Major Sins (26)

26) Taking People's Property Through Falsehood

Injustice may be exercised by stealing people's property, beating and insulting them, or by
violating and overbearing the weak persons.

Allah, Almighty says, {Think not that Allah doeth not heed the deeds of those who do wrong. He but giveth them respite against a day when the eyes will fixedly stare in horror, they running forward with necks out stretched, their heads uplifted, their gaze returning not towards them, and their hearts a (gaping) void! So, warn mankind of the day when the wrath will reach them: then will the wrong doers say, "0 Lord! Respite us (if only) for a short time: we will answer Thy call, and follow the Messengers!" "What were ye not want to swear aforetime that ye should offer no decline? And ye dealt in the dwellings of men who wronged themselves, and you were clearly shown how we dealt with them, and we put forth (many) parables in your behoof} (Ibrahim:42-45)

He, the Almighty also says, {The blame is only against those who oppress men with wrong-doing and insolently transgress beyond bounds through the land, defying right and justice: for such there will be a chastisement grievous.} (Ash-Shura: 42)

He Almighty says too: {And soon will the unjust know what vicissitudes their affairs will take!} (Ash-Shu'ara': 227)
The Prophet (pbuh) said, "Verily Allah postpones taking any action against a tyrant (so that the cup of his sins may get full) and thereafter when he takes him to task, He will not let him escape." Then he Prophet recited, {Such is the chastisement of thy Lord when He chastises communities in the midst of their wrong: grievous, indeed, and severe is His chastisement.} 1 (Hud:l02)

The Prophet (pbuh) says, "Whosoever apprised another person concerning his reputation or anything else, he should beg him for forgiveness before the Day of Resurrection when there will be no money (to compensate for wrong deeds), but if he has good deeds, those good deeds will be taken from him according to his oppression which he has done, and if he has no good deeds, the sins of the oppressed person will be loaded on.” 2

1 Reported by AI-Bukhari and Muslim
2 Reported by AI-Bukhari and Ahmad.

Allah Almighty says in a Holy hadith, "0 my servants! I have made oppression forbidden on my part, so do not oppress each other.”1
The Prophet asked his Companions, saying, "Do you know who is a pauper? The Companions replied that a pauper is a person who had no money or property. The holy Prophet elucidated the point, saying, a pauper from among my followers "Ummah" is one who will come on the Day of Judgement with a good record of Salah "Prayer" and "Sawm" Fasting and "Zakat", "the poor-due" but also abused somebody, slandered against somebody, usurped the goods of another person, had killed someone or beaten yet another person. Then, all the oppressed persons will receive a part of the aggressor's good deed- (as a compensation). Should they fall short of his aggression, then the aggrieved person' sins and misdeeds will be transformed from them to him, and he will be thrown into the fire (Hell)." 2

He also said, "Beware, from the curse of the oppressed as there is no screen between his invocation and Allah.” 3

And "Whoever usurps even one span of the land of somebody, his neck will be encircled with it down to the seven earths on the Day of Resurrection.” 4

Allah the Almighty is quoted in a holy tradition, saying, "My anger is so agitated against those who oppress another person that has none for support except Me.”5

Some of the righteous ancestors were always reciting, "Do not oppress the weak persons lest you might be of the most violent of the strongest ones."
Abu Hurairah was quoted saying, "Verily, the bustard dies in its nests fearing from the oppressors.

The Torah states, "Someone calls from behind the Path (Sirat), "O tyrant oppressors! O damned
luxuriant! Allah, indeed, swears by His Might and Majesty that no oppressor will tread that path this Day-(Day of Doom).
Jabir narrated, "When the people who had migrated to Ethiopia came back home and met with Allah's Apostle, he asked them saying, "Would you, please, inform me with some of the wonders you have experienced in the Ethiopian territories?" Whereupon some young men replied, "We would, O Allah's Apostle". They added, "While we were sitting, an old monastic woman bearing a jug of water on her head passed by us. Then, an Ethiopian young boy appeared and put his hand at her back and pushed her. As a result, she fell and her jug broke. When she stood up she angrily rebuked him saying," "0, treacherous! When Allah sets up His

1 Reported by Muslim.
2 Reported by Muslim and At-Tirmidhi.
3 Reported by Muslim.
4 Reported by AI-Bukhari.
5 Reported in AI-Muqasid AI-Hasanah.

Throne, assembles the former and latter (generation), and when hands and feet shall confess what they had produced, then you will realize the (consequences of that) situation between you and me before Him (Allah)"

The narrator said, "Allah's Apostle commented, crying, "She really spoke the truth: how does Allah bless people whose weak persons can not retaliate from the strong ones .”1

The Prophet said, "Five (persons) deserve Allah's wrath and He has the full choice to chastise them in this world, or to adjourn their case to the Hereafter so that they shall return to the HellFire:
a) A people's ruler who receives his full right of his subjects but does not fulfill their rights from
himself or guard them against himself,
b) A people's commander whom they obey but he does not observe equality between the strong and the weak, and he talks in vain,
c) A man who does not bid his wife and children to fulfil their duty to Allah, or teach them the affairs of their religion,
d) A man who has engaged the services of someone but did not pay him and
e) A man who consummated marriage with a woman but did not grant her a dowry.” 2

'Abdullah Ibn Salam related, "After Allah the Almighty had perfected the creation of mankind, they got up on their feet and directed their gazes towards the sky, saying, "O Lord! Whom would you give your help?" Allah declared, "I would grant My Help upon the offended until he gets his due right." W ahb Ibn Munabih narrated, "A tyrant king had built a palace for himself. Later, a poor old woman came and made a small hut of twigs beside the palace to reside therein. One day, while the king was wandering round the palace, he saw the hut. Angrily, he asked his servants, "Whose hut is this?" Once he was informed that it was owned by a poor woman, he gave a command to remove it. As the poor woman came and saw her hut in ruins, she questioned with sorrow, "Who has demolished my hut?" She was answered, "It was the king". At this moment she directed her face forward the sky and invoked Allah, saying, "O Lord! I was actually absent (when my hut was destroyed) but You are never absent!" At the time of her Du'a' Allah revealed to Gabriel to turn the palace upside down."

Khalid Ibn Barmak along with his son had once suffered imprisonment. Remembering the past days, the son said, "O father! After the luxuriant days we had, now we are in jail". His father replied, "O son! We paid no attention to the offender's invocation which Allah received and did not neglect".
Zaid Ibn Hakim related, "I felt timid before no one except one whom I have wronged, knowing that he has none to defend him except Allah. And he says to me, "Sufficient for me is Allah, Allah is (the Judge) between you and me."
1 Reported by Ibn Majah.
2 Its source is unknown.

Abu Umamah related, "On the Day of Judgement, the oppressors shall meet with their victims on the board of Hell. They shall recognize each other and remember their situation in this world. So, the offended would not allow their oppressors to pass unless they take of their good deeds (as compensation). If their good deeds ran out, the sins of the oppressed persons would be loaded on the oppressors.”1

`Abdullah Ibn Unais narrated the Prophet say, "Allah will gather his worshipers on the Day of Judgement bare-footed, naked and uncircumcised. Then, a caller whose voice would reach near and far says, "I am the sovereign, I am the Judge. None of the dwellers of Hell shall enter it, and none of the dwellers of Paradise shall enter it with a misdeed until I castigate upon him, even in regard to a slap 'and what is more." Allah says, {And not one will thy lord treat with injustice} (AI-Kahf:49)

Then, the Companions asked, How could we retaliate, while we will be summoned bare-footed, 'O Allah's Apostle?' He answered: 'By the good deeds and sins, which is a fitting recompense.’ {And not one will thy lord treat with injustice.}”2

Kisra, the king of the Persians, had adopted an instructor to educate and culture his child. As soon as the child had attained the highest level of refinement and education, the instructor brought him only to harshly beat him for no reason. The child committed this situation to his memory until he came of age and succeeded the throne of his father as a king. One day, he sent for his old instructor to inquire from him about the reason for which he beat him. The instructor said,' Your Majesty! Just as you have got the most refined manners of culture and merits, I became sure that you would succeed your father and be a king.
Hence, I intended to let you taste beating and oppression so as to abandon it in dealing with your subjects".
The little king replied "God bliss you!" He gave an order that he (the instructor) would be rewarded.

The Prophet said, "The invocation of the offended person ascends through the clouds. And Allah responds to it saying, "By My Might and Sovereignty, I will give you victory, even after a while.” 3

Of the most detestable forms of Persian is procrastination in repaying one's due debts, while being able.

The Prophet said, "Procrastination (delay) in repaying debts by a wealthy person is injustice.” 4

"The delay in the payment of debt by one who can afford to pay is injustice that justifies his defamation and torture by the lender.” 5

Defamation means that the lender tells him in public that he has delayed the payment. Torture stands for legal imprisonment.

1 Reported in At-Targhib wa At-Tarhib
2 Musnad of Imam Ahmad.
3 Reported in Majma' Al-Zawa'id.
4 Reported by A1-Bukhari.
5 Reported by Abu Dawud and An-Nasai'.

To deprive a woman of her due dowry, expenditures and draping is a form of injustice. 'Abdullah
Ibn Mas'ud says, "Each man and woman on the Day of Resurrection will be openly shown before all creatures, and it will be said, This is so-and-so. Let those who have a claim of something over him come and get it back". Hence, the Prophet said, "Women shall rejoice as they regain their due rights from their fathers, brothers or husbands." Then,' Abdullah Ibn Ma'sud recited, {There will be no more relationships between them that day, nor will one ask after another} (AI-Mu'minun: 101)

He added, "Allah will then be tolerant with him in regard to his Own due rights, but not so in the
people's. Thereupon, such a man or woman will be set up and Allah will say to the owners of the rights "Come and take back your rights.” Accordingly, Allah will command the angels, saying, "Take of his/her good deeds and give every right owner his/her due." In case such a man or woman is righteous and there is a little bit of his good deeds left behind, Allah will multiply it manifolds so as to admit him to Paradise. But if he was a wretched person, and nothing of his good deeds remains, the angels would say, "O Lord! His good deeds are over and he is still indebted, so, Allah will say, "Take of their sins and load on him." Finally, such a man will be cast into the Fire."

