he replied
‘That you should not treat anything as equal to Allah, while He has created you. What next? He asked,
to which the Prophet (SAW) replied ‘That you should not kill your child out of fear that he may eat
along with you. What next? He asked, to which the Prophet (SAW) replied ‘that you should not commit
adultery with your neighbour’s wife. (Bukhari & Muslim)

Abu Hurairah (RAA) reported Allah’s Messenger (SAW) as saying ‘ He who believes in Allah and the
Last Day does not harm his neighbour’. (Muslim)

If your neighbour is a relative and a Muslim, he has threefold rights on you; that of being a neighbour,
that of being a Muslim, and that of being a relative. If the neighbour is a Muslim but not a relative, he
has twofold rights, while if he is a non-Muslim, he has a single right that of being a neighbour.

One of the neighbour of Ibn Umar was a Jew. Whenever Ibn Umar slaughtered a lamb, he sent a
portion of it to his Jewish neighbour. (Tirmidhi and Abu Dawood)

A man came to the Prophet and asked him ‘O Messenger of Allah, guide me to something which, if I
do it, will take me to the Garden. The Prophet replied ‘Be good to others’. He asked how will I know
that I am being good to others? The Prophet replied ‘Ask your neighbours, if they say that you are good
to others, you are good and if they say you are bad to others, you are bad. (Baihaqi)

It may be mentioned in this regard that to bear patiently and harm caused by one’s neighbours is part of
being good to them. The Prophet said ‘If a person shuts his door against his neighbour out of fear of
harm to his family and his property, he is not a believer and if a person’s neighbour is not safe from his
mischief, he is not a believer. (Kharaiti in Makraim al-Akhlaq)

Abu Hurairah (RAA) said ‘A man came to the Prophet, complaining against his neighbour. The Prophet
told him to go back and have patience. The man came back to The Prophet two or three times with the
same complaint, The Prophet finally said ‘Go and put your household goods into the street. So he went
home and put is household goods into the street. The passers by began to ask him about it and he told
them about his neighbour’s behaviour. The people then began to curse his neighbour. When the
neighbour heard this, he came and apologized, saying ‘Please, brother, return to your house, you will
never again experience any treatment from me which you dislike. (Abu Dawood)

Page 135
A story: Sahl bin Abdullah Tustari has a non-Muslim neighbour. The runoff from the neighbour’s toilet,
which contained faucal matter and urine, flowed into Sahl’s house. Sahl used to collect this filthy water
in a container and late at night he would go out and throw it away while no one was observing it. Sahl
continued this practice for a long time, until he was on his deathbed. Then he called his Magian
neighbour and told him to come in to his house and see what was happening. The neighbour saw the
filthy water flowing from his house to Sahl’s house. Sahl said ‘For a long time I have been collecting it
by day and disposing of it by night. Now I am dying, and I am afraid of making your fault known to
whomever occupies my house after my death. That is why, I have told you about this’. The Magian
then said ‘O Shaikh, you have been so considerate of me all this time and yet I have remained an
unbeliever! Please stretch out your hand. I testify that there is no deity except Allah and that
Muhammad is the Messenger of Allah’. A little while later, Sahl breathed his last, may Allah have
mercy on him.

We ask Allah to guide us to the best of behaviour and good character. Indeed, He is the Magnanimous,
the Generous, the Gentle and the Most Merciful!

Page 136
 THE F IFTY – THIRD MAJO R SIN

OFFENDING AND ABUSING MUSLIMS

Allah Most High says ‘ Those who harm believing men and believing women undeservedly, bear the
guilt of slander and clear sin. (al-Ahzab 33:58)

O you who believe, do not let some people mock at other people who may be better than they are, nor
women at other women who may be better than they are. And do not find fault with one another, nor
insult one another by offensive nicknames. Evil is the name of wickedness after belief. And whoever
does not repent, those are wrong-doers. O you who believe, avoid (indulging in) much suspicion-truly,
some suspicion is a sin and do not spy or speak ill of one another. Would any of you like to eat the flesh
of his dead brother? You would detest that! Then fear Allah; Truly, Allah is the Often-returning, the
Most Merciful. (al-Hujurat 49:11-12)

Allah’s Messenger (SAW) said ‘The worst person in the sight of Allah Most High on the Day of
Resurrection is the one whom people shun or desert, seeking protection from his Obscene language.
(Bukhari)

Abu Hurairah (RAA) reported Allah’s Messenger (SAW) as saying ‘A Muslim is the brother of a
Muslim. He does not oppress him or humiliate him or look down upon him (Muslim). All things
belonging to a Muslim are sacred to his brother Muslim; his life, his property and his honour (Muslim).

Abdullah bin Mas’ood (RAA) reported Allah’s Messenger (SAW) as saying ‘Abusing a Muslim is
wickedness and fighting against him is unbelief. (Muslim)

Abu Hurairah (RAA) said ‘The Prophet was told that such-and-such a woman prays during the night,
fasts during the day, but offends her neighbours by her (sharp) tongue. The Prophet said ‘There is no
good in her and she will be in the Fire. (Hakim)

The Prophet said ‘Mention the virtues of your dead ones and refrain from mentioning their faults.
(Hakim)

He said ‘If anyone ascribed unbelief to a Muslim or addresses him as ‘enemy of Allah’, if that is not
true, what he as ascribed to him will apply to the accuser. (Bukhari & Muslim)

He said ‘On my Night Journey (Isra wal Me’raj), I passed by people who has fingernails of copper with
which they were scratching their faces and chests. I asked, who are they, O Jibril? Jirbil replied ‘These
are the people who eat others peoples flesh by slandering their honour. (Abu Dawood)

Page 137
 WARNING AGAINST INCITING ENMITY AMONG MUSLIMS

Allah’s Messenger (SAW) said ‘Satan has given up hope that he will be worshipped by the people in
the Arabian peninsula; however, he is hopeful that he will incite them to mutual enmity. Therefore,
anyone who incites enmity between any two Children of Adam, and causes one of them to inflict pain
on the other, is a false tale-bearer, is among the worst of men, and is follower of Satan.

The Prophet (SAW) once asked ‘Shall, I inform you who are the vicious ones among you? The listeners
said ‘Please, O Messenger of Allah. He said ‘The vicious ones among you are those who go around
carrying tales, showing hatred among friends and creating trouble where there is none. (Ahmad)

The Prophet (SAW) said ‘The tale-bearer will not enter the Garden (Bukhari & Muslim). A tale-bearer
is a person who come to someone and says; So and so said such and such and so and so did this and
that; without there being any benefit or public interest served by such a report.

PROHIBITION AGAINST INCITING ANIMALS TO FIGHT

It is prohibited to incite animals, such as bulls, birds, dogs and roosters, to fight. The Prophet forbade
this and anyone who engages in it is a sinner against Allah and His Messenger.

PROHIBITION AGAINST SWOING DISCORD

It is also forbidden to sow discord between a wife and her husband and between a servant and his
master. Allah’s Messenger said ‘The one who incites a woman against her husband or a slave against
his master is cursed. (Abu Dawood)

We ask Allah’s protection from such deeds!

ENCOURAGEMENT TO MAKE PEACE AMONG PEOPLE

Allah Most High says ‘There is no good in most of their secret conferences, apart from the one who
enjoins charity and kindness and peacemaking among people. Whoever does that, seeking the pleasure
of Allah, we shall bestow on him a great reward. (al-Nisa 4:114)

In explaining the meaning of this verse, Mujahid says ‘The verse has a general application to all people.
Most of their secret meetings are for purposes, which are not beneficial to others, except when they talk
about charity and peace making.

Ibn Abbas says that the acts of kindness mentioned here are well known and everyone understands
them. As to peace making among people, we may mention a Hadith. Allah’s Messenger (SAW) said to
Abu Ayyun Ansari, Shall I guide you to a charitable deed which is better for you than red camels? He
replied, Please, O Messenger of Allah. The Prophet said; ‘To make peace among people when they
quarrel and bring them together when they draw away from each other. (Bazar and Tabarani).

