Abstaining From the Greater Sins Cause the Lesser Sins to
be Overlooked
If one avoids the Greater
Sins, the Lesser sins shall be overlooked. Allah, the Almighty, by His grace,
excuses the Lesser sins. As it is mentioned in the following verse of the Holy
Quran :
“If you shun the Greater
Sins which you are forbidden, We will do away with your smaller sins and cause
you to enter an honorable place of entering.” (Surah an-Nisā’ 4: 31)
The Gates of Paradise are Open for the Pious
The Holy Prophet (S) is
reported to have said,
“I swear by Allah, in
Whose power is my life, there is not a single person who prays five times a
day, fasts during the month of Ramadhan and abstains from sins that the gates
of Paradise will not be opened for him.”
After this he recited the
Qur’anic verse quoted above.
Intercession
A person who commits a
Greater Sin and does not repent for it, is a transgressor. Salāt is not allowed
behind him (he cannot lead a prayer assembly). His testimony is unacceptable.
After death, he is liable for Divine punishment. By the Grace of Allah (S.w.T.)
such a person may yet get salvation; and the Grace of Allah (S.w.T.) that can
make this possible is the intercession of Muhammad (S) and his Progeny (a.s.).
As the Holy Prophet (S)
says in one of his traditions:
“My intercession has been
kept for the sinful among my followers.”2
He (S) also said,
“My intercession is
specially for the sinful ones among my followers. But those who abstain from
the Greater Sins, for them there is no accounting (of deeds).”
That is, they would be
admitted to Paradise right away.
Intercession Should not Prompt one to Commit Sins
There is hardly any doubt
regarding the reality of Shafa’at (intercession). Actually it is the right
bestowed upon the Holy Prophet (S) and the purified Imams (a.s.), by Allah
(S.w.T.), to show their greatness and position. The other aim of intercession is
to make their respect evident. The people who have committed Greater Sins shall
be entrusted to them. By the grace of their intercession the sinful people will
be able to ascend the heights like other groups of people. All this is evident
from the Holy Qur’an and the authentic reports. It is also clear from Mutawatir
(most frequently related) traditions. It would be needless to relate all such
traditions for such a short discussion.
Only one point must be
stressed at this stage. Intercession should not be taken as a license for
committing sins nor should it make one heedless of repentance.
Suicide in the Hope
of Salvation
To sin and not to repent
in the hope of intercession is akin to consuming poison or putting ones hand in
the snake’s mouth with the hope that a doctor would arrive and cure you. It is
against logic, because after consuming poison it cannot be taken for granted
that medical assistance would be available. Even if a doctor and medicines
arrive on time it is still difficult to say that life would be saved. Before
the medicine could have any effect the poison may spread to the whole body and
death may occur.
In the same way, one who
performs lewd actions in the hope that he would be interceded after death;
cannot be sure that intercession will come to the rescue immediately.
Death is of Three
Types
Imam Muhammad Taqi (a.s.)
has related from his forefathers that Amir ul-Mu’minīn ‘Ali (a.s.) was queried
by someone about death. He replied,
“You have come to the
knowledgeable (personality).” “Death occurs to a person in one of the Three
ways:
He is given the good news
of everlasting bounties, or informed of the never-ending retribution or he
remains in a perpetual state of terror and fear.
His affair remains
undecided and unpredictable, and it is not known about the kind of future that
awaits him. Then (you must know) that our devotee who is obedient of our
command and does not sin, is given the good news of everlasting bounties. But
our opponent shall forever be involved in Divine punishment. And the person who
has been unjust to his soul and who has abused it will be found in an unsure
condition. Unaware of what the future will hold. Such a person is a sinner
whose death will be accompanied with terror and fear. But Allah will not
consider him on the same level as our enemy. Rather he would be removed from
Hell because of our intercession.
Then, act (rightly) and
obey the commandments of Allah. Do not consider the Divine punishment to be
trifle, and certainly there are such people who would not be able to receive
our intercession till after 3,00,000 years.”3
I am Concerned About You Regarding Barzakh
Umar Ibn Yazid says that,
“I asked Imam Ja’far as-Sadiq (a.s.), “I have heard you saying that all our
Shia’s will enter Heaven however sinful they may be?” Imam replied,
“By Allah I had truly
said, they shall all belong to Heaven.”
Then I asked, “May my
life be sacrificed upon you, even if their sins are great and in large number?”
Imam said,
“All of you (Shias) shall
enter Paradise by the intercession of the Holy Prophet (S) or his successors on
the Day of Judgement. But, by Allah I fear for you the Barzakh.”
I asked,”What is Barzakh?”
He replied,
“Barzakh is the grave.
Its duration commences from the time of death until the Day of Judgement.”4
Tears of Blood
The Holy Prophet (S)
called the attention of Ibn Masud and imparted some advice to him. He said in
this regard.
“Never imagine a sin to
be trifle and small and abstain from the Greater Sins, because, on the Day of
Judgement, when the slave beholds his sins, tears of blood and puss shall flow
from his eyes. At that moment Allah shall say, “This is the day when everyone
shall see his good or bad deeds, and wish there be a great distance between
them and their sins.”5
It is also related from
the Holy Prophet (S) that he said,
“Verily, a person shall
be kept imprisoned in Hell for a hundred years for each of the sins (that he
commits).”6
No Intercession for Those Who Regard Salāt Unimportant
Making light of Salāt is
counted among the Greater Sins. It is mentioned in some reports that the one
who considers the prayers unimportant is not eligible for intercession.
Thus Imam Ja’far as-Sadiq
(a.s.) said:
“Our intercession is not
for those who consider the Prayers unimportant.”
Imam Ja’far as-Sadiq
(a.s.) said:
“Our intercession is not
for those who considered the Prayers lightly.”7
It is related from the
Holy Prophet (S) that he said:
“One who considers
prayers unimportant is not from me. By Allah, he is not from me. By Allah, he
cannot reach near me at the Haudh al-Kauthar.” (the cistern in Paradise)8
The above discussion
makes it evident that not avoiding sins, committing sins blatantly and then
repenting in the hope of intercession is foolishness and a sign of arrogance
and negligence.
