Allah’s Knowledge encompasses all acts and all times. It encompasses the apparent and hidden aspects of all beings; even of an atom billions of which can be placed at the point of a needle. Allah knows the number of all the creatures, even the atoms, the seeds, the drops of rain and flakes of snow. Here we just mention some verses of the holy Qur’¡n that is an ocean of knowledge.
وَيَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ.
He knows what is in the heavens and what is on earth. (3:29)
وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ وَمَا تَسْقُطُ مِنْ وَرَقَةٍ إِلاَّ يَعْلَمُهَا.
He knows what is in land and sea; not a leaf falls, but He knows it. (6:59)
وَاللَّهُ يَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ.
And Allah knows what you keep secret and what you publish. (16:19)
يَعْلَمُ مَا يَلِجُ فِي الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنزِلُ مِنْ السَّمَاءِ وَمَا يَعْرُجُ فِيهَا وَهُوَ الرَّحِيمُ الْغَفُورُ.
He knows what penetrates into the earth, and what comes forth from it, what comes down from heaven, and what goes up to it; He is the All-compassionate, the All-forgiving. (34:2)
The reality of these verses becomes more clear when we closely study an incision in a hill, thousands of which are found in all five continents. Entomologists have counted nearly seven hundred thousand types of insects so far; the exact number of insects of various types is impossible to be counted. In a summer day when the sky is clear, the number of flies, beetles, and multipeds moving in a hill’s incision is more than the number of all people living in the same continent. If humans were suddenly extinct from the earth, other creatures living on the earth would hardly ever notice their absence!
وَبِنُورِ وَجْهِكَ الَّذِى أَضَآءَ لَهُ كُلُّ شَيٍْء
(I ask You) by the Light of Your Face, through which all things are illuminated!
The Meaning of Light in Qur’¡nic Verses and Traditions
In the holy Qur’¡n and traditions, ‘light’ implies values and perfections. ‘Light’ means guidance . ‘Light’ means success in traveling toward belief . ‘Light’ means Islam, insight, knowledge. It means brightness of the spirit . ‘Light’ is Qur’¡n:
قَدْ جَاءَكُمْ مِنْ اللَّهِ نُورٌ وَكِتَابٌ مُبِينٌ.
There has come to you from Allah a light, and a Manifest Book. (5:15)
‘Light’ also means divine rules, doctrinal and moral facts:
إِنَّا أَنزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ.
Surely We sent down the Torah, wherein is guidance and light. (5:44)
According to these meanings, it becomes clear that ‘light’ is the essence of Allah’s Attributes, Accomplishments, and Glorious Names from Which all the creatures benefit to the extent of their existence, capacity, and capability. The creatures would thus get rid of their obscurity.
In this appropriate situation, the talented human goes from the darkness of inexistence to the light of existence, from incapability to perfection, from the darkness of ignorance to the light of knowledge, from oppression to justice, from unbelief to faith, from deviation to guidance, from materialism to spirituality; becoming the rising position of Allah’s Light, Names, and Attributes, Who is the Pure Light and Reality.
Qur’¡nic verses and the traditions of Prophet’s Household (a.s) imply that “Light of Face” is the same realities and perfections a thousand of which has been pointed out in Jowshan Kabir supplication.
The reason ‘Light’ is singular is that all Lofty Names of Allah are actually His Existence, and in His Holy Sanctuary there is no noun or adjective. Knowledge, Wisdom, Justice, Mercy, Compassion… are all the Existence of the One.
Since ‘Light’ mainly means guidance in Islamic texts the above-mentioned phrase may mean: “O Allah! I ask You by Your Guidance, by which all the creatures are guided.”
Anyway the word ‘light’ covers all the heavenly concepts and attributes, and it is left to common sense to choose among the various meanings according to the situation.
يَّا نُورُ يَا قُدُّوسُ يَآ أَوَّلَ الأَوَّلِينَ وَيَآ آخِرَ الآخِرِينَ
O Light! O All-Holy! O First of the first and Last of the last!
O the Perfect! You are the One whose friend and servant Imam Hossayn (a.s) called You in ‘Arafat desert on ‘Arafat day:
أَيَكُونُ لِغَيْرِكَ مِنَ الظُّهُورِ ما لَيْسَ لَكَ، حَتّى يَكُونَ هُوَ الْمُظْهِرَ لَكَ، مَتى غِبْتَ حَتّى تَحْتاجَ إِلى دَليل يَدُلُّ عَليْكَ، وَمَتى بَعُدْتَ حَتّى تَكُونَ الاْثارُ هِىَ الَّتى تُوصِلُ إِلَيْكَ؟
Does anything have an existence which You don’t have, so that it would give You existence? You have never been hidden to need any reason to justify You, and You have never been far away to need the signs to direct us to You.
O Lord! When I leave my transient state and return to my own self, looking closely, I observe that the Light of Your Beauty is clearer than anything else. And You are by no means hidden, so I don’t need to make a light and search Your Divine Position, because once I take a reality as the reason for my exploration, I come to understand that the reality and the light are both Your creatures.
When and where You were absent to need a rationale justifying You, and when and where You have been away so that Your signs direct us to You?
You are Free of any fault, and Greater than anything to which You are described. You are the most Perfect, the Absolute Reality, the Light and the Holly. You are the First of the first, but there is no beginning for Your Holy Existence, and You are the Last of the last without having an end. You are Preexisting while You make all things begin, and You are Eternal after all beings annihilate.
The first and the last are two attributes for “all things”. To all Things You have given a beginning and an end. The beings have a beginning, that is once they have been nothing and You created them, and they have an end means that the creatures come to an end. You bring them to an end. So You have existed before “all things” and nothing had existed before You, and You will exist after “all things” and nothing would exist after You.
O First of the first and Last of the last!
اللَّهُمَ اغْفِرْ لِىَ الذُّنُوبَ الَّتِى تَهتِكُ الْعِصَمَ
O Allah, forgive me those sins which tear apart safeguards!
The deeds, behaviors, states, and manners that are against Allah's orders and His Prophet's and Imams' traditions are considered as sins. Some sins are so severe that they are considered as declaration of war with Allah and His Prophet (s.a).
The sins an individual commits in this world, would be an eternal fire afflicting the sinner in the Hereafter:
إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَى ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا وَسَيَصْلَوْنَ سَعِيرًا.
“Those who devour the property of orphans unjustly, devour Fire in their bellies… (4:10)”
Committing sins is, in fact, getting sustenance from the All Generous and becoming ungrateful to Him for His hospitality. It is quite unfair to benefit from Allah's Blessings for years and then getting ungrateful to Him.
The Story of Gratefulness for the Hospitality of a Generous
Ya'qub Layth, the famous figure of Sistan and the leader of liberalizing revolution against the oppressor Abbasid dynasty, was the son of a zinc-worker, as a child. He was engaged in his father's work for a while and spent his wage generously for his friends. His brevity and generosity made other brave youngsters accompany him. Leaving zinc work, he began another work with his friends. But they quitted it too, and decided to steal the treasury of the ruler of Sistan. Since skillful guards protected the treasury, this was not an easy job. They determined to dig a canal from the suburbs down to the floor of the treasury and seize all of it rapidly.
