Major Sins

Definition of Major Sins

Major sins are referred to as kabāir in Arabic, which is the plural of kabīrah. The word kabīrah literally means “big (something).” The phrase usually used in the Quran to refer to the major sins is kabāir al-ithmi wal-fawāhisha, which means “major sins and immoralities.” [1] They are sins that are huge in the sight of Allah and deserve punishment as a result. Another phrase used in the Quran is kabāira mā tunhauna ‘anhu, which means “major things that you were forbidden.” [2]

Major sins are mentioned in the Quran three times clearly by name (Quran 4:31, 42:36-39, and 53:31-32) [3], twice by name but unclearly (Quran 18:49 and 54:52-53) [4], and at least once implicitly (Quran 49:7) [5]. They are only mentioned in the Sunnah in the context of listing what the major sins are. [6]

Allah says, in verse 4:31, ⟪If you avoid the major things that you are forbidden, We will remove from you your (other) sins and admit you to a noble entrance [into Paradise].⟫, and He says ⟪Those who avoid the major sins and immoralities, only [committing] slight ones (lamam). Indeed, your Lord is vast in forgiveness.⟫ (53:32)

So, the main consequence of major sins is that a person who avoids them and fulfills his obligations is promised forgiveness for the rest of his sins and entrance into Paradise. [7]

As for someone who commits major sins, does not repent from them, and comes with them on the Day of Judgement, Allah can choose to forgive him or punish him because he has no promise. [8]

Another consequence of major sins is that they can only be forgiven by repentance. They cannot be erased by other good deeds without repentance [9], nor are they included in any promise that a deed will forgive sins of a period of time [10]. They can only be erased by repentance, Hajj [11], or the direct decision of Allah. But, how much of the major sin is erased by repentance (or Hajj) is debatable. [12]

The significance of the major sins and difficulty of removing them is why it is extremely important to learn what they are and how to avoid them.

However, the doer of major sins does not remain in Hell forever. Allah says ⟪Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly fabricated a tremendous sin.⟫ (4:48) [13], and the Prophet (SAW) reportedly said, “My intercession is for the people who comitted major sins in my Ummah.” (Sunan Tirmidhi)

The only sin that condemns people to Hell eternally is disbelief.

Definition of Minor Sins

A minor sin may be defined as any sin that is not major. So, the category includes any sin that falls into the promise of forgiveness when Allah says ⟪We will remove from you your (other) sins⟫. The word used to refer to them in this verse is sayyiāt (singular: sayyiah). [14] In the verse ⟪Those who avoid the major sins and immoralities, only [committing] slight ones (lamam)⟫, Allah uses the word lamam to refer to the minor sins. [15]

Many scholars were reluctant to affirm the category of minor sins, because every sin is huge in terms of who is being disobeyed. So, they considered calling the sins “minor” disrespectful.

However, because the concept has basis in the verse of Surah Nisa and because they are only called “minor” in comparison to the major sins, most scholars said the category of minor sins does exist. [16]

It is important to avoid even presumably minor sins for five reasons.

Firstly, the boundary between minor and major is impossible to pin down exactly, so one cannot ensure something is a minor rather than a major sin. At best, it is possible to list known major sins, but a sin not on the list can always be a major sin which Allah simply did not inform people about. That is why it is important to avoid all sins for fear that they turn out to be major sins.

Secondly, a person who minimizes minor sins is showing signs of low imān (faith), and his sins may even contribute to reducing his imān and lowering his status with Allah. A person with high imān would avoid disobeying God even in small things.

Thirdly, minor sins often lead to major sins. For example, looking lustfully paves the way to eventually committing the major sin of adultery.

Fourthly, some scholars argued a minor sin that is done consistently without repentance can count as a major sin. This is not accepted by everyone. [17]

Fifthly, a person can be punished if his sins add up to weigh more than his good deeds when they are measured with the scales on the Day of Judgement, and sins add up if one is not careful. [18]

How To Determine Major Sins

There is much difference of opinion among the scholars about what exactly falls into the category of major sins and how to determine them.

Many early scholars are reported to have defined the major sins by listing them specifically in different lengths. [19] There were lists of three, four, seven, eight, nine, or fifteen major sins.

Others defined the major sins through indicators which pointed to that sin being major. Some said any sin whose consequence is worse than a known major sin is also a major sin. [20] Some said it is anything that is harām in essence rather than due to something it causes. [21] Some said a major sin is anything that has a hadd punishment for it or has a promised punishment in the hereafter. Some said a major sin is anything that is prohibited in the laws of all the prophets. [22] Others said any intentional and purposeful disobedience of Allah’s law is a major sin. [23] Some said anything whose doer Allah has cursed or become angry with is a major sin. These views are not mutually exclusive.

However, the problem with these views is that they are too black-and-white and do not explicitly acknowledge the fact that different things prove a sin being major to different levels. So, this article classifies the indicators of a sin being major into different levels of certainty. This, then, leads to the classification of the major sins themselves into different classes depending on what types of indicators they have to prove their status.

As mentioned before, a major sin prevents a person from a guarantee of forgiveness and entrance into Paradise. So, the strength of an indicator is how strongly it indicates a sin blocks this guarantee of forgiveness. For example, saying, “The doer of X will go to Hell,” would contradict the guarantee of forgiveness definitively, but saying, “Allah destroyed a tribe who used to do X,” is less much less clear.

The indicators can be divided into four levels: definitive, strong, probable, and weak.

The following are definitive indicators (DI) that have no doubt in them:

  1. The Prophet calls it a major sin.
  2. The one who does it is said to enter Hellfire. [24] [25]
  3. The one who does it is said not to enter Paradise. [26] [27]
  4. The sin is said not to be forgiven. [28]
  5. The sin is compared to kufr or imān is negated from the doer of the sin. [29]

The following are some strong indicators (SI):

  1. Allah is said to be angry at the one who does it. [30]
  2. Allah is said to be at war with the one who does it. [31]
  3. The one who does it is cursed by Allah or the Prophet (SAW). [32]
  4. The one who does it is said not to be from the believers or is said to be from among the disbelievers. [33]
  5. The sin has a hadd [34] in this world. [35]
  6. The sin is promised a punishment on the Day of Judgement that is less than going to Hell. [36]
  7. The sin is called fāhishah without qualification. [37]
  8. The rhetorical question “Who is worse than the one who does [this sin]” is asked about it.
  9. The sin is called fisq or those who do it are called fāsiqūn. [38]

The following are some probable indicators (PI):

  1. There are historical or future reports of people who did that sin being punished in the world or hereafter. [39]
  2. The society where the sin becomes rampant is promised some group punishment in the world. [40]
  3. The sin is compared to something with fire, like being compared to swallowing fire. [41]
  4. Allah is said not to like the one who does the sin. [42]
  5. A believer is said not to commit a certain sin. [43]
  6. A sin is said only to be done by disbelievers. [44]
  7. Allah is said not to guide the one who does a sin.
  8. The sin is a sign of hypocrisy.
  9. The sin has a prescribed kaffārah. [45]

In addition to the level of the indicator, one needs to consider clarity and authenticity.

