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produces rapture and delight, an effect similar to drunkenness. While wine makes the one who drinks it
active and quarrelsome, hashish produces dullness and lethargy; furthermore, smoking it disturbs the
mind and temperament, excites sexual desire, and leads to shameless promiscuity, and these are
greater evils than those caused by drinking. The use of it has spread among the people after the coming
of the Tartars. The hadd punishment (The Qur‘ân specifies the punishments for certain crimes, such as
lashing for drinking wine and equal retaliation or compensation in the case of murder or injuries. These
punishments are called hadd (plural, hudud), meaning “the limit set by Allâh.” (Trans.)) for smoking
hashish, whether a small or large amount of it, is the same as that for drinking wine, that is, eighty or
forty lashes.
He explained the imposition of hadd for smoking hashish in the following manner: It is the rule of the
Islâmic Shari‘ah that any prohibited thing which is desired by people, such as wine and illicit sexual
relations, is to be punished by imposing hadd, while the violation of a prohibited thing which is not
desired, such as (eating) the flesh of a dead animal, calls for ta‘zir. (For crimes concerning which no
specified punishment is mentioned in the Qur‘ân or Ahadith, the Muslim government may introduce its
own punishments, such as fines or imprisonment. Such a punishment is called ta‘zir. (Trans.)) Now
hashish is something which is desired, and it is hard for the addict to renounce it Accordingly, the
application of the texts of the Qur‘ân and Sunnah to hashish is similar to that of wine. (Fatawa Ibn
Taymiyyah, vol. 4, p. 262 f. Also see his book, Al-Siyasah al-Shar‘iyyah.)
The Consumption of Harmful Things is Haram
A general rule of the Islâmic Shari‘ah is that it is haram for the Muslim to eat or drink anything which may
cause his death, either quickly or gradually, such as poisons, or substances which are injurious to health
or harmful to his body. It is also haram to eat or drink large quantities of a substance if large quantities of
it cause illness. For the Muslim is not entirely his own master; he is also an asset to his religion and his
ummah (the Muslim nation), and his life, health, wealth, and all that Allâh has bestowed upon him are a
trust with him which he is not permitted to diminish. Says Allâh Subhanahu wa Ta‘ala: And do not kill
yourselves; indeed, Allâh is ever Merciful to you. (4:29)
He also says: And do not be cast into ruin by your own hands.... (2:195)
And His Messenger (s.a.w.s.) said: “Do not harm yourself or others.’‘ (Compiled by Ahmad and Ibn
Mâjah.)
As an application of this principle, we may say that if it is proved that the use of tobacco is injurious to
health, it is haram, especially for a person whose physician has advised him to stop smoking. Even if it is
not injurious to health, it is still a waste of money, spent neither for religious nor for secular benefit, and
the Prophet (s.a.w.s.) forbade wasting of property. (Compiled by al-Bukhâri.) This becomes the more
serious when the money is otherwise needed for the sustenance of oneself or one’s family.
Clothing and Adornment
Islâm permits, and in fact requires, that the Muslim be careful about his appearance, dress decently,
maintain his dignity, and enjoy what Allâh has created for the purpose of clothing and adornment.
From the Islâmic point of view, clothing has two purposes: to cover the body and to beautify the appearance.
Allâh Subhanahu wa Ta‘ala counts His bestowal of clothing and adornment upon human beings as one of
His favors to mankind: O children of Adam! Verily, We have bestowed upon you clothing to cover your
shame as well as to be an adornment to you.... (7:26) Whoever neglects either of these two aspects,
covering or adornment, has deviated from the way of Islâm toward the path of Satan. Accordingly, Allâh
warns people concerning both nakedness and neglect of good appearance, as these are snares of Satan, in
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the following verses: O children of Adam! Do not let Satan seduce in the same manner as he expelled your
parents (Adam and Eve) from the Garden, stripping them of their raiment in order to expose their shame....
(7:27)
O children of Adam! Wear your beautiful apparel at every place of worship, and eat and drink, but do not be
wasteful.... (7:31)
Islâm has made it obligatory on Muslims to cover their private parts, which everyone naturally feels a sense
of shame at exposing in order that they may be distinguished from the naked animals; in fact, it instructs
them to avoid uncovering these parts of their bodies even when they are alone so that they may attain
perfection in morals and religion.
Bahaz ibn Hakim, on the authority of his grandfather, reported the latter as saying: I asked, ‘O Messenger of
Allâh! What should we conceal and what can we show of our private parts?‘ He replied, ‘Let no one see
them except your wife or your bondwoman.’ I then asked, ‘What if some people live together (e.g., during
travel, or camping)?‘ He replied, ‘If you can manage it, try not to let anyone see them ‘ I then said, ‘And what
if no one is present (meaning if one is alone)?‘ He said, ‘Allâh Tabarak wa Ta‘ala is most deserving of your
modesty.’ (Reported by Ahmad, Abû Daoud, al-Tirmidhî, and Ibn Mâjah.)
Cleanliness and Beautification Are Characteristics of Islâm
Before directing its attention to the questions of adornment and good appearance, Islâm addressed itself in
considerable depth to the question of cleanliness, for cleanliness is the essence of good appearance and the
beauty of every adornment.
It is reported that the Prophet (s.a.w.s.) said: “Cleanse yourself, for Islâm is cleanliness.” (Reported by Ibn
Hayyan.) “Cleanliness invites toward faith, and faith leads its possessor to the Garden. (Reported by al-
Tabarani.)” The Prophet (s.a.w.s.) placed a great emphasis on keeping the body, clothing, houses, and
streets clean, and he laid special stress on cleaning the teeth, hands, and hair. This emphasis on
cleanliness is not to be wondered at in a religion which makes cleanliness the key to its principle form of
worship, salat, for the Muslim’s salat is not acceptable unless his body, clothing, and the place where he
performs his salat are all clean. In addition to this requirement‘ there are the obligatory types of cleansing,
either of the entire body in the form of ghusl (total washing), or of those parts of the body which are exposed
to dirt, in the form of wudu (ablution for salat).
The desert environment of Arabia and the nomadic life of its people were not very conducive to cleanliness
and refinement, and most of them neglected these aspects. The Prophet (s.a.w.s.), with his lively instruction
and to-the-point admonition, gradually led them out of their uncouth habits and taught them refinement and
civil manners. Once a man approached the Prophet (s.a.w.s.) with his hair and beard disheveled. The
Prophet (s.a.w.s.) made some gestures as if asking the man to comb his hair. He did so, and when he
returned the Prophet (s.a.w.s.) said to him, “Is not this better than that one should come with disheveled hair,
looking like a devil?” (Reported by Malik in Al-Muwatta.) On another occasion the Prophet (s.a.w.s.) saw a
man with unkept hair and remarked, “Does he have nothing with which to comb his hair?” (Reported by
Abû Daoud.) Upon seeing another man with dirty clothes he remarked, “Cannot he find anything with which
to wash his clothes?” (Reported by Abû Daoud.)
A man came to the Prophet (s.a.w.s.) wearing cheap-looking garments. “Do you have property?” the
Prophet (s.a.w.s.) asked him. “Yes,” the man replied. “What kind of property?” asked the Prophet
(s.a.w.s.). “Allâh has given me all kinds of wealth,” he said. The Prophet (s.a.w.s.) then said to him, “Since
Allâh has given you wealth, let Him see the effects of His favor and bounty upon you.’‘ (Reported by al-
Nisai.)
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