It took them six months to dig the canal and finally, they entered the treasury at a midnight. They secretly assembled all the gold, silver, jewelry, and drachmas in various bags and prepared to go out through the canal, when a dazzling jewel attracted the attention of Ya'qub in the darkness. He could not identify it due to darkness and hence tried it with his tongue to find out that it was a piece of crystallized salt. So he ordered his followers to leave all the property and return through the canal to the suburbs.
The surprised youngsters accompanying him came out of city barehanded and asked the reason. Ya'qub said: “Though we had tried six consecutive months to reach the treasury and it was time to collect all its property, I saw it unfair to ransack the assets of the ruler after I had tasted the salt belonging to him.”
Opening the treasury gate, the guards were surprised at seeing the canal skillfully dug and the assets intact, and reported the event to the ruler of Sistan. The ruler ordered to announce in the city he would bless the thief if he introduced himself. Ya'qub introduced himself to the ruler peacefully, and told of unfairness of tasting the salt belonging to the ruler, and betraying him.
The ruler of Sistan got happy with such a brave, fair, and generous youngster and appointed Ya'qub as the army commander of Sistan. Ya'qub progressed in the same position and managed to fight the corrupted Abbasid government to save the oppressed.
Committing sins is spiritual impurity, which pollutes the heart, mind, and though and deprives man from Allah's Mercy and Blessings.
Committing sins tears off the veils guarding humans against chastisement and disgrace and unveils his secrets in this world and in the Hereafter. It deprives humans from being Allah's servant, concealing his faults by Allah, and His Forgiveness!
Religious notables have divided the sins into two main categories; major (cardinal) and minor sins. As Imam ¯¡diq (a.s) stated, major sins are those for which the Almighty has obligated the Hell.
If human being avoids the major sins, not polluting his humanity, Allah would forgive his other sins and makes him subject to His Mercy and Forgiveness:
إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ وَنُدْخِلْكُمْ مُدْخَلاً كَرِيمًا.
“If you avoid the heinous sins that are forbidden you, We will acquit you of evil deeds, and admit you by the gate of honor. (4:31)”
In the valuable book ‘Uyun Akhbar Al-al-Ri¤¡’, it is narrated from the eighth infallible Imam (a.s) that the major sins are:
1. Killing a human whose killing Allah has forbidden. 2. Adultery. 3. Theft. 4. Drinking intoxicants. 5. Getting cursed by one's parents. 6. Escaping Jihad (holy war). 7. Seizing orphans' assets oppressively. 8. Eating blood, corpse eat, pork, and whatever killed without the Name of Allah. 9. Usury. 10. Making unlawful money. 11. Gambling. 12. Shortening the measures. 13. Accusing a blameless. 14. Homosexuality. 15. Hopelessness of Allah's Mercy. 16. Considering oneself safe from Allah's chastisement. 17. Helping the oppressors. 18. Befriending the oppressors. 19. False swearing. 20. Capturing people's rights without need. 21. Lying. 22. Pride. 23. Extravagance. 24. Dissipation. 25. Disloyalty. 26. Despising Hajj. 27. Fighting Allah's friends. 28. Engaging in useless hobbies. 29. Insistence on committing sins.
Inauspicious Consequences of Committing Sins
Qur’¡nic verses and traditions contain instances of the outcome of committing sins. Committing sins ruins belief and diminishes good deeds. Sins bring about worldly misfortune and catastrophes and also chastisement in the Hereafter. Committing sins hinders acceptance of prayers by Allah. It deprives humans from intercessions, and makes the hearts cruel. Sins make preaches ineffectual. They make human humble and deprived of Allah's sustenance. They keep humans away from serving Allah. Committing sins results in gradual dominance of Satan on humans. It tears down the discipline present in the society and the families. Sins make people unconfident to each other. They cause a hard death and difficulty in the purgatory.
It is narrated from Imam ¯¡diq (a.s):
أمَا إنَّهُ لَيْسَ مِنْ عِرْقٍ يَضْرِبُ وَلا نَكْبَةٍ وَلا صُدَاعٍ وَلا مَرَضٍ إلا بِذَنْبٍ، وَذلِكَ قَوْلُ اللهِ عَزَّ وَجَلَّ فِي كِتَابِهِ: “وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَنْ كَثِيرٍ.”
No vein is cut, no foot strikes a stone, no trouble is made, no sickness is caused except for committing a sin. That's why the Almighty has stated in His Book: ‘Whatever affliction may visit you is for what your own hands have earned; and He pardons much. (42:30)’
It is also narrated from him:
إنَّ الرَّجُلَ يُذْنِبُ الذَّنْبَ فَيُحْرَمُ صَلاةَ اللَّيْلِ وَإنَّ العَمَلَ السَّيِّءَ أسْرَعُ فِي صَاحِبِهِ مِنَ السِّكِّينِ فِي اللَّحْمِ.
Whenever an individual misses saying his night prayer, he has certainly committed a sin. The effect of a sin in the sinner is faster than the effect of a knife in meat.
It is narrated from Imam al-Ri¤¡ (a.s):
أوحَى اللهُ عَزَّ وَجَلَّ إلَي نَبِيٍّ مِنَ الأنْبِيَاءِ: إذَا أُطِعْتُ رَضِيتُ، وَإذَا رَضِيتُ بَارَكْتُ، وَلَيْسَ لِبَرَكَتِي نِهَايَةٌ، وَإذَا عُصِيتُ غَضِبْتُ، وَإذا غَضِبْتُ لَعَنْتُ، وَلَعْنَتِي تَبْلُغُ السَّابِعَ مِنَ الوَرَى.
The Almighty told one of the Prophets (a.s) through revelation: If I am obeyed, I would be pleased, and if I am pleased, I would give Blessings, and My Blessings are infinite. If I am disobeyed, I would be Wrathful, and if I become Wrathful, I curse, and My Curse would affect seven generations ahead.
Throughout history, it has been proved that sometimes the progeny of oppressors have been afflicted by poverty, patience, disability, or narrowness of sustenance. This is, in fact, a Blessing from Allah for them, not to become involved in sins and revolt.
About insistence on committing sins, it is narrated from Amir Al-Mu'minin (a.s):
مَا مِنْ عَبْدٍ إلاَّ وَعَلَيْهِ جُنَّةٌ حَتَّى يَعْمَلَ أرْبَعِينَ كَبِيرَةً؛ فَإذَا عَمِلَ أرْبَعِينَ كَبِيرَةً انْكَشَفَتْ عَنْهُ الجُنَّةُ، فَيُوحِي اللهُ إلَى المَلائِكَةِ أنْ اسْتُرُوا عَبْدِي بِأجْنِحَتِكُمْ، فَتَسْتُرُهُ المَلائِكَةُ بِأجْنِحَتِهَا، (قال) فَمَا يَدَعُ شَيْئاً مِنَ القَبِيحِ إلاَّ قَارَفَهُ حَتَّى يَمْتَدِحَ إلَى النَّاسِ بِفِعْلِهِ القَبِيحِ، فَتَقُولُ المَلائِكَةُ: يَا رَبِّ، هَذا عَبْدُكَ مَا يَدَعُ شَيْئاً إلاَّ رَكِبَهُ وإنَّا لَنَسْتَحْيِي مِمَّا يَصْنَعُ. فَيُوحِي اللهُ عَزَّ وَجَلَّ إلَيْهِمْ أن اِرْفَعُوا أجْنِحَتَكُمْ عَنْهُ، فَإذا فُعِلَ ذَلِكَ أخَذَ بِبُغْضِنَا أهْلَ البَيْتِ فَعِنْدَ ذَلِكَ يَتَهَتَّكُ سِتْرُهُ فِي السَّمَاءِِ وَسِتْرُهُ فِي الأرْضِ، فَتَقُولُ المَلائِكَةُ: يَا رَبُّ هَذا عَبْدُكَ قَد بَقِيَ مَهْتُوكَ السِّتْرِ. فَيُوحِي اللهُ عَزَّ وَجَلَّ إلَيْهِمْ: لَوْ كَانَتْ للهِ فِيهِ حَاجَةٌ مَا أمَرَكُمْ أنْ تَرْفَعُوا أجْنِحَتَكُمْ عَنْهُ.