Page 138
Umm Habibah reported Allah’s Messenger (SAW) as saying ‘ Everything the Children of Adam say
will be counted against them and not for them, excepting words spoken to enjoin what is good or to
forbid what is evil, or for the sake of the remembrance of Allah. (Ibn Majah & Tirmidhi)

Someone said to Sufyan Thawri ‘What can be harsher than this Hadith? Sufyan replied ‘Have you not
heard what Allah Most High says ‘There is no good in most of their secret conferences, apart from the
one who enjoins charity and kindness. (al-Nisa 4:14)? This Hadith says exactly what this verse says’.

Umm Kulthum (RAA) [dauther of ‘Uqba bin Abu Mu’ati who was among the first emigrants
(Muhajireen) from Makkah (translator)] reported Allah’s Messenger (SAW) as saying ‘A liar is not
someone who tries to bring about reconciliation among people and speaks good or conveys good
(feelings) (Bukhari & Muslim). Ibn Shihad said that he did not hear (from the Prophet) that exemption
from lying was granted in anything which people say except in three situations: in battle, in making
peace among people, and in what a husband says to his wife or a wife says to her husband (Muslim).

Abu Hurairah (RAA) reported Allah’s Messenger (SAW) as saying ‘ No deed is better than walking
toward (the place of) prayer, making peace among people, and bringing about a lawful alienace among
the Muslims. (Isbahani)

Allah’s Messenger (SAW) said ‘When someone makes peace between two people, Allah sets his affair
in order and for every word he has spoken, Allah gives him a reward and forgives him his past sins.
(Isbahani)

O Allah, turn toward us with kindness and forgive us our sins!

Page 139
 THE F IFTY – FOUR TH MAJO R SI N

OFFENDING PEOPLE & HAVING AN ARROGANT ATTITUDE TOWARD THEM

Allah Most High says ‘Those who harm believing men and believing women undeservedly, bear the
guilt of slander and clear sin. (al-Ahzab 33:58)

Lower your wing (in kindness) to those believers who follow you (i.e. Muhammad) (al-Shu’ara 26:215)

The Prophet (SAW) said ‘Allah Most High says ‘If anyone makes a friend of Mine his enemy, I declare
a war against him in which I will take care of that friend (This is not from the Qur’an, but a Hadith
Qudsi – Translator).

It is reported that Abu Sufyan passed by Salman, Suhaib and Bilal and they said ‘The swords of Allah
have not gotten their due from the enemy of Allah’ (meaning that Abu Sufyan, who was at that time an
enemy of the Prophet and Islam, was still alive). Abu Bakr remarked ‘Do you say this to a Shaikh of
the Quraish and their leaders? He then went to the Prophet and told him (about this), and the Prophet
said to Abu Bakr ‘O Abu Bakr, perhaps you have angered them (that is Salman, Suhaib and Bilal) and
if you have done so, you have made your Lord angry’. Abu Bakr then came to them and asked ‘O my
dear brothers, have I made you angry? They replied ‘No, may Allah forgive you, dear brother.
(Muslim)

Allah Most High says ‘And make your soul content with those who call upon their Lord at morning
and evening, seeking His Countenance. (al-Khaf 18:28)

This verse was revealed in honour of the poor and lowly people of Makkah who were among the first
believers in the Prophet’s Message and who were his close Companions. In fact, it has been the case
with all the Messenger of Allah through history that their first followers were from among the poor and
the downtrodden in their communities. Allah’s Messenger (SAW) used to sit with his Companions,
many of them being poor, such as Suhaib, Bilal and Ammar bin Yassir. The rich and the noble of the
Quraish came to the Prophet and said to him ‘O Muhammad, you have surrounded yourself with riff-
raff, whose company we can never keep. If you rid yourself of them, we will believe in you. You will
then have the wealthiest and noblest of people among your followers’. Thereupon, Allah most High
revealed: Do not repel those who call upon their Lord at morning and evening, seeking His
Countenance and do not let your eyes turn away from them, desiring the finery of the life of this world.
Say ‘The truth is from you Lord, then whoever wants, let him believe and whoever wants, let him
disbelieve (al-Kahf 18:28-29).

Thereupon Allah set forth a parable of two men (al-Kahf 18:32-44) and a parable of the life of the
world (al-Kahf 18:45). Consequently, the Prophet used to honour the poor and had a great regard for
them.

Page 140
When the Prophet (SAW) migrated from Makkah to Madinah, those poor Companions of his also
migrated with him and settled near the Prophet’s mosque. The poor Muslims who flocked to Madinah
used to sit on a bench near the Prophet’s house, hoping to be fed. They were called As-Hab as-Suffa
(the people of the Bench). Allah Most High raised their spiritual ranks by giving them the light of faith
in their hearts and turning away their eyes from the passing glamour and glitter of the life of this world.

Those who saw what Allah had prepared for His friends from good reward. Allah Most High addressed
His Messenger (SAW) about them saying (send not away those who call on their Lord morning and
evening) (al-An’am 6:52). Do not send away those who are asking Allah from His bounty. For poverty
is to be understood from two aspects; general and special, the general one is the need to Allah Most
High and that is the trait of every creature, whether he is a believer or not; this fact is verified by Allah
Most High saying: [O ye men! It is yet that have need of Allah] (Fatr 35:15).

O Allah, cause us to experience the sweetness of private consultation with You; make whatever You
hath made easy to the people of Thy love easy for us; forgive us, our parents and Muslims, our sins.

Page 141
 THE FIF TY – F IFTH MAJO R SI N

TRAILING ONE’S GARMENT IN PRIDE

Allah Most High says ‘Do not turn your cheek away from people in scorn, nor walk insolently in the
land. Truly, Allah does not love any arrogant boaster. (Luqman 31:18)

Allah’s Messenger (SAW) said ‘The part of the lower garment which goes below the ankles is in the
fire. (Bukhari)

On the Day of Resurrection, Allah will not look at one who trials his lower garment out of pride.
(Muslim)

On the Day of Resurrection, Allah will not look at three (type of people); one who trails his garments
(out of pride); one who recounts his favours to others in public and one who sells his merchandise
backed by false oaths. (Bukhari & Muslim)

There was a person who walked with pride, wearing fine clothes and admiring himself. Allah made
him sink into the earth and he will be tossed about in it until the Day of Resurrection. (Muslim)

The way for a believer to wear a lower garment is to have it halfway down his shins and there is no sin
on him if it comes halfway between that and the ankles; but what comes lower than the ankles is in the
Fire. (Abu Dawood and Ibn Majah).

If one trails arrogantly any part of a lower garment, a shirt and a turban (which is) allowed to hang
down, Allah will not look at him on the Day of Resurrection. (Abu Dawood, Nisai and Ibn Majah)

This prohibition against trailing the lower garments in pride applies to any type of clothing such a
Shalwar, cloak, Jubbah, Qiba and so on. However, if the garment hangs down because of something
other than pride, there is no harm in it.

When Abu Bakr (RAA) heard the Prophet (SAW) say ‘On the Day of Resurrection, Allah will not look
at one who trails his lower garment out of pride’. Abu Bakr said ‘O Messenger of Allah, my lower
garments hangs down unless I keep paying attention to it’. Allah’s Messenger (SAW) replied ‘You are
one of those who do it out of pride. (Bukhar)

Page 142
 THE FIF TY – S IXTH MAJO R SI N

MEN WEARING SILK AND GOLD

Allah Most High says ‘He who wears silk in this world will not wear in the Herafter. (Bukhari &
Muslim)
Gold and silk are permitted to the females among my community but are prohibited to the males.
(Nisai)

Hudhaifa bin Yaman said ‘Allah’s Messenger forbade us (his Companions) to eat or drink from a vessel
of silver or gold or to wear or sit upon silk and brocade. (Bukhari & Muslim)

Wearing silk, whoever, is permissible for men if they are suffering from some skin disease such as an
itch or scabies, or if they are facing the enemy in a battle (that is, to impress the enemy). But the
wearing of silk (by males) for beautification is prohibited; this is the consensus of all the Muslims. This
prohibition applies whether the garment is a shirt, a shawl, a cloak, or any other thing, if it is made
primarily of silk. A version by Muslim reports that Allah’s Messenger forbade the wearing of silk by
men except to the extent of two, three or four fingers width.

Similarly, the wearing of gold is prohibited to Muslim males, whether it be a gold ring, a gold chain or
gold in the belt or even on the scabbard of a sword.

