Back to Sins

Not giving gifts equally to one’s children

Some people show favouritism in the way they give gifts to some of their children but not others. According to the soundest opinion, doing this is haraam unless there is some legitimate reason, such as one child being in greater need than the others due to sickness, being in debt, being rewarded for having memorized the entire Qur’aan, being unable to find a job, having a large family, being a full-time student, etc. When a father gives something to one of his children who is in need, he should have the intention to give similarly to any other children of his should the need arise. General proof of this principle may be seen in the aayah (interpretation of the meaning): “. . . Be just: that is nearer to piety, and fear Allaah . . .” [al-Maa’idah 5:8]. Specific evidence is found in the report of al-Nu’maan ibn Basheer (may Allaah be pleased with him), whose father brought him to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said: “I have given this son of mine a slave that I had.” The Messenger of Allaah (peace and blessings of Allaah be upon him) asked him, “Did you give all your children a similar gift?” He said, “No.” The Prophet (peace and blessings of Allaah be upon him) said: “Then take (the gift) back.” (Reported by al-Bukhaari, see al-Fath, 5/211). According to another report, the Prophet (peace and blessings of Allaah be upon him) said: “Fear Allaah and be fair to your children,” so he went away and took his gift back. (al-Fath 5/211). According to a third report, he said, “Do not ask me to be a witness, for I will not bear witness to injustice.” (Saheeh Muslim, 3/1243). Sons may be given twice as much as daughters, as in the case of inheritance, according to Imaam Ahmad, may Allaah have mercy on him (Abu Dawud, Masaa’il al-Imaam Ahmad, 204; Imaam Ibn al-Qayyim explained this in more detail in his footnotes). But there are some families where fathers do not fear Allaah, and their favouritism creates hatred and jealousy among the children. A father may give one child more because he looks like his paternal uncles, and give less to another child because he looks like his maternal uncles; or he may give more to the children of one wife and less to the children of another wife; or he may put one wife’s children in private schools, but not the other wife’s children. This will ultimately backfire on him, because in most cases the one who is deprived in this way will not respect his father or treat him kindly in the future. The Prophet (peace and blessings of Allaah be upon him) asked the man who showed favouritism to one son, “Do you not want all your children to respect you equally?” (Reported by Imaam Ahmad, 4/269; see also Saheeh al-Jaami, 1623).

Asking people for money when one is not in need

Sahl ibn al-Hanzaliyyah (may Allaah be pleased with him) reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever asks people for money when he has what is sufficient for him is only asking for more of the embers of Hell.” They asked him, “O Messenger of Allaah, what is sufficient so that he does not have to ask for more?” He said: “Having enough to eat lunch and dinner.” (Reported by Abu Dawud, 2/281; see also Saheeh al-Jaami’, 6280). Ibn Mas’ood (may Allaah be pleased with him) reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever asks the people for money when he has what is sufficient for him will come on the Day of Judgement with scratches and lacerations on his face.” (Reported by Imaam Ahmad, 1/388; see also Saheeh al-Jaami’, 6255). Some beggars come to the mosques, interrupting people’s worship with their complaints; some of them lie, bringing forged papers and telling tall stories; some of them distribute their family members around different mosques, then they regroup and move on to other mosques. Some of these people may in fact be well-off, to an extent which only Allaah knows; only when they die do others find out what they have left behind. Meanwhile, there are others who are truly in need, but people are not aware of it and may think they have enough, because they are too proud and do not beg of people at all; nobody knows their true situation so no-one gives them charity.

Seeking a loan with no intention of paying it back

The dues owed by one person to another are very important in the sight of Allaah, so much so that if a person falls short in his duties towards Allaah, he may be forgiven if he repents, but when it comes to the rights of other people, he has to fulfil them before the Day comes when dinars and dirhams will be of no avail, and only hasanaat and sayi’aat (good and bad deeds) will count. Allaah says (interpretation of the meaning):

“Verily, Allaah commands that you should render back the trusts to those to whom they are due . . .” [al-Nisaa’ 4:58]

One of the widespread problems in our society is this casual approach to loans; some people take out loans not for some urgent need but because they want to expand their businesses or keep up with others by buying new cars or furniture or other temporary luxuries of this life. Often these people let themselves in for the confusion of installment plans, which are dubious or maybe even haraam.

A casual approach to loans leads people to delay repayments, which in turn leads to loss and financial ruin of others. Warning of the consequences of this deed, the Prophet (peace and blessings of Allaah be upon him) said: “Whoever takes people’s money with the intention of paying them back, Allaah will pay him back, but whoever takes people’s money with the intention of wasting it, Allaah will destroy him.” (Reported by al-Bukhaari; see Fath al-Baari, 5/54). People take the matter of loans very lightly, but in the sight of Allaah it is a serious matter, so much so that even the shaheed (martyr), with his immense reward and high status, is not free of the consequences of debt. Evidence of this is seen in the hadeeth: “Glory be to Allaah, Who has revealed the seriousness of debt. By the One in Whose hand is my soul, if a man were slain in the way of Allaah, then brought back to life, then killed again and brought back to life again, then killed a third time, but he owed a debt, he would not be admitted to Paradise until his debt was paid off.” (Reported by al-Nisaa’i; see al-Mujtabaa, 7/314, and Saheeh al-Jaami’, 3594). Now will these squanderers be deterred from such a casual approach?