There is no servant but there are forty veils of reverence for him, until he commits forty major sins. After doing so, Allah reveals to the angels: Cover My servant with your wings. The angels cover the servant with their wings. Then that servant commits every sin he wishes to the extent that he takes pride in doing sins among people. The angels say: O Allah! Your servant commits every sin and we are ashamed of his wrongdoing. Allah reveals to them: Take your wings off from him. Then that servant begins enmity with the Prophet's Household (a.s) and his reverence is violated in the heavens and the earth. The angels say: O Allah! Your servant's reverence is violated. The Almighty reveals to them: If I attended to him, I didn't order you to take your wings off him!
A pious believer, who remembers Allah and the Resurrection Day, knows the inauspicious signs of committing sins, and loathes sins apparently and secretly, is a viable human. And a sinner, who is ignorant of Allah and the Resurrection Day, and doesn't fear sins, is actually a dead person.
Sins Tearing off Reverence
The great narrator of traditions, Shaykh ¯ad£q, in his “Ma'ani Al-Akhbar” has narrated a very important tradition from Imam ZAyn Al-'Abidin (a.s) on the inauspicious signs of sins. Part of the tradition explains the part of Du`¡’ Kumayl all the phrases of which begin with “اللهم اغفر لي الذنوب التي” (O Allah! Forgive me the sins that…):
The sins that tear off human reverence are: 1. Drinking intoxicants. 2. Gambling. 3. Useless act and speech for making people laugh. 4. Reference to people's deficiencies. 5. Accompanying the alleged sinners.
Drinking Intoxicants
Imam M£s¡ Ibn Ja'far, Imam al-Ri¤¡, and Imam al-Jaw¡d (a.s) have considered drinking intoxicants as a major sin. The great Eastern and Western scientists have proved that drinking intoxicants has harmful effects on the brain, stomach, liver, heart, kidney, respiratory and circulation tracts, human mind and progeny. Sometimes the resulting diseases are impossible to cure and the drinker is doomed to death.
The wine bottle is a dangerous and harmful enemy to human being, and an impure and foul thing.
The Holy Qur’¡n has considered drinking intoxicants as impure, filth, and the act of Satan. Qur’¡n also knows its harms much more than its benefits. Allah has made it unlawful for all people, because of its harmful effects, and He would punish the drinkers severely in this world and the Hereafter, except that the drinker could take repentance.
The Messenger of Allah (s.a) has cursed ten people in relation to the intoxicant liquid: One who plants a tree for it, one who gardens its tree, one who extracts the grape or other fruits for it, one who has drunk it, one who is the cupbearer, one who has delivered it with his animal, one who has taken it from the porter, one who has sold it, one who has bought it, and one who has consumed the money earned in this way.
يَأتِي شَارِبُ الخَمْرِ يَوْمَ القِيامَةِ مُسْوَدٌّ وَجْهُهُ مُدْلِعاً لِسَانَهُ، يَسِيلُ لُعَابُهُ عَلَى صَدْرِهِ، وَحَقَّ عَلَى اللهِ أنْ يَسْقِيَهُ مِنْ بِئْرِ خَبَالٍ... بِئْرٍ يَسِيلُ فِيها صَدِيدُ الزُّناةِ.
In the Hereafter, the intoxicant drinker enters the Resurrection Scene with his face black, his mouth crooked, and his tongue out of his mouth, and he cries from thirst. He is drunk from a well into which the impurity of the adulterers is poured.
Imam ¯¡diq (a.s) has stated:
شَارِبُ الخَمْرِ كَعابِدِ الوَثَنِ.
Drinking intoxicants equals idolization.
Imam B¡qir (a.s) has stated:
إنَّ شَارِبَ الخَمْرِ يُحْشَرُ كَافِراً وإنَّهُ رَأسُ المَعَاصِي.
A drinker would be considered as a disbeliever in the Resurrection Day. Intoxicant liquids are the foundation of all sins!
Amir Al-Mu'minin, Imam `Al¢ (a.s) was asked: “Have you said that wine is worse than theft and adultery?” Imam confirmed and stated: “An adulterer may not commit any other sin, but when someone drinks wine, he commits adultery, murder, and he quits prayer!”
The Messenger of Allah (s.a) stated:
مَنْ شَرِبَ الخَمْرَ بَعدَ مَا حَرَّمَهَا اللهُ عَلَى لِسَانِي فَلَيْسَ بِأهْلٍ أنْ يُزَوَّجَ إذَا خَطِبَ وَلا يُشَفَّعَ إذَا شَفَعَ ولا يُصَدَّقَ إذَا حَدَّثَ وَلا يُؤْتَمَنَ عَلى أمَانَةٍ؛ فَمَن إئْتَمَنَهُ بَعْدَ عِلْمِهِ فَلَيْسَ الَّذِي ائْتَمَنَهُ عَلَى اللهِ ضَمَانٌ وَلَيسَ لَهُ أجْرٌ وَلا خَلَفٌ.
One who drinks wine after Allah has announced its prohibition to me, does not deserve a positive response to his request. The intercession of a drinker is not accepted. His speech is unacceptable. He is not a trustee, so if something is given in his trust, there is no guarantee for it from Allah.
Gambling
Gambling is among the major sins. Imam ¯¡diq (a.s) has considered it a major sin in an important tradition.
The holy Qur’¡n has only considered wine and gambling as major sins:
يَسْأَلُونَكَ عَنْ الْخَمْرِ وَالْمَيْسِرِ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ.
They will question you concerning wine, and arrow-shuffling. Say: In both is heinous sin. (2:219)
Making any gambling tools, getting money from them, buying, and selling them are prohibited in Islam. Most Shi'a jurisprudents consider playing with them as unlawful, even if winning and losing is not a matter. Keeping the gambling tools is unlawful and destroying them is necessary. Attending in a gambling circle and watching it are unlawful and leaving the place is a must.
Useless Acts for Amusing People
By useless acts here, it is meant doing things that have no worldly or heavenly benefits for the performer and the audience, and are complete waste of lifetime, every minute of which is provided by the help of millions of factors for the human being.
Wastage of valuable time is undoubtedly an instance of ungratefulness. The lifetime is among the greatest blessings Allah has bestowed on humans. To be grateful for this blessing, one should spend his lifetime worshipping Allah, serving his servants, and obtaining knowledge.