Abdullah Ibn Abbas (RAA) reported that when, Allah’s Messenger (SAW) saw a gold signet-ring upon
a man’s hand, he pulled it off and threw it away saying ‘One among you is taking a piece of coal from
the Fire and putting it upon his hand! (Muslim)

Similarly, the wearing of clothing embroidered with gold thread or embellished with brocade is
prohibited for men. Scholars have differed concerning the permissibility or prohibition of gold and silk
for small boys, some allowing it, while others have included boys within the general prohibition for
Muslim males. This last position is that of Imam Ahmad bin Hanbal.

We ask Allah’s guidance toward what He likes; indeed, He is the Magnanimous and the Generous!

Page 143
 THE F IFTY – SEVEN TH MAJO R SIN

A SLAVE’S RUNNING AWAY FROM HIS MASTER

Allah’s Messenger (SAW) said ‘When a slave runs away, his prayer is not accepted’ (Muslim)

Jabir bin Abdullah reported Allah’s Messenger (SAW) as saying ‘There are three (types of people)
whose prayers are not accepted and whose good deeds are not raised up to Heaven. A runaway slave,
until he returns to his master and puts his hand in his; a woman whose husband is angry with her, until
he becomes pleased with her and a drunk until he becomes sober’ (Ibn Habban and Baihaqi)

Fudala ibn Ubaid (RAA) reported Allah’s Messenger (SAW) as saying ‘ There are three (types of)
people who Allah will not show mercy to them: a man who separates from the community and
disobeys his commander, a runaway slave who dies disobedient; and a woman whose husband provides
her with what is sufficient to her when he is absent, although she makes a dazzling display after his
departure i.e. she displays her beauty like those of pre-Islamic times who were in the time between the
time of Jesus and the time of Muahmmad (SAW). This tradition is transmitted by Wahidi (May Allah
show mercy to him).

Page 144
 THE F IFTY – EIGH T MAJO R SIN

SLAUTHERING AN ANIMAL WHICH HAS BEEN DEDICATED TO

ANYONE OTHER THAN ALLAH

A Muslim says ‘Bismillah (in the name of Allah) before slaughtering an animal for food. If someone
says that he slaughters the animal in the name of Satan or a pagan deity or a prophet or saying or any
human being or pronounces the name of anyone other than Allah over it at the time of slaughter, it is a
major sin.
Allah Most High says ‘Do not eat of that upon which Allah’s name has not been mentioned, for truly it
is abominable. And assuredly the devils inspire their friends to dispute with you (about this), and if you
obey them, you will surely be Mushrikeen (those who associate others with Allah. (al-An]an 6:121)
According to various interpretations; what is meant here are those animals which die on their own
(without slaughtered by cutting the throat), as well as those which are mentioned in the verse: .. the
strangled and the dead through beating, and the dead through falling from a height and that which has
been killed by (the goring of) horns and that which has been devoured by wild beasts, except that which
you make permissible (by cutting the throat), and that which has been slaughtered on the stone (altars
of idols). (al-Maidah 5:3[4])
If you obey them, by eating such food, you will surely be Mushrikoon (al-An’am 6:121). (concerning
this) Zajjaz says ‘Here is a proof that if anyone proclaims what is forbidden by Allah to be permissible
or vice-versa, he is a Mushrik (that is, he is ascribing the making of a thing permissible or forbidden to
someone other than Allah Most High, and that is Shirk or association with Allah).
The question (related to his point) is not about the rule, concerning the meat of an animal slaughtered
by a Muslim who forgot to mention Allah’s name while slaughtering it. The consensus of scholars is
that the words ‘that upon which Allah’s name has not been mentioned’ (al-An’am 6:121) refers to those
animals which are classified as ‘the dead” not those upon which a Muslim forgot to mention the name
of Allah. There are many Hadiths of the Prophet which have clarified this point, such as the following:
Abu Hurairah (RAA) reported that a man asked Allah’s Messenger (SAW) ‘what if a person among us
slaughters an animal and forgets to mention Allah’s name (while slaughtering it)? The Prophet (SAW)
replied ‘Allah’s name is in the mouth of every Muslim, (meaning that since a Muslim lives with the
constant mention of Allah’s name on his tongue, even if he forgets to mention it at the moment of
slaughter, it is present in his consciousness at all times) (Tabarian al-Awsat).
Ibn Abbas reported Allah’s Messenger (SAW) as saying ‘It is enough to mention Allah’s name (over
the meat at the time of eating). If someone forgot to mention His name while slaughtering, then eat the
meat with pronouncing of Allah’s name. (Darqutni)

Ayeshah reported that a group of people said to the Prophet ‘O Messenger of Allah, people bring us
meat and we do not know whether they have slaughtered the animal by mentioning Allah’s name or
not. Allah’s Messenger (SAW) replied ‘Mention Allah’s name and eat’. (Bukhari & Malik).

Page 145
 THE FIF TY – N INTH MAJO R SI N

TO KNOWINGLY ASCRIBE ONE’S PATERNITY TO A FATHER

OTHER THAN ONE’S OWN

Sa’d bin Abi Waqqas reported Allah’s Messenger (SAW) as saying ‘ If a person has knowingly
ascribed himself to a father other than his real father, the Garden will be forbidden to him. (Bukhari &
Muslim)

Abu Hurairah (RAA) reported Allah’s Messenger (SAW) as saying ‘Do not deny your father; anyone
who denies the paternity of his father is an unbeliever’ (Bukhari). He also said ‘Allah’s curse is on a
person who ascribe himself to a father other than his real father. (Bukhari)

Abu Dharr reported Allah’s Messenger (SAW) as saying ‘Any person who knowingly claims someone
other than his real father as his father has committed unbelief; and the one who lays claim to anything
which does not belong to him is not of us, and he will take his place in the Fire and if someone accuses
another of unbelief or calls him the enemy of Allah, while the other was not so, this accusation will
apply to him (the accuser) (Muslim).

We ask Allah for His forgiveness and guidance to what is pleasing to Him!

Page 146
 THE S IXTI ETH MAJOR S IN

ARGUING AND DISPUTING VIOLENTLY

Allah Most High says ‘And among people, there is the one whose speech concerning the life of this
world pleases you (Muhammad), and he calls Allah to witness what is in the heart, while he is the most
stubborn of opponents. When he turns away (from you), his effort in the land is to make mischief there
in and to destroy the crops and the cattle. And Allah does not love corruption. (al-Baqarah 2:204-205)

That speech which is condemned is quarreling, arguing and litigation.

‘The proof of Islam’ al-Ghazzali, explains ‘Quarrelling in speech means to make cutting remarks about
your opponent, to put down what he says, to show contempt for his intelligence, and to express your
superiority over him. Arguing consists of expounding on the differences in schools of thought and
religions and litigation is to argue a case for the sake of obtaining (the clients) money. Litigation can
either be on behalf of the plaintiff or can be for the defense.

Nawawi says ‘Arguing may be either for a right cause and hence good, or for a falsehood and hence
bad’.

Allah Most High says ‘Do not argue with the people of the Book unless it be in (a manner) which is
better. (al-Ankabut 29:46)

Call to the way of your Lord with wisdom and beautiful admonition, and argue with them by means of
that which is best. (al-Nahl 16:125)

No one argues concerning the revelations of Allah except those who disbelieve. (al-Mumin [Ghafir]
40:4)
Consequently, if arguing is done in support of the truth and its explanation, it is praiseworthy, by if it is
against the truth or if it is disputing without the backing of sound knowledge, it is blameworthy. If one
keeps this distinction in mind, the passages of the Qur’an, which permit it and the other passages,
which condemn it can be understood.

If it is said that sometimes a person has to enter into a litigation to secure his rights, we reply as Imam
al-Ghazzali replied ‘know that litigation is blameworthy if it is in support of a false claim or if it is
done without sound knowledge. An example of such a practice is that which is done by a lawyer or
advocate, who takes a case without knowing the truth or takes a side without knowing whether it is
right or wrong.

Page 147
Litigation becomes blameworthy, even if it is for securing one’s rights, if the claimant goes beyond his
right and becomes violent or exaggerates his claim or embellishes it with lies. Similarly, if one party
says something, which hurts the feelings of his adversary, whereas it was not necessary for securing his
right, or if it is said to ruin his adversary, it is condemnable.