Excessive Sins Destroy the Faith (Belief)
Whatever has been
mentioned in the discussion of intercession states that intercession comes to
the rescue when the person concerned has died with correct belief. It happens,
sometimes that, due to excessive involvement in sins and delay in repentance,
faith in religion is erased from the heart. Subsequently he enters the limit of
doubt and reaches the point of denial (Kufr). At this time if he is taken away
by death, such a person is similar to the one who had consumed poison in the
false hope that the doctor would save his life. But when the doctor arrives,
death had already preceded him. What can the doctor do to cure him. In the same
way the request of the intercessors is ineffective for the one who has died as
an unbeliever.
“So the intercession of
intercessors shall not avail them.”(Surah al-Muddaththir 74:48)
In order to prove my
statement I propose to quote one verse from the Holy Qur’an and two traditions:
“Then evil was the end of
those who did evil, because they rejected the communications of Allah and used
to mock them.”(Surah ar-Rūm 30:10)
Sins Blacken the
Heart
The first tradition is
reported from Imam Ja’far as-Sadiq (a.s.): He said,
“There is no man who does
not have a white spot in his heart. When he commits a sin a black spot emerges
from this spot. If he repents, the blackness goes away but if he sinks in sin
and continues to sin the blackness keeps on increasing till it surrounds the whiteness
of the heart completely. When the white spot is totally covered by the
blackness, the owner of this heart will never revert towards goodness. This
tradition is in consonance with the utterance of Allah:
“By no means! But on
their hearts is the stain of the (ill) which they do.” (Surah
al-Muťaffifīn 83:14)
The Blackened Heart is Immune to Advice and Counsel
The people with the
‘blackened heart’ are totally unaffected by any counsel because their sins have
caused the darkness to spread all over their heart. The loss of the inner eye
prevents them from perceiving truths nor can they recognise the truth when they
see it. They cannot accept any exhortation and revert to the path of virtue. It
is in this connection that Imam Ja’far as-Sadiq (a.s.) explains:
“A man resolves to
perform a sinful action but does not act upon it, but sometimes does commit it;
Allah sees him and says: “By My Glory, after this I shall never forgive you.”
According to another
report, the (sinner) person is kept away from the Mercy of Allah (S.w.T.) due
to his sin. He also does not get the impetus to seek repentance, hence his sin
is never forgiven. Allama Majlisi (r.a.) writes in the explanatory note of the
above tradition: “The purport of this tradition of Imam Ja’far as-Sadiq (a.s.)
is that, the Imam has commanded us to fear all types of sins because every sin
seems to be such that it may not qualify being overlooked.
To Be Fearful of the
Past Sins
The believing people
should always be fearful of the sins committed in the past and should weep for
them since we do not know which of our sins can bring about out destruction.
The Imam (a.s.) has not informed us of any sin that we can ignore and remain
bereft of the Mercy of Allah (S.w.T.). However, it is certain that the sin for
which we have not repented would be sure to prevent our salvation. So we must
enter the domain of Allah (S.w.T.)’s grace through the door of repentance. We
should sincerely repent for those sins, which are forgotten by us and
especially seek forgiveness of those sins that we remember. The method of
repenting shall be explained later insha’Allah.
Intercession Should Neither Raise False Hope, Nor be a
Cause to be Arrogant
The preceding discussion
has shown that the element of intercession does not become the cause of
arrogance and disobedience. Rather, intercession imparts strength to the sinner
in a state of despair. It creates in him the habit of repenting with fervour.
Consequently, he would be able to reach a high position and achieve nearness to
the Lord of the Worlds.
The Fear and Dread of Sins is Still Necessary
It should not be so, that
a person is hopeful of intercession and is negligent at the same time. Along
with the hope of intercession the fear of Allah (S.w.T.) is also a must.
Because fear is not contrary to intercession. The one who is hopeful of the
grace and mercy of the Almighty Lord may also experience fear. Otherwise he may
not be able to obtain intercession of his masters {The Holy Prophet (S) and the
Imams (a.s.)} for a very long time.
In other words, such a
person would be able to receive intercession only after being afflicted with
the punishment of the grave for a long period of time. In the meantime the
fear, awe, agony, suffering and misery that he is experiencing, may become the
cause for him to receive intercession of the purified Ahl ul-Bayt (a.s.). It
may also spur him to be attached to them steadily.
The Shias of Ahl
ul-Bayt (a.s.)
One of the traditions
concerning the position of the Shias and the lovers of Ahl ul-Bayt (a.s.)
states that the fire of Hell cannot scorch them. Thus, these types of
traditions impart strength to our hope. Our love for the Ahl ul-Bayt (a.s.) is
certainly a surety for us but it should not tempt us to commit sins blatantly.
Shia and Mohib
The traditions regarding
this subject are based on two important points. The first is concerned with
‘Shia’ and the second ‘Mohibs’ (Admirers) of the Holy Ahl ul-Bayt (a.s.). The
position and status of those Shias who have achieved excellence in the field of
knowledge and good deeds is definitely higher. Even so, such people did not
consider themselves fit to be called the Shias of Ahl ul-Bayt (a.s.). Take the
example of Muhammad bin Muslim Thaqafi. He was the honourable companion
(Sahābi) of Imam Muhammad Baqir (a.s.) and Imam Ja’far as-Sadiq (a.s.).
Both the Holy Imams
(a.s.) have recommended him to the Shias for solving their religious problems.
Muhammad bin Muslim Thaqafi has also been mentioned as the greatest Jurist of
his time in the books of Rijal (Chain of narrators).
On one occasion Muhammad
bin Muslim along with Abu Karibatul Azdi went to see Qazi Sharīk. Sharīk glared
at him in anger and said, “These two are Ja’fari and Fatimi!” [Shias of Ahl
ul-Bayt (a.s.)]. Upon hearing this, both of them began to cry bitterly. When
the Qazi enquired the reason for their lamentation, they replied, “You have
associated us with such a lofty personality [Imam Ja’far as-Sadiq (a.s.)]!. Are
people like us who lack in piety and abstinence to be compared with such an
exalted person? What connection does the dust have with the Divine existence?
(A Persian saying). We shall be highly obliged to you if you can accept our
request (and give us not the title that we do not deserve).”
The True Shias are Those Who Follow (Obey) the Imams
(a.s.)