Consuming haraam wealth

The person who does not fear Allaah does not care where he earns his money or how he spends it; his only concern is to increase his bank balance, even if it is haraam and ill-gotten by means of theft, bribery, extortion, forgery, selling haraam things, riba (usury), consuming an orphan’s wealth, earnings from haraam work like fortune-telling, immorality or singing, stealing from the Muslim treasury or public property, taking people’s money by coercion or high-pressure sales tactics, begging when one is not in need, etc. Then he buys food, clothing and transportation with this ill-gotten money, and builds or rents a house, and furnishes it, and fills his stomach with haraam food. The Prophet (peace and blessings of Allaah be upon him) said: “Any flesh that grows from ill-gotten gains is more deserving of being touched by Hell-fire . . .” (Reported by al-Tabaraani in al-Kabeer, 19/136; see also Saheeh al-Jaami’, 4495). On the Day of Resurrection, each person will be asked how he earned money and on what he spent it, and there will be doom and loss. Anyone who still has haraam money should hasten to get rid of it; if it is due to anyone else, then he should hasten to return it and ask for his forgiveness before there comes a Day on which dinars and dirhams will be of no avail, and all that will count will be hasanaat and sayi’aat.

Drinking khamr - even a single drop

Allaah says (interpretation of the meaning): “. . . Intoxicants (all kinds of alcoholic drinks), gambling, al-ansaab (stone altars for sacrifices to idols, etc.) and al-azlaam (arrows for seeking luck or decision) are an abomination of Shaytaan’s handiwork. So avoid (strictly) all that (abomination) in order that you may be successful.” [al-Maa’idah 5:90]

The command to avoid these things is the strongest indication that they are forbidden. Khamr (“wine”, alcohol) is compared to al-ansaab, which were idols of the kuffaar; there is no excuse for those who argue that the Qur’aan does not say it is forbidden but only tells us to avoid it!

The Prophet (peace and blessings of Allaah be upon him) also issued a stern warning to the one who drinks khamr. Jaabir reported that he said: “Allaah has promised the one who drinks khamr that He will make him drink the mud of khibaal.” The people asked, “O Messenger of Allaah, what is the mud of khibaal?” He said, “The sweat of the people of Hell, or the juice of the people of Hell.” (Reported by Muslim, 3/1587). Ibn ‘Abbaas reported that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever dies and has the habit of drinking khamr, he will meet Allaah as one who worships idols.” (Reported by al-Tabaraani, 12/45; see also Saheeh al-Jaami’, 6525).

Nowadays there are very many kinds of khamr, with many names in Arabic and other languages, such as beer, ji’ah (beer), alcohol, araq (“arrack”), vodka, champagne, etc. There has appeared in this ummah the type of person described by the Prophet (peace and blessings of Allaah be upon him): “Some people of my ummah will drink khamr, calling it by another name.” (Reported by Imaam Ahmad, 5/342; see also Saheeh al-Jaami’, 5453). So they may call it “spirits” instead of khamr, as an attempt to distort the facts and deceive. Allaah says (interpretation of the meaning): “They (think to) deceive Allaah and those who believe, while they only deceive themselves, and perceive (it) not!” [al-Baqarah 2:9]

Islam imposes strict controls on this matter, and deals with it decisively so that there is no room for misunderstanding. The Prophet (peace and blessings of Allah be upon him) said: “Every intoxicant is khamr and every intoxicant is haraam.” (Reported by Muslim, 3/1587). Everything that has the effect of clouding the mind is haraam, whether in large or small amounts. (The hadeeth, “Whatever causes intoxication in large amounts, a small amount of it is haraam,” was reported by Abu Dawud, no. 3681; see Saheeh Abi Dawud, no. 3128). No matter how many different names there are, they all refer to one thing, and the ruling concerning it is well-known.

Finally, the Prophet (peace and blessings of Allaah be upon him) issued a warning to those who drink khamr: “Whoever drinks khamr and becomes intoxicated, his prayers will not be accepted for forty days, and if he dies he will enter Hell, and if he repents Allaah will accept his repentance. If he drinks again and becomes intoxicated again, his prayers will not be accepted for forty days, and if he dies he will enter Hell, and if he repents Allaah will accept his repentance. If he drinks again and becomes intoxicated again, his prayers will not be accepted for forty days, and if he dies he will enter Hell, and if he repents Allaah will accept his repentance. If he drinks a fourth time, Allaah promises that He will make him drink from the mud of khibaal on the Day of Resurrection. The people asked, “O Messenger of Allaah, what is the mud of khibaal?” He said, “The juice of the people of Hell.” (Reported by Ibn Maajah, no. 3377; see also Saheeh al-Jaami’, 6313).

Using vessels of gold and silver, or eating and drinking from them

Nowadays hardly any household goods stores are free of vessels made of gold and silver, or plated with these metals. The same applies to homes of rich people and many hotels. This kind of thing has become one of the precious gifts that people give one another on special occasions. Some people may not have these things at home, but they use them in other people’s homes and when invited to a meal. All of these are actions which are forbidden in Islaam. The Prophet (peace and blessings of Allaah be upon him) issued a stern warning about using such vessels. Umm Salamah reported that he said: “The one who eats or drinks from a vessel of gold or silver is putting fire from Hell into his stomach.” (Reported by Muslim, 3/1634). This ruling applies to every kind of vessel or utensil that is made of gold or silver, such as plates, forks, spoons, knives, trays on which food is offered to guests, boxes of sweets which are given to wedding guests, and so on.

Some people might say, “We are not using them, we are just putting them on display in a glass case.” This is not permitted either, to prevent any possibility of these things being used. (From the spoken statements of Shaykh ‘Abd al’-’Azeez ibn Baaz.)