Muhaddith Qumi in his book “Manazil Al-Akhira” narrates: A man called Ibn Samad continuously calculated the past nights and days of his life. One day, he was counting his previous time, which seemed to him as sixty years. He counted the days of his life as twenty one thousand and nine hundred. This made him call out: “Woe betide me! If I have done at least one sin a day, I would meet my Lord with twenty one thousand and nine hundred sins.” Saying this, he fainted and then passed away.
Reference to People's Deficiencies
Keeping the face of Moslems and believers is an important fact and highly attended to in Islam, to the extent that in Islamic teachings a believer's face has considered equal to his blood:
عِرْضُ المُؤمِنِ كَدَمِهِ.
By disgracing people, there will be no trust among people. The family and society systems would collapse and Moslems' affairs would be disordered.
Only the prophets and Imams are without deficiency and fault. All other people have faults that are hidden from others' sight. Though there are some individuals who are not afraid of spreading their faults, most people value their public face and dislike to spread their faults.
As a result, those who refer to people's physical, moral, behavioral, verbal, material, or religious deficiencies and disgrace them, commit major sins, and are doomed to disgrace in this world and chastisement in the Hereafter.
It is narrated from Imam al-B¡qir and Imam ¯¡diq (a.s):
أقْرَبُ مَا يَكُونُ العَبْدُ إلَى الكُفْرِ أنْ يُؤاخِيَ الرَّجُلَ عَلَى الدِّينِ فَيُحْصِي عَلَيْهِ عَثَراتِهِ وَزَلاَّتِهِ لِيُعَنِّفَهُ بِهَا يَوماً ما.
The nearest act to disbelief is to make a religious fraternity with a man to remind him of his faults, and then blame him for his faults.
Imam ¯¡diq (a.s) has narrated from the Messenger of Allah (a.s):
يَا مَعْشَرَ مَنْ أسْلَمَ بِلِسَانِهِ وَلَمْ يُخْلِصِ الإيمَانَ إلَى قَلْبِهِ! لا تَذُمُّوا المُسْلِمِينَ وَلا تَتَّبِعُوا عَوْراتِهِمْ، فإنَّهُ مَنْ تَتَبَّعَ عَوْراتِهِمْ تَتَبَّعَ اللهُ عَوْراتِهِ، وَمَنْ تَتَبَّعَ اللهُ تَعَالَى عَوْراتِهِ يَفْضَحْهُ وَلَوْ فِي بَيْتِهِ.
O You who have embraced Islam verbally but not whole-heartedly! Do not blame Moslems and chase their faults! Because anyone who chases Moslems' faults Allah will chase his faults. And if Allah chases someone's faults, He will disgrace him, though he is in his home.
Accompanying the Alleged Sinners
Humans are impressed by their companions more than by other things. A companion makes the most powerful impression on human, hence the Holy Qur’¡n verses and traditions of the Prophet's Household (a.s) give people important guidelines for making friends, especially to the believers.
Explaining this fact that appears in the verses and traditions requires a separate discussion. Fortunately, Islamic scholars have authored valuable works in this regard.
The holy Qur’¡n and the traditions prevent people from accompanying the disbelievers, wrongdoers, the Jews, and even alleged sinners, to prevent the harmful effects of their culture, ethics, and evil ideas on human, and deprivation from Allah's Mercy.
Imam ¯¡diq (a.s) stated:
لاَ يَنْبَغِي لِلمُؤمِنِ أنْ يَجْلِسَ مَجْلِساً يُعْصَى اللهُ فِيهِ وَلا يَقْدِرُ عَلى تَغْيِيرِهِ.
It is not deserved for a believer to attend a circle in which Allah is disobeyed, and he is not able to prevent it.
Abu Hashim Ja'fari says: Imam al-Ri¤¡ (a.s) told me: “Why is it I see you with Abdul Rahman Ibn Ya'qub?” I said: “He is my uncle.” Imam (a.s) said: “He says an unacceptable thing about Allah; something which is not in accord with Qur’¡nic verses and the traditions. He describes the Almighty as the objects. So either accompany him and leave us, or be our companion and leave him alone.” I said: “He has his own ideas, and does not harm me. If I don't accept his ideas, I would have no responsibilities.” Imam (a.s) stated: “Don't you fear that a chastisement be sent upon him, and take you both? Have you heard of the one who was a disciple of Moses (a.s) and whose father was a disciple of Pharaoh? When the Pharaoh army reached Moses (a.s) and his followers beside the river, the son left Moses (a.s) to advise his father and join him to the followers of Moses. The father was following Pharaoh and the son was chasing him and quarrelling with him about his ideas. When they reached the edge of water they were both drowned. When Moses was informed of this, he said:” Allah's Mercy is upon him, but when Allah's chastisement descends those beside the wrongdoers would have no safety.”
The Commander of Believers (a.s) stated:
مَنْ كَانَ يُؤمِنُ باللهِ وَاليَوْمِ الآخِرِ فَلا يَقُومُ مَكَانَ رِيبَةٍ.
Anyone who believes in Allah and the Resurrection Day would not stand in a doubtful and accusing position.
Imam ¯¡diq (a.s) stated:
مَنْ قَعَدَ عِنْدَ سَبَّابٍ لأوْلِيَاءِ اللهِ فَقَدْ عَصَى اللهَ تَعالى.
One who accompanies those who curse Allah's friends, have certainly disobeyed Allah.
Jesus Christ (a.s) stated: “Show your friendship with Allah by loathing the sinners; you will approach Allah's Grace by retreating them.” He was then said: “O Spirit of Allah! Who should we accompany?” He responded: “Accompany someone whose company reminds you of Allah, whose speech increases your knowledge, and whose behavior make you desire the Hereafter.”
The veils that exist between man and Allah's chastisement and wrath are piety, chastity, honesty, worship, and serving. These veils remain if man abstains from doing the above-mentioned sins. If human is tempted by the temptations of apparent and hidden Satans, and pollute himself with sins, he has tore off these veils and hindrances, making the way open for the calamities and chastisements.
اللَّهُمَ اغْفِرْ لِىَ الذُّنُوبَ الَّتِى تُنْزِلُ النِّقَمَ
O Allah! Forgive me the sins which bring down adversities!
The Sins Bringing Down the Adversities
In a valuable and noteworthy tradition, Imam Al-Sajj¡d (a.s) has mentioned nine sins that bring down calamities, as follow: “1. Rebellion (Baghy), 2. Violating people’s rights, 3. Mocking Allah’s servants, 4. Breaking promises, 5. Evident wrongdoing, 6. Scattering lies, 7. Judgment in contrast to Allah’s rules, 8. Not paying Zakat , 9. Shortening the measures.”
Rebellion (baghy)
The Arabic word “baghy” means trespassing against Allah and His Rules, violating people’s rights, corruption, wrongdoing, and adultery. It is used in all its meanings in Qur’¡nic verses:
إِنَّ قَارُونَ كَانَ مِنْ قَوْمِ مُوسَى فَبَغَى عَلَيْهِمْ.
Now Korah was of Moses folk, but he oppressed them… (28:76)
وَلَوْ بَسَطَ اللَّهُ الرِّزْقَ لِعِبَادِهِ لَبَغَوْا فِي الأَرْضِ.