Yes, we can give the
title of ‘Shia’ to that individual who follows the Imams (a.s.) in all aspects
of character and speech. Thus, Bab-ul-Hawaij Imam Musa al-Kadhim (a.s.) says:
“Our shias are only those
who follow us (in every respect), walk in our footsteps and imitate our
actions.”9
Conversation of ‘Ali (a.s.) With Some Shias
On a certain evening ‘Ali
(a.s.) was departing from the mosque. The surroundings were bright due to the
moonlight. He saw behind him a group of people walking towards him. He enquired
as to who they were? They said: “We are your Shias.” ‘Ali (a.s.) looked at
their faces carefully and said.
“Why is it that your
faces do not exhibit any sign of you being a Shia?”.
“Master, what are the
signs of a Shia?”
“Their faces are pale due
to excessive worship and the fear of Allah, their backs are bent due to
prolonged prayers, too much fasting causes their abdomen to touch their
backbones, their lips become dry be repeating endless invocations, and their
hearts are filled with the fear of Allah.”10
Now I will quote three
traditions for the benefit of the readers.
Mere Claim is not
Sufficient
1) Jabir (a.r.) relates
from Imam Ja’far as-Sadiq (a.s.) that he said,
“Is it sufficient for one
to associate himself with Shiaism and say that, “I am a lover of Ahl ul-Bayt
(a.s.)? By Allah, our Shia is not, but the one who fears Allah and obeys His
Commands.”11
2) Imam Ja’far as-Sadiq
(a.s.) told Mufazzal bin Umar,
“If you wish to see one
of our devotees then look for that person who abstains from sins and fears more
His Creator and remains hopeful of His reward. Whenever you find such an individual
then take it for granted that he is one of my devotees.”
3) Isa bin Abdullah Qummi
entered in the presence of Imam Ja’far as-Sadiq (a.s.). The Imam said,
“That person is not from
us nor do we hold him in esteem, the one who, if he lives in a town of a
population of hundred thousand and there is even one non-Shia who is more pious
than him.”12
Thus the belief, actions
and the piety of the Shias of Ahl ul-Bayt (a.s.) should be such that they
should be the best and none should excel them. Allah (S.w.T.) has defined such
people ‘Khairul Barīya’ in the Holy Qur’an:
“(As For) those who
believe and do good, surely they are the best of men.” (Surah al-Bayyina
98:7)
The Holy Prophet (S) is
reported to have explained that ‘Khairul Barīya’ connotes the Shias of ‘Ali
(a.s.):
“O ‘Ali, ‘Khairul Barīya’
means you and your Shias. On the Day of Judgement, they would be satisfied with
what Allah has bestowed upon them and they shall be liked by Allah.13
Wilāyat
There is not an iota of
doubt that the one who possesses the Wilāyat of Ahl ul-Bayt (a.s.) would be
deserving of salvation. In fact, he shall be with the Prophets (S) and the Pure
Imams (a.s.). Imam Riďa (a.s.) said:
“Allah shall collect our
Shias on the Day of Judgement in such a condition that their faces shall be
aglow with (radiance). His arguments would be lighted (manifest) and his proof
shall be obvious before Allah. It is upon Allah to collect our Shias with the
Prophets, the martyrs and the truthful ones on the Day of Judgement. These
personalities are the best of the loyalists.”14
The Meaning of Wilāyat
It is written in the book
Majmaul Bahraen regarding the meaning of the word ‘Wilāyat’: “Wilāyat is the
love for Ahl ul-Bayt (a.s.), the natural consequence of which is to follow them
in religious matters, to fulfil the obligations laid down on us and to abstain
from the things prohibited. Wilāyat is to walk in the footsteps of the Ahl
ul-Bayt (a.s.) following their ways in deeds, behaviour and manner of speech.”
Wilāyat therefore means
love and obedience. This idea is supported by a tradition from Imam Muhammad
al-Baqir (a.s.) wherein the Holy Imam (a.s.) has related love with obedience.
Wilāyat of ‘Ali (a.s.) is a Strong
Fort of Allah (S.w.T.)
The tradition explaining
this concept is to be found in the tradition of Silsilatuz Zahab. It is related
by Imam Ja’far as-Sadiq (a.s.) from Imam Riďa (a.s.). It is as follows:
“Allah says, “The Wilāyat
of ‘Ali Ibn Abi Talib is My fort. Then one who enters My Fort is safe from My
wrath (Ghazab).”15
There is no doubt that
entering the Wilāyat of the purified Ahl ul-Bayt (a.s.) implies taking refuge
with the Ahl ul-Bayt (a.s.), to abstain from all unlawful acts and to remain
aloof from their enemies. The word “Tahassum” denotes ‘taking refuge in an
established fort’ and it also suggests that the refuge is not only physical in
nature but of a moral form (in spirit) as well. It is therefore imperative to
take refuge with these exalted personalities and to follow their superior
examples in all aspects of speech and behaviour. In short one who follows them
has actually taken refuge in their fort.
Verbal Claim Unaccompanied by Actions is Insufficient
After describing the
qualities of the Shias, Imam Muhammad Baqir (a.s.) observed;
“O Jabir, is it enough
for one, to say that ‘I love ‘Ali (a.s.) and I have achieved his Wilāyat,’
whereas he does not act upon it?”
“If someone says,
“Surely, I love the Holy Prophet (S) because he was superior to ‘Ali (a.s.) and
I am Shia al-Muhammad.” Inspite of this claim he does not follow the Ahl
ul-Bayt (a.s.) whom the Holy Prophet (S) had ordered to follow. It is
surprising that even after claiming to love the Prophet they do not follow his
Purified Progeny (Ahl ul-Bayt a.s.). Mere claim of love is not sufficient.”
Success is Through Actions Alone
The tradition continues,
“O Jabir, the nearness of
Allah is not achieved without His obedience. When our Shias do not have
obedience and action (to their credit) we have no authority to free them from
Hell. Merely a verbal claim, “I am a Shia” is not sufficient argument for
Allah. (If Allah wills he can involve him in punishment; Allah has not promised
to bestow salvation upon the claimants of Shiaism- the criteria are obedience
and good actions). Then, only one who obeys Allah is our Walī (lover) and the
one who is a sinner is our enemy and our Wilāyat cannot be achieved but by piety
and good deeds.”16
Types of Taqwa According to Allama Majlisi
According to Allama
Majlisi (r.a.) there are four types of ‘Taqwa’ :
1. “Wara at-Ta’bīri”,
which means to abstain from the prohibited things.
2. “Wara as-Salihīn”, to
abstain from doubtful things so that one may not commit a Harām act.
3. “Wara al-Muttaqīn”, to
abstain from permissible things so that one is absolutely protected from
‘Harām’.