However, if the oppressed person supports his case within the limits of the Divine La (Shari’ah)
without resorting to hurtful remarks or excessive claims, his actions are not forbidden. But it is
preferable that his grievance be settled out of court without mutual recrimination; for once a person ‘s
tongue is loosened in dispute, it is quite likely that passions will be aroused and words spoken which
may cause permanent enmity between the adversaries.

The Prophet (SAW) said ‘A nation does not go astray after being on right guidance until they start
argumentation, and he recited ‘They do not raise the objection except to argue’. (al-Zukhruf 43:58)
(Tirmidhi)

Ibn Umar reported Allah’s Messenger (SAW) as saying ‘I am afraid that a slip of the tongue of a
scholar and the arguments of a hypocrite concerning the Qur’an and the world will cause you to strike
at each other’s neck’. (Yazid ibn Abu Ziyad from Mujahid from Ibn Umar)

Abu Hurairah (RAA) reported Allah’s Messenger (SAW) as saying ‘Quarrelling about the Qur’an
constitutes unbelief’ (Abu Dawood)

LONG WINDENESS

To speak affectedly by pronouncing the words in an extra-careful manner, or to speak in rhymed prose
in order to show off one’s eloquence, is disapproved. One should convey the meaning to the listeners in
a straight forward manner without embellishing one’s speech.

Abdullah bin Amr bin al-As (RAA) reported Allah’s Messenger (SAW) as saying ‘ Allah hates the
speaker among people who rolls his tongues as the cow rolls her tongue’ (Tirmidhi)

Jabir reported Allah’s Messenger (SAW) as saying ‘ Those of you who will be dearest to me on the
Day of Resurrection, will be those with the best characters and those of you who will be most hateful to
me and farthest from me will be those with evil characters who talk much and are loud-mouthed and
talkative’. People asked ‘O Messenger of Allah, we know what is meant by those who talk much and
are loud-mouthed, but what is meant by talkative? He replied that they were the proud (that is, their
talkativeness was for the sake of showing-off. (Tirmidhi)

However, if speech is made effective by a good choice of words and moderate eloquence without
extravagance and embellishment, it is not blameworthy. To use eloquence in order to move people’s
hearts and bring them toward Allah’s love and obedience is indeed praiseworthy. And Allah knows
best!

Page 148
 THE SIX TY- FIRST MAJOR S IN

WITHHOLDING EXCESS WATER

Allah Most High says: Say: ‘Have you considered, if (all) your water were to disappear into the earth,
who could then bring you gushing water? (al-Mulk 67:30)

Abu Hurairah (RAA) reported Allah’s Messenger (SAW) as saying ‘ Excess water must not be
withheld, thereby hindering the growth of vegetation. (Muslim)

Allah’s Messenger (SAW) said ‘If anyone withholds his excess water or his excess vegetation, Allah
will withhold His grace from him on the Day of Resurrection. (Ahmad)

Allah’s Messenger (SAW) said ‘On the Day of Resurrection, Allah will neither speak to nor look at nor
purify three (type of) people, and there is a painful punishment for them; a man who in spite of having
excess water in his house, denies it to a passerby (who asks for it); a man who takes a pledge of loyalty
to the leader only for the sake of some worldly gain, if gives him something he is loyal to him but
otherwise he is disloyal to him; and a man who sells a commodity to another man by swearing by
Allah that he purchased it for such-and-such a price, thus convincing him, whereas it was not (actually)
the case. (Bukhari & Muslim). In Bukhari’s version, it says at the end ‘To the man who denied excess
water, Allah will say ‘Today I deny you My grace as you denied what you had in excess, although you
did not work to earn it’.

Page 149
 THE SIX TY- SECOND M AJOR SIN

GIVING SHORT WEIGHT OR MEASURE

Allah Most High says ‘Woe be to the defrauders, those who, when they take anything in measure from
people, demand it in full, but if they measure for them or weigh for them give less’ (al-Mutafifin 83:1-3)

Suddi says ‘When Allah’s Messenger came to Madinah, there was a person called Abu Juhaynah, he
had two measures for grain, one for measuring to people and another for taking measure from them, the
two measure were different. This verse revealed concerning that’.

Zajjaj says ‘Although the verse mentions only the measure of volume, it equally applies to weighing, as
measuring and weighing (and any other kind of measurement) are similar practices in buying and
selling merchandise’.

Ibn Abbas (RAA) reported Allah’s Messenger (SAW) as saying ‘ Five for five’ When the listeners
asked ‘What does ‘five for five mean? He replied ‘When a nation breaks its covenant, Allah gives its
enemy power over it; when people judge by criteria other than what Alllah has revealed, poverty
spreads among them; when indecency spreads among the people, death spreads among them; when
they give short measure and weight, they are struck with famine shortages of vegetation; and when they
do not pay Zakat, rain is withheld from them’ (Tabarani)

Allah Most High continuous: ‘Do such (men) not consider that they will be raised again on an awful
Day, the Day when all mankind will stand before the Lord of the worlds? (al-Mutafifin 83:4-6)

Allah Most High warning such people of His accounting and reward and punishment on the Day of
Resurrection. For a meager gain in this world, they are risking their Hereafter.

Malik bin Dinar (RAA) reported ‘A neighbour of mine came to visit me, while he was suffering from a
fatal illness. He cried out ‘Two mountains of Fire! Two mountains of Fire!’ I asked ‘What are you
saying? He replied ‘O Abu Yahay (that is Malik), I have two measuring cups, one for measuring out to
people and the other for taking measure from them (and they were different). I stood up, and taking his
cups, struck one cup against the other to break them, but he cried out ‘O Abu Yahya, the more you
strike them against each other, the greater is my pain and suffering! He later died of his illness.

Giving less than full measure is theft. As such, it is prohibited and is a crime punishable in this world
and Allah had warned that its punishment in the Hereafter will be ‘Wayl” (translated as ‘woe’), which
means severe punishment. Some say that Wayl is a valley in Hell; it is so intensely hot that if the
mountains of this earth were to be brought in to it, they would immediately evaporate.

Page 150
One of our righteous forefathers narrated ‘I visited a person when he was about to die. I instructed him
to recite the Shahadah (that is, I bear witness that there is no deity except Allah and I bear witness that
Muhammad is His slave and messenger’), but no matter how hard he tried, his tongue could not
pronounce it. When he had improved somewhat, I asked him ‘O my brother, what prevented your
tongue from pronouncing the Shahadah while I was repeating it? He replied, O my brother, the tongue,
of the scale is on my tongue and it is preventing my tongue from pronouncing the Shahadah. I asked
‘Did you cheat people by weighing short on the scale? He said ‘No, by Allah, but months would pass
without my checking the accuracy of my scale. Therefore, if this is the case with a person who did not
check the accuracy of his scale, what can be said of the one who cheats people?

Nafi (a servant of Abdullah bin Umar) reported that whenever Ibn Umar went to buy something, he
would tell the seller ‘Fear Allah and give full measure and weight, because the cheaters will stand on
the Day of Resurrection and perspire so profusely that they will drown in their own sweat up to their
ears. The seller would then give a little extra when measuring out and a little less when measuring in to
guard against committing fraud.

One of our righteous forefathers used to say ‘Woe be to a person who sells a thing short by even the
size of a grain and deprives himself of the Garden whose size is as vast as the heavens and the earth and
pity the person who purchase the valley of Wayl (in Hell) by taking a single extra grain which does not
belongs to him!

We ask Allah to forgive us and keep us safe from every temptation; indeed, He is the Magnanimous
and the Generous!

Page 151
 THE SIX TY- THIRD M AJOR SIN

FEELING SECURE FROM ALLAH’S PLAN

Allah Most High says ‘Then, when they forgot the thing about which they had been reminded, We
opened to them the gates of all things, until, even as they were rejoicing in what had been give, We
seized them suddenly, and they were struck with despair. (al-An’am 6:44)

Uqbah bin Amire (RAA) reported Allah’s Messenger (SAW) as saying ‘When you see that Allah has
bestowed upon someone what he likes to have and that person persists in his sinning, that is his gradual
downfall’. The Prophet then recited the above verse. (Tabarani)

‘Struck with despair’ (Mublisoon) means that they despaired of being saved from destruction. Ibn
Abbas said ‘They despaired of any good outcome’.