Clarity refers to how clearly the indicator applies to the specific sin. There are two major sources of unclarity:

  1. When a word is vague about whether it includes the sin.
  2. When an indicator is applied to a group of people who are described with multiple sins. The multiple sins make it unclear whether the indicator applies to one specifically.

The meaning of authenticity is obvious.

Prophetic Lists of Major Sins

The Prophet (SAW) is reported to have listed some of the major sins, but he does not explicitly call any of the lists comprehensive. The following are some of those narrations:

  • The Prophet (SAW) said, when asked about the major sins, “[They are] shirk with Allah, murdering a person, and being undutiful to parents. Should I not tell you about the greatest of the major sins? False testimony (shahādat az-zūr).” (Sahih Bukhari and Muslim) [46]
  • The Prophet (SAW) said, “The major sins are shirk with Allah, being undutiful to parents, and false oaths (yamīn al-ghamūs).” (Sahih Bukhari) When asked about the meaning of yamīn al-ghamūs, the Prophet said, “The false oath through which he deprives a Muslim man of his property.” (Sahih Bukhari)
  • The Prophet was asked what sin was greatest in the sight of Allah, and he said, “That you set up a rival unto Allah even though He created you.” When asked what the next greatest sin was, he said, “That you kill your son fearing that he will eat with you.” When asked what the next greatest sin was, he said, “That you fornicate with the wife of your neighbor.” (Sahih Bukhari and Muslim) [47]
  • The Prophet (SAW) said, “Avoid the seven destructive (sins).” People asked him, “What are they, O Messenger of Allah?” He said, “Shirk with Allah, magic, killing a soul Allah has forbidden except with right, consuming interest, consuming the wealth of orphans, fleeing on the day of battle, and slandering chaste, unwary, believing women.” (Sahih Bukhari and Muslim) [48]
  • In another narration, the Prophet (SAW) was asked about the major sins and said they are nine. He added to the above list, “Being undutiful to Muslim parents and violating the sacred house, your qiblah, in life or death.” (Sunan Abi Dawud, grading: Hasan)

The Prophet listed different sins at different times to different people, and that may be because he wished to emphasize different sins in different contexts.

Vagueness Problem

Some acts are classified as major sins but they are vague in terms of what they actually include.

For example, being undutiful to parents can include a wide range of actions from someone frowning at his parents to hitting them. Some parts of it are clearly much worse than others.

In the worst-case scenario, everything that falls into the vague phrase is considered a major sin. In the best-case scenario, only the extreme form of the phrase is a major sin. Then, there are many scenarios in between. It is difficult to know exactly where the line is, but some parts may more clearly be major sins than other parts.

The reason Allah and the Prophet keep this vagueness is to caution against every form of the sin. The vagueness creates fear in the heart of the listener that the supposedly smaller form of the sin he overlooks will also condemn him to Hell. [49]

Categorizing Sins

Sins (and also major sins) may be divided into four categories in terms of their essence:

  1. Individual actions: This is what first comes to mind with the phrase “major sins.”
  2. Character [50]
  3. Diseases of the Heart [51]
  4. Failing to Perform Obligations

Some major sins fall into several of the categories, like different forms of being undutiful to parents can fall into individual actions, bad character, and failing to perform obligations.

List of Known Major Sins

The following is a list of some known major sins classified into five classes of certainty. None of the list is complete except Class 1 major sins from the category of individual actions. This is not a comprehensive list of all major sins that exist.

This article does not list the category of missing obligations.

Individual Actions (In Progress)

Class 1 major sins are those sins that have one or more authentic, definitive proofs for them being major sins.

In the compilation of this list, it became apparent that almost all Class 1 major sins except two were prohibited in the Quran. So, they were sub-categorized into Class 1-A which are prohibited in the Quran and Class 1-B which are not.

The following are all the Class 1-A major sins, not in any specific order:

  1. Shirk and Kufr (disbelief) [52]
  2. Zina (Fornication and Adultery) [53]
  3. Murder [55]
    • Also: Suicide [56]
    • Also: Fighting a Muslim with lethal intention [57]
  4. False Testimony [58]
  5. False Oaths to Deprive Someone of Their Rights [59]
  6. Slander (accusing chaste believing women of zina) [60]
  7. Magic
  8. Being Undutiful to Parents
    • Also: Attributing yourself to other than your actual father [61]
  9. Severing Ties of Kinship [62]
  10. Paying and Consuming Interest [63]
  11. Consuming the Wealth of Orphans Unjustly [64]
  12. Lying about Allah or His Messenger [65]
  13. Fleeing from Battle [66]
  14. Robbery and Waging War Against Allah [67]
  15. Stealing [68]
  16. Drinking Alcohol [69]
  17. Publicizing Sin Pridefully [70]
  18. Misappropriating Allah’s Wealth (public wealth of the Muslims) [71]

The following are Class 1-B major sins:

  1. Making Sculptures of Animate Beings [72], even if not for worship [73]
  2. Lying About Dreams [74]

Class 2 major sins are those sins that have multiple strong indicators of being major sins without anything definitive or only fail to be in Class 1 due to slight authenticity or clarity problems.

The following is an incomplete list of Class 2 major sins:

  1. False Oaths in the Name of Allah [75]
  2. Drawing Animate Beings Realistically [76]
  3. Women Exposing Awrah In Public [77]
  4. Violating the Holy Sanctuary (Makkah)

Class 3 major sins are those sins that have one strong indicator of being major sins, multiple probable indicators, or only fail to be in Class 2 due to slight authenticity or clarity problems.

The following is an incomplete list of Class 3 major sins:

  1. Eating Haram Meat [78]
  2. Cheating
  3. Insulting or Cursing Muslims
  4. Gambling
  5. Imitating the Opposite Gender
  6. Giving and Receiving Tattoos
  7. Giving and Receiving Hair Extensions
  8. Men Lowering Clothes Below the Ankle Out of Pride

Class 4 major sins are those sins that have one probable indicator of being major sins, multiple weaker indicators, or only fail to be in Class 3 due to slight authenticity or clarity problems.

The following is an incomplete list of Class 4 major sins:

  1. Eating or Drinking from Gold and Silver Utensils
  2. Torturing Animals

Class 5 major sins are those sins that have a weak indicator or only fail to be in Class 4 due to slight authenticity or clarity problems.