4. “Wara as-Sādiqīn”, to
avoid everything that is not religious so that one may not waste precious time
in useless acts, even though there may not be any risk of committing a sin.
Love
According to traditions,
both from the Shia and the Sunni sources, it is established that love protects
one from being a slave of one’s desires and Shaitan. This is because the love
of an exalted personality entails that we also love his friends and hate his
enemies. The friendship of Shaitan and the following of one’s evil desires are
two of the biggest hurdles in one’s love for Allah (S.w.T.) and the Ahl ul-Bayt
(a.s.).
Insha’Allah the followers
of ‘Ali (a.s.), by the blessing of his love will remain away from the path of
Shaitan. Thus, love (for Ahl ul-Bayt) protects one from evil rather than make him
susceptible to sins. In order to explain this idea a few traditions are
mentioned below:
Love Makes a Man Steadfast
Imam Muhammad Baqir
(a.s.) has said,
“Whoever has been
bestowed the love of ‘Ali (a.s.) in his heart by Allah, is not prone to
wavering (from his path) but he becomes steadfast (on the path of Allah) and
also towards other (matters).”17
The Testimony of Jabir Ibn Abdullah Ansari (r.a.)
Hazrat Jabir Ibn Abdullah
Ansari (r.a.) says: If the first step of the lovers of Ahl ul-Bayt (a.s.) is in
the wrong direction due to excess sins the next step is guided aright by (the
grace of) their love.18
The Angels Seek Forgiveness for the Partisans of ‘Ali
(a.s.)
According to the
traditions of the Ahl ul-Bayt (a.s.), it is an established fact that even the
angels ask forgiveness (on behalf) of the followers of ‘Ali (a.s.). A tradition
is quoted in Bihār al-Anwār from the Sunni sources in this regard. Anas relates
from the Holy Prophet (S) that he said,
“Allah has created
seventy thousand angels from the light of ‘Ali Ibn Abi Talib’s face. These angels
will (continue to) ask forgiveness (on his behalf and on the behalf of his
devotees) till the Day of Judgement.”
Devotion for ‘Ali (a.s.) Consumes Our Sins
The love and devotion for
Hazrat ‘Ali (a.s.) destroys one’s sins as is proved by the numerous reports.
Bihār al-Anwār has the following tradition related from the Holy Prophet (S) by
Ibn Abbas (r.a.):
“Love of ‘Ali (a.s.)
consumes the sins like fire consumes wood.”
There is a Persian ‘Qata’
(four-line poem) which summarises this discussion as follows:
The love of ‘Ali (a.s.)
removes the darkness of the heart like the moon and the stars illuminate the
night. Salvation will be based on ones love for him and not ones worship deeds.
But those who are his
devotees, must also rely upon the Merciful (God). We should not be satisfied
only with this devotion and forget Allah (S.w.T.).
Difficulties and Calamities Nullify the Sins
The Almighty Allah
(S.w.T.) imposes difficulties and sends calamities to the sinful people among
the followers of Ahl ul-Bayt (a.s.) This is because He wishes to cleanse them
of their sins so that they are not liable to any punishment after death. If the
sins are more, then he gets a difficult death and if the sins are still in
excess then he is punished in Barzakh (grave) upto the Day of Judgement.
It is also stated in the
traditions that if there is a sinner whose sins are so much that even after all
the punishment they are not expiated; then that person will be interned in the
Hell-fire till he has recompensed for the remaining sins. The devotee of Ahl
ul-Bayt (a.s.) shall not remain in the fire forever. The everlasting punishment
is only for the unbelievers and the enemies of Ahl ul-Bayt (a.s.)
The Rewards are Proportionate to the Intensity of Love
Another point to be
remembered is that, the intensity of one’s devotion is the means for the early
forgiveness of ones sins. If love is more, the intercession is swift. Even the
painful moments of death are converted into comfort by the help of Ahl ul-Bayt
(a.s.). There was a poet by the name of Sayyid Himyari who died in 173 A.H. He
was an ardent devotee of Hazrat ‘Ali (a.s.) and has composed a Qasida
(panegyric) on each and every quality of this exalted personality. Whenever there
was a Majlis (gathering) in the honour of Ahl ul-Bayt (a.s.) he always insisted
upon reciting one of his poems. Various books of the Shias and Sunnis, like
Al-Ghadīr (vol.3), Kitab Aghani, Manaqib Sarwari, Kashful Ghumma, Amāli of
Shaikh Sadūq, Basharatul Mustafa and Rijāl Kashi mention about him. The
following is the gist of the miraculous happenings at the time of his death.
Sayyid was very handsome
and fair. At the time of his death he was surrounded by people. Among them were
also those who were opposed to the Shias. The condition of the Sayyid
deteriorated and all of a sudden a black spot appeared on his face. The stain
spread on his face and his complete face turned charcoal black. The opponents
were pleased to see his discomfort. The pain caused the Sayyid to lose his
consciousness. When he regained his senses he turned towards Najaf al-Ashraf
and pleaded: “O Amir ul-Mu’minīn ‘Ali (a.s.). O the centre of the hope for
helpless people. Do you deal with your devotees in this way?” He repeated this
phrase twice more. No sooner did he complete his entreaty that a spot of
whiteness became visible on his face. It spread upon his face and soon his face
became radiant once again like a full moon. Sayyid was filled with joy, and
recited the following couplets extemporaneously.
“Who said ‘Ali (a.s.)
could not save his followers from difficulties lied. I swear upon my Creator
that I have entered Paradise with my sins all forgiven. I give this good news
to those who are devoted to ‘Ali (a.s.) till death. And after him revere his
eleven descendants who are the Imams.”
After reciting these
couplets he confessed to the Oneness of Allah (S.w.T.) and the Prophethood of
the Holy Prophet (S) and the Wilāyat of Amir ul-Mu’minīn (a.s.). Then he closed
his eyes and departed from this world.
Evil Desires are a Barrier to Devotion
Sometimes the desire of
this world and its material comforts can cause the love of Ahl ul-Bayt (a.s.)
in ones heart to decrease. An excess of such desires may even make the heart
bereft of the love of Ahl ul-Bayt (a.s.). Such a person when he approaches his
last moments will obviously not get any help from the material he had cherished
in his life but he will be so unfortunate as to forfeit the intervention of Ahl
ul-Bayt (a.s.) to save him from a painful death. Several traditions to this
effect are present in the books. It would be too lengthy to relate these here,
as also it would be straying from our point. Only a casual mention of some
traditions would suffice for our purpose.