It is said by some righteous forefathers that when Iblis (Satan) erred (by disobeying Allah’s command
to prostrate to Adam), while he was the teacher of angels, the archangels Jibril and Mikail (Gabriel &
Michael) began to weep bitterly, Allah the Great and Glorious asked them ‘Why are you weeping?
They replied ‘We do not feel secure from Your plan’. Allah Most High replied ‘This is how you should
be, not heedless of My plan’.

The Prophet frequently said ‘O Turner of the hearts, keep our hearts firm on Your religion’ When he
was asked ‘O Messenger of Allah, are you afraid concerning us? He replied ‘The hearts of His servants
are between two of the fingers of the Most Merciful; He turns them (this way and that way) as He
deems proper. (Tirmidhi)

Ibn Mas’ood (RAA) reported Allah’s Messenger (SAW) as saying ‘By Him besides Whom there is no
god, one of you will do the deeds of the inhabitants of the Garden, so that will be only a span between
him and it. Then the Book (of Allah’s decrees) will overtake him so that he will do the deeds of the
inhabitants of the Fire and will enter it’ (Bukhari & Muslim).

Sahl bin Sa’d al-Sa’adi reported Allah’s Messenger (SAW) as saying ‘One does the deeds of the
inhabitants of the Fire, but he is an inhabitant of the Garden, and another does the deeds of the
inhabitants of the Garden, but he is an inhabitant of the Fire, for judgment is given according to one’s
final actions’. (Bukhari & Muslim)

There are stories of people, who lives righteous lives but at the end they died in unbelief, and stories of
other who lived sinful lives but died repentant or as martyrs. We relate one such story:

Page 152
A story ; There was a young man in Egypt who was employed at a mosque for giving the Adhan (call
for prayer) and leading the Salat. His face shone with the light of faith and good deeds. One day, as
usual, he climbed up the minaret of the mosque to give the Adhan. Next to the mosque there was the
house of a Christian, and its courtyard was visible from the minaret. The young man happened to look
down at the courtyard, and his eyes fell upon the Christian neighbour’s beautiful daughter, who had
come out in the courtyard. His heart went out to her and, forgetting about the Adhan, he came down
and knocked at her door. She opened the door and asked ‘Who are you and what do you want? He
replied ‘I want you! ‘She replied ‘I do not have secret affairs’. He said ‘Will you marry me? She replied
‘You are a Muslim and my father will not permit me to marry you. He said ‘I will become a Christian’.
She was overwhelmed by his passion and said ‘If you become a Christian, I shall marry you. So the
young man converted to Christianity in order to marry her and he stayed in her house. But while he was
climbing some stairs in the house that afternoon, he slipped and fell, broke his neck and died instantly.
Thus, he renounced his religion for the sake of the Christian girl and yet did not enjoy even a single
embrace with her.

In explaining the meaning of the verse ‘Know that Allah comes in between the man and his own heart’.
(al-Anfal 8:24), Mujahid says ‘It means that He comes between the man and his reason, so that he does
not even know what his own fingers are doing. <Heart> here means reasoning faculty, as in the verse,
Truly, in it is a reminder for the one who has a heart. (Qaf 50:37) or a mind.

Tabari, in commenting on the verse, know that Allah comes between the man and his own heart. (al-
Anfal 8:24), says that Allah Most High informs us that He owns people’s minds and can come between
them and their minds, so that the person does not understand anything except what Allah wishes him to
understand.

Ayeshah (RAA) reported that ‘The Prophet (SAW) frequently said ‘O Turner of the hearts, keep my
heart firm in obedience to You! She said ‘O Messenger of Allah, why do you keep saying that? What
are you afraid of? He replied ‘I am seeking His protection, O Ayeshah, for the hearts of His servants are
between two of the fingers of the Most Merciful; He turns them as He wishes. Whenever, He wishes to
turn the heart of a servant, He turns it.

We must always seek Allah’s help in keeping us firm in our faith, and should never become self-
satisfied that we have strong faith, good deeds, prayers, fasting and so on, which we have acquired to
our credit. Our faith and good deeds are from the mercy and guidance of our Lord, and if we become
proud of them, we will guilty of pride concerning what someone other than ourselves – that is, Allah-
has given us.

Page 153
 THE S IXTY - FOUR TH MAJOR S IN

OFFENDING ALLAH’S RIGHTEOUS FRIENDS

(Translator’s note. Allah Most High says ‘Truly, those who offend Allah and His Messenger, Allah has
cursed them in this world and the Hereafter and has prepared for them a humiliating punishment. (al-
Ahzab 33:57)

Allah’s Messenger (SAW) told Abu Bakr ‘If you make them (his respected Companions, Bilal, Salman
and Suhaib) angry, you make your Lord angry. (Muslim)

Allah’s Messenger (SAW) said ‘Allah Most High says: Anyone who is hostile to a friend (Wali) of
Mine, I declare war against him. My servant approaches Me with nothing more beloved to Me than
what I have made obligatory for him, and My servant keeps drawing nearer to Me with voluntary acts
until I love him. And when I love him, I am his hearing with which he heard, his sight with which he
sees, his hand with which he grasps, and his foot with which he walks. If he asks Me, I will surely give
to him, and if he seeks refuge in Me, I will surely protect him. (Bukhari)

A caller will call from the vicinity of the Throne ‘O such and such! And no one will hear this except the
person whose name is called and his nerves will tingle with anticipation. Allah Almighty, will address
this person saying ‘You are wanted, so come forward, near the Throne of the Creator of the heavens
and the earth’. Everyone will hear this and will raise eyes toward the Throne and will see this man
standing there in front of the Throne of the Almighty. Thereupon Allah Almighty will cover him with a
curtain of light from the eyes of creatures and then will say to him ‘My servant, did you not know that I
was observing everything you did during your life? He will reply ‘I did, my Lord’. Allah Most High
will say ‘Did you not hear that I will punish those who disobey Me? He will reply ‘I did, my Lord’.
Allah Most High will say ‘Did you not hear that I will reward those who obey Me? He will reply ‘I did,
my Lord’. Allah Most High will say ‘My servant, did you disobey Me? He will reply ‘My Lord, such is
the case. Allah Most High will ask ‘My servant, what are your expectations from Me today? He will
say ‘My Lord, I hope and except that You will forgive me. Then Allah Most High will say ‘My servant,
are you sure that I will forgive you? He will reply ‘Yes, my Lord, I am sure of it, because You kept my
sins concealed from others. Then Allah Most High will say ‘Accordingly, I forgive you and confirm
your expectations concerning Me. Take your record of deeds in your right hand; whatever is good in it,
I have accepted it from you, and whatever is bad in it, I have forgiven it to you and I am Magnanimous
and Generous to My servants. (This will be the case of a person who is a friend of Allah) [Translator]

We ask Allah to include us among His friends and give us the good of this life and the good of the
Hereafter, and save us from the Fire!

Page 154
 THE SIX TY- FIFTH MAJOR S IN

NOT PRAYING IN CONGREGATION BUT PRAYING

ALONE WITHOUT AN EXCUSE

Abu Hurairah reported ‘The Messenger found some people keeping away from congregation prayers
and he said ‘I intended to order someone to lead the prayer while I go to burn the houses of the people
who do not join the congregational prayer! (Muslim)

Translator’s note. On the basis of this Hadith, some jurists, Imam Ahmad bin Hanbal being one of
them, assert that praying in congregation is Fard (obligatory), but this is not a correct deduction.
According to Sahl Waliullah, Allah’s Messenger only made an intention of burning the houses of those
who missed congregational prayers without any valid reason, but he never actually did it. This shows
that he wanted to stress its importance. The congregational prayer’s are not Fard, but is a stressed
Sunnah (Sunnat al-muwakkadawh). Ibn Umar reported Allah’s Messenger (SAW) as saying ‘ Perform
some of your prayers in your houses and do not turn them into graves’ (Bukhari & Muslim) – that is to
say, they become dead places where Allah’s Name is not mentioned.