To employ a laborer and not to pay him is a type of injustice. The Prophet mentioned Allah say,
"I will be an opponent to three types of people on the Day of Resurrection:
a) One who makes a covenant in my name, but proves treacherous,
b) One who sells a free person and eats his price,
c) And one who employs a laborer and takes full work from him but does not pay him for his labor.” 1

The same rule is dispensed if a Muslim committed any injustices against a Jew or a Christian, for it is subject to Allah's saying, I am His opponent." It also applies if someone took an oath regarding a debt upon himself and he was lying.

The Prophet said, "Allah has decreed the fire of Hell for a person who usurps the property of a Muslim through false oath and debarred him from Paradise.” A Companion asked, "0 Messenger of Allah! Even if it is a worthless something?” The Prophet replied, "Even if it be the twig of a bush.” 2

Verily, the most abominable thing before a man's eye on the Day of Resurrection is to face the one whom he had oppressed in this life and who will sue for retaliation.

The Prophet said, "Allah will definitely enforce the settlement of all the dues to those entitled to receive them on the Day of Judgement, even the wrong done to a hornless goat by a horned one will be redressed.” 3

The Prophet said, "The first to dispute with each other on the Day of Resurrection are a husband and his wife. By Allah, her tongue will not speak but her hands and feet shall bear witness against her in regard to what she used to mar for her husband in this world. Whereas man's hands and feet shall be witnesses against him for what

1 Reported by AI-Bukhari and Ibn Majah
2 Reported by At -Tirmidhi and Muslim
3 Reported in Majam' Al-Zawa'id.

good and bad he has treated his wife with. Later, a man will face a similar position concerning his servants. On this occasion, no "Qirats" or "Dawaniqs" shall be available (as a compensation), but the oppressors good deeds shall be granted to the offended, and the offended persons' sins shall be loaded on the oppressors. Then, the tyrants would be brought in funnels and led to the fire.”1

Shareih, the Judge, used to say, "The oppressors shall indeed, recognize the offender's right, for the oppressor is waiting for chastisement, while the oppressed will have victory and reward.

It has been even related that when Allah wills good for one of His servants, He sets him open to
oppression by someone. One day, Taus AI- Yamani entered at Hisham Ibn AI-Malik and said to him, "Observe your duty towards Allah lest He may punish you on the Day of (Adhan) Call! Hisham asked, "What is the Day of Adhan"?

So, Taus recited Allah's saying, {A Crier shall proclaim between them: "The curse of Allah is on the wrongdoers.} (AI-' Araf: 44)

As a result Hisham got stupefied. Thereupon, Taus concluded, "This is merely the humiliation of the description, how shameful is the humiliation of the practical commitment.” 2

0 you who is content to be an oppressor! How many wrong deeds are yours? The prison on the Day of Judgment is Hell, and the Judge is the Truth (Allah).
Avoid being in the wrongdoers' presence, treating and helping them.
Allah says, {And incline not to those who do wrong, or the fire will touch you, and you have no protectors other than Allah, nor shall you be helped.} (Hud:113)

Inclination here stands for being tranquil and pleased with them. In the exegesis of this verse Ibn 'Abbas commented, "Do not be over inclined to them in love, talking and attachment. AI-Sadiyy and Ibn Zaid assimilated it as, "Not to flatter the oppressors."
Akrimah added, "To obey and try to gain favor with them." Allah says, {Bring ye up "It shall be said” the wrongdoers and their spouses, and the things they worshipped.} (As-Saffat: 22)
The Prophet said, "There will be commanders attended by servants , and suits who may do mischief and commit lying. Whosoever attaches to them, believed their lying and supported them in their injustice does not belong to me and I do not belong to him. And whosoever avoided their gatherings and did not associate with them belongs to me and I belong to him. "

1 AI-Du'afa'by AI-Aqili.
2 AI-Jami' AI-Azhar.

He said too,"Whosoever stands for an oppressor will be afflicted by him.” 1

Sa'id Ibn Al-Mussayyab mentioned, "Do not stare the wrongdoers in the face except with disapproval (against their misdeeds), lest your good deeds come to nothing."

Makhul Ad-Dimashqi related, "On the Day of Judgement there will be a caller who proclaims where are the oppressors and their assistants?" Accordingly, everyone who might have brought him ink, fill in their inkwells, or even get their pens nibbled will be gathered with them. Whereupon they shall be assembled together in a box of fire and be thrown in Hell."

One day, a sailor came to Suffyan Al- Thauri and said, "I sew the sultan's dresses. Am I then one of the oppressors' assistants? Suffyan replied, "You are, by this of the very oppressors. By the oppressors assistants are, even those who buy needles and thread."
The Prohet said, "The first to tread the fire on the Day of Judgement are the worshipers who unjustly lash people with the order of the oppressors.”
It is related that Allah revealed to Moses that his people should recite nothing of Allah's divine
revelation. The reason was that Allah (was angry with them and) always mentions whoever invokes Him.

Allah's mentioning of them was by way of cursing them."
He also said, "Let none of you remain indifferently witnessing a situation wherein an innocent person is wrongfully treated and beaten. For, the curse of Allah then inflicts whomsoever attend but did not defend him.”2

He said too, "The angels have raised a dead man from his tomb and said to him. "We are going to beat you with a hundred blows. So, he kept interceding with them until the number decreased down to only one blow. Once they hit him, the tomb got ignited. Then he asked the, "Whey did you hit me". They answered "you have observed a Prayer without performing the vital ablution, and you have witnessed a wronged man but did not help him.”3

Such is the state of an able man who denied supporting an offended person. Then, what about the oppressors themselves?
The Prophet said, "Help your brother whether he is an oppressor or oppressed person. A companion asked, "Messenger of Allah! (It is true) I will help him if he is an oppressed person, but please, tell me how I am to help him if he happens to be an oppressor!" The Prophet answered, "Prevent him from doing injustice. Because preventing him from committing aggression is a help to him.”4

1 AI-Jami' AI-Saghir.
2 Reported in Majrna' AI-Zawa'id.
3 Reported in At-Targhib waAt-Tarhib.
4 Reported by A1-Bukhari and Muslim.

One of the pious scholars related, "A man who was used to serve the supporter and tax collectors came tome in my dream. He appeared in a very miserable state. I asked him, "How are you?" He answered, "Very bad." I said, "Where were you led?' "To the chastisement decreed by Allah." He replied, "I questioned him further, "How do the wrong-doers fell before Him (Allah)?" He answered, "Have not you recited Allah's saying, {And soon will the unjust know what vicissitudes their affairs will take!} (Ash-Shu'ara': 227)

Someone related saying, "I saw a man whose arm was amputated, loudly announcing, "Let each person who has witnessed me act unjustly against none!" I approached him and said, "O brother! Tell me, please, about your case!" He replied, "My case is so astonishing. I used to serve the suppressors. One day, I came across a fisherman who had just caught a big fish that appealed to me. I ordered him to give it to me, but he refused. He said he would sell it and get some food for his children. So, I hit him violently, got the fish and left ahead.
While I was walking down the street, with the fish in my hand, it bit my thumb so severely. When I got home, and as I set it down on the table, it hit my thumb once again so painfully that I could not sleep that night. My hand began to swell. In the morning, I went to a doctor to check it, and he told me that my thumb suffered from gangrene and it has to be cut off, lest the infection might reach the rest of my hand. So, I let him cut my thump off. After a while, my hand started to hurt me so much, and I was advised to cut it off, and I did. Bit by bit, the gangrene took me so ill that I had to amputate my whole arm up to the scapula.
When I mentioned this story to some people they commented saying if I had gone from the beginning to the fisherman and asked him to pardon me I would not have suffered all this fatigue. And they bade me to go at once after that fisherman and beg his forgiveness.
I left right away searching of him until I found him. Whereupon I kneeled down kissing his feet asking for his tolerance. He said to me, "Who are you?" I answered, "I am the man who had unjustly taken away your fish." Then, I got him acquainted with what happened to me. As he saw my arm he wept deeply and said, "O brother! I have pardoned you."
I asked, "Have you invoked Allah against me when I took your fish?' he replied, "yes! I supplicated to Allah saying, "O Lord! That man has unjustly abused his strength and deprived me of what You have provided for me. So, let me, please, observe Your Might by punishing him!"
At this moment I said, "O sir! You have indeed got your demand, and I will never serve the transgressors as long as I am alive."

Major Sins (27)

27) Collecting Taxes1

Allah says, {The blame is only against those who oppress men with wrongdoing and insolently transgress beyond bounds through the land, defying right and justice: for such there will be a chastisement grievous.} (Ash-Shura: 42)

The tax collector is one of the closest supporters of the oppressors. Rather he may be of the oppressors. He takes what is not lawful to him and gives it to those who do not deserve it. Hence, the Prophet declared, "The tax collector will not tread Paradise.” 2

Concerning the woman who has turned to Allah in repentance, as she had committed adultery, the Prophet said, "She has turned to Allah in repentance in such a manner that if observed by an unjust tax collector he would be forgiven or it would be accepted.” 3

The unlawful tribute collector is compared to the high way robber. Moreover, the one who collects the tax, the one who serves as a witness to it, and the one who usurps it are all alike in being partners in this wrongdoing.
He also said, "No flesh fed by ill-gained property will be admitted to Paradise. But rather, it would be flying in Hell.” 4

The ill-gotten property is the detestable wealth which puts its owner to shame, and is mentioned by Imam Al-Wahidi in his exegesis of Allah's saying, {Say! Never are the good and the bad alike.} (Al-Ma'idah: 100)

Jabir related, "A man came to the Prophet and said, "0 Allah's Apostle! Wine was my trade business that fetched me much money. So, would that money benefit me if I employed it in Allah's cause?" The Prophet replied, "If you were to spend it in performing Pilgrimage, in Allah's way, or in alms-giving, it would avail you no benefit, for Allah is good and accepts only what is good". In confirmation to this Allah revealed, {Say! "Not equal are things that are bad and things that are good, even though the abundance of the bad may dazzle you.} (Al-Ma'idah:100)”5
Ata' and AI-Hasan interpreted this verse as referring to both the lawful and the unlawful things.