A Persian Saying
There is a saying in
Persian which means that, “Those who believe should try to develop as much as
possible the love for the Ahl ul-Bayt (a.s.) in their hearts.” It could be further
explained that one should also remove all other objects of desire from the
heart and especially refrain from the Greater Sins so that (Inshāllah) they are
safe from a dreadful death and the horrors of the Hereafter.
Do Not Use the Bounties for Committing Sins
Imam Ja’far as-Sadiq
(a.s.) wrote a letter to certain friends of his:
If you wish that your
life and the hereafter be accomplished with the best of the deeds and that your
soul be captured (death occurs) in this condition, then acknowledge the
supremacy of Allah. Do not misuse the bounties and gifts granted to you by
Allah in committing acts that are forbidden by Him and become disobedient to
Him. Respect all those who remember us, Ahl ul-Bayt, and claim to love us. It
is immaterial (for you) whether he is truthful or not. For you will be rewarded
according to your intention and they (the liars) will be punished for their
sins.19
The Gloom of Sins and the Glow of Repentance
Imam Ja’far as-Sadiq
(a.s.) was explaining the following verse of the Holy Qur’an:
“Allah is the guardian of
those who believe. He brings them out of the darkness into the
light.” (Surah al-Baqarah 2:257)
He said,
“It means Allah takes
them away from the darkness of the sins to the light of repentance. Because
they were having ‘Wilāyat’ of all the just Imams (all twelve of whom are
appointed by Allah). The next portion of the same verse is, “and (as to) those
who disbelieve, their guardians are Shaitans who take them out of the light
into the darkness.”
The Imam further
explained,
“It only means those who
followed the light of Islam initially but later started following each an every
usurper (leader) not authorised by Allah. They left the light of Islam and
entered into the darkness of disbelief (Kufr). Thus Allah ordained upon the
disbelievers the fire of Hell.
Greater Sin and
Lesser Sin
The foregoing discussion
has made it clear that sins are of two types- The Greater and the Lesser. The
characteristics of the Greater Sins and their evil effects have also been
explained. Now we shall enumerate various Greater Sins. The traditions
regarding the number of Greater Sins are sometimes in disagreement with each
other. It is not possible to study all such traditions due to their voluminous
nature. It is also beyond the scope of the present book. Those who wish a
detailed study may refer to the Exegesis of al-Kāfi or ‘Arbaīn’ of Shaikh Bahai
(a.r.).
All the scholars and the
jurists agree that the most authentic tradition is the one quoted by the
eminent jurist of the school of Ahl ul-Bayt, Sayyid Muhammad al-Kadhim
Tabatabai Yazdi. He mentions four ways of recognising a Greater sin:
What is a Greater
Sin?
1) All those sins are
Greater which have been specifically termed as Greater in the Holy Qur’an and
the traditions. The number of such sins exceeds forty and they all have been
explained in the traditions of the Holy Ahl ul-Bayt (a.s.). The explanation of
these traditions will follow later.
2) All those sins are
Greater about which the Qur’an and Hadith explicitly state that those who
commit these sins will enter Hell. Or if it is not explicit then it should
purport to mean the same. For example the tradition of the Holy Prophet (S):
“Certainly the Almighty
Allah and His messenger disown such a person who willfully neglects prayers.”
In this tradition the
punishment of Hell is not named specifically but it amounts to the same thing.
Another report corroborates this assertion. Imam Muhammad Baqir (a.s.) and Imam
Ja’far as-Sadiq (a.s.) said,
“All those sins are
Greater (the doer of which) is promised the fire (Hell).”
There is another
tradition from Imam Zadeh Abdul Azīm Hasani, which shall be quoted later. Thus
we understand that there is no difference whether the promise of the Divine
punishment is given in the Qur’an or in a hadith.
3) Any sin, which is
clearly Greater than a sin specified as a Greater one in the Qur’an and hadith;
is also Greater. For example the killing of a person is a sin and it is clear
from the Qur’an and hadith. Thus the tradition from Ibn Mahbūb clearly states
that the killing of a ‘soul’ is a Greater sin. The Qur’an has promised Divine
punishment for murder. Then if any other sin is proved to be more than the
killing of a person, by the verses of Qur’an or authentic reports then this sin
will also be considered as a Greater sin. For example the Holy Qur’an says that
to spread corruption in the world is worse than murder:
“And the (spreading of)
mischief is Greater than murder.”(Surah al-Baqarah 2:191)
Hence we can conclude
that the spreading of disturbance must also be counted among the Greater Sins.
4) Any sin which has all
along been regarded as a Greater one by the scholars and the jurists should
also be considered as ‘Greater’. But it should be ascertained that such a sin
has been regarded as Greater from the present time right upto the time of the
Ma’sūmīn (a.s.). Examples of these types of sins are to descerate the Holy
Ka’ba, or a mosque or to throw away a copy of the Qur’an. All such acts have
been regarded as the Greater Sins. Now we shall mention the traditions that explain
the Greater Sins.
First Tradition
1) Sadūq (a.r.) has
recorded in Oyūne Akhbār that Imam Zadeh Hazrat Abdul Azīm the son of Abdullah
Hasani said, “I heard from Abu Ja’far the second, Imam Muhammad Taqi (a.s.) who
heard from his respected father Imam Riďa (a.s.) who quotes Imam Musa al-Kadhim
(a.s.) that he said,
“A person by the name of
Umrū bin Abīd entered into the presence of Abu Abdillah Imam Ja’far as-Sadiq
(a.s.). After taking his seat he recited the following verse of the Qur’an:
“And those who shun the
great sins and indecencies...” (Surah ash-Shūrā 42:37)
Then he (Umrū bin Abīd)
paused.
“Why have you become
silent?” asked the Imam (a.s.),
“I would like to derive
the Greater Sins from the Holy Qur’an.” he replied.