The Prophet (SAW) said ‘People must cease to neglect praying in congregational; otherwise Allah will
seal their hearts and they will be among the heedless. (Muslim)

The above Hadiths relate to adult males. Concerning women, the Prophet said ‘Do not prevent your
women from coming to the mosque, but their houses are better for them’ (Abu Dawood) He also said
‘It is more excellent for a woman to pray in her house than in her courtyard and more excellent for her
to pray in her private quarters than in (other parts of) her house. (Abu Dawood)

Allah’s Messenger (SAW) said ‘Allah will seal the heart of the one who leaves off three consecutive
Friday prayers on account of laziness. (Abu Dawood & Nisai)

Hafsah, a wife of the Prophet, reported Allah’s Messenger (SAW) as saying ‘ Attending Friday prayer
is Wajib (required) for every male who has reached puberty’ (Nisai)

Page 155
 THE SIX TY- SIXTH MAJOR S IN

PERSISTENTLY MISSING FRIDAY PRAYERS WITHOUT EXCUSE

Allah Most High says ‘A day when the truth will be uncovered, and they will be called upon to
prostrate, but they will not be able to; with their eyes cast down, disgrace will overwhelm them. And
before they were called upon to prostrate while they were whole’ (al-Qatam 68:42-43)

Ka’s al-Ahbar said ‘This verse was only revealed concerning the people who stayed away from
congregational prayers’. Sa’id ibn Mussayyab said ‘They heard ‘come to Salat, come to success’ (the
words of the call to prayer) and they did not respond while they were sound in good health. Therefore,
on the Day of Resurrection, disgrace and regret will cover them.

Abu Hurairah (RAA) reported Allah’s Messenger (SAW) as saying ‘ By Him in Whose Hand is my
soul, I considered giving orders for fuel and having it gathered; then giving orders for prayer and
having the Adhan called for it; then ordering a man to lead the people in prayer; then going to the
people who were not present at the prayer and burning down their houses over them! (Bukhari &
Muslim). In another version, also from Abu Hurairah (RAA), The Prophet said ‘I intended that I should
command my young men to gather bundles of fuel for me, and then to order a person to lead the prayer,
and then to burn the houses of those persons who pray in their houses without any excuse. (Muslim)

The verse and the Hadith quoted above show the importance of praying in congregation and not
leaving it off without an excuse. The excuses which are acceptable, are given in the following Hadith:

Ibn Abbas reported Allah’s Messenger (SAW) as saying ‘If anyone hears the one who makes the call to
prayer and is not prevented from joining the congregation by any excuse’ and he was asked what an
excuse consisted of and replied that it was fear or illness ‘the prayer he performs will not be accepted
from him’ (Abu Dawood and Darqutni)

A blind man came to the Prophet and said ‘O Messenger of Allah, I have no one to guide me to the
mosque. Then, is there permission for me to pray at home? The Prophet gave him permission to do that.
Then, when the man had turned away, he called him back and said ‘Can you hear the call to prayer
(from your house)? He said ‘Yes, Then the Prophet said ‘Then respond to it (by coming to the mosque).

Amr bin Umm Maktum came to the Prophet and said ‘O Messenger of Allah, there are many poisonous
creatures and wild animals in Madinah, and I am blind. Thereupon, do I have permission to pray in my
house? The Prophet asked ‘Do you hear, ‘come to prayer, come to success’? He replied Yes, the
Prophet said ‘Then respond to it (by coming to the mosque) You have no such permission. (Abu
Dawood).

Page 156
Someone asked Ibn Abbas about a man who fasted during the day and prayed during the night, but did
not come to the congregational prayer nor to the Friday prayer. He replied that if that person were to
continue in this way until his death, he would end in the Fire. (Tirmidhi: this report ends with Ibn
Abbas and is not traced back to the Prophet).

The Prophet (SAW) said ‘There are three (types of persons) who are cursed by Allah; a leader who is
hated by his nation; a woman who spends the night while her husband is angry with her and a man who
heard ‘Come to the prayer, come to the success’ (that is Adhan) and does not respond to it (by coming
to the mosque). (Hakim)

Abu Hurairah (RAA) said ‘It is better for the son of Adam to have molten copper poured into his ears
than for him not to respond to ‘Come to the prayer, come to the Success’ (This is a remark by Abu
Hurairah and is not traced back to the Prophet).

Ali ibn Abu Talib said ‘There is no Salat for the neighbour; of a mosque except in the mosque. When
he was asked ‘Who is the neighbour of the mosque? He replied ‘Anyone who heard the Adhan (issuing
from it) He also said ‘Anyone who hears the call to prayer and does not come (to the mosque), his Salat
will not rise above his head (that is ascend to Allah) unless he has an (acceptable) excuse.

Abdullah bin Mas’ood said ‘If anyone desires to meet Allah tomorrow as a Muslim, he should be
constant in observing these five prayers (at the place) where the call for them is made, for Allah has
legislated for your Prophet the practices of right guidance, among which are prayers. If you were to
pray in your houses like this man who stays away (from congregational prayer) and prays in his house,
you would abandon the Sunnah (practice) of your Prophet; and if you were to abandon the Sunnah of
your Prophet, you would go astray. I have seen the time when no one stayed away from it except a
hypocrite who was well known as such, while an invalid be brought (to it) staggering (1) between two
men until he was set up in the row. (Muslim)

(1)
Because he was too weak to walk by himself, but was eager to get the benefit of the congregational
prayer and was afraid of the sin of leaving it off it.

Page 157
 THE EXCELLENCE OF PRAYING IN CONVREGATIN

Allah Most High says ‘And we have surely written in the Psalms, after the Reminder, that My
righteous servants will inherit the earth. (al-Anbia 21:105)

The commentators say that ‘My righteous servants means those people who pray five daily prayers in
congregation. In Allah’s word ‘We record what they have sent on before them and their footprints
(Yasin 36:12) that is, their tracks (made on the way to the doing of the good deeds which they sent
ahead for themselves).

Abu Hurairah (RAA) reported Allah’s Messenger (SAW) as saying ‘A man’s prayer in congregation is
twenty-five times as valuable as his prayer in his house and in his shop; for when he makes Wudu
(washing for prayer), doing it well and then goes out to the mosque, having no other reason than prayer
for going out, he does not take a (single) step without being raised a degree for it and having a sin
forgiven for it and when he prays, the angels continue to invoke blessings on him as long as he is in his
place of prayer, saying ‘O Allah, forgive him! O Allah, show mercy to him!, as long as he does not do
any harm during it and as long as he does not do anything unseemly in it. (Bukhari & Muslim)

He also said ‘Shall, I not guide you to that which will crease your mistakes and will raise your degrees?
The listeners said ‘Please, O Messenger of Allah, He said ‘Making Wudu and doing it well, going to
the mosque frequently and waiting for the next prayer after finishing a prayer; these actions are your
protectors, these are your protectors! (Muslim)

Page 158
 THE SIX TY- SEVEN TH M AJOR SIN

USURPING THE RIGHT OF THE HEIR THROUGH BEQUESTS

After describing the portions assigned to various inheritors, Allah Most High makes the conditions;
….after (the payment of) any legacy that may have been bequeathed or debt, not injuring (the heirs by
willing away more than one third of the inheritance) a commandment from Allah. And Allah is
Knowing, Forbearing.

These are Allah’s limits. Whoever obeys Allah and His Messenger, He will cause him to enter Gardens
underneath which rivers flow, to dwell in them forever. And that will be the great success.

And the one who disobeys Allah and His Messenger and transgresses His limits, He will cause him to
enter the Fire, to dwell in it forever and he will have a humiliating punishment. (al-Nisa 4:12-14)

In verse 12 of al-Nisa, Allah has commanded not causing injury to one’s heirs in bequeathing property.

(Translators’ note. A legacy or bequest (Wasiyyah) is defined as the transferring of property, to come
into operation after person’s death. According to a Hadith reported by Sa’b ibn Abi Waqqas, the
Prophet prohibited him from bequeathing more than one third of his property, saying ‘Give (at most)
one third and that is quite enough. To leave your heirs well-off is better than to leave them poor,
begging from people. (Muslim)

Therefore, according to the Shari’ah, bequeathing away more than one-third of one’s property is
considered injurious to the heirs and that is what is prohibited in verse 12 of al-Nisa.