The following is an incomplete list of Class 5 major sins:

  1. Listening to Music
  2. Wearing Entirely Silk Clothes

Character (In Progress)

Class 1 major sins

The following is an incomplete list of Class 1 major sins:

  1. Being Undutiful to Parents

Class 3 major sins

The following is an incomplete list of Class 3 major sins:

  1. Being a Liar

Class 4 major sins

The following is an incomplete list of Class 4 major sins:

  1. Being Careless With Urine

Diseases of the Heart (In Progress)

Class 1 major sins

The following is an incomplete list of Class 1 major sins:

  1. Shirk and Kufr
  2. Arrogance

Class 4 major sins

The following is an incomplete list of Class 4 major sins:

  1. Losing Hope in the Mercy of Allah

Class 5 major sins

The following is an incomplete list of Class 5 major sins:

  1. Feeling Safe from the Plan of Allah

Conclusion

Bilal ibn Sa’d is reported to have said, “Don’t look at how small a sin is, look at whom you are sinning against.”

Although this article lists some of the known major sins, one should not imagine that the list is comprehensive. It is only a starting point. Any sin could be a major sin which Allah did not inform us about.

The point of the article is only to teach what must be prioritized. So, may Allah help us avoid the major sins and avoid the minor sins, fulfill our obligations, and enter Paradise.

And Allah knows best.

Footnotes

  1. Kabāir in the phrase kabāir al-ithmi wal-fawāhisha is mudhāf to al-ithmi but not al-fawāhisha. In English, that would mean “major” is an adjective for “sins” but not for immoralities. Reversing the order may make it clearer: “immoralities and major sins.”

  2. It is possible to argue the category of “major things that you were forbidden” is larger than “major sins and immoralities.” Perhaps the former includes failing to fulfill obligations like prayer and charity while the latter refers to something more specific like physical actions.

    This is further indicated by the observation that every time Allah mentions and praises those who avoid “major sins and immoralities,” He also describes them with other descriptions that point to them doing good actions, but he describes nothing else when he mentions those who avoid “major things that you were forbidden.” This may be because avoiding the “major things that you were forbidden” already includes fulfilling obligations while the other phrase does not.

  3. The passages are as follows:

    ⟪If you avoid the major things that you are forbidden, We will remove from you your (other) sins and admit you to a noble entrance [into Paradise].⟫ (4:31)

    ⟪What is with Allah is better and more lasting for those who have believed and upon their Lord rely and those who avoid the major sins and immoralities, and when they are angry, they forgive And those who have responded to their lord and established prayer and whose affair is [determined by] consultation among themselves, and from what We have provided them, they spend. And those who, when tyranny strikes them, they defend themselves,⟫ (42:36-39)

    ⟪And to Allah belongs whatever is in the heavens and whatever is in the earth – that He may […] recompense those who do good with the best [reward] – Those who avoid the major sins and immoralities, only [committing] slight ones (lamam). Indeed, your Lord is vast in forgiveness.⟫ (53:31-32)

  4. ⟪And the record [of deeds] will be placed [open], and you will see the criminals fearful of that within it, and they will say, “Oh, woe to us! What is this book that leaves nothing small (saghīrah) or great (kabīrah) except that it has enumerated it?”⟫ (18:49)

    ⟪And everything they did is in written records. And every small and great [thing] is inscribed.⟫ (54:52-53)

    It is possible the saghirah and kabirah in these verses refers to minor and major sins. However, it is more likely it is just an expression to convey the message that the record of Allah includes everything, big or small.

  5. ⟪He has made hateful to you disbelief, fusūq (defiance), and disobedience⟫ (49:7)

    Mentioning fusūq (singular: fisq), which means defiance or extreme disobedience, separate from general disobedience indicates there are two different levels of sin. One is fisq and the other is simple disobedience. One can correspond to the major sins and the other to the minor sins.

  6. See the section Prophetic Lists of Major Sins

  7. The position of Sunni Islam, contrary to the Mutazilah, is that all Muslims, regardless of their sins, will eventually enter Paradise. So, the promise for those who avoid major sins is not just that they will eventually enter Paradise because that is already guaranteed to every Muslim. The promise is that they will immediately enter Paradise on the Day of Judgement rather than entering Hell first like many of those who commit major sins.

  8. Allah says ⟪Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly fabricated a tremendous sin.⟫ (4:48)

    Allah says He forgives sins less than shirk for “whomever He wills.” So, it is up to His decision.

    Additionally, the Prophet (SAW) reportedly said, “Whoever commits one of those (sins) then is punished for it in the world, that is kaffārah (expiation) for him. Whoever commits one of those (sins) and Allah covers him, then his matter is up to Allah: He will punish if He wishes and forgive if He wishes.” (Sahih Bukhari and Muslim)

  9. Good deeds are generally said to erase sins, because Allah said ⟪And establish prayer at the two ends of the day and at the approach of the night. Indeed, good deeds do away with sins.⟫ (11:114)

    However, most scholars said major sins are not included in this without repentance. There are several reasons for this exclusion.

    One reason is that the Prophet said, “The five prayers, one Jumuah to another Jumuah, and one Ramadan to another Ramadan are expiations for what [sins] are between them as long as the major sins are avoided.” (Sahih Muslim) This statement specifies that the obligatory prayers and fasts do not erase the major sins, and it is unlikely optional prayers and fasts will do so either because Allah is reported to have said, “My slave does not come close to me with anything more beloved to me than that which I have obligated on him.” (Sahih Bukhari).

    Another reason is that the verse uses the word sayyiāt to refer to sins, and this word is most commonly used for minor sins. It is the same word used in the verse 4:31 to contrast with the major sins.

  10. For example, the Prophet (SAW) reportedly said, “Fasting the day of Ashura, I anticipate from Allah, will expiate (the sins of) the year before it.” (Sunan Tirmidhi)

  11. The Prophet (SAW) reportedly said, “Whoever does Hajj and does not have sexual relations or commit disobedience will return like his mother gave birth to him.” (Sahih Bukhari and Muslim)

    However, not everyone agreed Hajj erases major sins. Some said it only erases them if the person is repentant, and their evidence is that “[do not] commit disobedience” excludes anyone who is unrepentant from a sin. They also use Allah saying about Hajj ⟪And remember Allah during [specific] numbered days. Then whoever hastens [his departure] in two days – there is no sin upon him; and whoever delays [until the third] – there is no sin upon him – for him who fears Allah.⟫ (2:203) Allah specifies ⟪for him who fears Allah⟫, and an unrepentant person cannot be called fearful of Allah.

  12. The scholars differed about whether repentance is sufficient to forgive major sins. Some said repentance is sufficient. Others said good deeds are necessary in addition to repentance.

    The first group can support its position with the Prophet (SAW)’s reported statement, “The one who repents from a sin like the one who has no sin.” (Sunan Ibn Majah) This hadith has weakness in it.