The Imam said,
“O Umrū, the Greatest of
the Greater Sins is Shirk (to attribute partners) with Allah. The Almighty
Allah says,
“Certainly whoever
associates (others) with Allah, then Allah has forbidden to him the Garden
(Paradise)...” (Surah al-Mā’ida 5:72)
2) After this, is “to
despair from the Mercy of Allah (S.w.T.).” As the Almighty Allah (S.w.T.) says,
“Surely none despairs of
Allah’s mercy except the unbelieving people...”(Surah Yūsuf 12:87)
3) Then, “not fearing the
retribution of Allah (S.w.T.).” The High and the Mighty Allah (S.w.T.) remarks,
“But none feels secure from
Allah’s plan except the people who shall perish.”(Surah al-Ar’āf 7:99)
4) One of the Greater
Sins is to disobey ones parents because the Glorified Allah (S.w.T.) has said,
“And dutiful to his
parents, and he was not insolent, disobedient.” (Surah Maryam 19:14).
Here the disobedience of
the parents is considered a form of insolence or transgression.
5) To kill a believer is
prohibited by Allah (S.w.T.). Because Allah (S.w.T.) has informed,
“And whoever kills a
believer intentionally, his punishment is Hell; he shall abide in it, and Allah
will send His Wrath on him and curse him and prepare for him a painful
chastisement.” (Surah an-Nisā’ 4:93)
6) To slander a believing
man or a woman of adultery (or sodomy) is a Greater sin as is proved by the
statement of Allah (S.w.T.).
“Surely those who accuse
chaste believing woman, unaware (of the evil), are cursed in this world and the
hereafter, and they shall have a grievous chastisement.” (Surah an-Nūr
24:23)
7) The usurpation of an
orphan’s property is a Greater sin, as is clear from the following verse:
“(As for) those who
swallow the property of the orphans unjustly, surely they only swallow fire
into their bellies and they shall enter burning fire.”(Surah an-Nisā’ 4:10)
8) It is a Greater sin to
retreat from Jihad (Holy war) as the Divine verse says:
“And whoever shall turn
his back to them on that day- unless he turn aside for the sake of fighting or
withdraws to a company- then he, indeed becomes deserving of Allah’s wrath, and
his abode is Hell; and an evil destination shall it be.” (Surah al-Anfāl
8:16)
9) One of the Greater
Sins is to take “interest.” Allah (S.w.T.), the Almighty informs:
“One who swallows down
usury cannot arise except as one whom Shaitan has prostrated by (his) touch
does rise. This is because they say, trading is only like usury; and Allah has
allowed trading and forbidden usury.” (Surah al-Baqarah 2:275).
{Explanation: Some people
say that taking interest is same as any other business. But this verse clearly
says that usury is different from trade. Secondly, usury is forbidden whereas
trading is permitted.}
10) And magic is a
Greater sin. Thus Allah (S.w.T.) says,
“and certainly they know
that he who bought it (the magic) should have no share of good in the hereafter
and evil was the price for which they sold their souls; had they but known
this.” (Surah al-Baqarah 2:102)
11) Among the Greater
Sins is Adultery (fornication). Allah (S.w.T.) says in the Holy Qur’an,
“And they who do not call
upon another god with Allah and do not slay a soul which Allah has forbidden
except in the requirements of justice, and (who) do not commit fornication. And
he who does this shall find a requital of sin. The punishment shall be doubled
to him on the Day of Resurrection, and he shall abide therein in
abasement.(Surah al-Furqān 25:68-69)
12) One of the Greater
Sins is taking a false oath. Allah (S.w.T.) says about it.
“(As for) those who take
a small price for the covenant of Allah and their own oaths-Surely they shall
have no portion in the hereafter, and Allah will not speak to them, nor will He
look upon them on the day of resurrection nor will He purify them, and they
shall have a painful chastisement.” (Surah Āli- ‘Imran 3:76)
13) Among the sins which
are specifically graded as Greater is a sin of “betrayal of trust, or to act
unfaithfully. Allah (S.w.T.) has informed thus:
“And it is not
attributable that he should act unfaithfully; and he who acts unfaithfully
shall bring that in respect of which he has acted unfaithfully on the day of
resurrection; then shall every soul be paid back fully what it has earned, and
they shall not be dealt unjustly. Is then he who follows the pleasure of Allah
like him who has made himself deserving of displeasure from Allah, and his
abode is Hell; and it is an evil destination.”(Surah Āli- ‘Imran 3:161-162)
14) Failure to pay the
Zakat is a Greater sin. Allah (S.w.T.) says regarding it:
“and (as for) those who
hoard up gold and silver and do not spend it in Allah’s ways, announce to them
a painful chastisement. (Surah at-Tawba 9:34)
15) To bear a false
witness is also a Greater sin. Allah (S.w.T.) says
“...and avoid false
words.” (Surah Hajj 22:30)
16) Do not conceal
evidence as it is a Greater sin. Allah (S.w.T.) says:
“...and do not conceal
testimony and whoever conceals it, his heart is surely sinful; and Allah knows
what you do.” (Surah al-Baqarah 2:283)
17) Drinking of wine is a
Greater sin. As it is prohibited by Allah (S.w.T.) in the following verse of
the Holy Qur’an:
“They ask you about
intoxicants and games of chance. Say: In both of them there is great sin and
means of profit for men, and their sin is greater than their
profit.” (Surah al-Baqarah 2:219)
18) To wilfully avoid the
prayers is a Greater sin.
19) The failure to
perform any obligatory religious act is a Greater sin. The Holy Prophet (S)
says:
“One who wilfully avoids
the prayers is away from the protection of Allah and His Messenger.”
20) Breaking an oath is
also a Greater sin. Allah (S.w.T.) has stated:
“Who break the covenant
of Allah after its confirmation and cut as under what Allah has ordered to be
joined, (that is mutual relationships) and make mischief in the land; these it
is that are the losers.” (Surah al-Baqarah 2:27)
21) To break ties with
the relatives is one of the Greater Sins. In the Qur’anic verse quoted below,
Allah (S.w.T.) says,
“and cut asunder what
Allah has ordained......”(Surah ar-Rā’d 13:25)
When Imam Ja’far as-Sadiq
(a.s.) concluded his hadith the narrator, Umrū bin Abīd rose up and while going
out stopped and said: “Certainly, one who does not follow the guidance of the
Imams (a.s.) and gives his own opinion is doomed.” It means that those who
refuse to follow the Imams (a.s.) are on the wrong path.
Second Tradition
Ibn Mehbūb has mentioned
in his ‘Sahih’ that he and his companions had written a letter to Imam Riďa
(a.s.) enquiring about the number of the Greater Sins. Also the method of
determining their “greatness”. The respected Imam (a.s.) replied thus:
“The Greater Sins are
those, the performers of which have been promised (Hell) fire. If any believer
abstains from these or repents for the same Allah will forgive these sins.
