Making a false accusation of adultery is one of the major sins and it is forbidden by clear statements in the Qur’an and the Sunnah, and by the unanimity of scholars. It is absolutely forbidden to accuse anyone of immoral and lewd action.
Allah has determined that the punishment for anyone who accuses a Muslim of adultery, without providing the necessary proof, is 80 lashes. Furthermore, the accuser is considered a fasiq, i.e. ‘transgressor’ and he is totally disqualified as a witness in any case whatsoever. The punishment applies to all accusers, men or women.
Allah has prescribed this severe punishment for the false accusation of adultery for several reasons: 1) protecting society; 2) safeguarding people’s honour;3) putting an end to evil talk; and4) ensuring that indecency continues to be held as repugnant in Muslim society.
Drinking any type of intoxicant is forbidden, whether it is in small or large quantities. Indeed drinking is a major sin which is forbidden in the Qur’an and the Sunnah, as well as by the unanimity of scholars.
The punishment for drinking intoxicants is 40 lashes, but it may be increased to 80 if the Muslim ruler determines that such an increase is needed to make the punishment a more effective deterrent.
The Arabic term Ta'zir refers to ‘punishment for any act of disobedience to Allah which does not carry a mandatory punishment or require a particular recompense.’ It is required for any such sin, whether by doing what is forbidden or neglecting what is obligatory, provided the Muslim ruler is aware of it.
An Overall Look at the Islamic Punishments (Hudud)
Technically, purity is divided into two types; removing the filth and uplifting the ritual status of impurity.
The water that ensures purification is called tahur, and it is defined as pure and purifying. It is every type of water that retains its original state as it is created, whether it falls from the sky, such as rain water, snow and hail, or comes up from the earth, such as the water of rivers, springs, wells and seas.
The primary ruling is that these are permissible to use. However, if it is known that they are contaminated with impurity, then they may not be used until they have been washed.
Istinja’ is the Arabic word used for the removal of traces of what is discharged through the private parts, while istijmar signifies the use of a cleansing solid object, such as toilet paper or something similar. Either one is sufficient, as it is authentically reported.
Istijmar involves wiping with a solid object that is pure and cleansing, such as toilet paper, stones, wood, etc. The Prophet (peace be upon him) used stones for the purpose, and whatever achieves the same results is also acceptable.
The Arabic word ghusl means to take a bath to wash the whole of one’s body. In the Islamic context it means pouring pure water over the entire body in a particular way, with the intention of worshipping Allah by uplifiting the state of major ritual impurity.
The Arabic word tayammum, which is translated as ‘dry ablution’, means wiping one’s face and arms with dust in a particular way as an act of worship when using water is not possible.
Dry ablution is a legitimate concession granted by Allah says in the Qur’an to His servants. It is one of the distinctive aspects of Islamic law and it is peculiar to the Muslim community.
Scholars are unanimous that dry ablution is perfectly legitimate when the conditions for it apply. They also agree that it replaces purification with water, making it permissible to pray, perform the tawaf, recite the Qur’an, etc.
In Islam, purity (often referred to as "Tahara" in Arabic) holds immense significance, encompassing both the physical and spiritual dimensions of a believer's life. Physical Purity relates to cleanliness of the body, clothes, and the place of worship. Ritual purity is a prerequisite for many acts of worship, such as the five daily prayers. Methods like "wudu" (ablution) and "ghusl" (full body wash) are prescribed to attain this cleanliness. Moreover, cleanliness in dietary habits, personal hygiene, and general living are emphasized throughout Islamic teachings.
There is nothing wrong with a Muslim being hired by an unbeliever for a specific task, if that task is permissible, such as erecting a fence, selling something permissible, etc. This is the ruling of the Permanent Committee for Research and Fatwa.
It is not permissible for a Muslim to resort to swindling anyone, even though he may be an unbeliever. This is the ruling given by Shaikh Muhammad ibn Uthaimeen.