And if Allah were to enlarge the provision for His slaves they would surely rebel in the earth… (42:27
يَا أُخْتَ هَارُونَ مَا كَانَ أَبُوكِ امْرَأَ سَوْءٍ وَمَا كَانَتْ أُمُّكِ بَغِيًّا.
O sister of Aaron, thy father was not a wicked man, nor was thy mother a woman unchaste. (19:28)
The Messenger of Allah (s.a) has stated:
إنَّ أسْرَعَ الخَيْرِ ثَواباً البِرُّ، وَإنَّ أسْرَعَ الشَّرِّ عِقاباً البَغْيُ.
Surely the righteousness that is rewarded the fastest is generosity to people, and the wrongdoing that is chastised the fastest is oppressing people.
Imam ¯¡diq (a.s) said:
سِتَّةٌ لا تَكُونُ فِي المُؤمِنِ: العُسْرُ وَالنَّكَدُ وَاللَّجَاجَةُ وَالكَذِبُ وَالحَسَدُ وَالبَغْيُ.
A believer does not possess six attributes: weakness and incompetence, stinginess, obstinacy, lying, jealousy, and violation of people’s rights.
Violating People’s Rights
The Benevolent Allah has placed a set of rights due to all people, which are necessary to observe by others. Violating other people’s rights is sin and the violator is doomed to chastisement.
The right of the parents due to the children, the right of the child due to the parents, the rights of the relatives to each other, the rights of the neighbors to each other, the rights of the people to the government, and vice versa, the rights of the husband to the wife, the rights of the wife due to the husband, the rights of the subordinates to their superiors in terms of wealth and blessings, the rights of the poor to the rich, and other rights stated in the holy Qur’¡n and the traditions.
The most comprehensive and eloguent book on the people’s rights is “The Treatise on Rights” of Imam Zayn Al-‘Abidin (a.s). By contemplating on this book, one manages to know all the rights and feels responsible to observe these rights.
Violating any of the rights is an obvious sin, and is followed by doomed chastisement, if it is not compensated for.
Mocking Allah’s Servants
Ridiculing people for their appearance, poorness, occupation, belief, or any other reason is a major sin that leads to worldly and heavenly punishment.
Mocking people is, in fact, insulting their personality and belittling them. The Holy Qur’¡n considers the mockers as hypocrites, oppressors, and corruptors.
وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا وَإِذَا خَلَوْا إِلَى شَيَاطِينِهِمْ قَالُوا إِنَّا مَعَكُمْ إِنَّمَا نَحْنُ مُسْتَهْزِئُونَ.
When they meet those who believe, they say ‘We believe,’ but when they go privately to their Satans, they say ‘We are with you; we were only mocking.’ (2:14)
The Messenger of Allah (s.a) said: The Almighty stated:
مَنْ أهَانَ لِي وَلِيّاً فَقَدْ أرْصَدَ لِمُحَارَبَتِي.
Anyone who insults a friend of Mine has indeed set out to fight Me!
Imam ¯¡diq (a.s) stated:
In the Hereafter a caller calls: Where are those who left My friends alone? Then a group of people who have no flesh in their faces stand. So it is said: These are the people who annoyed the believers, rebelled against them, and insulted them for their belief. Afterwards, they are ordered to be taken to the Hell.
Also the Messenger of Allah (s.a) said: Allah has stated:
قَدْ نَابَذَنِي مَنْ أذَلَّ عَبْدِيَ المُؤمِنَ.
One who humbles My believer servant has obviously begun a war with Me!
Mocking people is certainly insulting, annoying, and humbling them. The Holy Qur’¡n has severely prohibited men and women who mock one another, and considers them as oppressors, in case they would not do repentance (49:11).
Breaking Promises
Making and keeping promises are two humane and ethical realities, which are attended to in the Holy Qur’¡n and the tradition of the Prophet’s Household (a.s). Breaking the promises is considered as sin.
It is no different weather the promise is made with Allah, the Prophet (a.s), the infallible Imams (a.s) or the ordinary people; keeping any positive promise, which is in relation to worshipping Allah, serving people, commerce, or other right businesses, is a religious and ethical must, and breaking it is unlawful and doomed to Allah’s punishment.
وَأَوْفُوا بِعَهْدِ اللَّهِ إِذَا عَاهَدْتُمْ.
Fulfill Allah’s covenant, when you make covenant. (16:91)
الَّذِينَ يَنقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثَاقِهِ وَيَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَيُفْسِدُونَ فِي الأَرْضِ أُوْلَئِكَ هُمْ الْخَاسِرُونَ.
Those who break the covenant of Allah after ratifying it and sever that which Allah ordered to be joined, and make mischief in the earth: Those are they who are the losers. (2:27)
وَأَوْفُوا بِالْعَهْدِ إِنَّ الْعَهْدَ كَانَ مَسْئُولاً.
…And keep the covenant; surely the covenant shall be questioned of. (17:34)
يأَيُّهَا الَّذِينَ آمَنُوا أَوْفُوا بِالْعُقُودِ.
O believers, fulfill your bonds… (5:1)
The Messenger of Allah (s.a) has stated:
ثَلاثٌ مَنْ كُنَّ فِيهِ كَانَ مُنافِقاً وإنْ صَامَ وَصَلَّى وَزَعَمَ أنَّهُ مُسْلِمٌ: مَن إذَا اؤتُمِنَ خَانَ، وإذَا حَدَّثَ كَذِبَ، وإذَا وَعَدَ أخْلَفَ.
Three attributes exist in a hypocrite, even if he prays and fasts and knows himself a Muslim; he betrays when he is trusted, he lies when he speaks, and he breaks his promise after making it.
Also Imam ¯¡diq (a.s) said:
مَنْ عَامَلَ النَّاسَ وَلَمْ يَظْلِمْهُمْ، وَحَدَّثَهُمْ فَلَمْ يَكْذِبْهُمْ، وَوَعَدَهُمْ فَلَمْ يُخْلِفْهُمْ، فَهُوَ مِمَّنْ كَمُلَتْ مُرُوئَتُهُ وَحَرُمَتْ غِيْبَتُهُ وَظَهَرَ عَدْلُهُ وَوَجَبَتْ أُخُوَّتُهُ.
One who does not behave oppressively with others and does not tell lies to them and does not break his promises with them, is the one whose understanding is complete and whose justice is obvious, backbiting him is unlawful and he should be fraternized.
Obvious Wrongdoing
The Almighty Allah, in His Qur’¡n, has prohibited people from approaching wrongdoing and obvious as well as hidden sins (6:151). But obvious sins show the extreme shamelessness of the sinner, and his boldness toward the law and the Islamic society milieu.
Islam does not approve pollution of the society by the sinners, and has determined Islamic punishment for those who contaminate the Islamic nation. It is incumbent upon the conscious believers, especially the Islamic government officials, to avoid the wrongdoing of shameless sinners in any way possible, not to poison others, specifically young girls and boys, with sins.
The obligation of ‘enjoining to good’ (amri bi ma’ruf) in Islam is for eliminating the root of corruption and pollution and keeping the society away from ethical lapses. If the main training centers, that is homes and schools foster the divine attribute of ‘modesty’ among the youth and make it a permanent one, people become immune to obvious and hidden sins.
Modesty, remembering Allah, and thinking of the sins’ outcome are the highest preventing factors for human being.