Bearing false witness

Allaah says (interpretation of the meaning): “. . . So shun the abomination (worship) of idols, and shun lying speech (false statements) - hunafaa’ Lillah (i.e., to worship none but Allaah), not associating partners (in worship, etc.) unto Him . . .” [al-Hajj 22:30-31]

‘Abd al-Rahmaan ibn Abi Bakrah (may Allaah be pleased with him and his father) reported that his father said: “We were with the Messenger of Allaah (peace and blessings of Allaah be upon him) when he said: ‘I fear for you three major sins’ - three times: ‘associating partners with Allaah, disobedience to parents, and -’ - he was reclining but he sat up at this point and said: ‘ - and bearing false witness.’ He kept repeating this with such fervour that we wished he would stop (for his own sake).” (Reported by al-Bukhaari, see al-Fath, 5/261).

The warning against bearing false witness was uttered repeatedly because people take it too lightly and there are many motives for doing so, such as hatred and envy. The resulting corruption is great indeed: how many people have lost their rights because of false witness! How many innocent people have been treated unjustly, and how many people have gained what they did not deserve, because of it!

An example of the ways in which people take this matter lightly is what sometimes happens in the courts, when a person might say to someone he has only just met, “Testify for me and I will testify for you.” So one might testify for the other in a case where he does not have the necessary knowledge of what really happened, like testifying that this person owns a piece of land or a house, or recommending him when he has never seen him before that day in court. This is lying and false witness, whereas testimony should be as described in the Book of Allaah: “. . . we testify not except according to what we know . . .” [Yoosuf 12:81]

Listening to music and musical instruments

Ibn Mas’ood (may Allaah be pleased with him) used to swear by Allaah that the aayah “And of mankind is he who purchases idle talk to mislead (men) from the Path of Allaah . . .” [Luqmaan 31:6] referred to singing. Abu ‘Aamir and Abu Maalik al-Ash’ari (may Allaah be pleased with them) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Among my ummah will be those who make permissible al-hira(adultry or zinah), silk, khamr and musical instruments . . .” (Reported by al-Bukhaari; see al-Fath, 10/51). Anas (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “In this ummah there will be punishments of earthquakes, showers of stones and deformity (transformation into animals); that will be when the people drink khamr, listen to female singers and play musical instruments.” (See al-Silsilah al-Saheehah, 2203; attributed to Ibn Abi’l-Dunyaa, Dhamm al-Malaahi; the hadeeth was narrated by al-Tirmidhi, no. 2212).

The Prophet (peace and blessings of Allaah be upon him) forbade the “koobah” (a kind of drum), and described the flute as the voice of the immoral fool. The early scholars such as Imaam Ahmad, may Allaah have mercy on him, stated that musical instruments such as the ‘ood (lute), tanboor (a long-necked stringed instrument), reed flute, rabaab (stringed instrument resembling a fiddle) and cymbal, were haraam; no doubt modern instruments such as the violin, qaanoon (stringed musical instrument resembling a zither), organ, piano, guitar, etc., are also included in the Prophet’s prohibition on musical instruments, because their effect and impact is greater than that of the ancient instruments mentioned in some ahaadeeth. They are even more intoxicating than khamr, as scholars such as Ibn al-Qayyim mentioned. No doubt the prohibition, and the sin involved, are greater when the music is accompanied by singing and the voices of female singers, and it is even worse when the lyrics speak of love and describe physical beauty. Hence the scholars said that singing paves the way for zinaa (adultery or fornication), and that it makes hypocrisy grow in the heart. Generally speaking, music and singing form one of the greatest temptations of our times.

What is very difficult is the fact that nowadays music is a part of so many things, such as clocks, doorbells, children’s toys, computers, telephones, etc., and avoiding it takes a great deal of determination. Allaah is the source of help.

Gossip and backbiting:

Many gatherings produce nothing but gossip about other Muslims and slander of their honour. This is something which Allaah has forbidden His slaves, and has drawn the most repulsive analogy to put them off. He says (interpretation of the meaning): “. . . neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it . . .” [al-Hujuraat 49:12]

The Prophet (peace and blessings of Allaah be upon him) explained the meaning of this aayah. He said: “Do you know what gheebah (gossip or backbiting) is?” They said, “Allaah and His Messenger know best.” He said: “To say something about your brother that he does not want to be said.” He was asked, “What do you think if what is said about him is true?” He said, “If what you say about him is true, this is backbiting, and if what you say about him is not true, this is a lie.” (Reported by Muslim, 4/2001).

Gossip or backbiting means saying something about a Muslim which may be true but which he does not like to hear spoken, whether it be about his physical appearance, his adherence to religion, his worldly affairs, his self, his behaviour or his character. There are many forms of gossip, including talking about a person’s faults and imitating him to make fun of him.

People take the matter of gheebah very lightly, although it is very serious in the sight of Allaah, as is indicated by the words of the Prophet (peace and blessings of Allaah be upon him): “There are seventy-two forms of riba, the least of which is as bad as a man having intercourse with his own mother, and the worst of which is when a man slanders the honour of his brother.” (Silsilah al-Saheeh, 1871).

Whoever is present in a gathering where gossip takes place should “forbid what is evil” and defend his absent brother. The Prophet (peace and blessings of Allaah be upon him) encouraged us to do this when he said: “Whoever defends the honour of his Muslim brother, Allaah will protect his face from the Fire on the Day of Resurrection.” (Reported by Ahmad, 6/450; see also Saheeh al-Jaami’, 6238).