Verse 13 gives glad tidings of the Garden to those who follow Allah’s Limits in the distribution of their
property among their heirs, and verse 14 warns those who disobey Allah and His Messenger, including
disobeying of His command concerning the shares of inheritance and the limits to be observed in
making bequests.

Abu Hurairah (RAA) reported Allah’s Messenger (SAW) as saying ‘A man or a woman acts in
obedience to Allah for sixty years, when they are about to die, they cause injury by their bequest
(through depriving some of their relatives of their shares in the property), so they must go to the Fire.
(Abu Dawood) Abu Hurairah (RAA) then recited: After (the payment of) a legacy that may been
bequeathed or debt, not injuring (the heirs). (al-Nisa 4:12)

He also said ‘Anyone who deprives an inheritor of his inheritance, Allah will cut him off from the
Garden’ (Ibn Majah)

He also said ‘Allah has given every inheritor his share, therefore, there is no bequest in favour of an
inherititor. (Tirmidhi)

Page 159
 THE SIX TY- EIGH T M AJOR SIN

DEVEIVING AND PLOTTING EVIL

Allah Most High says ‘The evil plot hems in only its own people (Fatir 35:43)

Allah’s Messenger (SAW) said ‘Plotting and deceiving are in the Fire (Bazar).

He said ‘The swindler, the mister and the reminder of favours (done to other) will not enter the Garden.

Allah Most High says concerning the hypocrites : The hypocrites seek to deceive Allah, but it is Allah
who deceives them. (al-Nisa 4:142)

Translator’s note ‘They seek to deceive Allah, by standing up to pray, but their hearts are not in it and
they do it to show-off to the believers, swaying between belief and unbelief. Eventually, Allah causes
them to go astray by taking away the light of faith from their hearts.

In a Hadith by Iyyad bin Ammar Mujash’al the Prophet mentioned five (type of) person, who will be
inhabitants of the Fire, one of them being a person who deceives you, morning and evening, with
regard to your family and your property (Muslim).

THE SIX TY- NINTH MAJOR S IN

SPYING FOR THE ENEMY OF MUSLIMS

Hatib bin Abi Balta’ah sent an emissary toward Makkah in order to inform the unbelievers concerning
the plan of Allah’s Messenger. His emissary was intercepted and his plan foiled. Umar ibn al-Khattab
asked the Prophet’s permission to kill him, but the Prophet stopped him by saying ‘Let him be, because
he participated in (the Battle of) Badr.

This incident shows that spying for the enemy of Muslims is a serious crime, which falls into the
category of causing mischief in the land and destroying the crops and the cattle (al-Baqarah 2:205) This
crime is punishable by death and also deserves chastisement in the Hereafter.

Page 160
 THE SEV ENTI ETH MAJO R SI N

CURSING OR INSULTING ANY OF THE COMPANIONS

OF ALLAH’S MESSENGER (may Allah be pleased with them all)

The Messenger of Allah (SAW) is reported to have said ‘Allah Most High says ‘If anyone makes a
friend of Mine his enemy, I declare war against him (Bukhari & Muslim).

The Prophet said ‘Do not insult my Companions, By Him in Whose Hand is my soul, if any of you
spent in charity as much gold as (the mountain of) Uhud, it would not amount to as much a a pound
(Mudd) of the charity of one of them or half of it. (Bukhari & Muslim)

This shows the great superiority of the Prophet’s Companions over other Muslims.

And he said ‘(Fear) Allah, (fear) Allah, regarding my Companions! Do not make them a target (of
criticism and satire) after me. The one who loves them does so out of love of me, and the one who hates
them does so out of hatred of me. The one who injures them has injured me, the one who injures me
has annoyed Allah and the one who annoys Allah, will soon be punished by Him. (Tirmidhi)

This Hadith shows the great eminence of the Prophet’s noble Companions in the sight of Allah. It is
they who believed in him assisted him with their lives and properties, listened to him and obeyed him,
acted upon his Sunnah, and preserved it for later generations. Their generation was the best generation
and they were the best nation raised for mankind. Therefore, the one who loves the Prophet, loves and
respects each and all of his Companions. To hate any of them is to hate the Prophet.

Anas reported the Prophet as saying ‘The sign of faith is love of the Ansar (the Helpers) and the sign of
hypocrisy is hatred of the Ansar. (Bukhari & Muslim)

Similarly, love for ‘Ali ibn Abu Talib is a sign of faith and hatred of him is a sign of hypocrisy.

We recognize the noble quality of the Companions of Allah’s Messenger (SAW) by reading their lives
and their works during the life time of Allah’s Messenger and after his death, their competing with each
other for the faith and their striking against the unbelievers, their efforts in propagating the religion, its
beliefs and practices and for the supremacy of Allah’s Word and the Prophet’s Sunnah. It is from them
that we have learned our religious obligations, the practices and the sayings of the Prophet, and the
methodology of establishing the spiritual, moral and legal teachings of Islam in our lives.

Any one who criticises them or insults them has gone out of this religion and has cut himself off from
the Muslim Ummah (community). He has disbelieved in what Allah Most High says concerning them
in His Book and what Allah’s Messenger has said concerning their noble qualities and their merits. It is
sufficient for us to recall just a few sayings of the Prophets concerning his Companions.

The Prophet said ‘Indeed, Allah chose me and chose for me my Companions, and made them my
ministers and my helpers and my in-laws (that is, Abu Bakr through the Prophet’s marriage to Ayeshah;
Umar through the Prophet’s marriage to Hafsah; Uthman through his marriage to two of the Prophet’s
daughters in succession; and Ali through his marriage to the Prophet’s daughter Fatimah). If anyone
insults them, the curse of Allah, His angels and all mankind is upon him. Allah will not accept any
charity or any good deed from him. (Tabarani)

Page 161
Anas bin Malik reported Allah’s Messenger (SAW) as saying ‘ Indeed, Allah chose me and chose for
me my Companions, and made them my ministers and my helpers and my in-laws. A people will come
after them who will find fault with them and criticize them. Then, do not eat or drink with them, do not
marry from among them, do not pray (the funeral prayer) over them, and do not pray with them. (Aqili
classified this among the weak Hadiths).

Abdullah bin Mas’ood (RAA) reported Allah’s Messenger (SAW) as saying ‘When you mention my
Companions, restrain yourself; when you mention astrology, restrain yourself and when you mention
Allah’s Decree, restrain yourself. (Tabarani)

Scholars have said, that means not to dabble in the secret of Allah’s decree in His creation; to restrain
oneself from speculation in this is a sign of belief and acceptance of our limitations in understanding
what relates to Allah’s Domain of action. Similarly, if someone believes that the starts have come
influence in human affairs, independent of Allah Almighty’s Will, he is polytheist (Mushrik). Likewise,
if someone finds fault with the Companions of the Prophet and says something bad about them, he is a
hypocrite. It is incumbent upon the Muslims to love Allah; to love His Messenger; to love what the
Prophet brought as guidance and as his practice; to love his descendants, his Companions, his wives,
his children, his servants and to love those who love them and hate those who hate them, as this is the
meaning of loving from Allah’s sake and hating for Allah’s sake, and that is the most excellent kind of
faith.

Ayyub Sukhtiyani said ‘The one who loves Abu Bakr builds a lighthouse of Islam, the one who loves
Umar, makes the road visible, the one who loves Uthman reflects Allah’s Light, the one who loves Ali,
holds on the trustworthy rope and the one who speaks well about all the Companions of the Prophet is
free of hypocrisy’.

The noble qualities and merits of the Companions are too numerous to be mentioned here. However,
the scholars of the Sunnah agree that the noblest among the Companions are ten and among that ten,
four are ranked the highest. These are in order of their rank : Abu Bakr, then Umar ibn al-Khattab, then
Uthman bin Affan, and then Ali ibn Abu Talib, may Allah be pleased with them all. There is no doubt
concerning this and whoever doubts it, is a innovator and a malicious hypocrite.