It is narrated from Imam ¯¡diq (a.s):
اَلحَيَاءُ مِنَ الإيمَانِ، وَالإيمانُ فِي الجَنَّةِ.
Modesty comes from belief in Allah, and belief results in (entering) His Paradise.
The Messenger of Allah (s.a) stated:
إسْتَحْيوا مِنَ اللهِ حَقَّ الحَيَاءِ.
Be modest before Allah and observe the right of modesty!
“O Messenger of Allah! How should we do it?” he was asked. The Prophet answered:
فَإنْ كُنْتُمْ فَاعِلِينَ، فَلا يَبِيتَنَّ أحَدُكُم إلاَّ وَأجَلُهُ بَيْنَ عَيْنَيْهِ، وَلْيَحْفَظِ الرَّأسَ وَمَا حَوى، وَالبَطْنَ وَمَا وَعى، وَلْيَذْكُرِ القَبْرَ وَالبِلَى، وَمَنْ أرَادَ الآخِرَةَ فَلْيَدَعِ الحَيَاةَ الدُّنْيَا.
You should not sleep at night and get up in the morning, except that you remember your appointed time (death); so you should keep your heads and its organs, like eyes, ears, and tongue from wrongdoing, keep your bellies from eating unlawful food, and remember your body decay in your graves. One who wishes salvation in the Hereafter should leave the tempting stuff of the world.
Someone told Prophet Mu¦ammad (s.a): “Give me some advice!” The Prophet said:
إسْتَحيِ مِنَ اللهِ كَمَا تَسْتَحْيي مِنَ الرَّجُلِ الصَّالِحِ مِنْ قَوْمِكَ.
Be modest before Allah as you are modest before a decent gentleman from your tribe!
Modesty of a Believing Lady
Imam Al-Sajj¡d (a.s) has narrated: A man and his family were traveling by sea when their ship broke and all the passengers on the ship were drowned, except the man’s wife. She took a remnant board of the ship until she reached an island.
In that island, there was a brigand who had torn off all the veils of modesty. When he saw the woman, he asked her: “Are you a jinn or a human?” The woman answered: “A human.” So without saying a word, the bold brigand forcefully took her as if he was his husband. The chaste woman got disturbed. The brigand asked the reason. Pointing to the heaven, the woman answered: “I’m afraid.” The bold man asked: “Have you committed such a sin before?” The lady answered: “By Allah’s Glory not!” The man said: “You fear Allah this way, though you have not committed the sin and I’m forcing you to do so. By Allah that I am more deserved to become disturbed and fearful of Allah than you.” Then he left immediately, went to his family, and always attempted to take repentance.
One day he crossed a monk in his way, while the sun was shining intensively on them. The monk told him: “Implore Allah to send a cloud for us to reduce the hotness of the sun!” The ex-brigand said: “I have done nothing worthy to dare asking Allah a request.” The monk said: “So I pray and you say amen!” Then the monk prayed and the man said amen. A cloud soon shadowed them. They walked under the cloud for a while until they reached a fork in their way. The monk continued one of the ways and the man chose the other. The cloud, too, continued shadowing the man!
Observing this, the monk told the man: “You are more deserved than me. Our prayer was accepted because of you. So tell me your story!” The man explained the story of that lady. The monk said: “Since you feared Allah your previous sins were forgiven. Watch out what you’ll do in the future!”
Scattering Lies
The Messenger of Allah (s.a), Imam ¯¡diq (a.s) and Imam al-Ri¤¡ (a.s) have considered lying as a major sin, and the most obscene of them.
Among the most obscene kinds of lying is fabricating the statements of Allah, the prophets, the infallible Imams and the heavenly Books, which misguides many people.
Throughout history, the disbeliever leaders fabricated facts and told lies under the name of science and philosophy to prevent the masses from inclination to the right religion, the prophets, and the Hereafter. These hypocrites, fabricators, and tempters forged issues and led people astray. They represented the erroneous things as right, and the rights as untrue.
The disbelievers denied the heavenly Books that were revealed by Allah for guiding mankind. They opposed Allah’s signs in various ways, and inspired people that nothing is descended from Allah!
These oppressors accused the truthful prophets of lying and charged those wise men with magic. They also called prophets, who were unique in mental capability, insane!
The disbelievers resorted to any kind of crime and offence and even fabricated the divine Books of Torah and the Bible to make them in accord with their own disbelief. They dared altering the divine verses and did not fear the outcome of their deeds and Allah’s doomed punishment. If they could, they would have fabricated the holy Qur’¡n, too, but the Absolute Guardian of the world supported it.
The hypocrites in the age of the infallible Imams intensively made false traditions to foster the oppressor ruling of the Umayyad and the Abbasids, keep the Prophet’s Household away from the scene, and deprive people from the divine knowledge of infallible Imams who were the true successors of the Prophet (s.a). They fabricated nearly a million false traditions, attributing them to the great Prophet of Islam (s.a), and included them in Islamic books to introduce them to the nation as the Islamic culture. If it was not for the scientific revolution of the Imams (a.s), especially Imam al-B¡qir and Imam ¯¡diq (a.s) as well as their students, and also the attempts made by Shi’a scholars and jurisprudents to this day, we had to accept some of those traditions fabricated by the agents of the Umayyad and Abbasids. The jurisprudents did this using the tools taught by Imams (a.s) for distinguishing right from wrong, and hence pure Islam was saved by Imams and efforts of Shi’a scientists. This way Allah’s reasons got complete for mankind until the Hereafter and no one can claim s/he has been away from Mohammad’s religion, on the Resurrection Day.
All over the world, these hypocrite fabricators have made so many lies in different scientific fields and in political, material, and spiritual arenas in the past two decades. They imposed the fabricated materials on the societies and thus deceived individuals, making them far away from reality. The deceiving mottos like “Religion is the nations’ opium.” “Government deserves the civilized, victor, and conqueror humans.” “Knowledge is the key for solving all problems.” “Democracy and freedom”, “liberal civil society”, “ruling of people on people” instead of ruling of Allah on people via His pious servants, made many people communist and irreligious. The Muslim believers got entangled among disbelievers and were mocked by them. That’s why the holy Qur’¡n calls out:
…فَنَجْعَلْ لَعْنَةَ اللَّهِ عَلَى الْكَاذِبِينَ.
So invoke the curse of Allah upon those who lie. (3:61)
إِنَّ اللَّهَ لا يَهْدِي مَنْ هُوَ كَاذِبٌ كَفَّارٌ.
Surely Allah guides not him who is a liar, unthankful. (39:3)
The great Messenger of Allah (s.a) has thus been right in his very important traditions that follow:
ألاَ أُنَبِّؤُكُمْ بِأكْبَرِ الكَبَائِرِ؟ الإشْرَاكُ بِاللهِ، وَعُقُوقُ الوَالِدَيْنِ... ألاَ وَقَوْلُ الزُّورِ.
Do you want me to inform you of the biggest major sin? Polytheism, unkindness toward parents, (and he sat upright and continued) and beware of untrue speech.
He also said:
شَرُّ الرِّوَايَةِ رِوَايَةُ الكَذِبِ.
The worst speech is lying.
It is also narrated from him:
أقَلُّ النَّاسِ مُرُوؤَةً مَنْ كَانَ كَاذِباً.