1 The collector is the one who collects the taxes from sellers in the market in pre Islamic times. Translator.
2 Reported by Abu Dawud
3 Reported by Muslim.
4 Reported by At-Tirmidhi and is mentioned in Musnad of Imam Ahmad.
5 Reported by Al-Asbahani.

Major Sins (28)

28) The Consumption of Haram

Allah, Glorified and Exalted be He, cautions us saying, {And do not eat up your property among yourselves for vanities.} (AI-Baqarah: 188)

The verse means that Muslims are commanded by Allah to avoid taking the property of each other’s through illegal means. Abdullah Ibn `Abbas (may Allah be pleased with them both) said, "What is meant in the verse are the false oaths through which a person takes the property of another with no right."
The consumption of Haram is of two kinds:
1) Taking another's property through oppression such as in cases of treachery and robbery.
2) Taking other's property through unlawful forms of sports and games such as gambling and the lottery.

The Messenger of Allah (pbuh) has condemned the consumption of the Haram in many hadiths. Here, we will quote the following hadiths to explain the gravity of this heinous sin: The Messenger of Allah (pbuh) said, "Some people spend Allah's wealth (i.e., the Muslims' wealth) in an unjust manner; such people will be put in the Hell on the Day of Judgment.”1

"... Then he mentioned (the case of) a man who, having journeyed far, is disheveled and dusty and who spreads out his hands to the sky saying, 0 Lord! 0 Lord! While his food is unlawful, his drink unlawful, his clothing unlawful, and he is nourished unlawfully, how can he be answered?” 2

Anas (may Allah be pleased with him) said to the prophet (peace and blessing be upon him) '0
Messenger of Allah! Supplicate to Allah for me to make my Du'a' acceptable." The Messenger (pbuh) replied, "0 Anas! To have an acceptable Du'a', you should eat only the Halal (Lawful) since a person may be deprived of his D~t'a' being answered for forty days because of eating a mouthful of Haram food.” 3

"Allah has decreed your behavior as He has decreed your provision. Surely, Allah grants the joys of this world to those whom He loves and those whom He loves not, but He does not grant religion except to those whom He loves. Therefore, those who are blessed with religion receive Allah's Love. Assuredly, no one earns Haram money but what he spends, gives as charity or leaves behind will be his fuel in Hell-fire. Verily Allah does not obliterate evil by means of evil, but He obliterates evil by means of good. .”4

1 Reported by AI-Bukhari.
2 Reported by Muslim.
3 Reported by AI-Asfahani in Al-Targhib.
4 Reported by Ahmad in his Musnad.

"This worldly life is joyful and attractive. Therefore, whoever earns property through lawful means and spends it in a legal manner, Allah will reward him with Paradise. On the other hand, whoever earns property through unlawful means and spends it in illegal ends, Allah will make him dwell in the abode of humiliation (Hell). Some people also spend Allah's wealth in an unjust manner according to their whims,. Such people will be put in the Hell on the Day of Judgment.”1

"Whoever pays no attention to the sources of his money, Allah will not concern about which gate he would enter Hell-Fire.”

Abu Hurairah (may Allah be pleased with him) reported a hadith that reads, "To fill his mouth with dust is better to a person than putting Haram things in it.” 2

Yusuf Ibn Asbat (may Allah bestow mercy on him) said, "When a young man dedicates his life to worship, Satan asks his assistants about the source of his livelihood. If it is Haram, Satan says, 'Don't bother about his worship and dedication for his consumption of the Haram is sufficient to make his work null and void.'" This means that worship will be of no avail when the worshiper insists on eating Haram.

This meaning is maintained by the aforementioned Hadith that, "... A man who, having journeyed far, is disheveled and dusty and who spreads out his hands to the sky (saying), 'O Lord! O Lord!' while his food is unlawful, his drink unlawful, his clothing unlawful, and he is nourished unlawfully, how can he be answered?” 3

It is reported in the hadith that, "Every day and night, an angel calls upon people from above Jerusalem, 'Whoever indulges in eating Haram, Allah will never accept his optional or obligatory acts of worship."

'Abdullah Ibn AI-Mubarak said, "Keeping myself clean from consuming a doubtful dirham is more charitable to me than giving 100,000 dirhams in charity."

The Prophet (pbuh) said, "When the pilgrim, who journeys to Hajj, by Haram money, says. 'Here I am! At your service." Our Lord, here I am! At your service. Allah will say to him, "your calling is rejected and your Hajj is valueless.”4

He (pbuh) also said, "Whoever purchases a garment by ten dirhams which contain a Haram dirham, Allah never accepts his prayer as long as he wears this garment.”5

Wuhaib Ibn AI-Ward said, "If you were to stand in Prayer equally as this column stands in the mosque, it would be of no avail until you take care about your livelihood, i.e., to verify what is lawful from what is Haram."

1 Reported by Ibn Hibban.
2 Reported by Ahmad in his Musnad
3 Reported by Muslim.
4 Reported by lbn Hajar Al-Hajthami, Majma' Al-Zwa'id
5 Reported by Ahmad.

Ibn 'Abbas (may Allah be pleased with them both) said, "Allah never accepts the Prayer of a man who feed on Haram until he repents."

Similar to the one who spends unlawful money in disobedience of Allah is the one who purifies his
garment by urine. Assuredly, only water can purify one's garment just only as the lawful can obliterate sins."
'Umar (may Allah be pleased with him) said, "We used to abstain from nine tenths of Halal lest it may contain a Haram."

Ka'b Ibn 'Ayrah (may Allah be pleased with him) reported the Messenger of Allah (pbuh) to have said, “A body that is nourished unlawfully will not enter paradise.” 1

Zaid Ibn Arqam reported that, "Abu Bakr had a slave who used to give him some of his earnings. Abu Bakr used to eat from it. One day he brought something and Abu Bakr ate from it. The slave said to him, 'Do you know what is this?' The slave said, 'Once, in the Pre-Islamic Period of ignorance I told somebody's future though I did not know this knowledge of foretelling but I cheated him, and when he met me, he gave me something for that service, and that is what you have eaten from. Then Abu Bakr put his hand in his mouth and vomited whatever was present in his stomach." Later on, Abu Bakr was asked, “O Abu Bakr! Have you done all this because of a Haram mouthful?" He replied, "By Allah! If I were to perish myself to get this mouthful out of me, I would have no hesitation to do so because I heard the Messenger of Allah say, 'Everybody that is nourished unlawfully, Hell would be his abode.” 2

However, the Muslim scholars state that the consumption of Haram includes various major sins such as treachery, oppression, robbery, usury, taking the orphan's property with no right, false witness, bribery, deception, gambling, sorcery, foretelling, adultery, fornication, and the practice of wailing, lamenting and showing excessive grief for the dead.

The Messenger of Allah (pbuh) said, "On the Day of Judgment, there will come some people with righteous deeds which are as huge as the Mount of Tuhamah. These righteous deeds would be soon scattered and invalidated. Consequently, those people would be thrown into Hell-fire." The Companions (may Allah be pleased with them) wondered, "O Messenger of Allah! How would this happen!" He (pbuh) replied, "Those people used to perform Prayer, fast, gives Zakah and offer Hajj, but they used to consume Haram so Allah invalidated their righteous deeds.”3

It is narrated that a righteous man was seen in a vision after his death and was asked about his affair.

Thereupon this man explained, "Fine! But I have been prevented from entering Paradise because of aneedle which I borrowed in my life and did not give it back to its owner."

1 Reported by AI- Tabarani
2 Reported by AI-Bukahri.
3 Reported by AI-Tabarani.

Major Sins (29)

29) Suicide

Allah Most High states,
{And kill not one another. Surely, God is Compassionate to you, but whosoever does that in transgression and wrongfully, him We shall certainly roast at afire! and that for God is an easy matter.} (An-Nisa': 29-30)

In his explanation to these two verses, AI-Wahidy stated, {And kill not one another,} Muslims are prohibited to murder each other because they are adherents to one religion, Islam. Therefore they are like a single person. This is the opinion of Ibn `Abbas and the majority of scholars. However other scholars are of the opinion that the prohibition in this verse is restricted to suicide. To support their opinion, the latter
group of scholars quotes the following " Abu Mansour Ibn Muhammad AI-Mmsuri narrated' Arnr Ibn AI-`Aas saying, "In the battle of Zatt Al-Salasil, I had a wet dream on a cold night. The weather was so cold that I feared becoming ill if I had had a shower. Therefore, I performed dry ablution (Tayamum) and led my companions in the Dawn Prayer. On our return to Medina, the Prophet (pbuh) said to me, 'O `Arnr! "Have you led your companions in Prayer while you were in a state of major impurity?"

Then I responded, "O Messenger of Allah! I read the verse, {And kill not one another! Surely God is Compassionate to you.} i.e, he had not had a shower lest it would bring his life to an end. On hearing this, the Messenger of Allah (pbuh) smiled and kept silent.”1

This incident has a clear indication that' Arnr (may Allah be pleased with him) grasped the meaning of the verse as a reference to suicide and the Messenger of Allah (pbuh) did not deny this.