Slander

Some people go about repeating the words of others to cause trouble between people; this is one of the greatest causes of broken relations and stirring up feelings of hatred among people. Allaah condemned the one who does this (interpretation of the meaning): “And obey not everyone who swears much, - and is considered worthless, a slanderer, going about with calumnies.” [al-Qalam 68:10-11]

Hudhayfah reported that the Prophet (peace and blessings of Allaah be upon him) said: “No eavesdropper will enter Paradise.” (Reported by al-Bukhaari, see al-Fath, 10/472; “eavesdropper” here refers to a person who eavesdrops on others without their knowing, then goes and tells others what he has heard)

Ibn ‘Abbaas said: “The Prophet (peace and blessings of Allaah be upon him) passed by one of the gardens of Madeenah, and heard the sound of two people being punished in their graves. The Prophet (peace and blessings of Allaah be upon him) said: “They are being punished, but they are not being punished for any major sin; one of them used never to clean himself properly after urinating, and the other used to spread malicious slander . . .” (Reported by al-Bukhaari; see Fath al-Baari, 1/317).

One of the worst forms of this sin is to cause trouble between a husband and wife, or vice versa, or to tell one’s boss what other employees are saying, in order to create trouble. All of this is haraam.

Looking into people’s houses without their permission

Allaah says (interpretation of the meaning):

“O you who believe! Enter not houses other than your own, until you have asked permission and greeted those in them . . .” [al-Noor 24:27]

The Prophet (peace and blessings of Allaah be upon him) explained that the reason why permission was to be sought was for fear that the person seeking to enter might see something private in the house: “The rule of seeking permission has been established for the sake of (not) seeing.” (Reported by al-Bukhaari, see Fath al-Baari, 11/24). Nowadays, when houses and buildings are too close to one another or even attached, and doors and windows face one another, the possibility of neighbours seeing one another has increased greatly. Many people do not lower their gaze, and some of those who live on higher floors may deliberately look down from their roofs and windows into neighbouring homes that are lower than their own. This is an act of betrayal and an invasion of their neighbours’ privacy, as well as being the way that leads to haraam deeds. A great deal of misery and trouble has resulted from this, and that fact that the Sharee’ah counts the eye of the one who spies as worthless is sufficient proof of the seriousness of the matter. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever looks into somebody’s house without their permission, it is permissible for them to put out his eye.” (Reported by Muslim, 3/1699). According to another report, he said: “Put out his eye, and there will be no penalty or retribution.” (Reported by Imaam Ahmad, 2/385; see also Saheeh al-Jaami’, 6022).

Two people conversing privately to the exclusion of a third

This is one of the problems that exist in social gatherings, and it is one of the ways in which Shaytaan divides the Muslims and makes some of them hate others. The Prophet (peace and blessings of Allaah be upon him) explained the rule and the wisdom behind it: “If you are three, then two should not converse privately to the exclusion of a third until you are joined by other people, because this will make him sad.” (Reported by al-Bukhaari, see Fath al-Baari, 11/83). This also includes three people talking privately to the exclusion of a fourth, and so on, and two people speaking in a language which the third does not understand, because this is undoubtedly a form of disdain towards the third, and gives the impression that they intend to hurt him, etc.

Isbaal - wearing clothes that come down below the ankles

One of the things which people treat as insignificant, although it is serious in the sight of Allaah, is isbaal, which means lengthening one’s clothes below the ankles; some people let their clothes touch the ground, and some allow them to drag on the floor behind them.

Abu Dharr (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “There are three to whom Allaah will not speak on the Day of Resurrection, nor look at nor praise: the one who wears his lower garment below the ankles; the one who reminds others of his gifts or favours; and the one who sells his product by means of lies and false oaths.” (Reported by Muslim, 1/102).

The one who says, “I am not wearing my clothes below my ankles out of arrogance” is in fact praising himself in a way that is unacceptable. The warning against isbaal is issued to all, regardless of whether they do it out of arrogance or not, as the Prophet (peace and blessings of Allaah be upon him) said: “Whatever part of the lower garment is below the ankles is in Hell.” (Reported by Imaam Ahmad, 6/254; see also Saheeh al-Jaami’, 5571). The person whose isbaal is the result of arrogance will be more severely punished than the one who has no such intention, as the Prophet (peace and blessings of Allaah be upon him) said: “Whoever trails his garment out of pride, Allaah will not even look at him on the Day of Resurrection.” (Reported by al-Bukhaari, no. 3465, al-Bagha edition) - this is because he is combining two sins in one action. Wearing any clothes below the ankle is haraam, as is indicated in the hadeeth reported by Ibn ‘Umar (may Allaah be pleased with him and his father): “Isbaal may be done with an izaar (lower garment), qamees (shirt or upper garment) and ‘amaamah (turban); whoever drags any part of them on the ground out of pride, Allaah will not look at him on the Day of Resurrection.” (Reported by Abu Dawud, 4/353; see also Saheeh al-Jaami’, 2770). Women are permitted to lengthen their garments by one or two handspans to cover the feet or as a precaution against anything being uncovered by the wind, etc., but it is not permitted to do more than that, as is done with some wedding dresses which may have a train several metres long, which has to be carried behind the bride.

Men wearing gold in any shape or form

Abu Moosa al-Ash’ari (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Silk and gold have been permitted for the females of my ummah, and have been forbidden for the males.” (Reported by Imaam Ahmad, 4/393; see also Saheeh al-Jaami’, 207).

The market nowadays is filled with any number of items designed for men, such as watches, spectacles, buttons, pens, chains and so-called “medallions,” made of gold of various standards, or completely gold-plated. One of the common sins occurs in competitions where among the prizes are men’s gold watches.