A liar has the least humanity.
Furthermore, the Prophet (s.a) was asked: “Is there any fearful believer?” He agreed. “Is there any stingy believer?” He approved it again. “Is there any liar believer?” He rejected it.
Am¢r al-Mu’min¢n, Imam `Al¢ (a.s) stated:
لاَ يَجِدُ عَبْدٌ طَعْمَ الإيمَانِ حَتَّى يَتْرُكَ الكَذِبَ هَزْلَهُ وَجِدَّهُ.
Man does not taste the sweetness of belief unless he avoids lying, either seriously or jokingly.
He also said:
لا سُوءَ أسْوَأُ مِنَ الكَذِبِ.
Lying is the worst obscenity.
Another valuable statement of him reads:
اَلصِّدْقُ أمَانَةٌ وَالكَذِبُ خِيَانَةٌ.
Honesty is, in fact, loyalty and lying is betrayal.
Imam ¯¡diq (a.s) has stated:
إنَّ الكَذِبَ هُوَ خَرابُ الإيمَانِ.
The Exalted Allah has set some locks for the sins; the key to these locks is wine, and even worst than wine is lying.
Prophet Moses (a.s) asked Allah: “Which of Your servants is the most well-behaved?” Allah replied: “One whose tongue does not tell lies, whose heart does not go astray, and doest not do adultery.”
Islamic sciences teach us that the liar is transgressor, hypocrite and dishonored. The angels curse the liar. The liar has a fetid mouth. The liar is disbeliever. The liar is subject to Allah’s wrath and curse. The liar is a sinner who is deprived of Allah’s guidance and does not deserve companionship. The liar is a human in appearance, but an unclean animal, indeed!
Judging in contrast to Allah’s Rules
Another sin, which descends adversities, is judgment in contrast to the divine rules. If a judge is aware of Allah’s rule, but denies it in judgment and issues verdict based on irreligious rules, he is, in the speech of holy Qur’¡n, a transgressor, an oppressor, and a disbeliever . He is a disbeliever because he has denied Allah’s rule. He is an oppressor since he has deprived a human from his rights. And he is transgressor for he is away from religion and humanity due to his unfair verdict. Imam ¯¡diq (a.s) has stated:
مَنْ حَكَمَ بَيْنَ اثْنَيْنِ بِغَيْرِ حُكْمِ اللهِ فَقَدْ كَفَرَ بِاللهِ.
One who issues an unfair verdict even on two drachmas has become a blasphemer.
Not Paying Zakat
According to the Qur’¡nic verses and the traditions, paying zakat is obligatory for grains, quadrupeds, gold, and silver and abstinence from paying it is a major sin. In most Qur’¡nic verses about prayer, there is an immediate reference to zakat, too. Mentioning zakat after prayer shows its importance. One who leaves paying zakat, like the denier of prayer and hajj, is blaspheme.
In a very important tradition, Imam ¯¡diq (a.s) has mentioned the philosophy of zakat briefly, saying: Zakat has become obligatory for examining the rich and serving the poor. If all the people paid zakat, there would have been no poor Muslims, and they would have become fortunate by the right Allah has set for them. The people don’t get poor, hungry, or needy except for the abstention of the rich from paying their due right. Those who don’t pay Allah’s portion of their wealth do not deserve His Mercy. By Allah that no wealth is wasted in the desert or the sea, but for not paying zakat.
When Fatima Al-Zahra (a.s) gave a speech in her father’s mosque and brilliantly criticized the government of her age using Qur’¡nic verses and the Prophet’s traditions, she told people:
فَجَعَلَ الإيمَانَ تَطْهِيراً لَكُمْ مِنَ الشِّرْكِ، وَالصَّلاةَ تَنْزِيهاً لَكُمْ عَنِ الكِبَرِ، وَالزَّكَاةَ تَزْكِيَةً لأنْفُسِكُمْ.
Allah obliged belief for you to purify you of the pollution of disbelief, He obliged prayer to save you from pride, and zakat to purify you of stinginess.
One day, Imam al-Ri¤¡ (a.s) told his servant: “Have you granted anything for Allah today?” The servant gave negative answer. Imam (a.s) said: “So how would Allah recompense us?”
Shortening the Measures
Fraud in dealing with people and shortening the measure are unlawful and major sins, according to the Holy Qur’¡n and the traditions of the Prophet (s.a) and his Household (a.s).
One, from one hundred and fourteen chapters of the Holy Qur’¡n, is dedicated to this issue. The first few verses of this chapter talk about this major sin and betrayal and the chastisement for it:
وَيْلٌ لِلْمُطَفِّفِينَ (1) الَّذِينَ إِذَا اكْتَالُوا عَلَى النَّاسِ يَسْتَوْفُونَ (2) وَإِذَا كَالُوهُمْ أَوْ وَزَنُوهُمْ يُخْسِرُونَ (3) أَلا يَظُنُّ أُولَئِكَ أَنَّهُمْ مَبْعُوثُونَ (4) لِيَوْمٍ عَظِيمٍ (5) يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ (6) كَلاَّ إِنَّ كِتَابَ الفُجَّارِ لَفِي سِجِّينٍ (7).
Woe to those that deal in fraud, who, when they measure against the people, take full measure. But, when they measure for them or weigh for them, do skimp. Do those not think that they shall be raised up unto a mighty day, a day when mankind shall stand before the Lord of all Beings? No indeed; the Book of the libertines is in Sijjin.
The Messenger of Allah (s.a) stated:
إنَّ المُطَفِّفَ يُرْمَى يَوْمَ القِيَامَةِ فِي قَعْرِ جَهَنَّمَ بَيْنَ جَبَلَيْنِ مِنْ نَارٍ، فَيُقَالُ لَهُ: زِنْهُمَا. فَيَبْقَى فِي ذَلِكَ أبَداً.
One who shortens the measures in dealing with people would be taken to the bottom of the hell, in the Hereafter, and placed between two fire mountains. He is then told to weight the mountains, and he would do so forever.
The great exegesis book “Minh¡j al-¯¡diqin” explains about the verses of “Mutaffifin” chapter and narrates an important tradition from the Prophet (s.a). The prophet (s.a) said: “There are five consequences for five deeds.” People asked: “O Messenger of Allah! What are they?” He replied: “No people broke their promises, unless Allah dominated their enemies on them. No people did adultery, unless Allah spread death among them. No people lied and judged against Allah’s rule, unless they got increasingly unfortunate. And no people refrain from paying zakat, unless they had no rain. And they didn’t shorten the measures, unless they got deprived of plants and entangled in famine.”
اللَّهُمَ اغْفِرْ لِىَ الذُّنُوبَ الَّتِى تُغيِّرُ النِّعَمَ
O Allah! Forgive me the sins which alter the blessings!
Sins Altering Blessings
Committing some sins alter Allah’s Blessings for human being, and replace them with calamities and adversities. These sins, as stated by Imam Al-Sajj¡d (a.s) are: 1. Oppressing people, 2. Losing the good habits 3. Abandoning good doing, 4. Being ungrateful, 5. Abandoning gratefulness.
Oppressing People
Oppressing people is a heinous and satanic sin. Oppression, however as much as a grain, is an obscene deed. Surely, as little as this much sin would be punished in the Hereafter, too:
وَإِنْ كَانَ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَى بِنَا حَاسِبِينَ.