{But whosoever does that, ~ refers to all prohibitions that the Surah states from its beginning according to the saying of Ibn `Abbas (may Allah be pleased with them both). Other scholars, however, are of the opinion that the reference here is to the consumption of another's property with no right and unlawful murder.
{In transgression and wrongfully,} means that those who commit murder or suicide and rebel against the Laws of Allah.
{Him we shall certainly roast in a Fire; and that for God is an easy matter.}
Surely, Allah is the Omnipotent Who has Power to fulfill what He has promised or warned.
On the authority of Jundub Ibn 'Abdullah (may Allah be pleased with him) the Messenger of Allah (pbuh) said, "There was amongst those before you a man who had a wound. He was depressed that he took a knife and cut his hand. The blood did not cease to flow until he died. Allah the Almighty said, 'My servant has forestalled Me, and I have forbidden paradise for him. .”2

1 Reported by Abu Dawud.
2 Reported by AI-Bukhari.

Abu Hurairah (may Allah be pleased with him) reported that the Prophet (pbuh) said,"Whoever purposely throws himself from a mountain and kills himself will be in the Hell-fire falling down into it and abiding therein perpetually forever; and whoever drinks poison and kills himself with it, he will carry his poison in his hand and drink it in the Hell-fire wherein he will abide forever, and whoever kills himself with an iron weapon, he will carry that weapon in his hand and stab himself with it in the Hell-fire wherein he will abide forever.”1

Thabit Ibn Al-Dahhak (may Allah be pleased with him) reported the Messenger of Allah (pbuh) to have said, "He who killed himself with any thing in this world will be tormented with that very thing on the Day of Judgment. Both cursing the believer and charging him with disbelief is tantamount to killing him.” 2

It is also stated in the Sahih that "The Messenger of Allah (pbuh) told his Companions about a man, who was wounded during a battle with the Prophet but he was not patient and he killed himself with the tip of his sword." The Prophet (pbuh) said "that this man will to be among the people of Hell.” 3

1 Reported by A1-Bukhari and Muslim.
2 Reported by A1-Bukhari.
3 Reported by A1-Bukhari and Muslim.

Major Sins (30)

30) Telling lies

Allah Most High states,
{Then let us earnestly pray and invoke the curse of Allah on those who lie!} (Al-'Imran: 61)
{Allah guides not one who transgresses and lies!} (Ghafir: 28)
{Cursed be the conjecturers (the liars).} (Al-Dhariyat: 10)

On the authority of Ibn Mas'ud (may Allah be pleased with him), "the Messenger of Allah (pbuh) said, "Adhere firmly to truthfulness for truthfulness surely leads to righteousness and righteousness leads to Paradise, and a man is recorded with Allah as a sincere one as long as he is truthful. However, lying leads to immorality and immorality leads to the Hell-Fire, and a man is recorded with Allah as a liar as long as he lies.”1

He (pbuh) also said, "Three are the signs of the hypocrite, even if he prays, fasts, and pretends to be a Muslim: When he talks, he lies; when he makes a promise he breaks it; and when he is given a trust, he betrays it”2

In another narration it is reported on the authority of ' Abdullah Ibn 'Vmar that the Prophet (pbuh) said, "Four traits if found together in a person make him a hypocrite. Whoever has one of these, possesses one of the hypocritical characteristics until he renounces it: When he speaks, he lies; when he draws a contract, he breaches it, When he makes a promise, he breaks it; and he abuses his opponents in time of dispute.” 3

AI-Bukhari reported in his Sahih the following hadith on the authority of Samarah Ibn Jundub (may Allah be pleased with him):
"The Messenger of Allah (pbuh) used to ask, "Did anyone of you see a dream?" So those whom Allah wished to tell would narrate dreams to him. One morning the Prophet (pbuh) said, "Last night two persons came to me in a dream and woke me up and said to me, 'Proceed!' I set out with them... And we came to a man laying flat on his back and another man standing over his head with an iron hook, and behold, he would put the hook in one side of man's mouth and tear off that side of his face to the back of the neck and

1 Reported by A1-Bukhari and Muslim.
2 Agreed upon.
3 Reported by AI-Bukhari and Muslim.

similarly tear his nose from front to back and his eyes from front to back. Then he turned to the other side of the man's face and did just as he had done with the other side. He hardly completed this side when the other side returned to its normal state. Then he returned to repeat what he had done before." I said to my two companions, 'Glory be to Allah! Who are these two persons?'... They said, 'This man is the symbol of the person who goes out of his house in the morning and tells so many lies that it spreads all over the world. '"

Allah's Messenger (pbuh) also said, "The believer may be naturally disposed to any shortcoming except treachery and lying.” 1

Other hadith states, "Beware of suspicion for suspicion is the most untruthful of speech.”2

"There are Three types of people with whom Allah would neither speak to on the Day of Judgment, nor would He look towards them, nor would He purify them (from sins) and there would be a tormenting chastisement for them: The aged adulterer, the lying ruler and the destitute who is full of pride.”3

"Woe to the one who tells lies to make people laugh. Woe to him, woe to him.”4

False oaths are more heinous than the normal lying. Allah says about the character of the hypocrites: {And they swear to falsehood knowingly.} (AI-Mujadilah: 14)

Furthermore, the Messenger of Allah (pbuh) said, "There are three people whom Allah will not speak to, look at, or exonerate on the Day of Judgment, and who will have a painful torment: he who withholds what he has of excessive water from a traveler in the desert, he who sells merchandise after Asr (Late Afternoon) swearing by Allah that he paid more for it than he actually did, and a man gives the pledge to a governor only for the sake of this world,' he will only be loyal if he gets something of this worldly life.” 5

The Messenger of Allah (pbuh) said, "It is a grievous treachery to tell your brother lies when he believes what you say.” 6

A Hadith states, "Whoever claimed to have seen a vision while he is lying, on the Day of Judgment he will be commanded to tide two hairs which is impossible.”7

1 Reported by AI-Bukhari.
2 Reported by AI-Bukhari.
3 Reported by Muslim.
4 Reported by Abu Dawud and AI- Tirmidhi.
5 Reported by A1-Bukhari and Muslim.
6 Reported by Abu Dawud.
7 Reported by AI-Bukhari and Muslim.

The Messenger of Allah (pbuh) said, "The worst sin in the sight of Allah is the false witness.”1

Ibn Mas'ud (may Allah be pleased with him) said, "A servant insists on lying until a black dot be stamped over his heart and so his heart would be stamped as a whole with black color. With Allah such servant would be recorded as a liar.”2

The Muslim, therefore, is required to utter only the good words to be safe from error. Al-Bukhari reported on the authority of Abu Huriarah (may Allah be pleased with him) that the Messenger of Allah (pbuh) said, "Whoever believes in Allah and in the Last Day should utter only good word or he should keep silent."
This agreed upon hadith indicates clearly that a person should not speak except with what seems to him as good.

Abu Musa (may Allah be pleased with him) said that, "I asked the Messenger of Allah, '0 Messenger of Allah! Who amongst Muslims is the most charitable?' He (pbuh) responded, "The one who from his tongue and hands Muslims are safe.”3

It is reported in the two Sahihs that, "A servant may utter a word while he is unaware of its consequences, by it he would be thrown in Hell for a distance more far than the distance between the east and west.”

Bilal Ibn Al-Harith Al-Muzani said the Messenger of Allah (peace be upon him) declared,
"A man may speak a word out of Allah's Pleasure while he is unaware of its fruits, by which Allah decree pleasure for that man until he meets Him. On the other hand, a man may speak a word out of Allah's wrath while he is unaware of its consequences, by which Allah decree for him displeasure until he meets Him. "
Once a righteous man was questioned about the number of Man's faults. Thereupon, he answered, "Man's faults are innumerable but I know 8000 faults. However, man can conceal these numerous faults through keeping silent with the exception of good speak.

1 Reported by AI-Bukhari and Ahmad
2 Reported by Malik in AI-Muwata'.
3 Reported by A1-Bukhari and Muslim.

Major Sins (31)

31) The Dishonest Judge

Allah Most High says,
{And if any fail to judge by what Allah hath revealed, they are unbelievers.} (AI-Ma'idah: 44)
{And if any fail to judge by what Allah hath revealed, they are wrong-doers.}
(AI-Ma'idah: 45)
{And if any do fail to judge by what Allah hath revealed, they are those who rebel.} (AI-Ma'idah: 47)

In his Mustadrak, AI-Hakim reported on the authority of Talhah Ibn 'Ubaid Allah (may Allah be
pleased with him) that the Prophet (pbuh) said, "Verily, Allah never accepts the Prayer of a judge who judges with what Allah has not revealed.”1

AI-Hakim reported also in his Sahih on the authority of Brada, (may Allah be pleased with him) that the Messenger of Allah (pbuh) said, "The judges are of three types: One type will go to Paradise and the remaining two will end up in the fire of Hell. The judge who will go to Paradise is one who understands the truth and judges accordingly. One who judges unjustly after understanding the truth will go to Hell."

Likewise, the judge who judges in ignorance also will go to Hell. The Companions then asked, “What is the guilt of the ignorant one?” He (pbuh) replied, "Accepting the position of judge is his guilt until he gets a profound knowledge.” 2

On the authority of Abu Hurairah that the Messenger of Allah (pbuh) said, "Whoever is appointed to be a judge as if he is slaughtered without a knife.” 3

AI-Fudail Ibn 'Eyad (may Allah bestow mercy on him) said, 'the judge should spend a day in his job and a day in weeping over his own self."

Muhammad Ibn Wasi' (may Allah best our mercy on him) said, "On the Day of Judgment, the first of men who will be called to account are the judges.”

