Among the sins of the body (and they are those which do not pertain to a specific body part),are:
1. (To harm one’s parents severely;) or one of them, by harming them with that which is according to the norm, harms them severely.
2. (To flee the battlefield, which is) for one (to run away) from between those fighting for the sake of Allah (from the battle scene after having entered into it;) with the condition that blasphemers are not more than twice the number of the Muslims
3. (To sever the obligatory ties of kinship;) the kin are those who are considered one’s relatives according to the norm , from one’s dad and mom’s side. Severing the ties of kinship occurs by causing the kin’s heart to repel from one by, for example, not visiting the kin or by not supporting them financially when they are in need, while one is able to do those matters.
4. (To inflict an apparent harm upon the neighbor,) like to hit him or cuss him, or the like, (even if he was) even if the neighbor was (a blasphemer as long as he has a granted safety;) from the Muslims.
5. (To dye the hair with black;) the prohibition of such a matter is upon both males[1] and females
6. [(For men to imitate women or women to imitate men) in the clothing specific to the gender of the opposite sex or in talking or eating😉 it is more severe for women to imitate men.
7. For the man (To wear the dress lower than the ankle bones out of vanity;) out of arrogance and haughtiness.
8. (For a man to needlessly dye his hands and feet with henna;) because such a matter entails men imitating women. However, if a man did so as part of a needed medical treatment, it is permissible.
9. (To interrupt the obligatory worship) whether one was performing such worship within its due time or was making it up, like interrupting the obligatory prayer or the obligatory fast. Such an interruption is prohibited if done (without an excuse;) however, if the interruption of the obligatory worship was done for a valid excuse like to save a drowning person whose blood is not legitimate to shed , doing so is not prohibited.
10. (To interrupt the optional Hajj and ^Umrah;) because, unlike other optional acts, engaging in the acts of the optional Hajj or ^Umrah makes completing them to their finish incumbent upon one.
11. (To imitate the believer) in a saying, act, or gesture, (mockingly;)
12. (To spy on people pursuing their defects;) By seeking and pursing the flaws of people that they do not want others to see.
13. (To tattoo;) i.e. to puncture the skin with a needle until the emission of blood occurs, then to place ink or the like on the punctured area in order to make the area blue or black.
14. (To shun a Muslim) by not speaking to him, even by only saying “as-salamu-alaykum”, (for more than three days without an Islamically valid reason;) like if the other drank alcohol, so one shunned him to push him to refrain from doing so.
15. (To sit with an innovator or a committer of enormous sins (fasiq) to entertain him in his sinning;) like to sit with the one who is drinking alcohol to keep him company and converse with him without a need.
16. (For a pubescent male to wear gold,) is unlawful unrestrictedly; and for him to wear (silver,) and pure (silk,) spun by the silkworm, (or what is mostly silk) like if two thirds of the item was silk; (-with the exception of a silver ring;) it is permissible for the pubescent male to wear it.
17. (For a man to be alone (khalwah) with the marriageable woman-ajnabiyyah without the presence of a third person,) trustworthy or non-marriageable-mahram, (male or female, in front of whom one would be shy;) however, if the third person present was young in such a way that one is not shy in front of him, or he was blind, then matter remains prohibited.
18. (For a woman to travel) even a short travel, (without a non-marriageable-mahram male) like a brother or a father, (or the like;) like a husband.
19. (To [unjustly] enslave a free person, or force him to do labor;) i.e. to forcefully coerce him to work.
20. (To have enmity with a highly ranked pious righteous-waliyy Muslim;) i.e. for one to take a pious righteous-waliyy person as an enemy and be at war with him. The righteous- waliyy of Allah is the Muslim who fulfills the obligations, refrains from the sins, and performs a lot of optional acts of worship, even if from only one or two kinds of optional acts.
21. (To help others sin;) like to bring alcohol to the one who wants to drink it.
22. (To circulate counterfeit money;) like counterfeit silver currency, and to utilize it on account that it is genuine and complete. Like the one who coats copper coins with gold to elude people that it is pure gold currency, then he sells it under that presumption.
23. (To use) like for eating and drinking, (and to obtain) i.e. to posses, (golden and silver utensils;) even if one did not intend to use them.
24. (To neglect an obligation,) like to leave out performing prayer; or (to do it) in format only( leaving out one of its integrals) like to engage in the acts of prayer without an intention, (or) to do an obligation while leaving out one of its (conditions,) like to engage in the acts of prayer without having ablution, (or to intentionally commit an invalidator while performing an obligation;) like to engage in the acts of prayer while having performed a movement with the purpose of playing.
25. (To leave out the Friday- Jumu^ah Prayer when it is one’s obligation, even if one prays the Noon-Dhuhr prayer;) instead of praying the Friday Prayer.
26. (For the inhabitants of a place to leave out praying the) five (obligatory prayers in congregation;) likewise, if they prayed the five obligatory prayers in congregation, however not in such a way that the practice is apparently prevalent.