    The second group has in its favor Allah’s statement ⟪Except those who repent, believe and do righteousness; for those will enter Paradise and will not be wronged at all.⟫ (19:60) Allah always pairs repentance in the Quran with belief and doing good deeds.

    In their favor is also the consensus of the Muslim scholars that a person who has intercourse in the days of Ramadan needs to pay the kaffarah even if he repents. If repentance alone erased a sin, it would also waive any kaffarah. A kaffarah (expiation) is, by definition, for the purpose of erasing a sin.

    So, the second opinion is stronger.

    However, there are different possibilities in this second opinion. One possibility is that repentance and good deeds are two necessary conditions before any of the sin is erased.

    Another possibility is that repentance erases the “head” of the sin, while good deeds erase the “body” of the sin, in line with Allah saying ⟪Indeed, good deeds do away with misdeeds.⟫ (11:114) So, repentance removes any record of a major sin from the person’s book of deeds while the weight of the sin stays and needs to be removed through good deeds.

    For example, a person who commits zina then repents will not come on the Day of Judgement with any major sin of zina recorded in his book. But, he would still have much of the heaviness and weight of the sin in his scales until he does good deeds to erase it. So, repentance is almost a key which allows good deeds to erase the mass of the sin.

    The aforementioned hadith can be interpreted to mean, “The one who repents from a major sin is like the one who does not have that sin in particular recorded.” So, the head of the sin is erased but the mass of it remains until it is cancelled out by good deeds.

    But, Allah knows best.

  13. This verse places the forgiveness of sins other than shirk under the will of Allah and within the realm of possibility, and since the afterlife is eternal, it is expected Allah will forgive them eventually.
  14. The word sayyiāt is usually used in the Quran to refer to minor sins but is also sometimes used to include major sins as well (Quran 10:27).

  15. The verse is, literally, ⟪Those who avoid major sins and immoralities except lamam⟫.

    The scholars differed about the meaning of ⟪except lamam⟫.

    Some said: Lamam refers to what happened in the past so Allah is saying past sins are forgiven.

    Others said: Lamam refers to a singular sin which is not repeated, so it refers to someone who falls into zina once then repents or falls into stealing once then repents.

    In these two opinions, the exception is intact and muttasil. But, it can also be interpreted as munqati.

    Some said: Lamam refers to coming close to the major sin without committing it, like a person who looks lustfully or kisses without falling but repents before falling into zina. This opinion is weak, because as will be discussed, there is no evidence to suggest kissing is a minor sin.

    Others said lamam refers to minor sins. So, Allah is saying the one who avoids major sins is forgiven even if he falls into minor sins.

    In the last two opinions, the exception is munqati because the exceptions (coming close to major sins, or minor sins) are not part of the original group (major sins and immoralities). Munqati exceptions are not uncommon in the Quran.

    The last is the preferred opinion because it aligns with the verse of Surah Nisa which also promises forgiveness for minor sins if the major sins are avoided.

  16. Ghazali said, “Denying the difference between major and minor sins is not befitting for a faqīh (scholar).” (Fath al-Bari 10/409)

  17. There is no extensive evidence for this concept, but it has been supported by many scholars.

    One evidence is the hadith where the Prophet (SAW) is reported to have said, “Beware of the belittled sins, because the parable of belittled sins is of a group of people who come to the middle of a valley and one comes with a stick, and another comes with a stick, and another comes with a stick until they are able to cook bread. [The belittled sins are destructive.] When the doer of these belittled sins is held to account for them, they will destroy him.” (Musnad Ahmad)

  18. Allah says ⟪So whoever does an atom’s weight of good will see it, And whoever does an atom’s weight of evil will see it.⟫ (Quran 99:7-8)

    He also says ⟪And those whose scales are light – they are the ones who will lose themselves for what injustice they were doing toward Our verses.⟫ (Quran 7:8-9)

  19. Most likely, they did not intend these to be comprehensive lists.
  20. An example given is how helping disbelievers by showing them where to attack Muslims is worse than fleeing from battle (which is a defined major sin). So, the former is also a major sin even though it is not specifically defined as a major sin.

    This example is weak. Although helping disbelievers in that way is obviously a major sin, that is probably because it is helping to commit a major sin (fighting and killing Muslims), not because its consequence is worse than another major sin.

    However, even if this were a good indicator, it cannot be alone. It still needs a definition of major sin so the consequences of those major sins can be compared to other sins.

  21. This is a weak opinion because there is no evidence for it. There are many known major sins that are forbidden due to some harm they cause, like consuming the wealth of orphans.
  22. This view has no evidence except intuition, and it is not a helpful methodology as no one knows all the other laws.
  23. This view is weak because things done without intention are not punished in the first place, so there would be no point to Allah saying He would forgive them.

    The view can be tweaked to say major sins are sins done purposefully with thought rather than with desire in the moment. So, it is not just intention that makes it major but being done fully purposefully with Allah’s prohibition of it kept in mind. Then, minor sins would be those sins done out of desire.

    This view is also weak. Firstly, there is consensus that adultery is a major sin even if done out of desire. Secondly, this view goes against the Quran. Allah says ⟪the major things you have been forbidden⟫ and ⟪major sins and immoralities⟫ which indicates that the sins themselves are divided into major and minor, not how you commit the sins.

  24. This proves it to be a major sin because it contradicts and negates the promise of forgiveness and Paradise mentioned in Surah Nisa. A person who will be punished with fire will not enter Paradise directly. Hence, if something is promised punishment with fire, it must be a major sin.

  25. There are many sins in which the apparent of verses and ahadith about them leads to the idea that the one who does them without repenting will be in Hellfire forever. However, it is well-known that believers will eventually leave the fire and enter Paradise.

    The scholars dealt with this in different ways. Some of them adopted the practice of tawaqquf, which is to stay silent on the topic.

    Some of them said those verses that indicate they will be punished in Hell forever are about those who commit the sins while claiming they are allowed. Those people would be disbelievers and thus deserve eternal Hellfire.

    Others said the phrase khuld (forever) and its derivatives are used linguistically in those verses to mean “a long time” rather than “forever without end.”

    Others said those verses mean they would be punished in Hell forever if it were not for the mercy of Allah and intercession of the Prophet (SAW).

    In some cases, scholars reinterpreted the verses not to refer to the sin itself but a mention of shirk or kufr in the same passage. For example, they interpret ⟪But whoever returns – those are the companions of the Fire; they will abide eternally therein.⟫ in the verse of interest (2:275) as “whoever returns to saying ⟪Trade is [just] like interest.⟫” instead of “whoever returns to dealing with interest.”

    Whatever the case, it is clear that Allah and the Prophet (SAW) intended to warn against these sins so severely that they almost implied eternal punishment. So, they are major sins without doubt.