'Aishah (may Allah be pleased with her) said, "I heard the Messenger of Allah say,
"On the Day of Judgment, the just judge would face a great trial that he wishes if he were not appointed to judge between people even in the division of a palm-date.”4

1 Reportd by AI-Hakim.
2 Reported by Al-Tirmidhi.
3 Reported by Al- Tirmidhi
4 Reported by Ahmad.

`Ali Ibn Abi Talib (may Allah be pleased with him) said, "I heard the Messenger of Allah (pbuh) say, 'On the Day of Judgment, no ruler or judge but be brought before Allah, Exalted and Dignified be He, over the Sirat, then his deeds will be made public. If he was a just, Allah will save him. On the other hand, if he was unjust, the Sirat will strongly tremble to the extent that this one's organs would be scattered,' the distance between each organ would be such and such long and he will fall into Hell-Fire. "
Makhul, moreover, said, "If I were to choose between holding the position of a judge and beheading, I would surely prefer beheading over holding this job."
Ayub Al-Sikhtiani further said, "The more knowledge the scholar get, the more their fear of holding the position of a judge increases."
Having told that Shuraih was appointed to be a judge, AI- Thawri commented, "They would corrupt the man."
It was narrated that Malik Ibn Al-Mundhir appointed Muhammad Ibn Wasi', to be the judge of Basra.
When Muhammad objected, Malik warned him that he would flog him if he insisted on his objection. On hearing that Muhammad disclosed, "If you do, you will be a tyrannical ruler. However, I prefer humiliation in this world over the torment in the world to come."

Wahb Ibn Manabah said, "The more just the ruler is, the more blessing on his people Allah will descend."

A worker wrote to `Umar Ibn `Abd AI-`Aziz, "O 'Umar! The city of Hims has been destroyed and therefore it is in need of rebuilding." `Umar (may Allah be pleased with him) replied, "Fortify it with justice and clean its roads from oppression."
However, the scholars of Islam state that the judge should not utter a judgment when he is angry, anxious or nervous. Furthermore, if a man of ignorance or immorality is appointed to be a judge, he should resign and leave the office.

Major Sins (32)

32) Bribery

Allah Most High says, {And do not eat up your property among yourselves for vanities, nor use it as a bait for the judges, with intent that ye may eat up wrongfully and knowingly a little of (other) people's property.} (Al-Baqarah: 188)

Muslims are prohibited to bribe a judge or a public officer to unfairly obtain a decision in favor of one's self against a rival or to unlawfully consume the property of others while they are aware of the prohibition of this act.

On the authority of Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (pbuh) said, "Allah's curse is on the one who offers the bribe and on the judge who accepts it.” 1

On the authority of 'Abdullah Ibn 'Amr (may Allah be pleased with him) that, "The Messenger of Allah (pbuh) cursed the one who offers the bribe and the one who receives it.”2

However, the Muslim scholars affirm that bribery is prohibited when it is aimed at consuming other's property or rights unfairly. Thus, if someone finds himself in a situation in which all avenues of redressing a wrong done him, or recovering a right which has been forfeited, are blocked except through the payment of a bribe, the sin of it will not be on him but on the recipient of the bribe.
Another narration of the hadith explains that "The Messenger of Allah (pbuh) cursed also the one who arranges for the payment of a bribe. "
Furthermore, what is mentioned above concerning the ruling of the one who offers a bribe applies to the one who arranges it, i.e., if it is aimed at obtaining fair ends, he would be sinless; and vice versa.

Gifts to officials are a form of bribery. Abu Umamah AI-Bahli (may Allah be pleased with him) said that the Messenger of Allah (pbuh) said, "Whoever intercedes on behalf of his brother and therefore he offers him a gift, it would be nothing other than a grievous usury.” 3

Ibn Mas'ud (may Allah be pleased with him) said, "To accept a gift from your brother because of fulfilling his need is the precise meaning of consuming the forbidden things."

Once Masruq asked Ibn Zyad to assist him in removing a wrong inflicted upon him. Having assisted him, Masruq offered Ibn Zyad a slave as a gift. Zyad, on his part, rejected the gift saying, "I have heard Ibn Mas'ud say, 'Forbidden is the gift offered because of removing a wrong from a Muslim.) "He wondered, "O Abu' Abd AI-Rahman! Is not bribery restricted to offering a bribe to judges!" He replied, "This latter is a form of Shirk (association).”1

1 Reported by At -Tirlllidhi.
2 Reported by At- Tirlllidhi.
3 Reported by Abu Dawud.

Once, a Christian man came to Imam Abi 'Amr AI-Awza'i (may Allah bestow mercy on him), who was living in Beirut, complaining of the ruler of Ba'labak and asking him to send to the ruler ordering him to stop from doing wrong to the Christian man. However, the Christian man brought with him a bottle of honey as a gift to Abi 'Amr. Therefore, Abi 'Amr commented, "If you wish I would refuse your gift and send to the ruler of Ba'labak ordering him to stop from oppressing you; and if you wish I would accept your gift." Imam' Abi 'Amr send to the ruler of Ba'labak to reduce the amount of Kharaj (land-tax) from the Christian. Consequently, the Christian took the letter and his bottle of honey and traveled to the ruler of Ba'labak. Having read the letter of Abi ' Amr, the ruler reduced 30 Dirhams from Kharaj of the Christian man.

1 Mentioned by A1-Haithami in in Magama' Al-Zawa'd.

Major Sins (33)

33) Women Imitating Men and Vice Versa

The Messenger of Allah (pbuh) declared, "Allah curses men who imitate women and women who imitate men.”1

In another narration, "May Allah curse the masculine woman.” 2

It means that the woman who behaves like men. He (pbuh) also said, "May Allah curse the effeminate man and the masculine woman.” 3

On the authority of Abu Hurairah (may Allah be pleased with him) who said that the Messenger of Allah (pbuh) said, "Allah curses a woman who wears a men's clothing and a man who wears a woman's dress.”4

When woman wears a man's clothing, she will incur Allah's curse upon herself and her husband as long as he does not rebuke her or try to discipline her character. The husband, in Islam, is responsible about disciplining and teaching his wife as the Glorious Qur'an commands, {O ye who believe! Save yourselves and your families from a fire whose fuel is men and stones.} (AI- Tahrim: 6)

The Messenger of Allah (pbuh) stressed this fact saying, "Each of you is a guardian and responsible about his subjects: The man is a guardian over his household and will be asked about them on the Day of Judgment.”5

He (pbuh) said further, "Men would be perished because they obeyed women (in vanity).”6

Abu Hurairah narrated that the Messenger of Allah (pbuh) said,
"!t will not be a witness for two types of people who are destined for the Hell-fire: People with whips like the tails of cows, who beat the people (i.e., tyrannical rulers who are the enemies of their own people), and women who although clothed, are yet naked, seducing and being seduced, their hair styled like the tilted humps of camels. These will not enter the Garden nor its fragrance even reach them, although its fragrance reaches a very great distance.” 7

The hadith depicts these women with clothed and naked ones meaning that although they are
clothed by Allah's gifts, they are naked because of their ingratitude.

1 Reported by AI-Bukhari.
2 Reported by Abu Dawud.
3 Reported by A1-Bukhari.
4 Reported by Abu Dawud.
5 Reported by AI-Bukhari.
6 Reported by Ahmad
7 Reported by Muslim.

Other scholars hold that the Messenger of Allah (pbuh) described such women as being clothed, yet naked, since they wear clothes which fail to cover the body and which are transparent, revealing what is underneath.
Such women are further described as seducing and being seduced, meaning that they behave and walk in seductive and sensuous manner. They disobey Allah and call others to do so.

The Messenger (pbuh) likened their hairstyle to the humps, special breed of camel which has very large humps, because they put up their hair in a beehive shape from the middle of their heads.
Nafi' said, " Once Ibn `Umar and 'Abdullah Ibn `Arnr were sitting with Al-Zubair Ibn `Abdul-Muttalib when a woman driving a flock of sheep and shouldering an arrow came to them. 'Abdullah Ibn `Umar asked, "Are you man or woman?" She said, "A woman." Thereupon 'Abdullah said to his companions, "Surely, Allah curse the women who imitate men and men who imitate women.”1

Thus, the display of women's attractions is a cause for incurring Allah's curse. This display may take various forms like exposing the ornament such as gold and pearls from under the head-covering, wearing revealing and sexy clothes, using of fragrant perfumes, etc. unfortunately, most of women today are accustomed to these immoral fashions.
By the same token, the Messenger of Allah (pbuh) stated, "I looked at Hell-fire and saw the majority of its inhabitants are Women. "He (pbuh) disclosed further, "I left no harmful trial to men than women.”2

1 Reported by AI-Bukhari.
2 Reported by Muslim.

Major Sins (34)

34) The Pimp and the One Who Permits his Wife to Fornicate

Allah Most High says, "The adulterer cannot have sexual relations with any but an adulteress or an idolatress, and the adulteress, none can have sexual relations with her but an adulterer or an idolater; to the believers such a thing is forbidden." (An-Nur: 3)

On the authority of 'Abdullah Ibn 'V mar (may Allah be pleased with him) that the Prophet (pbuh) said, "Three persons shall not enter Paradise: The one who is disobedient to his parents, he who lets his wife to fornicate with another, and the woman who imitates men.”1

He (pbuh) also said, "Three persons are prevented from entering Paradise (by Allah): The drunk, the one who is disobedient to is parents and the pimp who supports the immorality of his wife.”2

Someone who suspects his wife if indecency but pretends not to know because he loves her is not as bad as someone who actually pimps for her. There is no good in a man without jealousy for his rights.

1 Reported by AI-Hakim
2 Reported by AI-Nasa'i.

Major Sins (35)

35) Marrying Solely to Return to the Previous Husband

Ibn Mas'ud (may Allah be pleased with him) said that "The Messenger of Allah (pbuh) cursed the man who marries a women after her divorce solely to permit her first husband.” 1
However, this ruling comes in accordance with the opinion of all men of profound knowledge like
'Umar Ibn AI-Khattab, 'Uthman Ibn 'Affan, 'Ali Ibn Abi Talib and the jurists of the successors. It is reported also by Imam Ahmad in his Musnad and An-Nasa'i in his Sunan with sahih transmission.
Ibn 'Abbas (may Allah be pleased with him) said that the Messenger of Allah (pbuh) was asked about the ruling of the one who marries solely to permit the first husband to return to his divorced wife, whereupon he said,
"No (it is not a legal marriage), the legal marriage should be founded on wish and desire. No marriage is permitted which is based on deception or contradiction to Allah's Book. Satisfaction of sexual desires is a condition for legal marriage.”2

'Uqbah Ibn 'Amr said that the Messenger of Allah (pbuh) once asked, "Would I tell you about the hired billy goat?" "Yes: O Messenger of Allah!" the people said. He (pbuh) explained,
"It is the one who marries solely to permit the first husband to return to his divorced wife. Verily, Allah Most High cursed this one and the former husband as well.”3

Once a man said to Ibn 'Umar (may Allah be pleased with them) "I have married a woman with the intention of permitting her first husband to remarry her. However, I have done so without the knowledge of the previous husband and he did not command me to do this. Is there any wrong?" Ibn 'Umar (may Allah be pleased with them both) replied, "Oh, it is not legal. Permissible marriage should be based on complete desire, if you wish, you could hold her and if you wish you could divorce her. In the lifetime of the Prophet (pbuh), we used to consider the like of your marriage as illicit sexual relation."

