i) The prohibition of slander

ii) The punishment for fasle accusation [Qadhf]

iii) The prohibition of tale carrying [Nameemah] Ibn A’bbaas reported that once the Prophet (saw) while passing through one of the graveyards of Madeenah or Makkah heard the voices of two persons who were being tortured in their graves. The Prophet said, "These two persons are being tortured not for (what is thought to be) a major sin." The Prophet then added, "Yes! (they are being tortured for a major sin). Indeed, one of them never saved himself from being soiled with his urine while the other used to go about with nameemah (detrimental gossip).” (BUKHAARI Eng/Arabic [vol.1 no.215 and similar narration in vol.8 no.878] MUSLIM)

iv) The prohibition of backbiting [Gheebah] “…neither backbite one another, would one of you like to eat the flesh of his dead brother? You would hate it…” (al Hujuraat 49:12) and Hudhayfah narrated that Nabi (saw) said “A backbiter will not enter paradise” (BUKHAARI, MUSLIM)

v) The prohibition of Suspician [Zann] “O you who believe! Avoid much suspicion indeed some suspicion is sin…” (al Hujuraat 49:12)

vi) The recommendation to abandon those matters of no concern Abu Hurayrah reports that Nabi (saw) said “A part of the excellence of a man’s Islam is that he leaves that which does not concern him.” (MAALIK, AHMAD, TIRMIDHI who said ‘Hasan’ NAWAWI ‘Arba’een’ [no.12]) and Anas reported that Nabi (saw) said “Blessed is he who is preoccupied with his defects rather than those of the other people.” (BAZZAAR, sanad ‘Hasan’ according to IBN HAJR in ‘Bulooghul Maraam’ [no.1305])

vii) The prohibition of fornication and adultery and the punishments for them[Zinaa] Allah (swt) says “The fornicator man and woman, lash them each one hundred times” (an Noor 24:2)

viii) The prohibition of rape

ix) The prohibition of intoxicants

x) The command to leave that which is of no concern

xi) The Islamic dress code

xii) The general prohibition of free mixing of the sexes Jaabir reported that nabi (saw) said “A man must not spend the night in the house of a woman unless he is her husband or a mahram.” (MUSLIM, Bulooghul Maraam [no.960])

xiii) The prohibition of seclusion with the non Mahram [Khalwah] Ibn A’bbaas reported that Nabi (saw) said “A man must not be alone with a woman unless in the presence of her mahram.” (BUKHAARI, Bulooghul Maraam [no.961])

xiv) The command to lower the gaze “Tell the believing men to lower their gaze and protect their private parts. That is purer for them. Verily, Allah is All Aware of what they do.” (an Noor 24:30)

xv) The command to marry “…marry of the women, who seem good to you, two or three or four; and if ye fear that ye cannot do justice (to so many) then one…” (an Nisaa’ 4:3) and A’bdullah ibn Masoo’d reported that Nabi (saw) said “O young men, those of you who can should marry for it for it lowers the gaze and protects the private parts but those who cannot should fast for it suppresses desire.” (MUSLIM, BUKHAARI, Bulooghul Maraam [no.824]) and Anas bin Maalik reported that Nabi (saw) said “…and I marry women and he who is not pleased with my sunnah is not of me.” (MUSLIM, BUKHAARI, Bulooghul Maraam [no.825])

xvi) The temporary and permanent prohibited marriage partners

xvii) The prohibition of ascribing false paternity

xviii) The command to join the ties of kinship [Silaatur Rahm]

xix) The elevation of the status of the Mother

xx) The prohibition of abortion and permanent contraception

xxi) The obligation of Zakah and the recomedation of Sadaqah

xxii) The obligation to protect the wives, mothers, sister and daughters and the shahaadah for the death in that

One of the most important and effective ways that Islam preserves the honour of people in society is by the command to marriage. In the absence of the Islamic system and in the absence of Imaamah we see that marriage is much used to further the ties of jaahileeyah and tribalism and the marriage ties are imposed upon people against their own wishes. This results in marital misery and prevalence of divorce and the opening the doors to fornication and adultery. As for those who want to be married, often they are unable due to not having a wide enough social network in which to find potential suitable husbands and wives. Marriage and the family are one of the important building blocks of Islamic society yet it is being overtaken by the influence of kufr society and the inherited traditions of jaahileeyah that families impose upon their children. This is an oppression that the Imaam must seek to remove and without doubt the mere existence of the Imaam allows Muslims to go through the channel of Imaamah to settle their disputes in marriage. Secondly, the vital condition of the guardian [wali] in marriage is abused and spoilt by those natural guardians who oppress their daughters and have no interest in her Islamic welfare, such unworthy guardians are replaced by the authority of the shari’ah with the guardianship of Imaamah, Aisha reported that Nabi (saw) said “If any woman marries without the consent of her guardian her marriage is void [baatil]. If there is cohabitation she gets her mahr for the intercourse her husband has had. If there is a dispute, the Sultaan is the guardian [wali] of the one who has no guardian.” (ABU DAWOOD, TIRMIDHI, IBN MAAJAH and graded ‘saheeh’ by ABU A’WAANAH, IBN HIBBAAN and AL HAAKIM, Bulooghul Maraam [no.836])