Ibn ‘Abbaas (may Allaah be pleased with him) reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) saw a man wearing a gold ring; he took it and threw it aside, saying, “Would any of you take a burning ember from Hell and hold it in his hand?” After the Prophet (peace and blessings of Allaah be upon him) had gone away, someone suggested to the man: “Why don’t you take your ring and benefit from it (sell it)?” He said, “No, by Allaah, I will never take it back when the Messenger of Allaah (peace and blessings of Allaah be upon him) has thrown it aside.” (Reported by Muslim, 3/1655).

Women wearing short, tight or see-though clothes

One of the ways in which our enemies are attacking us in modern times is by means of the fashions which they design and promote, and which have become popular among Muslims. These fashions do not cover anything, because they are so short, transparent or tight; many of them are inappropriate for wearing even in front of other women or one’s mahrams! The Prophet (peace and blessings of Allaah be upon him) told us that these kinds of clothes would appear among the women of the last times, as was reported in the hadeeth narrated by Abu Hurayrah (may Allaah be pleased with him): “There are two types of the people of Hell that I have not seen: people who have whips like the tails of cattle, with which they strike the people; and women who are dressed but naked, walking with an enticing gait, with their hair looking like the humps of camels, leaning sideways. They will not enter Paradise or even smell its fragrance, although its fragrance can be detected from such-and-such a distance.” (Reported by Muslim, 3/1680). Also included in this type of clothes are the garments worn by some women which have long slits from the hem, or pieces cut out here and there; when the wearer sits down, her ‘awrah (i.e., everything except the face and hands) becomes visible, apart from the fact that by wearing such clothes a woman is resembling the kuffaar and following their fashions and trends of revealing clothes. We ask Allaah to keep us safe from all that. Another serious matter as regards clothing is the bad pictures which appear on some clothes, such as pictures of singers and rock groups, bottles of wine etc., pictures of animate beings which are forbidden in Islam, crosses, logos of immoral clubs and societies, or bad words which do not befit people of honour, which may be written in foreign languages.

Wearing wigs and hairpieces, whether made from natural or artificial hair, for men and women

Asmaa’ bint Abi Bakr said: “A woman came to the Prophet (peace and blessings of Allaah be upon him) and said, ‘O Messenger of Allaah, I have a daughter who is going to be married; she had a fever and lost much of her hair - can I give attach false hair to her head?’ He said: ‘Allaah has cursed the one who attaches false hair and the one who has this done.’” (Reported by Muslim, 3/1676). Jaabir ibn ‘Abdullaah said: “The Prophet (peace and blessings of Allaah be upon him) issued strict instructions that no woman should add anything to her head.” (Reported by Muslim, 3/1679).

Examples of this include the things known nowadays as wigs and hair extensions, and the many evil things with which salons are crowded. Also included are the artificial wigs worn by some actors and actresses who have no morals.

Men resembling women and women resembling men, in dress, speech and appearance

Part of the fitrah (natural inclinations of mankind) is that men should preserve the masculinity which Allaah has created in them, and women should preserve the femininity which Allaah has created in them. Without this, decent human life becomes impossible. Men resembling women and vice versa is something which goes against man’s innate nature (fitrah) and opens the door to corruption and widespread promiscuity. The ruling in sharee’ah is that when it is stated that the person who does a thing is cursed, that thing is haraam. Ibn ‘Abbaas (may Allaah be pleased with him and his father) reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah has cursed the men who make themselves look like women and the women who make themselves look like men.” (Reported by al-Bukhaari; see al-Fath, 10/332). Ibn ‘Abbaas (may Allaah be pleased with him and his father) also reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah has cursed effeminate men and masculine women.” (Reported by al-Bukhaari, see al-Fath, 3\10/333). The resemblance may be in the way they move, walk and speak.

Similarly, the two sexes are not permitted to resemble one another in dress or by wearing anything that is specifically for the other sex. So a man is not permitted to wear necklaces, bracelets, anklets or earrings, etc., as is widespread among hippies and the like. Women are not permitted to wear things that are specifically for men, like the thawb (long garment worn by men in Arab countries), shirts, etc.; whatever she wears should be different in style, details and colour. The evidence that the two sexes should not resemble one another in dress is found in the hadeeth narrated by Abu Hurayrah (may Allaah be pleased with him): “Allaah has cursed the man who wears women’s clothes and the woman who wear men’s clothes.” (Reported by Abu Dawud, 4/355; see also Saheeh al-Jaami’, 5071).

Dyeing one’s hair black

The correct opinion is that it is haraam to do this, because of the warning mentioned in the hadeeth: “At the end of time there will be people who dye their hair black like the crops of pigeons; they will never smell the fragrance of Paradise.” (Reported by Abu Dawud, 4/419; see also Saheeh al-Jaami’, 8153). This practice is widespread among those who have grey hairs, which they cover with black dye; this leads to many evils, such as deceit, and cheating people by boasting of something which is not true. It is true that the Prophet (peace and blessings of Allaah be upon him) used to dye his grey hairs with henna, which gave a yellowish, reddish or brownish hue. When Abu Quhaafah, whose hair and beard was as white as thughaamah (plant whose leaves and flowers are intensely white) was brought to him on the day of the Conquest of Makkah, the Prophet (peace and blessings of Allaah be upon him) said, “Change this with something, but avoid black.” (Reported by Muslim, 3/1663). The correct view is that women are like men in this regard: they are not permitted to dye any hairs black that are not black.

Having pictures of animate beings on clothing, walls or paper, etc.