Moreover, there are many narrations and reports that condemn the act of marring a woman solely to return to her first husband. The following are some of these narrations:
AI-Thram and Ibn AI-Mundhir narrated that 'Umar (may Allah be pleased with him) said, "I would stone to' death the one who marries to permit the previous husband to return to his divorced wife. I would also stone to death the first husband."
'Umar (may Allah be pleased with him) was asked about marring a woman to permit her to return to the previous husband, whereupon he said, "It is an illicit sexual relation."
'Abdullah Ibn Sharauk AI-`Amri said, "I heard Ibn 'Umar (may Allah be pleased with them both) when he was asked about a man who divorced his wife (his uncle's daughter) and someone else wanted to marry

1 Reported by At-TimJidhi.
2 Reported by Ibn Majah.
3 Mentioned by Ibn Hagar in Majma' Al-Zawaid and reported by Ibn Majah.

her to permit the former husband to remarry her. Ibn 'Umar (may Allah be pleased with him) explained,
'The former and latter are adulterers even if the marriage lasted for 20 years. However, the knowledge of the former husband by the aim of the marriage is the main criteria of incurring curse upon himself."

A man asked Ibn 'Abbas (may Allah be pleased with him), "My uncle's son has divorced his wife and so he became regretful." Ibn `Abbas declared, "Your uncle's son disobeyed Allah and, therefore, he was inflicted with regret, whereas he obeyed Satan who will not relieve him." The man asked more, "What do you say in a man who wants to marry her to permit him to remarry her?" He disclosed, 'He, thus, seeks to deceive Allah, but it is Allah who deceives him."
Ibrahim An-Nakh'i stated, "If the first husband, the second husband, or the woman intends to marry solely to permit the first husband to remarry his divorced wife, the marriage will be illegal."
Sa'id Ibn AI- Musaib said concerning this issue, "It is prohibited in Islam."

However, Malik Ibn Anas, Al-layth Ibn Su'd, Sufyan AI- Thawri, Imam Ahmad and other great
scholars are of the same opinion. Iman Shafi'i considers the contract of marriage, in which one is compelled to divorce his wife to permit her former husband to remarry her, is null and void.

Major Sins (36)

36) Not Freeing Oneself of All Traces of Urine

Almighty Allah says {And thy garments keep free from stain!} (AI-Mudathir: 4)

On the authority of Ibn 'Abbas (may Allah be pleased with them both) who said that the Prophet (pbuh) passed by two graves and said, "The two are being tormented, and not for anything excessive: one of them did not free himself of traces of urine, while the other was a talebearer.”1

The Messenger of Allah (pbuh) said also, "Purify yourselves from the remaining dirty after urination, for most of the torment in the grave is inflected because of inattention about this matter.”2

Assuredly, the acceptance of prayer depends on purifying one's clothing and body from dirty.
In his Al-Hilyah, AI-Hafiz Abu Na'ifm reported on the authority of Shufai Ibn Mati' AI-Asbahi that the Messenger of Allah (pbuh) said, "Four men would increase the harms of the people of the Hell-fire; moving from the Hamim and the Jahim (different places in Hell-fire) and pleading for woe and destruction. The people of Hell would ask one another why those men increase our harm." He (the Messenger) said, "One of the four men is being put in an ark of heated stones, the second one dragging his bowels, the third one vomiting blood and pus while the fourth one is eating his flesh. Then the first one who is being put in on ark of heated stones would be asked about his guilt. Thereupon he would say I used to consume the property of others and my life come to one and without repaying those rights to its people. The same would be done with the second who would explain that he used to neglect washing the remaining dirty off his body after urination. The same would be done with the third one who would declare that he used to enjoy the evil utterance as he enjoys the immoral acts. The same, also, would be done with the fourth who would disclose that he used to backbite and slander others.” 3

1 Reported by AI-Bukhari
2 Reported by Ad-DarQutni.
3 Mentiond by Abi Abd Ibn Ad-Dunijah in the book of As-Samt.

Major Sins (37)

37) Showing off in Good Work

Allah Most High describes the hypocrites saying, {When they stood up to prayer, they stand without earnestness, to see of men, but little do they hold Allah in remembrance.} (An-Nisa': 142)
He Most High also says, {So woe to the worshipers who are neglectful of their prayers, those who (want but) to be seen, but refuse (to supply) even) neighborly needs.} (Al-Ma'un: 4-7)
{O ye who believe! Cancel not your charity by reminders of your generosity or by injury-like those who spend their wealth to be seen of men.} (Al-Baqarah: 264)
{Whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner} (Al-Kahf: 110)

On the authority of Abu Hurairah (may Allah be pleased with him) who said that the Messenger of Allah (pbuh) said,

"The first of people who will be judged on the Day of Judgment will be a man who has died a martyr. He will be brought and Allah will make known to him His Favors and he will recognize them. (Allah) will say: And what did you do with them? He will say: I fought for you until I died a martyr. He will say: You have lied. You did but fight so that it might be said (of you): He is courageous. And so it was said. Then he will be ordered to be dragged on his face until he is cast into Hell-Fire. (Next) will be a man who has studied (religious) knowledge and has taught it and who used to recite the Qur'an. He will be brought and Allah will make known to him His Favors and he will recognize them. (Allah) will say: And what did you do with them? He will say: I studied (religious) knowledge and taught it and I recited the Qur'an for Your sake. He will say: You have lied. You did but study (religious) knowledge so that it might be said (of you): He is learned. And you recited the Qur'an that it might be said (of you): He is a reciter. And so it was said. Then he will be ordered to be dragged on his face until he is cast into Hell-fire. (Then) will come a man whom Allah had made rich and to whom He had given all kinds of wealth. He will be brought and Allah will make known to him His Favors and he will recognize them. (Allah) will say: And what did you do with them? He will say: I have left no way in which You like money to be spent without spending for Your sake. He will say: "You have lied. You did but do so that it might be said (of you): He is generous. And so it was said. Then he will be ordered to be dragged on his face until he is cast into Hell-Fire.”1

1 Reported by Muslim.

Al-Khattabi said, "The unfaithful men who seek people and fame with their deeds would be presented on the Day of Judgment, with all their concealed and unknown defecates and faults."

The Messenger of Allah (pbuh) illustrated further, "It is shirk (association, to seek people even with the slightest deeds.”1

He (pbuh) also said, "For yo my greatest fear is from minor Shirk (association)." people said, "What is the minor shirk, O Messenger of Allah?" He debarred, "Showing off (is that minor shirk)." Allah Most High will say on the Day of Judgment, "0 you who have sought people with their actions, go to them and see if they could compensate you!"

{But something will confront them from Allah, which they could never have counted upon!} (Al-Zumar: 47)
In their explanation to this verse, some scholars said, those people used to act seemingly good deeds, which would appear Off the Day of Judgment to evil deeds."

Some of the successors used to say when reading this verse, {Woe to those who seek people by their deeds.} It is said further that on the Day of Judgment those people would be called by four titles: Hypocrite, deceiver, unfaithful and loser, go to the people for whose sake you have done and take your compensation since we have no compensation for you."
AI-Hassan also commented, "Wishing to overcome the Decree of Allah, the hypocrites try to appear as righteous men. However, Allah would unveil their true reality before the faithful believers."

Qatadah said, "When the person did acts to be seen by people, Allah, the Almighty says, 'look at my servant how he disregards Me."
'Umar Ibn AI-Khattab once saw a man declining his head in Prayer, therefore he said, "O you who decline his head, raise your head, for mindfulness exists in the heart only."
Abu Umamah saw a man weeping in Prayer in the mosque, whereupon he said, "O man, is it not better to do this in your house! (i.e., to be away from people)" Muhammad Ibn AI-Mubark used to say "It is better for everyone to show mindfulness and God-consciousness at night (in his house) for it will be solely for the Creator, whereas showing God-consciousness at day may be for the created."

`Ali Ibn `Abi Talib (May Allah be pleased with him) said, "There are three signs for the one who works to be shown by people: Inactivity when alone and activity before people, love for estimation and abhorrence to criticism."

AI-Fudail Ibn 'Aiad said, "Riya' (showing off) is to leave work because of people, shirk (association) is to work for the sake of people, while sincerity is to be saved from the two staffs by Allah.

1 Reported by Ibn Majah.

Major Sins (38)

38) Learning Sacred Knowledge for the Sake of This World, or Concealing It

Allah Most High says, {Those truly fear Allah among His servants who have knowledge, for Allah, is Exalted in Might, oft-Forgiving.} (Fatir: 28)

This verse clearly refers to the scholars who are acquainted with Allah, Most High. Ibn `Abbas said, "What is meant, are those who are well acquainted with Allah's Might, Dignity and Power and (will) fear Him more than all other people." Mujahid and AI-Sha'bi said, "The men of knowledge are those who fear Allah."

AI-Rabi' said further, "Whoever has no fear of Allah, he will never be decreed to be a scholar."