  26. This is an indicator for obvious reasons; it directly contradicts a promise of entering Paradise immediately.

  27. Like the previous indicator of being punished in Hell, although this might imply they never enter Paradise, that is not taken at face-value.

    Passages saying they will never enter Paradise are often understood as them not entering Paradise at first. They can enter Paradise after being punished in Hell.

    The word لَنْ (lan) in Arabic negates something occurring in the future, but it does not necessarily negate it forever. It can be used to negate only for some point of time.

  28. See previous footnote.
  29. Meaning, a sin is called kufr without qualification or imān is negated from its doer but the sin is known not to be kufr due to other evidence or due to consensus.

    Since kufr is the worst crime, being compared to kufr is only possible for those sins which are the greatest.

    This is the least strong of the definitive indicators. It was difficult to decide whether to place it in this category or the strong category.

    It may leave some room for doubt because kufr also means “ingratitude” in Arabic. So, it should be taken only as a strong indicator if something in the context indicates a meaning of ingratitude rather than disbelief.

  30. This is a strong indicator because Allah being angry at someone strongly indicates He will not forgive them.

    Allah also says ⟪O you who have believed, do not make allies of a people with whom Allah has become angry. They have despaired of [reward in] the Hereafter just as the disbelievers have despaired of [meeting] the inhabitants of the graves.⟫ (60:13) This verse indicates those who have the anger of Allah lose in the hereafter. However, this verse could be referring to the disbelievers rather than being general.

    This indicator can be extended to include things that indicate Allah’s anger like Him not looking at a group of people on the Day of Judgement.

    It is not considered definitive because there is no evidence that the anger will continue until they are punished.

  31. It is similar to anger and perhaps even stronger.
  32. The meaning of a curse or la’nah is to be far from Allah. It proves the sin is a major sin because being far from Allah strongly shows that person will not enter Paradise.

    This indicator has weakness. Namely, being cursed or being far from Allah in this world does not necessitate being cursed in the afterlife. Allah repeatedly separates between the two, like when He says ⟪And they were followed in this world with a curse and [as well] on the Day of Resurrection.⟫ (11:60) Allah mentioning the curse in the Day of Judgement after mentioning the one in the world indicates latter does not necessitate the former.

    That is why this is a strong rather than definitive indicator, even though many scholars considered Allah’s curse a clear sign of being a major sin.

  33. This is similar to being compared to kufr.

    A believer can commit minor sins as indicated in the verse of Surah Nisa; Allah will forgive them for those sins. So, it can be assumed that the only reason someone would be removed from the class of believers is if he committed a major sin.

    This is not to say the person has no faith left; a person can still have some belief but not be classed as a full believer because he fails to fulfill some necessary component of the full title.

    This is not a definitive indicator, because it has the alternate interpretation of “he is not among the believers in goodness” or “he is among the disbelievers in terms of this sin.”

    The Prophet saying “he is not from us” is even vaguer, because it has the alternate interpretation of “he is not among the Prophet and His companions in goodness.”

  34. A hadd is a punishment specifically prescribed by Allah in the Quran or Sunnah with no choice for the government but to implement it once the crime is proven.
  35. This was a popular sign of being a major sins according to the scholars. It is reported from many of the Salaf including Ibn Abbas.

    It is thought to be an indicator because a person would not be punished for a sin if it was already forgiven as long as he did not commit major sins. So, the fact that it is punished leads to the conclusion that it is a major sin.

    Additionally, a hadd is said to be expiation for punishment in the hereafter. If there were no promised punishment in the hereafter, the hadd would have nothing to expiate.

    The Prophet (SAW) said, “Whoever commits one of those (sins) then is punished for it in the world, that is kaffārah (expiation) for him. Whoever commits one of those (sins) and Allah covers him, then his matter is up to Allah: He will punish if He wishes and forgive if He wishes.” (Sahih Bukhari and Muslim)

    It is not definitive because nothing stops Allah from having a minor sin punished in the world simply to erase the person’s sin and raise his status even though He would have forgiven it if the person avoided the major sins. After all, the Prophet (SAW) said even a thorn prick is used by Allah to erase sins (Sahih Bukhari and Muslim), and this is referring to the minor sins because major sins need to be repented from. So, that proves Allah punishes even minor sins in the world. What difference does it make whether it is through natural means or through the government he commanded?

  36. This is a sign because Allah’s anger at them indicates they will go to the Hellfire. If there is no indication of actual anger in the punishment, it is only a probable indicator at best. For example, it is said those who drink wine in the world will not drink wine in Paradise. There is no clear indication of anger in this. It shows disappointment at most.
  37. It is the second category of major sins and immoralities. But, it is not a strong indicator if there is restriction from the context that the sin is minor.
  38. This is a strong indicator because of the verse ⟪[Allah] has made hateful to you disbelief, fusūq (defiance), and disobedience⟫ (49:7). Allah separates between fusūq and normal disobedience, indicating that fusūq refers to major sins.

    However, it is not definitive because it is not definitive that Allah would only use fisq in one meaning all the time.

  39. This is an indicator based on induction and qiyās. If a group was punished, that can be extended to mean every group will also be punished.

    The induction is only probable evidence. It is possible Allah choose to punish only one group for a minor sin in order to set an example for others to learn from and avoid the sin.

  40. An example is how a society with rampant zina is said to be inflicted with new diseases.

    It is only probable evidence because it is possible Allah does this for a minor sin to warn people away from it.

  41. It is a probable indicator because it can be interpreted as promising the person Hellfire. But, it is not an explicit promise of Hellfire and could be interpreted as an expression to indicate risk of Hellfire. After all, minor sins also bring you closer to the Hellfire.

  42. It is an indicator for the same reason as Allah being angry at someone is an indicator, but “not liking” is lower than anger.
  43. Although this seems like removing the doer of a sin from belief, it is weaker than that, because it can be interpreted as, “A believer should not commit this sin.”
  44. Although this seems like a comparison with kufr, it is not as strong as an actual comparison to it. It can be interpreted as, “Only disbelievers should do this sin and believers should not do it.”
  45. A kaffārah is a specified act of worship to expiate a sin or mistake. This uses the same logic as the previous indicator (hadd).

    A major weakness in the kaffārah being an indicator is the fact that kaffārah exists even for mistakes which are known not to be sins in the first place. For example, kaffārah exists for accidental killing, and that is not a sin let alone a major one. So, nothing stops kaffārah from existing for minor sins.

  46. The Prophet (SAW) says the “greatest of the major sins” is false testimony. This is confusing because shirk is known to be the greatest major sin. There are two solutions to this.