27. (To defer one’s obligations until the time is over without an excuse;) like for one not to pray the Afternoon-^Asr prayer until the time of the Sunset-Maghrib prayer, or for one not to pay Zakah to those who deserves it, after its time is due, without an excuse.
28. (To hunt with something that kills the animal by its weight,) that kills rapidly (such as a stone;) It is not permissible to use such a thing with the above attributes for hunting.
29. (To use an animal as a shooting target;) whether done for learning or for entertainment.
30. (For the woman observing a post marital-waiting period (mu^taddah) due to the death of her husband or due to an irritrievable divorce in which she cannot return to her ex-husband without a new marriage contract, (to inexcusably leave the home,) however, if she left during the day for a need, like to buy food for example, or to sell her yarn or to fetch wood, it is permissible. Also, if she left at night to visit and converse with her neighbor, then returned to sleep in the house, it is permissible with certain conditions. Furthermore, valid excuses for leaving her house include leaving due to fear of her house collapsing on her or the like. As for the retrievably divorced-raj^iyyah woman whose husband can immediately return her to his marriage contract, she follows the same rule as the wife, in that she cannot leave the husband’s house during that period except with his permission; (and for a widow) a wife (to leave out morning –Ihdad due to the death of her husband). Observing the morning of the husband entails leaving adornments and perfumes until the end of the post-marital waiting period. The post-martial waiting period for the death of the husband is for the pregnant woman until she gives birth and for the non-pregnant woman it is four months and ten days.
31. (To stain the mosque with a najas-filth) with urine or blood, or with other najas-filthy matters, (or to make it dirty even with a pure (tahir) material;) like spit and nasal discharge.
32. (To delay performing Hajj until death, while) after one was (able to perform it when alive;) such that one dies without having performed it/Hajj.
33. (To take a loan without the ability to pay it back from an obvious source,) such that one did not own wealth or did not have a job from which he can earn the money. (without informing the lender;) that he is unable to pay back the loan. However, if the lender knew about the borrower’s situation, and he loaned the borrower the money when he asked for the loan, there is no prohibition in such a case.
34. For the lender (To refuse to grant more time to the one) the borrower (who is unable to pay his debt;) i.e. he is unable to pay back what he owes the lender; while the lender knows of the borrower’s inability, like for the lender to imprison the borrower or constantly ask him and harass him for the loan with knowledge of his inability to pay back the loan.
35. (To spend money in disobedience;) like to spend money to listen to unlawful, enchanting musical instruments.
36. (To belittle the Book of the Qur’an (Mushaf)) by way of acts denoting a lack of proper obligatory glorification of the Qur’an. Furthermore, if such acts lead to degradation of the Qur’an, then doing so is blasphemy; (and) the same judgment about the prohibition of belittling the Book of the Qur’an applies to (every Islamic Knowledge) like to belittle the books pertaining to Islamic jurisprudence-Fiqh; (And) among what is considered improper glorification of the Qur’an is (to enable the child who has reached an age of mental discrimination (mumayyiz) to carry the Qur’an;) while he is in the state of ritual impurity, without a need that permits him to carry it without purification, like doing so in order to study from it.
37. (To unjustly change property line markers, i.e., to unjustly change the markers between one’s own property and that of others;) by changing them such that some land from one’s neighbor’s property becomes included in one’s property.
38. (To use the street) i.e. the open end street (for that which is unlawful;) and harms passers.
39. (To use a borrowed item in other than what one is permitted by its owner,) like to borrow a animal for the purpose of riding it, then to use it to transport house furniture; (or to keep it longer than permitted,) like for one to borrow an item of clothing from another for one week, then to use it for two weeks; (or to lend it to someone else without permission;) without taking the permission of the lender.
40. (To prevent others from using what is permissible (unowned),) i.e. to prevent the lay and elite people from using what is Islamically judged as public (such as preventing others from grazing their animals in an unowned meadow.) i.e. a land where the animals graze. (Similar, it is sinful to prevent others from collecting firewood from unowned land,) i.e. land which has is not owned by anyone. Also included in the prohibition to prevent people from using and benefiting from riverbanks or ocean shores, (or from extracting salt,) from its origin like the sea, or (gold, silver,) from their origins, (and other resources from their unowned origin, or) and preventing others (from using drinking water) from a well which was dug by a person in unowned land and such water was (from a self-replenished source;) i.e. if taken from it, other water is replenished in its place. Such water is other than that which a person owns by placing it in his own container, after taking it from the ocean or from a river for example, for such a person is not obligated to give from this water to others.
41. (To use the lost and found-luqatah article) i.e. that which was lost by its owner by it falling from him or him forgetting it or the like; if one used it (before satisfying the conditions of notification;) which are to announce that the item has been found for a year, with the intention of owning the item if its owner did not appear. If one does so, it is permissible for him to own the article afterwards and to use it, with the intention that if its owner appears he will reimburse him.