These four are the rightly-guided mentioned in the Hadith narrated by ‘Irabadh bin Sariyah, in which
the Prophet said ‘It is a duty upon you to follow my practice (Sunnah) and the practice of the rightly-
guided caliphs who will come after me, holding on to it with you very molars and to guard yourselves
against innovations in religious matters. (Tirmidhi)

As to the merits of Abu Bakr, Allah Most High says in the Qur’an :

‘Do not let those who posses prosperity and ease among you, swear not to give to near of kin and the
needy 9al-Nur 24:22)

There is no difference of opinion concerning the fact that this verse was revealed when Abu Bakr had
discontinued supporting a relative of his, named Mistah, who was involved in accusing his daughter
‘Ayeshah. Allah Most High says:

….the second of two, when the two of them were in the cave (al-Taubah 9:40).

The two being the Prophet (SAW) and Abu Bakr (RAA), when they were fleeing to Madinah from
Makkah, they hid in a cave. Thus, Allah testified to Abu Bakr’s companionship to the Prophet and gave
him (Abu Bakr) glad tiding of His Sakinah (reassuring peace) in the same verse (al-Taubah 9:40).

Page 162
Ibn Umar reported that Allah’s Messenger (SAW) said to Abu Bakr (RAA) ‘You were my Companion
in the cave, and you will be my Companion at the Pond (of Kawthat in Paradise). (Tirmidhi)

Allah Most High says ‘And the one who brings the truth and testifies to it, those are the God-conscious.
(al-Zumar 39:33)

Jafar al-Sadiq says ‘There is no doubt that the one who brought the truth was Allah’s Messenger and
that the one who testified to it was Abu Bakr and what praise can be greater than this?

May Allah be pleased with all the Companions of Allah’s Messenger.

*******

Dear Readers,

As-salam-wale kom, wa rahmat-ullahi, wa barkatu…..

If you find any mistakes in this re-typed (from a copy of) Major Sins, please forgive me for the sake of
Allah and do remember all our Muslim community in the daily doa, and seek Forgiveness for the sins
made knowingly and un-knowingly, as Allah is Great, Most Beneficial, Magnanimous, Generous,
Merciful & Forgivable.

Zazak Allah Khair!

Sayed Javed Mohammed Iqbal

Page 163
 CONTENTS

Number of Sins Title P

age
A Note About The Author 1
What is Major Sin 2
The Major Sins 2
THE FIRST MAJOR SIN Associating anything with Allah 4
THE SECOND MAJOR SIN Murder 7
THE THIRD MAJOR SIN Practising Magic 9
THE FOURTH MAJOR SIN Not Praying 11
THE FIFTH MAJOR SIN Not Paying Zakat 19
THE SIXTH MAJOR SIN Not Fasting on a Day of Ramadan Without 22
Excuse
THE SEVENTH MAJOR SIN Not Performing Hajj, While Being Able To Do 23
So
THE EIGHT MAJOR SIN Disrespect to Parents 24
THE NINTH MAJOR SIN Abandoning Relatives 28
THE TENTH MAJOR SIN Fornication and Adultery 30
THE ELEVENTH MAJOR SIN Homosexuality (Sodomy) 33
THE TWELFTH MAJOR SIN Interest (Riba) 36
THE THIRTEENTH MAJOR SIN Wrongfully Consuming the Property of an 38
Orphan
THE FOURTEENTH MAJOR SIN Lying About Allah and His Messenger 41
THE FIFTEENTH MAJOR SIN Running Away from the Battle Field 42
THE SIXTEENTH MAJOR SIN A Leader’s Deceiving His People & Being 43
Unjust to Them
THE SEVENTEENTH MAJOR SIN Pride & Arrogance 46
THE EIGHTEENTH MAJOR SIN Bearing False Witness 48
THE NINETEENTH MAJOR SIN Drinking Khamr (alcohol / wine) 49
THE TWENTIETH MAJOR SIN Gambling 56
THE TWENTY FIRST MAJOR SIN Slandering Chaste Women 58
THE TWENTY SECOND MAJOR SIN Stealing from the Spoils of War 59
THE TWENTY THIRD MAJOR SIN Stealing 61
THE TWENTY FOURTH MAJOR SIN Highway Robbery 62
THE TWENTY FIFTH MAJOR SIN Taking False Oath 63

Page 164
THE TWENTY SIXTH MAJOR SIN Oppression 65
THE TWENTY SEVENTH MAJOR SIN Illegal Gain 72
THE TWENTY EIGHT MAJOR SIN Consuming Wealth Acquired Un-lawfully 73
THE TWENTY NINTH MAJOR SIN Committing Suicide 76
THE THIRTIETH MAJOR SIN Frequently Lying 77
THE THIRTY FIRST MAJOR SIN Judging Unjustly 80
THE THIRTY SECOND MAJOR SIN Giving & Accepting Bribe 82
THE THIRTY THIRD MAJOR SIN Woman’s Imitating Men & Men’s Imitating 84
Woman
THE THIRTY FOURTH MAJOR SIN Being Cuckold 85
THE THIRTY FIFTH MAJOR SIN Marrying a Divorced Woman in Order to 86
Make Her Lawful for the First Husband
THE THIRTY SIXTH MAJOR SIN Not Protecting Oneself From Urine 88
THE THIRTY SEVENTH MAJOR SIN Showing – Off 89
THE THIRTY EIGHT MAJOR SIN Learning Knowledge of the Religion for the 91
sake of this World & Concealing that
Knowledge
THE THIRTY NINTH MAJOR SIN Betrayal of Trust 93
THE FORTIETH MAJOR SIN Recounting Favours 95
THE FORTY FIRST MAJOR SIN Denying Allah’s Decree 96
THE FORTY SECOND MAJOR SIN Listening Peoples Private Conversations 100
THE FORTY THIRD MAJOR SIN Carrying Tales 101
THE FORTY FOURTH MAJOR SIN Cursing 103
THE FORTY FIFTH MAJOR SIN Breaking Contracts 106
THE FORTY SIXTH MAJOR SIN Believing Fortune Teller & Astrologers 107
THE FORTY SEVENTH MAJOR SIN A Woman Bad Conduct Towards Her 109
Husband
THE FORTY EIGHT MAJOR SIN Making Statues & Pictures 115
THE FORTY NINTH MAJOR SIN Lamenting, Wailing, Tearing Clothes & 117
Doing things of this sort when an Affliction
befalls
THE FIFTIETH MAJOR SIN Treating other Unjustly 128

Page 165
THE FIFTY FIRST MAJOR SIN Overbearing Conduct Towards the Wife, Servant, 129
Weak & Animals
THE FIFTY SECOND MAJOR Offending One’s Neighbour 134
SIN
THE FIFTY THIRD MAJOR SIN Offending and Abusing Muslims 136
THE FIFTY FOURTH MAJOR Offending People & Having an Arrogant Attitude 139
SIN Towards Them
THE FIFTY FIFTH MAJOR SIN Trailing One’s Garment in Pride 141
THE FIFTY SIXTH MAJOR SIN Men wearing Silk & Gold 142
THE FIFTY SEVENTH MAJOR A Slave Running away from his Master 143
SIN
THE FIFTY EIGHT MAJOR SIN Slaughtering Animal which has been Dedicated 144
to anyone other than Allah
THE FIFTY NINTH MAJOR SIN To Knowingly ascribe one’s paternity to a Father 145
other than one’s own
THE SIXTIETH MAJOR SIN Arguing & Disputing Violently 146
THE SIXTY FIRST MAJOR SIN Withholding Excess Water 148
THE SIXTY SECOND MAJOR Giving Short Weight or Measure 149
SIN
THE SIXTY THIRD MAJOR SIN Feeling Secure from Allah’s Plan 151
THE SIXTY FOURTH MAJOR Offending Allah’s Righteous Friends 153
SIN
THE SIXTY FIFTH MAJOR SIN Not Praying in Congregation but Praying Alone 154
without an Excuse
THE SIXTY SIXTH MAJOR SIN Persistently Missing Friday Prayer without an 155
Excuse
THE SIXTY SEVENTH MAJOR Usurping the Rights of the Heir through 158
SIN Bequests
THE SIXTY EIGHT MAJOR SIN Deceiving and Plotting Evil 159
THE SIXTY NINTH MAJOR SIN Spying for the Enemy of Muslims 159
THE SEVENTIETH MAJOR SIN Cursing or Insulting any of the Companions of 160
Allah's Messenger

Page 166