    The first solution is to interpret false testimony here as shirk, testimony that gods other than Allah exist. This is supported by Allah in the Quran saying ⟪So avoid the uncleanliness of idols and avoid false testimony (shahādah az-zūr), Inclining [only] to Allah, not associating [anything] with Him. And he who associates with Allah – it is as though he had fallen from the sky and was snatched by the birds or the wind carried him down into a remote place.⟫ (22:30-31) In this verse, He mentions “false testimony” in the context of shirk.

    The second solution is to interpret the phrase “greatest of the major sins” as hyperbole to emphasize how evil it is rather than a statement about its actual comparative status.

    A third possibility is to combine the two and say the Prophet described it as the greatest sin because it can include shirk in it but intended to warn against all false testimony.

  47. The most interesting thing about this narration is that, unlike the others, it explicitly indicates a ranking of the sins relative to each other.

    The narration also talks about specific kinds of murder and zina when ranking them. This seems to indicate that murder of other than one’s children is lower in rank than fornication with the wife of one’s neighbor.

    Alternatively, one can interpret these additional details about murdering “your son” and fornicating “with the wife of your neighbor” as figures of speech to add intensity to how evil the crimes are by describing the most evil form of them. Perhaps that follows the pattern of how the Prophet says “even though He created you” to emphasize the evilness of shirk.

  48. The narration says “destructive sins” and does not explicitly call them major. However, everything on this list is independently proven to be a major sin.

  49. It is the same reason the exact night of Lailat ul-Qadr is unknown. It encourages people to strive to do good deeds in all the nights to get Lailat ul-Qadr. Likewise, not knowing exactly where the major sin is encourages people to avoid all parts of it in order to avoid the major sin.
  50. Consistent smaller actions that become a major sin as a character trait even though each action is not a major sin in itself.
  51. Evil thoughts and feelings in the heart.

  52. Shirk is to associate partners with Allah in belief and worship. Kufr is to disbelieve in Allah, the prophets, or parts of revelation. In many contexts, they are used interchangeably.

    Proof of Being a Major Sin (DI1, DI2)

    Allah says ⟪Indeed, they who disbelieved among the People of the Scripture and the polytheists will be in the fire of Hell, abiding eternally therein. Those are the worst of creatures.⟫ (98:6)

    Allah says ⟪Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills.⟫ (4:116)

    The Prophet (SAW), when asked about the major sins, said, “Shirk with Allah, murdering a person, and being undutiful to parents.” (Sahih Bukhari and Muslim)

    Allah says ⟪Indeed, those who disbelieve and die while they are disbelievers – upon them will be the curse of Allah and of the angels and the people, all together, Abiding eternally therein. The punishment will not be lightened for them, nor will they be reprieved.⟫ (2:161-162)

  53. Zina is having intercourse with someone who is not your spouse.

    Proof of Being a Major Sin (DI1, DI2)

    Allah says ⟪And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden [to be killed], except by right, and do not commit unlawful sexual intercourse. And whoever should do that will meet a penalty. Multiplied for him is the punishment on the Day of Resurrection, and he will abide therein humiliated.⟫ (25:70-71)

    The Prophet was asked what sin is the greatest in the sight of Allah, and he said, “That you set up a rival unto Allah even though He created you.” When asked what the next greatest sin is, he said, “That you kill your son fearing that he will eat with you.” When asked what the next greatest sin is, he said, “That you fornicate with the wife of your neighbor.” (Sahih Bukhari and Muslim)

    Allah says ⟪And do not approach unlawful sexual intercourse. Indeed, it is ever an immorality and is evil as a way⟫ (17:32), calling zina an immorality (fāhishah).

    The Prophet (SAW) said, “No fornicator fornicates being a believer while he fornicates” (Sahih Bukhari and Muslim), negating the status of believer from the fornicator.

    The Prophet (SAW) said in a long hadith describing a dream where he was shown Hell, “So we proceeded and came across something like a an oven. We looked into it and found naked men and women, and behold, a flame of fire was reaching to them from underneath, and when it reached them, they cried loudly. I asked them, ‘Who are these?’ […] They replied, ‘Those naked men and women whom you saw in a construction resembling an oven, they are the fornicators.'”

    A fornicator that has never been married before receives the hadd of 100 lashes, and the one that has been married receives the hadd of stoning to death.

  54. Sodomy is a man having intercourse with another man. It is the same sin as zina but between two men, so it has more aspects that are sinful. It is a major sin due to the proofs of zina and some of its own proofs.

    Allah says ⟪And [We had sent] Lot when he said to his people, “Do you commit such immorality as no one has preceded you with from among the worlds? Indeed, you approach men with desire, instead of women. Rather, you are a transgressing people.”⟫ (7:80-81) Lut (AS) called it an immorality.

    Allah says ⟪Do you approach males among the worlds And leave what your Lord has created for you as mates? But you are a people transgressing.”⟫ (26:166). The criminals who did it were called transgressors.

  55. Murder is killing a person, Muslim or non-Muslim, without legal right.

    Proof of Being a Major Sin (DI1, DI2, DI3)

    Allah says ⟪But whoever kills a believer intentionally – his recompense is Hell, wherein he will abide eternally, and Allah has become angry with him and has cursed him and has prepared for him a great punishment.⟫ (4:93). There are multiple signs in this verse alone.

    As for killing disbelievers, the Prophet (SAW) said, “Whoever kills a person having a treaty with the Muslims, shall not smell the smell of Paradise though its smell is perceived from a distance of forty years.” (Sahih Bukhari). This is also a clear sign.

    Mentioning all murder together, Allah says ⟪And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden [to be killed], except by right, and do not commit unlawful sexual intercourse. And whoever should do that will meet a penalty. Multiplied for him is the punishment on the Day of Resurrection, and he will abide therein humiliated – Except for those who repent, believe and do righteous work. For them Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful.⟫ (25:70-72)

    The Prophet (SAW), when asked about the major sins, said, “Shirk with Allah, murdering a person, and being undutiful to parents.” (Sahih Bukhari and Muslim)

  56. Suicide is a type of murder. It is to murder yourself, and it is a major sin because of the proofs of murder and because of its own proofs.

    The Prophet (SAW) said, “Whoever throws himself from a mountain and kills himself will be in the fire of Hell throwing himself down abiding perpetually forever in it; whoever drinks poison and kills himself with it will be carrying his poison in his hand and drinking it in the fire of Hell abiding perpetually forever in it; and whoever kills himself with an iron weapon will be carrying that weapon in his hand and stabbing his stomach with it in the fire of Hell abiding perpetually forever in it.” (Sahih Bukhari and Muslim)

    He also said, “Whoever kills himself with something in the world will be punished with that very thing on the Day of Judgement.” (Sahih Bukhari and Muslim)

  57. Proof of Being a Major Sin (DI2, DI5)

    The Prophet (SAW) said, “When two Muslims meet with their swords (to fight), the killer and the killed will both be in the fire.” When asked why the killed one is also in the fire, he said, “He intended to kill the other.” (Sahih Bukhari and Muslim)

    The Prophet (SAW) also said, “Cursing a Muslim is fusūq (defiant disobedience), and fighting him is kufr.” (Sahih Bukhari and Muslim)

    He also said, “Do not return to being disbelievers after me, striking the necks of each other.” (Sahih Bukhari and Muslim)

  58. False testimony is to testify in court to, among other things, get benefits you don’t deserve or violate the rights of people in their life, property, or honor.