Allah Most High also said, {Those who conceal the clear signs we have sent down, and the Guidance, after we have made it clear for the people in the Book, on them shall be Allah's curse and the curse of those entitled to curse.} (AI-Baqarah: 159)
This verse was revealed as a condemnation to the Jewish scholars. The clear signs refer to the Divine prescriptions, rules and penalties.

{The Guidance} means the prophecies of Muhammad (pbuh) and his features in their book. {After we have made it clear for the people} refers to the children of Israel. {The Book} refers to the Torah. {On them} means those who conceal the truth. {And the curse of those who are entitled to curse} refers to all of creation except jinn and mankind as Ibn 'Abbas (may Allah be pleased with him) stated. Ibn Mas'ud said, "When two Muslims indulge in cursing, their curse would return to the Jews and the Christians who conceal the prophecies of and features of Muhammad (pbuh) in their books."

Moreover, Allah Most High states, {And remember Allah took a covenant from the people of the Book, to make it known and clear to mankind, and not to hide it, but they threw it away behind their backs, and purchased with it some miserable gain! And vile was the bargain they made.} (Al-Imran: 186)

Al-Wahdi stated, "These verses were revealed concerning the Jews of Medina whom Allah commanded to publicize the prophecies, features and the mission of Muhammad (pbuh) as stated in their Book, the torah.
{To make it known and clear to mankind,} refers to Allah's Covenant with the Jewish scholars to make clear to the people what was in their book, including the prophecies of Muhammad (pbuh) as AI-Hasan stated {But they threw it away behind their backs} Ibn `Abbas (may Allah be pleased with them both) said, "They broke their commitment" "And purchased with it some miserable gain!" They preferred valueless and mean interests over explaining the truth. {And vile was the bargain they made.} Ibn 'Abbas (may Allah be pleased with him) commented, "They made a miserable trade and gained nothing except loss and damnation."
The Messenger of Allah (pbuh) declared, "Will never smell the fragrance of Paradise, the one who seeks sacred knowledge for the sake of worldlygain.”1

The hadith reported by Abu Hurairh (may Allah be pleased with him),that was previously mentioned, explained that one of the three men who would be dragged to Hell-fire is the person who sought knowledge in order that people would call him a scholar.
Furthermore, the Messenger of Allah (pbuh) said, "Anyone who seeks sacred knowledge to vie with scholars, argue with fools, or win people's hearts will go to Hell.”2

He (pbuh) also said, "Whoever is asked about an issue of knowledge, and conceals it, on the Day of Judgment he would be held by a rein of fire.”3

By the same token, the Messenger of Allah (pbuh) used to supplicate to Allah saying,
"0 Allah! I seek refuge in you from knowledge which is of no use.”4

He (pbuh) also said, "Whoever seeks knowledge other than for the sake of Allah, let him await his abode in Hell-fire.”5

Ibn Mas'ud (may Allah be pleased with him) commented, "The more the scholar does not behave according to his knowledge, the more arrogant this scholar will be. "On the authority of Abu Umamah (may Allah be pleased with him) who said that the Messenger of Allah (pbuh) said, "On the Day of Judgment, the immoral scholar will be thrown into Hell where he would be rounded with a reed like a donkey which round with quern. People would wonder saying, "You are so and so, the scholar who guided us to the straight way!" He would reply, "/ used to contradict what / taught you.” 6

Hilal Ibn Al 'Ala' said, "Seeking sacred knowledge is arduous, learning it is harder than seeking it,
applying it is harder than learning it, and remaining safe from it is even harder than applying it."

1 Reported by Abu Dawud.
2 Reported by Al- Tirmdhi
3 Reported by Abu Dawud
4 Reported by Abu Dawud.
5 Reported by Al- Tirmidh.
6 Reported by Al-Bukhari and Muslim.

Major Sins (39)

39) Breach of Faith

Allah Most High says, {O ye that believe! Betray not the trust of Allah and the Messenger, nor misappropriate knowingly things entrusted to you.} (Al-anfal: 27)
AI-Wahidi (may Allah bestow mercy on him) said, "This verse is revealed concerning Abu Lubabah who was sent by the Prophet (pbuh) to the Jews of Banu Quraizah during the siege of Muslims to their land. The Jews said to Abu Lubabah, these families are living among the Jews, what do you say concerning the submission to the judgment of sai'd. Abu Lubabah then pointed at his throat meaning that Sa'd would sentence you to be slaughtered. Abu Lubabah said, "I have not moved from my place until I realized that I betrayed Allah and His Messenger.”

"Nor misappropriate knowingly things entrusted to you" means that Muslims are commanded to avoid betraying their trusts as they are prohibited to betray Allah and His Messenger (pbuh). Ibn 'Abbas (may Allah be pleased with him) said, "Trust" means what Alah has entrusted Man with, i.e, the religious. Thus they are prohibited.
AI-Kalbi explained, "Disobedience to Allah and His Messenger (pbuh) means betraying the trust. However, man is entrusted with the other trusts like the religious duties even he can unlawfully betray them in secret."

"Knowingly" refers to the fact that man is commanded to avoid betraying the trusts as long as he
undoubtedly knows the sacredness of these trusts.
The Glorious Qur’an moreover explains, {Allah will never guide the snare of the false ones.} (Yusuf:52) This glorious verse indicates that Allah will ever set the affairs of the treacherous ones in order. On the Day of Judgment, He will publicize their faults before people. The Messenger of Allah (pbuh) said, "Three are the signs of the hypocrite: When he talks, he lies; when he makes a promise, he breaks it and when he is given a trust, he betrays.”1

He (pbuh) also said, "Someone who cannot keep a trust is devoid of faith. Some one who cannot keep an agreement is devoid of religion."
Some matters is worse than the others. A person who cheats one for a pittance is not like a person who betrays one concerning one's wife and money, perpetrating outrages.
The Messenger of Allah (pbuh) said, "Fulfill your trust to the one who entrusted you and do not betray the one who betrayed you.” 2

1 Agreed upon.
2 Reported by Ahmad.

Also the hadith states,"A believer may be naturally disposed to any shortcoming except treachery and lying.” 1

The Messenger of Allah (pbuh) declared further, "Allah Most High says, 'I bless the partners as long as no one betrays the other.”2

"Trust is the first of characteristics to disappear among people, where as prayer is the last one and the prayer of some persons may be of no avail.”3

The Prophet (pbuh) cautioned the Ummah saying, "Beware of treachery for it is the worst companion.” 4

Ibn Mas'ud (may Allah be pleased with him) explained, "On the Day of Judgment, the persons who betrayed their trust will be commanded to fulfill it. Consequently, they would wonder, 'How can we fulfill what had been perished in the worldly life!" At this moment it would be pictured in the basest rank of Hellfire.
Having commanded to bring it from this place of Hell, the treacherous one would carry it over his shoulder and would find it heavier than the mountains of the world. As long as he reaches the top of the Hell, the trust would fall to the basest rank of Hell and it will happen forever" Ibn Ma'ud added, "Prayer is a trust, ablution is a trust, Body-worship is a trust, measuring is a trust and the' greatest form of trusts is the deposits."

1 Reported by A1-Bukhari.
2 Reported by Abu Dawud.
3 Reported by Ibn Hajar Al-Haithami in Majma' Zawaid.
4 Reported by Abu Dawud.

Major Sins (40)

40) Reminding Recipients of one's charity to them

Allah Most High says, {O ye who believe! Cancel not your charity by reminders of your generosity or by injury.} (AI-Baqarah: 264)

AI- W ahdi commented on this verse by saying, "It is the one who reminds the recipients of his charity."

AI-Kalbi said, "It is the one who counts his charity as a favor upon Allah and injures the recipients of it."

The Messenger of Allah (pbuh) declared, "There is one people whom Allah will not speak to, look at, or exonerate on the Day of Judgment, and they will have a painful torment. they are the one who wears the hem of his garment low (out of pride), he who reminds recipients of his charity to them, and he who sells merchandise swearing that he paid more for it than he actually did."
He (pbuh) also said, "Three men will never enter Paradise. Those disobedient to their parents, the drunkards and the one who used to remind the recipients of his charity with his grace.” 1

Another narration to this Hadith states, "Paradise is not the abode for the fraud, the niggard and the person who reminds the recipients of his charity.”2

Furthermore, The Messenger of Allah (pbuh) said, "Beware of reminding others by your grace for it would nullify the recompense and reward: The Messenger (pbuh) then recited. {O ye who believe! Cancel not your charity by reminders of your generosity or by injury.} (AI-Baqarah: 264)

Once Ibn Sireen heard a man reminding another man of his grace to him so he said, "It is better to keep silent for there is no good in beneficence when it is counted.
Some wise men used to say, "Whoever reminds others with his beneficence, will have no compensation for it. Moreover, who is admired by his deed will have no reward for it."

1 Reportd by An-Nasai'.
2 Reported by At- Tirmidhi.

Major Sins (41)

41) Disbelieving in Destiny (Qadar)

Allah Most High says, {Verily, all things have We created in proportion and measure.} (AI-Qamar: 49)

In his Tafsir, Ibn AI-Jawzi highlighted two views concerning the occasion of revelation of this verse.