‘Abdullaah ibn Mas’ood (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “The people who will be most severely punished by Allaah on the Day of Resurrection are the picture-makers.” (Reported by al-Bukhaari, see al-Fath, 10/382). Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah says: ‘Who does more wrong than the one who tries to create something like My creation; let him create a grain of wheat or an ear of corn . . .’” (Reported by al-Bukhaari, see Fath al-Baari, 10/385). Ibn ‘Abbaas (may Allaah be pleased with him) said: “Every picture-maker will be in the Fire, and for each picture that he made he will be given a soul, and he will be punished in Hell.” Ibn ‘Abbaas said: If you must make pictures, draw trees and things that do not possess a soul.” (Reported by Muslim, 3/1671). These ahaadeeth clearly indicate that it is haraam to make images of animate beings, whether they be humans or different kinds of animals, whether the images are two- or three dimensional. Pictures are forbidden whether they are drawn, engraved, carved, etched or cast from moulds. The ahaadeeth which forbid making pictures cover all these methods.

The Muslim should accept what the Sharee’ah says, without arguing. Some may say “Well, I am not worshipping these pictures or prostrating to them!” But if you look closely and think about just one of the bad effects of the widespread presence of pictures in our times, you will understand the wisdom behind this prohibition: this bad effect is the provocation of sexual desire which leads to immorality, because of these pictures.

The Muslim should not keep any pictures of animate beings in his house, because this prevents the angels from entering his home. The Prophet (peace and blessings of Allaah be upon him) said: “The angels do not enter a house where there is a dog or pictures.” (Reported by al-Bukhaari, see al-Fath, 10/380). In many houses there are even statues, some of which represent the gods of the kuffar, which are kept for decoration; these are more haraam than other kinds, just as pictures which are hung up are worse than pictures which are not hung up. How often have pictures led to glorification and grief, and led to boasting! We should not say that the pictures are kept for memories, for true memories of dear fellow-Muslims lie in the heart, and one remembers them by praying for forgiveness and mercy for them. One should remove all these pictures, or blot them out, except when it is too difficult to do so, as with these pictures which are all over food packaging, or in encyclopaedias and reference books; even then, you should try to remove it, and to be careful about the bad pictures in some books. It is permissible to keep some necessary pictures, such as those on identity cards and licences, or pictures which are walked on (such as pictures in carpets). “So keep your duty to Allaah and fear Him as much as you can . . .” [al-Taghaabun 64:16]

Lying about one’s dreams

Some people deliberately fabricate dreams and visions that they have not really seen, as a means of gaining spiritual prestige and fame, or for some material gains, or to scare their enemies, and the like. Many of the common people have a strong beliefs in dreams and are easily deceived by such lies. The Prophet (peace and blessings of Allaah be upon him) issued a stern warning to whoever does such a thing: “One of the worst types of lie is for a man to claim to belong to someone other than his real father, or to claim to have seen something which he did not see, or to attribute to the Messenger of Allaah (peace and blessings of Allaah be upon him) words that he did not say.” (Reported by al-Bukhaari, see al-Fath, 6/540). The Prophet (peace and blessings of Allaah be upon him) also said: “Whoever claims to have seen a dream which he did not see will be ordered to tie two grains together, and he will never be able to do it . . .” (Reported by al-Bukhaari; see al-Fath, 12/427). Tying two grains together is impossible, so the punishment will fit the crime.

Sitting or walking on graves, or answering the call of nature in a graveyard

Abu Hurayrah reported that the Prophet (peace and blessings of Allaah be upon him) said: “If any of you were to sit on a live coal and let it burn his clothes until it reached his skin, this would be better for him than sitting on a grave.” (Reported by Muslim, 2/667). As for stepping on graves, many people do this, and when a person is buried you can see people who do not care where they walk (even wearing shoes sometimes) on neighbouring graves, with no respect for the dead. The seriousness of this matter is clear from the words of the Prophet (peace and blessings of Allaah be upon him): “If I were to walk on coals or on a sword, or to mend my shoe with my own foot, this would be better for me than walking on the grave of a Muslim.” (Reported by Ibn Maajah, 1/499; see also Saheeh al-Jaami’, 5038). So what about those who take over the site of a graveyard and build businesses or homes there? As for responding to the call of nature in a graveyard, this is something done by people who have no morals at all. When they feel the need, they jump over the wall of the graveyard and offend the dead with their unpleasant odours and impure waste matter. The Prophet (peace and blessings of Allaah be upon him) said: “‘I wouldn’t care if it were in the middle of the graveyard or in the middle of the marketplace” (ibid.) - i.e. answering the call of nature in a graveyard is like uncovering one’s ‘awrah and answering the call of nature in front of people in a marketplace. Those who deliberately throw their trash into graveyards (especially those which are abandoned and whose walls are broken down) are included in this condemnation. Among the etiquette required of those who visit graveyards is taking off their shoes when they want to walk between graves.

Not cleaning oneself properly after passing water

One of the beauties of Islam is that it teaches everything that will improve and reform mankind, including how to remove impurities by cleaning oneself properly after urinating or defecating. But some people are very careless about this matter, and allow their clothes and bodies to become contaminated, thus causing their prayers to be invalidated. The Prophet (peace and blessings of Allaah be upon him) told us that this is one of the causes for the punishment in the grave. Ibn ‘Abbaas said: “The Prophet (peace and blessings of Allaah be upon him) passed by one of the gardens of Madeenah, and heard the sound of two men being punished in their graves. The Prophet (peace and blessings of Allaah be upon him) said: “They are being punished, but they are not being punished for any major sin. One of them used not to clean himself properly after urinating, and the other used to spread malicious gossip.” (Reported by al-Bukhaari; see Fath al-Baari, 1/317). Indeed, the Prophet (peace and blessings of Allaah be upon him) said that “most of the punishment of the grave will be because of urine.” (Reported by Imaam Ahmad, 2/326; see also Saheeh al-Jaami’, 1213). Not cleaning oneself properly after urinating also includes undue haste in completing the action, or deliberately urinating in a position or place where the urine can come back on oneself, or failing to clean oneself afterwards, or not cleaning oneself properly. Modern imitation of the kuffaar has reached such an extent that some rest rooms for men contain wall-mounted urinals which are open to view, so a person who uses them is urinating in full view of anyone who comes and goes with no shame, in the midst of impurity. Thus he combines two abhorrent and forbidden acts in one deed: not hiding his private parts from the view of others, and nor cleaning himself properly after urinating.