There are seven such sins, which have been promised (Divine) punishment.
To kill one whose murder
is prohibited.
To disobey parents.
To accept usury.
To return to ignorance
after migration (Hijrat).
To accuse a chaste woman
of adultery.
To consume wrongfully the
property of orphans.
To flee from the
battlefield.20
Third Tradition
Abu Samit has narrated
from Imam as-Sadiq (a.s.) that he said:
The Greater Sins are;
To associate others (attribute
partners) to Allah.
Killing anyone whose
killing is prohibited by Shari’a.
Wrongfully acquiring the
property of orphans.
To disobey parents.
To accuse falsely a
chaste woman of adultery.
To flee (cowardly) from
the battlefield.
To deny any of the obligations
of religion promulgated by Allah.
Abdur Rahmān Ibn Kathīr
has narrated from the same Masūm (a.s.) that he said:
“Not acknowledging the
rights of us (Ahl ul-Bayt) is a Greater sin.”
Abi Khadija has quoted a
tradition that:
“To attribute falsehood
to the Holy Prophet (S) and the Holy Imams (a.s.) is counted among the Greater
Sins.”
Sadūq (r.a.) has quoted
that: “To deprive anyone of his rights (What he rightfully deserves) by not
mentioning him in one’s will is a Greater sin.”
The book Kanzul Ummal has
mentioned in a tradition:
“Shedding blood in the
precincts of the Holy Ka’ba is a Greater sin.”
This is because Allah
(S.w.T.) has ordained it to be a protected sanctuary.
Fourth Tradition
In the Uyūn
al-Akhbār ar-Riďa (a.s.) there is a tradition quoted by Fazl Ibn Shazān.
He quotes from reliable authorities that Imam Riďa (a.s.) wrote to Mamun a
letter prohibiting the following sinful acts, as they were Greater Sins:
1) To kill those whose
murder is prohibited by Allah (S.w.T.).
2) Adultery.
3) Stealing.
4) Drinking of Wine.
5) To disobey the
parents.
6) Fleeing from the
battlefield (in Jihad).
7) Usurping property of
the orphans.
8) Eating dead animals
(animals not slaughtered in the Islamic way) blood and pigs without any
compulsion.
9) Accepting usury when
it is obvious.
10) Consuming prohibited
(Harām) wealth.
11) Gambling.
12) Cheating in business
by under-weighing.
13) To accuse chaste
women of adultery.
14) Homosexuality.
15) To despair of the
Mercy of Allah (S.w.T.).
16) Not fearing the
Divine retribution.
17) Not acknowledging the
bounties of Allah (S.w.T.).
18) Cooperating with
oppressors.
19) To associate with the
oppressors.
20) Taking a false oath.
21) To obstruct the
rights (of someone) without (any valid reason or compulsion).
22) Lying.
23) Pride (arrogance).
24) Squandering wealth.
25) Expenditure in ways
not permitted by Allah (S.w.T.).
26) To betray trust.
27) To consider Hajj of
the Holy Kabā unimportant.
28) To fight the friends
(devotees) of Allah (S.w.T.).
29) To enjoy vain poccupations
(like music).
30) To persist in sins.
Insha’Allah these
traditions shall be explained at the appropriate places.
A Difficult Problem and its Solution
Some people raise the
following objections regarding the subject of Greater Sins: -
1. Why does the Qur’an
not explain in detail such an important subject as the Greater Sins?
2. Why are there
conflicting reports from Ma’sumīn (a.s.) with regard to the Greater Sins?
Some traditions mention
that the Greater Sins are five, some give the figure as seven, nine, twenty one
and thirty one. One of the traditions reported from Ibn Abbas says that the
total number of Greater Sins are seven hundred and seven. Let us now consider
these objections so that appropriate replies can be provided.
Reply to the First Objection
It is Allah (S.w.T.)’s
grace that He has not mentioned the total number of Greater Sins in the Holy
Qur’an. There is hidden wisdom in this. Let us suppose that the fixed number of
Greater Sins had been given in the Qur’an. Then the people would have abstained
only from these sins.
They would have freely
committed other sins thinking that they are not doing anything against the Holy
Book. In this way they would, be emboldened to perform all other types of
misdeeds. Thus Allah (S.w.T.) has prohibited his creatures to avoid even the
lesser sins. This is because if one becomes unmindful of the lesser sins, he
will slowly be attracted to the Greater Sins too.
To Persist in Lesser Sins is
Equivalent to Committing a Greater Sin
It is an established fact
that if one repeatedly commits a lesser sin he eventually becomes liable for a
Greater punishment. Insha’Allah we shall explain in detail the lesser sins in
the chapter of “Persistence in Lesser Sins.”
By not specifying the number
of Greater Sins the Almighty Allah (S.w.T.) has bestowed a favour upon the
people. Had such a number been fixed, the people would have the tendency to
abstain mainly from these sins. They would be inclined to regard other sins
lightly and indulge in them, underestimating their seriousness. Such indulgence
over a period of time makes an individual bold enough to perform other types of
misdeeds. It is for this reason that Allah (S.w.T.) has commanded His creatures
to avoid all types of sins, because, being unmindful of minor sins will
gradually attract them towards Greater ones. It is indeed Allah (S.w.T.)’s
Grace that by encouraging us to abstain from all types of sins, He keeps us
safe from the most dreadful ones.
Another important and
subtle point that should be stressed is the fact that considering a minor sin
to be minor is itself a Greater sin. No sin is to be considered insignificant
and trivial. This point shall also be explained in the future.
Deprived of Divine Rewards (Tawāb)
He who commits a minor
sin is deprived of the Tawāb, he would have deserved, had he abstained
from it. Also every sinful act has some evil repercussion or the other; so it
happens that one who repeatedly commits minor sins slowly becomes susceptible
to the Greater ones. On the other hand, he who refrains from such acts becomes
the recipient of Allah (S.w.T.)’s blessings. Besides he who avoids Greater Sins
has his minor sins spontaneously forgiven. Thus one who persists in minor sins
will be doubly unfortunate. He will not derive the Tawāb that is reserved for
avoiding these sins -and secondly he will be disqualified from Allah (S.w.T.)’s
forgiveness for these sins.