42. (To sit in a place) i.e. to remain sitting in a place where disobedience is being committed, (while witnessing the disobedience) not for the purpose of forbidding such a disobedience. If did so (without an excuse;) for remaining there, it is unlawful. However, if one had an valid excuse, it is not unlawful.
43. (To enter into a banquet) to which one was not invited (without permission, or to be admitted) into it (out of shyness;) of turning him away, while one knows he was admitted out of shyness.
44. For the man married to two or more wives (To commit inequity among the) two or more (wives in terms of obligatory spending and overnight turns.) by preferring one of the wives over the rest in one or both of these two matters. (However, preference in attraction in the heart to and in the love for one wife over another) and in sexual intercourse and to prefer to give one what is in excess of the obligatory spending over the other, (is not a sin.)
45. (For a woman to go out) of her house (with the intention to pass by marriageable-ajnabiyy men to tempt them;) so they will give into the temptation to commit a sin; even if the woman had her unlawful nakedness covered.
46. (Sorcery;) It is of two types. One of which does not occur except if one does or says something blasphemous; this type is blasphemy. The second type is that which occurs without doing or saying something blasphemous; this type is a major sin.
47. (To rebel against the caliph,) the caliphate was confirmed to him, (like those who rebelled against) the Caliph-Amir al mu’minin (^Aliyy) the son of Abu Talib, (and fought him.) in the three battles, the battle of alJamal, Siffin, and Nahrawan.
The Faqih scholar, Hafidh, Abu Bakr (Al-Bayhaqiyy[2]) may Allah have mercy upon him, (said) in his book “The Belief” (alI^tiqad) (: “All who fought ^Aliyy were aggressors.”) i.e. they were unjust. Also, alImam Muhammad the son of Idris (^Ash-Shafi^iyy[3]) may Allah raise his rank, (said the same before alBayhaqiyy,) in the statement which was related from him by alBayhaqiyy and others. Hence, those who rebelled against Imam ^Aliyy committed injustice towards him (even though some of the best Companions were among those aggressors.) like azZubayr and Talha, may Allah raise their ranks. (It is not impossible for the pious righteous- waliyy to commit) fall into (a sin, even if it is an enormous sin, however, he repents from it.) before he dies. It was confirmed that azZubayr and Talha repented and retracted from their sin. As it was confirmed in the books of the sayings-Hadith[4]) of the Prophet.
48. (To accept taking care of an orphan or a mosque, or to act as a judge) or as a Caliph, (and the like, knowing that one will be unable to perform the task;) in the appropriate, obligatory, Islamic way.
49. (To harbor an unjust person,) to help him in his injustice, (and protect him from those who want to obtain their right from him;) For example, someone killed a Muslim unjustly, so another sheltered him to stand between him and those who are seeking to take their rights from him.
50. (To terrorize Muslims;) i.e. to scare and frighten them, like to point a piece of metal or a weapon towards them to terrify them.
51. (To waylay;) even if the waylayer did not kill or take any money from the travelers; (depending on the committed crime, the waylayer’s punishment is either a disciplinary action (ta^zir),) like to be hit or imprisoned, and such a punishment is when the waylayer only scared the passers without taking any money or killing anyone; (or) the waylayer’s punishment is (cutting off the right hand and the left foot) i.e. his right hand and left foot are amputated. Then if he waylaid a second time, his left hand and right foot are amputated. Such is the punishment (if) he took the amount of one-fourth of a golden dinar or more and (he did not kill anyone, or) his punishment comprises of only (killing one,) i.e. he is killed without hanging him on a pole if killed without taking any money; (or killing one and hanging one’s body on a pole if he killed.) i.e. if the waylayer killed and took money he is killed and hung on a pole.
52. (To neglect fulfilling the vow-nadhr;) i.e. the vow that fulfilled its conditions.
53. For a person (To continue fasting for two or more) consecutive (days without eating or drinking anything in between;) on purpose, without an excuse.
54. (To occupy someone else’s seat) in a mosque or the like, (or to harmfully crowd one, or to take one’s turn.) i.e. to take another’s turn in using water for irrigation and the like.
[1] However, it is permissible for men to do so for partticular purposes that are mentioned in the books of jurisprudence.
[2] He is Abu Bakr Ahmad the son of alHusayn the son of ^ Aliyy. He was born in Khasrujard, in the town of Bayhaq, Naysabur, year 384 A.H. during the month of Sha^ban. He grew up in Bayhaq then went to Baghdad, then to Kufah, Makkah, and other cities. He died in Bayhaq the year 458 A.H. Refer to “Shadharat adh-Dhahab” (304/3).
[3] His biography was mentioned previously, may Allah raise his rank.
[4] Refer to “alMustadrak” authored by alHakim, Chapter: Knowing the Companions (Ma^rifatus-Sahabah) (366/3) and (371/3) in “Tabaqat ibn Sa^d” (222/3).