Eavesdropping on people who do not want to be heard

Allaah says (interpretation of the meaning): “. . . And spy not (on one another) . . .” [al-Hujuraat 49:12].

Ibn ‘Abbaas (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever listens to people’s conversations without their permission will have molten lead poured into his ears on the Day of Resurrection . . .” (Reported by al-Tabaraani in al-Kabeer, 11/248-249; see also Saheeh al-Jaami’, 6004).

If this person then goes and tells others of the conversation he overheard in order to cause trouble for them, then his sin of spying is compounded by another sin, as the Prophet (peace and blessings of Allaah be upon him) said: “The eavesdropper will not enter Paradise.” (Reported by al-Bukhaari, see Fath al-Baari, 10/472).

Being a bad neighbour

Allaah has enjoined kind treatment of neighbours in the Qur’aan (interpretation of the meaning): “Worship Allaah and join none with Him in worship, and do good to parents, kinsfolk, orphans, the poor, the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet), and those slaves whom your right hands possess. Verily, Allaah does not like such as are proud and boastful.” [al-Nisaa’ 4:36]

Harming a neighbour is haraam because of the greatness of his rights. Abu Shurayh (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “By Allaah, he does not believe, by Allaah, he does not believe, by Allaah, he does not believe.” He was asked, “Who, O Messenger of Allaah?” He said: “The one from whose harm his neighbour is not safe.” (Reported by al-Bukhaari, see Fath al-Baari, 10/443)

The Prophet (peace and blessings of Allaah be upon him) regarded the praise or criticism of a neighbour as a measure of a person’s goodness or badness. Ibn Mas’ood (may Allaah be pleased with him) reported that a man said to the Prophet (peace and blessings of Allaah be upon him): “O Messenger of Allaah, how may I know if I am doing well or not?” The Prophet (peace and blessings of Allaah be upon him) said: “If you hear your neighbour say that you are good, then you are doing well, and if you hear him saying that you are bad, you are not doing well.” (Reported by Imaam Ahmad, 1/402, see also Saheeh al-Jaami’, 623).

Harming a neighbour may take many forms, including: not allowing him to fix a piece of wood to a shared wall or fence; expanding one’s dwelling in such a way as to deprive him of sun or air without his permission; opening windows overlooking his house and looking out of them to invade his privacy; disturbing him with loud sounds such as hammering or shouting, especially when he is asleep or resting; or throwing trash in front of his door. The sin of such deeds is increased when they are done to a neighbour, as the Prophet (peace and blessings of Allaah be upon him) said: “If a man were to commit adultery with ten women, it would be better for him than committing adultery with the wife of his neighbour, and if a man were to steal from ten houses, it would be better for him than stealing from the house of his neighbour.” (Reported by al-Bukhaari in al-Adab al-Mufrad, no. 103; see also al-Silsilah al-Saheehah, 65). Some treacherous people take advantage of a neighbour’s absence during his night shift to enter his house and commit immoral acts. Woe to them of the punishment of a painful Day!

Writing a will for the purpose of harming one of the heirs

One of the basic principles of Sharee’ah is that there should be neither harming nor reciprocating harm. One example of this harm is writing a will that deprives one or some of the legitimate heirs of his or their rights. Such a person is warned by the Prophet (peace and blessings of Allaah be upon him): “Whoever harms (others), Allaah will harm him, and whoever makes things difficult for others, Allaah will make things difficult for him.” (Reported by Imaam Ahmad, 3/453; see also Saheeh al-Jaami’, 6348). Ways in which a person’s will can harm others is by denying an heir of his rights, or giving an heir more than he is entitled to in Sharee’ah, or by bequeathing more than a third to any one person.

In places where people are not subject to the rule of Sharee’ah, it may be difficult for a person to take what is his by rights granted by Allaah, because courts that apply man-made laws may order that the unfair will registered with a lawyer be executed. “Woe to them for what their hands have written and woe to them for that they earn thereby.” [al-Baqarah 2:79]

Playing with dice

Many popular games involve elements that are haraam; among them are games in which pieces are moved according to the throw of a dice, such as backgammon, etc. The Prophet (peace and blessings of Allaah be upon him) warned that these dice open the door to gambling: “Whoever plays with dice, it is as if he dipped his finger in the flesh and blood of swine.” (Reported by Muslim, 4/1770). Abu Moosa (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever plays with dice has disobeyed Allaah and His Messenger.” (Reported by Imaam Ahmad, 4/394; see also Saheeh al-Jaami’, 6505).