This idea has been
presented in the following tradition from the Masūm (a.s.):
“May Allah forgive the
sins of the sinners. These people have surely been deprived of the Tawāb of
good deeds.”
It is Necessary to Refer to the Holy Ahl
ul-Bayt (a.s.)
It may be mentioned here
that another subject also dealt with briefly in the Qur’an but elaborated by
the Holy Prophet (S) and the Imams (a.s.) concerns the absolute authority of
the Ahl ul-Bayt (a.s.) as the representatives of Allah (S.w.T.) upon the Earth,
to teach and demonstrate to mankind the laws of Allah (S.w.T.) about the right
and the wrong.
Allah the Almighty
Himself says:
“And We have revealed to
you the Reminder that you may make clear to men what has been revealed to them,
and that haply they may reflect.” (Surah an-Nahl 16:44)
Allah (S.w.T.) makes it
obligatory for the people to refer to the Ahl ul-Bayt (a.s.). He orders in the
Holy Qur’an:
“So ask the followers of
the Reminder if you do not know.” (Surah an-Nahl 16:43)
How the Ahl ul-Bayt (a.s.) are the
People of Remembrance (Ahl ‘ul-Zikr)
Numerous traditions have
reached us which explicitly state that the ‘Ahl ‘ul-Zikr’ mentioned in the
Qur’an are the Holy Ahl ul-Bayt (a.s.). One such tradition is the statement of
Imam Riďa (a.s.) in the court of Mamun:
“We are Ahl ‘ul-Zikr.”
Sunni scholars present at
the meeting objected to this statement and maintained that Ahl ‘ul-Zikr in the
Qur’an means the Christain and the Jews; and Zikr refers to the Injīl (Bible)
and Taurat (Torah). Imam Riďa (a.s.) replied:
“Glory be to Allah! How
is it possible? How could Allah command the Muslims to refer to the Christians
and the Jewish Scholars? If we refer to them they will consider their religion
to be the true one and better than Islam, and will invite us to their point of
view. Will you accept this invitation?”21
Mamun interjected, “Can
you support your claim with the Qur’anic proof?” The Imam said,
“Yes, Zikr means the Holy
Prophet and we are his people (Ahl). To prove my point I quote the following
ayat:
“O (those) who believe!
Allah has indeed revealed to you a reminder (zikr), an apostle who recites to
you the clear communications of Allah.” (Surah at-Talāq 65:10-11).
Shahristani a Sunni
scholar has reported that Imam Ja’far as-Sadiq (a.s.) and Hazrat ‘Ali (a.s.)
said:
“We are the People of remembrance
(Ahl ‘ul-Zikr)”.
Another argument is that
since Allah (S.w.T.) has mentioned only in brief many of the important subjects
in Qur’an, He must have appointed a point of reference for the guidance of the
people, which would provide a detailed explanation to the subject. And this
reference point is undoubtedly the Progeny of Muhammad (Āli Muhammad) in whom
Allah (S.w.T.) has reposed His Knowledge and His secrets, not known to any of
His other creatures. Those who desire knowledge and truth will forever be
dependent on Ahl ul-Bayt (a.s.) and remain attached to them with love and
devotion. And this devotion for the Ahl ul-Bayt itself is a blessing, which
fetches Allah (S.w.T.)’s rewards and Mercy.
Reply to the Second Objection
From the traditions of
the Pure Imams (a.s.) it is clear that they are not in favour of mentioning the
exact number of Greater Sins, nor do they describe in detail the Greater Sins.
Although time and again they do indicate the method of determining whether an
act is a Greater Sin or not is exemplified by the already quoted tradition from
Imam as-Sadiq (a.s.):
“The Greater Sins are
those (sins) the doer of (those who commit them) are promised the fire of Hell
by Allah.”
The reason for the Imam
(a.s.) not to be specific is the same as stated above in the reply to the First
objection.
Some of the Greater Sins are Included
in Others
The Ahl ul-Bayt (a.s.)
did not specify some of the sins because they come under a broad classification
of a sin they have stated to be a Greater one. Hence they are not mentioned
separately. Abīd bin Zorara relates from Imam Ja’far as-Sadiq (a.s.) that he
said:
“The Greater Sins as
mentioned in the book of ‘Ali (a.s.) are seven:
To disbelieve in the
existence of Allah (S.w.T.).
To kill a believer
wrongfully.
To disobey parents
Accepting usury when it
is clear (obvious).
To wrongfully acquire any
property belonging to orphans.
To flee from the
battlefield in Jihad.
Reverting to disbelief
after accepting Islam.
The narrator asked, “Are
all these the Greater types of sins? “Yes”, The Imam (a.s.) replied. Then asked
the narrator, “Which is the Greater sin, acquiring of a single Dirham (silver
coin) from an orphan forcefully or neglecting prayers?” Imam (a.s.) replied,
“Neglecting prayers is
comparatively a Greater sin.”
“Why did you not include
the neglecting of prayers among the Greater Sins?” In reply Imam (a.s.) asked,
“What was the first
Greater sin that I mentioned?” Disbelief in Allah.”
He said,
“The leaving of the
prayers unattended is the same as disbelief.”
Hence he had not
mentioned the neglecting of prayers as a separate Greater sin.22
It is clear from the
foregoing discussion that there is no tradition from the Ma’sūmīn (a.s.) which
limits the number of Greater Sins. Hence we can say that none of the traditions
are fully comprehensive in listing the total number of Greater Sins.
However if we study the
Sahifa of Abdul Azīm Hasani carefully we can conclude that in the tradition
related by Umrū bin Abīd, Imam Ja’far as-Sadiq (a.s.) has told about twenty one
Greater Sins from the Holy Qur’an. Umrū ibn Abīd left the Imam’s assembly
suddenly. Had he listened more patiently the Imam might have proceeded on the
subject and enlightened him further.
I would like to inform
the readers that I have explained in detail only those sins, which are the
confirmed Greater ones. However it does not mean that all those sins which are
not mentioned in this book are not Greater. Rather those sins, which are not
established as the Greater ones are mentioned briefly.
It is not even confirmed
that these are among the lesser sins. Hence pious people should exercise
precaution and abstain even from these sins. There is always a possibility that
the sin which we think to be small maybe a Greater one. We would be deceived only
because its seriousness is not proved to us. We will now proceed towards the
detailed explanation of the various sins that are confirmed as Greater Sins.
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