    Proof of Being a Major Sin (DI1)

    The Prophet (SAW) said, when asked about the major sins, “[They are] shirk with Allah, murdering a person, and being undutiful to parents. Should I not tell you about the greatest of the major sins? False testimony (shahādat az-zūr).” (Sahih Bukhari and Muslim)

  59. A false oath is to swear by Allah for a false statement or to break a promise sworn by Allah’s name. It is a well-proven major sin when it is used to deprive someone else’s right.

    Proof of Being a Major Sin (DI1)

    The Prophet (SAW) said, “The major sins are shirk with Allah, being undutiful to parents, and false oaths (yamīn al-ghamūs).” (Sahih Bukhari) When asked about the meaning of yamīn al-ghamūs, the Prophet said, “The false oath through which he deprives a Muslim man of his property.” (Sahih Bukhari)

  60. Slander is to accuse innocent and chaste women of immoralities like zina without proof. All the texts that mention slander refer to slandering woman, but it is possible to extend it by analogy to include men. However, without doubt, slandering women is worse.

    Proof of Being a Major Sin (DI2)

    Allah says ⟪Indeed, those who [falsely] accuse chaste, unaware and believing women are cursed in this world and the Hereafter; and they will have a great punishment.⟫ (24:23)

  61. One of the major rights of a father is that his children attribute themselves to him, so Allah has forbidden a child from attributing to anyone other than his actual father. Doing so is, thus, a major sin for being undutiful and for its own indicators.

    Proof of Being a Major Sin (DI3, DI5)

    The Prophet (SAW) also said, “Do not turn against your fathers (i.e. by naming yourself after someone else), because whoever turns against his father has committed kufr (disbelief or ingratitude).” (Sahih Bukhari and Muslim)

    He (SAW) also said, “Whoever attributes himself to other than his father knowing that he is not his father has Paradise forbidden for him.” (Sahih Bukhari and Muslim)

    Allah prohibits this act in the Quran itself, saying, ⟪And he has not made your adopted sons your [true] sons. That is [merely] your saying by your mouths, but Allah says the truth, and He guides to the [right] way. Call them by [the names of] their fathers; it is more just in the sight of Allah.⟫ (33:4-5)

  62. Severing the ties of kinship is to disassociate from close relatives with hostility and to deny them their rights of good treatment and help when they need it and ask for it.

    The word rahim (literally: womb) is used in Arabic to refer to the ties of kinship. That is because relationships arise from being born of the same womb. In English, the word blood is often used. This is called metonymy.

    Proof of Being a Major Sin (DI3)

    The Prophet (SAW) said, “A severer (of the ties of kinship) will not enter Paradise.” (Sahih Bukhari and Muslim)

    The Prophet (SAW) said that Allah said to the womb, “Whoever keeps good relations with you, I will keep good relations with him. Whoever severs you, I will sever (relations with) him.” (Sahih Bukhari and Muslim)

    Allah says ⟪And He misleads not except the fāsiqīn (defiantly disobedient), Who break the covenant of Allah after contracting it and sever that which Allah has ordered to be joined and cause corruption on earth. It is those who are the losers.⟫ (2:26-27). Ibn Abbas, Qatadah, and Suddi said “that which Allah has ordered to be joined” refers to the ties of kinship.

    Allah says ⟪So would you perhaps, if you turned away, cause corruption on earth and sever your [ties of] kinship? Those [who do so] are the ones that Allah has cursed, so He deafened them and blinded their vision.⟫ (47:22-23)

  63. Riba (interest) is to seek extra money from a loan, whatever excuse is given to justify it. A loan is only be repaid in exactly the same amount that it was given with no addition to it. Demanding any extra payment is riba. There are more things that count as riba, but this is not the place to delve into that.

    Proof of Being a Major Sin (DI2, SI1, SI4, SI5)

    Allah says ⟪O you who have believed, fear Allah and give up what remains [due to you] of interest, if you should be believers. And if you do not, then be informed of a war [against you] from Allah and His Messenger⟫ (2:279)

    Allah says ⟪But whoever returns to [dealing in interest or usury] – those are the companions of the Fire; they will abide eternally therein⟫ (2:275), promising them punishment of the fire.

    Allah says ⟪Those who consume interest cannot stand [on the Day of Resurrection] except as one stands who is being beaten by Satan into insanity.⟫ (2:275), promising a punishment in the hereafter in addition to the fire.

    Allah says ⟪Allah destroys interest and gives increase for charities. And Allah does not like every sinning disbeliever⟫ (2:276), promising worldly punishment for interest.

    Allah says ⟪O you who have believed, fear Allah and give up what remains [due to you] of interest, if you should be believers.⟫ (2:278), connecting their status of believer to their giving up interest.

  64. Proof of Being a Major Sin (DI2)

    Allah says ⟪Indeed, those who devour the property of orphans unjustly are only consuming into their bellies fire. And they will be burned in a Blaze.⟫ (4:10)

  65. Some scholars have even considered lying about Allah and the messenger kufr. Lying about Allah is to intentionally say false things about Him or attribute fabricated statements to Him. Lying about the Prophet (SAW) is also to attribute false statements to him.

    Proof of Being a Major Sin (DI2)

    Allah says ⟪And on the Day of Resurrection you will see those who lied about Allah [with] their faces blackened. Is there not in Hell a residence for the arrogant?⟫ (39:60)

    The Prophet (SAW) said, “Whoever lies about me (intentionally), let him take his seat in the fire.” (Sahih Bukhari and Muslim)

    Allah says ⟪And who is more unjust than one who invents about Allah a lie or denies His verses? Indeed, the wrongdoers will not succeed.⟫ (6:21)

    Allah says ⟪And who is more unjust than he who invents a lie about Allah? Those will be presented before their Lord, and the witnesses will say, “These are the ones who lied against their Lord.” Unquestionably, the curse of Allah is upon the wrongdoers.⟫ (11:18)

  66. Fleeing is to individually run away from a battle where the Muslims are still fighting. Retreating as an army due to strategic reasons, along with the Muslims, is not the same as fleeing from battle.