Cursing a believer or someone who does not deserve to be cursed

Many people do not control their tongues at times of anger, and are quick to curse people, animals, inanimate objects, days, hours, etc. They may even curse themselves and their children, or a husband may curse his wife and vice versa. This is a very serious matter. Abu Zayd Thaabit ibn al-Dahhaak al-Ansari (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “. . . whoever curses a believer, it is as if he killed him.” (Reported al-Bukhaari, see Fath al-Baari, 10/465). Because cursing is more common among women, the Prophet (peace and blessings of Allaah be upon him) explained that this would be one of the reasons for them entering Hell, and that those who curse will not be intercessors on the Day of Resurrection. More serious than that is the fact that the curse will come back on the one who utters it, if he says it unfairly; in that case he will have prayed against himself and excluded himself from the mercy of Allaah.

Wailing (at time of bereavement)

One of the haraam deeds that some women do is to raise their voices in screaming and eulogizing the dead, striking their faces, tearing their clothes, cutting or tearing out their hair, etc. All of this indicates that a person does not accept the decree of Allaah and is not bearing disaster with fortitude and patience. The Prophet (peace and blessings of Allaah be upon him) cursed the one who does this. Abu Umaamah (may Allaah be pleased with him) reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) cursed the woman who strikes her face, tears her clothes and cries out about woe and doom. (Reported by Ibn Maajah, 1/505; see also Saheeh al-Jaami’, 5068). ‘Abdullaah ibn Mas’ood (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “He is not one of us who strikes his cheeks, tears his clothes and prays with the supplication of the Jaahiliyyah.” (Reported by al-Bukhaari, see Fath al-Baari, 3/163). The Prophet (peace and blessings of Allaah be upon him) said: “If the woman who wails does not repent before her death, she will be raised on the Day of Resurrection wearing a shirt of tar and a garment of scabs.” (Reported by Muslim, no. 934)

Striking or branding the face

Jaabir said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade striking or branding the face.” (Reported by Muslim, 3/1673).

As far as striking the face is concerned, many fathers and teachers do this as a way of punishing children, when they strike them in the face with their hand, and so on; some people also do this to their servants, even though this is an insult to the face with which Allaah has honoured man. It may also cause the loss of some of the important senses which are located in the face, leading to regret and possible demands for retribution.

Branding animals in the face is done to make a distinguishing mark so that each animal’s owner may be known and the animal may be returned to him if it is lost. This is haraam, because it causes suffering and deformity. If people claim that this is their tribal custom and that a distinguishing mark is necessary, it should be made on some other part of the animal, not on the face.

Abandoning a Muslim brother for more than three days with no legitimate reason

This is one of the ways in which Shaytaan causes division among Muslims, and those who follow in the footsteps of Shaytaan may forsake a Muslim brother for no legitimate reason, but because of a dispute over money or some trivial disagreement. This division may continue for a lifetime, with one swearing that he will never speak to the other and vowing never to set foot in his house, turning away if he sees him in the street and ignoring him if he happens to encounter him in a gathering, shaking hands with everyone else but him. This is a cause of weakness in the Muslim community, hence the ruling concerning this is decisive and the warning against it is stern. Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “It is not permitted for a Muslim to forsake his brother for more than three (days); whoever does this and dies, he will enter Hell.” (Reported by Abu Dawud, 5/215; see also Saheeh al-Jaami’, 7635).

Abu Khuraash al-Aslami (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever forsakes his bother for a year, it is as if he has shed his blood.” (Reported by al-Bukhaari in al-Adab al-Mufrad, hadeeth no. 406; see also Saheeh al-Jaami’, 6557).

It is bad enough that division among Muslims results in their being deprived of the forgiveness of Allaah, may He be glorified. Abu Hurayrah reported that the Prophet (peace and blessings of Allaah be upon him) said: “The deeds of the people are shown to Allaah twice a week, on Mondays and Thursdays; He forgives all His believing slaves, except for the one between whom and his brother is enmity. He says, ‘Leave these two until they reconcile.’” (Reported by Muslim, 4/1988).

Whichever of the two parties repents to Allaah must then go back to his brother and greet him with salaam; if he does this and the other person ignores him, then the former is free of blame and the responsibility falls upon the latter. Abu Ayyoob reported that the Prophet (peace and blessings of Allaah be upon him) said: “It is not permissible for a man to forsake his brother for more than three nights, each turning away if they meet. The better of the two is the one who is the first to greet the other with salaam.” (Reported by al-Bukhaari, Fath al-Baari, 10/492).

There may be cases where there is a legitimate reason for forsaking a person, such as his not praying, or persisting in immorality. If forsaking him will benefit him by bringing him to his senses and making him see the error of his ways, then it is obligatory to forsake him, but if it will only make him more stubborn and persistent in his sin, then it is not right to forsake him, because nothing is achieved by doing so. Forsaking him will only make matters worse, so the right thing to do is to continue treating him kindly, and advising and reminding him.

In conclusion, this is what Allaah has enabled me to write about the prohibitions that are widely ignored. This is a lengthy topic, and in order that readers may further benefit, another chapter is needed, in which a group of prohibitions mentioned in the Qur’aan and Sunnah will be listed. This will appear as a separate work, in sha Allaah. I ask Allaah, may He be glorified and exalted, by His Most Beautiful Names, to give us enough awareness and fear of Him to keep us away from sin, and enough devotion and obedience to Him to help us reach His Paradise, to forgive us for our sins and by His grace to make us content with what He has permitted and keep us away from what He has forbidden. May He accept our repentance and cleanse us from sin, for He is the All-Hearing, the One Who answers prayers. May the peace and blessings of Allaah be upon the Unlettered Prophet, Muhammad, and upon all his family and companions. All praise be to Allaah, Lord of the Worlds.

Muhammad Saalih al-Munajjid
P.O. Box 2999
Al-Khobar
Saudi Arabia

From islambasics.com