The first view is reported by Muslim on the authority of Abu Hurairah (may Allah be pleased with him) that the disbelievers of Mecca came to dispute with the Messenger of Allah concerning the Destiny, then the verse was revealed to refute their claims. Abu Umamah, however, is of the opinion that this verse was revealed concerning the so-called fatalism. The second view is that the bishop of Najran came to the Messenger of Allah (pbuh) and said, "O Muhammed! you claim that sins are predetermined by Allah, but this is a wrong attitude."
The Messenger of Allah (pbuh) replied, "You are the enemies of Allah.” Then the following verses were revealed {Truly those in sin are the ones in error and madness. The Day they will be dragged through the Fire on their faces, (they will hear.) taste ye the touch of Hell!’ Verily, all things have We created in proportion and measure.} (AI-Qamar: 47-49)

'Umar Ibn al-Khattab said, "The Messenger of Allah (pbuh) said, "On the Day of Judgment, Allah will gather the first and the last of people and then order a caller to say with a clear voice, where are the enemies of Allah?" The fatalists would stand whereupon they would be ordered to go to Hell.”1

Allah says, {Taste ye the touch of Hell! Verily, all things have We created in proportion and measure.} Those men are called the enemies of Allah because they dispute how Allah predetermines sins and then punishes the sinners thereby."
Hisham Ibn Hassan commented, "By Allah if a fatalist observes continuous fasting until he becomes as thin as thread, or observes continuous Prayer until he becomes as faint as string, Allah would order him to be dragged through the Fire on his face and then say to him {taste the touch of Hell! “Verily all things Have We created in proportion and measure.}” 2

Ibn 'Umar (may Allah be pleased with them both) the Prophet said, "Everything runs in accordance with Allah's Destiny even the inability and intelligence.” 3

Ibn 'Abbas said, "All things have We created in proportion and measure and they are recorded in AILawh AI-Mahfuz (The TabletPreserved)."
Allah Most High says, {But Allah has created you and your hadiwork! } (Al-saffat: 96)

1 Reported by Haithami.
2 ZaddAl-Muyasar, vol 8, p. 102
3 Reported by Muslim.

Ibn Jarir, in his commentary on this verse, said, "The verse is of two indications: First, it may mean that Allah has created you and what you make, i.e., idols."

In Surah Ash-Shams, Allah Most High says, {And its inspiration as to its wrong and its right.} (Ash-shams: 8)

Sa'id Ibn Jubair explained the meaning of this verse saying, {Allah implants in it the traits of good and the traits of evil.}

A hadith states, "Allah guides some people to the straight way and will grant them mercy. Whereas others go astray in accordance with Allah's Destiny and therefore they will be decreed to Hell-fire with Allah's Justice."

Ibn Zaid stated, "Allah leads it to the way of righteousness or leaves it to go astray in the way of evil."

Mu'adh Ibn Jabal (may Allah be pleased with him) said that the Messenger of Allah (pbuh) said,
"There was no prophet sent to people by Allah but amongst his people there were Qadariyyah (fatalists) and Murji'ah (Postponers). Surely, Allah has cursed the Qadariyyah and Murji' ah on the tongues of seventy prophets.”1

`Aishah (may Allah be pleased with her) said that the Messenger of Allah (pbuh) said, "The Qadiriyyah (fatalists j are the Magians of this Ummah.”2

Ibn `Umar (may Allah be pleased with him) said that the Messenger of Allah (pbuh) said,
"Each Ummah has Magians and the Magains of this Ummah are those who deny the Destiny of Allah." He added, "If one of them spent an amount of gold equal to Mount Uhud the way of Allah, Allah will never accept it from him until he believes in the divine Destiny, both the good and the evil thereof" Then he (pbuh) mentioned the hadith, when Jabril asked about Iman (Faith), "It is to believe in Allah, His angels, His books, His Messengers, and the Last Day, and to believe in the divine Destiny, both the good and the evil thereof .”3

"The belief in Allah" means to admit that He, Glorified and Exalted be He, is Existent and deserves all attributes of perfection. He is the One and Only, the Eternal, the Creator Who does what He wills.
"Belief in the angels" means to admit that they are devoted servants of Allah as the Glorious Qur'an illustrates,
{They are (but) servants raised to honor. They speak not before He speaks, and they act (in all things) by His command. He knows what is before them, and what is behind them, and they offer no intercession except for those with whom He is well-pleased and they stand in awe and reverence of His (glory).} (Al-Anbiya'" 26-28)

1 Reported by Ibn Ibi' Asim.
2 Abu Dawud and Majah.
3 Muslim and Abu Dawud.

"Belief in the Messengers" means to admit that they were truthful men, and delivered what Allah revealed to them in totality. Allah Most High has supported them with miracles as proof of their truthfulness. We owe to them all reverence and make no distinction between them.

"Belief in the last Day" means to believe in the Day of Judgment, in the resurrection after death, is the Hashr (Gathering), in Paradise, in Hell-fire,... etc.
"Belief in the divine Destiny" means to believe in the aforementioned principles and ideas such as the reference in the verses:
{But Allah created you and your handiwork.} (As-Saffat: 96)
{All things have We created in proportion and measure.} (AI-Qamar: 49)

Belief in the divine Destiny comprises what was referred to in the Hadith of Ibn ' Abbas,
"Know that if the Nation were to gather together to benefit you with any thing, it would benefit you only with something that Allah had already prescribed for you, and if they gather together to harm you with anything, they would harm you only with something Allah has already prescribed for you. The pens have been lifted and the pages have dried.”1

Muslim scholars, in past and present, have agreed that whoever has unswerving faith in these principles, he will be a true believer.

Seventy Muslim scholars have agreed that the Sunnah of the Prophet (pbuh) includes: Belief in the divine Destiny, submission to the commands of Allah, patience, adherence to the lawful and abstaining from the unlawful, sincerity, the abhorrence of dispute in religion, Jihad, funeral Prayer, etc.

1 A part of a Hadith Reported by At-Tarmithi.

Major Sins (42)

42) Listening to People's Private Conversations

Allah Most High says, {And spy not on each other.}
(Al-Hujurat: 12)
The meaning of this command is that a Muslim should avoid searching about his brother's faults that Allah has concealed.

Once a man said to Ibn Mas'ud (may Allah be pleased with him), "This man, Al-Walid Ibn 'Uqbah, seems to be drunk for the traces of wine appears on his beard." Ibn Mas'ud replied, "We are commanded to avoid spying but when something ascertained to us we judge accordingly.”

The Messenger of Allah (pbuh) declared, "Whoever listens to people who are averse to his listening shall have molten lead poured into his ears on the Day of Judgment.”1

1 Reported by AI-Bukhari.

Major Sins (43)

43) The Talebearer Who Stirs up Enmity between People

Here, the reference is to a person who passes on to others what he hears from someone in such a
manner that will cause dissension among people. It is unanimously unlawful according to the opinions of the Muslim scholars. There are many proofs that maintain the prohibition of that abhorred action. The following are some of them:
The Messenger of Allah (pbuh) said, "He who stirs up enmity among people by quoting their words to each other will not enter paradise.”1

Once the Messengers of Allah (pbuh) passed by two graves and said, "The two are being tormented, and not for anything excessive: one of them did not free himself of traces of rine, while the other was a talebearer.”2

On the authority of Abu Hurairh (may Allah be pleased with him) that the Messenger of Allah said, You find that among the worst people is someone who is two-faced, showing one face to some and nother face to the others.”3

He (pbuh) also said, Who he stirs up enmity among people by quoting their words in this world, Allah will severely torment im in the Hereafter;”4

Imam Abu Hamid AI-Ghazali highlighted the fact that this heinous sin is not confined to transforming the peech of others only but it includes unveiling what one does not like to be unveiled even if it is done through speech, writing, gestures etc. One should, however, keep silent concerning what he discovers of the affairs of others except incase when publicizing it would benefit the Muslims or prevent them from committing a sin. Moreover, the one to whom talebearer told news of others, should abide by the following:
a) Disbelieving what this person told him for such a man is of no piety,
b) Advising the talebearer to abstain from this heinous sin,
c) Detesting the sinner for the sake of Allah,
d) A voiding suspicion as the Glorious Qur'an instructs, {O ye who believe! A void suspicion as much (as possible): for suspicion in some cases is a sin.} (AI-Hurjurat: 12)

1 Reported by AI-Bukari and Muslim.
2 Reported by AI-Bukari and Muslim.
3 Reported by AI-Bukari and Muslim.
4 Reported by Ibn Hibban and Abu Dawud

e) Avoiding spying and searching out the other people's faults as the Glorious Qur'an commands, {And spy not on each other.} (AI-Hujurat: 12)
f) Abhorring this sin: A man came to 'Umar Ibn 'Abd AI-'Aziz and told him something about another person which the latter would have disliked being mentioned. Thereupon 'Umar said to him, "Let us examine your case: If you are lying, you are one of those who mentioned in the verse, ~If a sinner comes to you with any news, ascertain the truth. t (AI-Hujurat: 6), and if you are telling the truth, you are one of those mentioned in the verse, {A slanderer; going about with calumnies.} (Al-Qalam: 1) But if you wish we mayforgive you." The man replied, please forgive me, O Commander of the Believers. I shall never do it again.

A man wrote a letter to As-Sahib Ibn 'Abad (may Allah bestow mercy on him) calling him to
unlawfully consume a property of an orphan. When As-Sahib Ibn 'Abad, replied to his letter he said, "Slander is abhorred, the dead is in Allah's mercy, the orphan is in Allah's support, the property is Allah's gift and the one who intercedes to consume unlawfully the property of others is cursed by Allah."

AI-Hasan AI-Basri, said, "Assuredly, the one who tells you about the speech of others would also tell others about your speech."

Referring to the verse, {Violent (and cruel) with all that of a doubtful birth.} (AI-Qalam: 13), Ibn AIMubark said, the illegitimate child does not keep in secret the speech of people."

Once a righteous man visited one of his friends who told him something about another person that the latter would have disliked being mentioned. Thereupon, the righteous man said, 'O brother! You have committed backbiting and caused me to commit three crimes:
a) The abhorrence of that brother,
b) Anxiety in my heart,
c) Suspicion about your truthfulness.

A man came to 'Ali Ibn AI-Husain (may Allah be pleased with him) saying, "So and so of people insulted you." Thereupon, 'Ali Ibn AI-Husain said, "Let's go to such man." Having reached the latter man, 'Ali Ibn AI-Husain said, "If what you have said is true, I ask Allah then to forgive me. While if it is untrue, I ask Allah to forgive you."
In commenting on the verse, "His wife shall carry the (crackling) wood as fuel.” (Al-Masad: 4), some scholars state that "She was a talebearer. This heinous sin is likened with carrying the wood the similarity between carrying the news and carrying the wood is that in the former it causes fierce enmity while in the latter it causes fierce fire.