    Proof of Being a Major Sin (DI2)

    Allah says ⟪O you who have believed, when you meet those who disbelieve advancing [for battle], do not turn to them your backs [in flight]. And whoever turns his back to them on such a day, unless swerving [as a strategy] for war or joining [another] company, has certainly returned with anger [upon him] from Allah, and his refuge is Hell – and wretched is the destination.⟫ (8:16)

    The Prophet (SAW) said, “Avoid the seven destructive sins,” and one of the seven was “fleeing from the battlefield.” (Sahih Bukhari and Muslim)

  67. Proof of Being a Major Sin (DI2)

    Allah says ⟪Indeed, the penalty for those who wage war against Allah and His Messenger and strive upon earth [to cause] corruption is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land. That is for them a disgrace in this world; and for them in the Hereafter is a great punishment, Except for those who return [repenting] before you apprehend them. And know that Allah is Forgiving and Merciful.⟫ (5:34-35)

    This verse includes robbers and other forms of terrorists. Allah describes them as having waged war against Him and says they will have a great punishment in the hereafter.

  68. Stealing is to seize someone’s property without violence or threat of violence against them. There is a minimum amount the stolen property must be before the hadd of stealing applies, and the punishment does not apply to those who steal out of necessity or hunger. That said, it is not necessary the major sin is limited to when the hadd applies. It is possible it is a major sin even when it is below the minimum amount for the hadd.

    Proof of Being a Major Sin (DI5)

    The Prophet (SAW) said, “None steals while being a believer” (Sahih Bukhari and Muslim), negating the status of believer from the thief.

    Allah says ⟪[As for] the thief, the male and the female, amputate their hands in recompense for what they committed as a deterrent [punishment] from Allah. And Allah is Exalted in Might and Wise. But whoever repents after his wrongdoing and reforms, indeed, Allah will turn to him in forgiveness. Indeed, Allah is Forgiving and Merciful.⟫ (5:38)

  69. Alcohol refers to any intoxicant, and consuming it is a major sin. Drugs that cause intoxication fall into the same crime.

    Proof of Being a Major Sin (DI5, SI5)

    The Prophet (SAW) said, “None drinks while being a believer” (Sahih Bukhari and Muslim), negating the status of believer from the drinker of alcohol.

    Allah says ⟪O you who have believed, indeed, alcohol, gambling, [sacrificing on] stone alters [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful.⟫ (5:90)

    The Prophet (SAW) said, “Every intoxicant is prohibited. God has a promise regarding those who drink intoxicants that He will give them some tinat al-khabal to drink.” He was asked what that was and replied that it was the sweat of the inhabitants of hell, or the discharge of the inhabitants of hell. (Sahih Muslim)

    The Prophet (SAW) also said, “Whoever drinks wine in the world and dies addicted to it without repenting will not drink it in the hereafter.” (Sahih Muslim) This either indicates he will not enter Paradise or that he will enter Paradise without being able to enjoy its wine.

  70. Proof of Being a Major Sin (DI4)

    The Prophet (SAW) said, “All my ummah is pardoned except the mujāhirīn (those who publicize their sins). An example of that is a man who does something at night and the morning comes with Allah having covered it then he tells someone, ‘I did so-and-so last night!’ His lord covered him at night and he rises in the morning removing Allah’s covering from himself.” (Sahih Bukhari and Muslim)

  71. Proof of Being a Major Sin (DI4)

    The Prophet (SAW) said, “Men who spend the wealth of Allah without right, Hellfire is for them on the Day of Judgement.” (Sahih Bukhari)

  72. Proof of Being a Major Sin (DI2)

    When Aisha (RA) bought some cushions with images on them, the Prophet (SAW) said, “The creators of these images will be punished on the Day of Judgement and it will be said to them: Bring to life what you created!” (Sahih Bukhari and Muslim)

    When the Prophet (SAW) saw some images on a curtain, he said, “Those who will get the severest punishment on the Day of Judgement are those who imitate the creation of Allah.” (Sahih Bukhari and Muslim)

    He also said, “Those who will get the severest punishment (with Allah) on the Day of Judgement are the image-makers.” (Sahih Bukhari and Muslim)

    He also reportedly said, “Every image-maker is in the fire, and for every image he made is someone torturing him in Hell.” (Sahih Muslim)

    “Image-making” or taswīr includes both drawings and sculptures according to the majority but only includes sculptures according to the Malikis. This lack of clarity for drawings is why it is not included in Class 1 but is included in Class 2.

    A possible indication to the prohibition of images in the Quran is when Allah says ⟪He created the heavens without pillars that you see and has cast into the earth firmly set mountains, lest it should shift with you, and dispersed therein from every creature. And We sent down rain from the sky and made grow therein [plants] of every noble kind. This is the creation of Allah. So show Me what those other than Him have created. Rather, the wrongdoers are in clear error.⟫ (31:10-11)

  73. Although it is possible image-making was prohibited due to idolatry, there is no evidence in the texts that only making idols is part of the major sin.

  74. Dreams can be revelation from Allah, so lying about a dream is a lesser form of lying about Allah.

    Proof of Being a Major Sin (DI2)

    The Prophet (SAW) said, “Whoever claims to see a dream he has no seen will be ordered to make a knot between two barley grains, and he won’t be able to do it.” (Sahih Bukhari) Meaning, he will be ordered to do this in Hell.

  75. DI1 with clarity problems: The Prophet (SAW) said, “The major sins are shirk with Allah, being undutiful to parents, and false oaths (yamīn al-ghamūs).” (Sahih Bukhari)

  76. See the footnote for sculpture-making.

  77. DI3 with clarity problems: The Prophet (SAW) said, “Two types of people from the Hellfire I have not seen yet: […] women who are dressed yet naked who incline and incline whose heads are like the inclining humps of camels, they will not enter Paradise nor even smell its smell even though its smell can be smelled from a long distance.” (Sahih Muslim)

  78. Haram meat is that which is forbidden originally like pork and that which is not slaughtered properly.

    Proof of Being a Major Sin (SI2, SI8)

    Allah also says ⟪Prohibited to you are dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah, and [those animals] killed by strangling or by a violent blow or by a head-long fall or by the goring of horns, and those from which a wild animal has eaten, except what you [are able to] slaughter [before its death], and those which are sacrificed on stone altars, and [prohibited is] that you seek decision through divining arrows. That is grave disobedience.⟫ (5:3)

    Allah also says ⟪And do not eat of that upon which the name of Allah has not been mentioned, for indeed, it is grave disobedience.⟫ (6:121)

    The Prophet (SAW) said, “May Allah curse the Jews, for Allah made the fat (of haram meat) illegal for them, yet they melted the fat and sold it and ate its price.” (Sahih Bukhari and Muslim) The Prophet (SAW) cursed them even for selling its melted fat, so eating would be even worse.

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