And if there be no more than the weight of a mustard seed We will bring it to account: and enough are We to take account. (21:47)
Losing the Good Habits
The good habits humans incline to, by Allah’s blessings, are really important and valuable and make humans subject to Allah’s Mercy. Humans should be careful and guard these good habits.
After making the habits of gaining knowledge, showing humility, having patience, serving Allah’s servants and so on, human is always subject to dangers and should attempt to maintain his good habits. If human is careless about keeping his good habits, to the extent that they are lost, he has committed sin, for sure, and should expect the alteration of Allah’s blessings in his life.
Abandoning good deeds
Beneficence and doing good to the people are signs of humanity and belief. According to the Qur’¡nic verses, the good-doers are loved by the Almighty.
وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ.
…Allah loves those who do good. (3:134)
People should not abandon their beneficence toward others in any situations. Doing good to the people is, in fact, worshipping Allah. It makes Allah content and its reward is great.
As a matter of fact, abandoning beneficence is a sin, and results in deprivation from a good manner, Allah’s especial Mercy, and countless rewards.
Ungratefulness
Being ungratefulness toward Allah is a sin, which brings about severe chastisement, in the words of Holy Qur’¡n:
وَلَئِنْ كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ.
… but if you are thankless, My chastisement is surely terrible. (14:7)
The worst kind of ungratefulness is wasting Allah’s blessings for committing sins and unsuitable wishes.
Abandoning Gratefulness
Being thankful for the Blessings Allah has granted to human to develop physically and mentally is a necessity, and abandoning it is against humanity and fairness.
Thankfulness is indeed acknowledging the Provider and His Blessings, as well as spending the blessings in ways He Himself has ordered.
Thankfulness for the blessing of heart is adorning it with belief in Allah, the Prophets, the Imams, the Holy Qur’¡n, and the Resurrection Day.
Thankfulness for the blessing of eyes is looking at the nature to discover Allah’s Might, using them for gaining knowledge, reciting Qur’¡n, as well as keeping them from unlawful scenes.
Thankfulness for the blessing of ears is hearing the truth, and keeping them from hearing untruth, unlawful music and sounds, backbiting, and slander.
Being thankful for the blessing of tongue is through fine speech, answering fine questions, guiding the misled, reciting Qur’¡n and prayer, and keeping the tongue from lying, backbiting, slander, ungrounded rumors, and belittling Allah’s servants.
Being thankful for the blessing of stomach is eating rightly and lawfully, and avoiding unlawful stuff.
For thanking the blessing of lust, it should be used in lawful marriage and kept away from unlawful issues.
For thanking the blessing of foot, it should be used in going to the mosques and knowledge circles, visiting the relatives and religious brothers, and going to solve people’s problems.
Thankfulness for the blessing of wealth is spending it for one’s wife and children, poor relatives, charity, zakat, khums and alms giving. Evading any of these examples of thankfulness is a sin, which alters Allah’s blessings into chastisement and calamity.
اللَّهُمَّ اغْفِرْ لِىَ الذُّنُوبَ الَّتِى تَحْبِسُ الدُّعَاءَ
O Allah! Forgive me the sins which hold back supplication!
Factors Avoiding the Acceptance of Supplications
Imam Al-Sajj¡d (a.s) considers seven sins as the avoiding factors for the acceptance of supplications by the Almighty: 1. Bad intentions, 2. Hidden vices, 3. Hypocrisy with religious brothers, 4. Doubtfulness about acceptance of supplications, 5. Postponing the prayers, 6. Leaving goodness and alms giving, which make people close to Allah, 7. Speaking rudely with people and using obscene words.
Bad Intention
Intention means one’s decision and goal. Islam asks people to have good intention toward all humans and even animals and beings, to wish goodness, prosperity, and health for everyone. Islam recommends human to do good to others and solve their problems, to the extent possible. Good intention and wish for others is so valuable that it is rewarded! It is narrated from Imam ¯¡diq (a.s):
A poor Muslim asks Allah: ‘O Lord! Grant me wealth to do goodness and alms giving so and so!’ If Allah knows his intention as truthful, He gives that servant as much reward as he had practiced all his good intentions, since Allah is Generous!
It is also narrated: “A hungry man crossed a sand hill and thought to himself: ‘If these sand grains were food, I would have divided them among people.’ Allah revealed to the prophet of that time: ‘Tell the man that Allah accepted his good intention for alms giving, and rewarded him as if he had granted as much food as the sand grains to the people.’”
Human should avoid having bad intentions toward all other humans and beings, because corrupted intention makes heart hard and leads to committing sins and oppressing Allah’s servants.
Hidden Vices
Vices such as mistrust, hatred, self-admiration, negligence, insolence, arrogance, stinginess, greed, jealousy, and loving Allah’s enemies are harmful sins that avoid the acceptance of prayers, in addition to worldly and heavenly chastisement.
Imam al-B¡qir (a.s) says about the hypocrites:
بِئْسَ العَبْدُ عَبْدٌ هُمَزَةٌ لُمَزَةٌ يُقْبِلُ بِوَجْهٍ وَيُدْبِرُ بِآخَرَ.
A bad servant of Allah is one who is caviler and slanderer; on one side, he comes to befriend, on the other hand, he begins enmity.
Mistrust
Being suspicious of Allah, His friends, and the Muslims is an obscene, though hidden sin, which is recorded in human letter of deeds, accounted for on the Resurrection Day, and chastised severely. The exception to this is the one who can repent in this world.
يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِنْ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ.
O you who believe: Avoid suspicion as much (as possible): for suspicion in some cases is a sin. (49:12)
The Messenger of Allah (s.a) stated:
وَاللهِ الَّذِي لاَ إلَهَ إلاَّ هُوَ، مَا أُعْطِىَ مُؤمِنٌ خَيْرَ الدُّنْيَا وَالآخِرَةِ إلاَّ بِحُسْنِ ظَنِّهِ بِاللهِ وَرَجَائِهِ لَهُ وَحُسْنِ خُلُقِهِ وَالكَفِّ عَن اِغْتِيَابِ المُؤمِنِينَ، وَاللهِ الَّذي لا إلَهَ إلاَّ هُوَ لا يُعَذِّبُ اللهُ مُؤمِناً بَعْدَ التَّوْبَةِ وَالاسْتِغْفَارِ إلاَّ بِسُوءِ ظَنِّهِ بِاللهِ وَتَقْصيرٍ مِنْ رَجَائِهِ للهِ وَسُوُءِ خُلُقِهِ وَاغْتِيَابِهِ المُؤمِنِينَ، وَاللهِ الَّذي لا إلَهَ إلاَّ هُوَ، لا يَحْسُنُ ظَنُّ عَبْدٍ مُؤمنٍ بِاللهِ إلاَّ كَانَ اللهُ عِنْدَ ظَنِّ عَبْدِهِ المُؤمِنِ، لأنَّ اللهَ كَريمٌ بِيَدِهِ الخَيْراتُ، يَسْتَحْيي أنْ يَكُونَ عَبْدُهُ المُؤمِنُ قَدْ أحْسَنَ بِهِ الظَّنَّ وَالرَّجَاءَ ثُمَّ يُخْلِفُ ظَنَّهُ وَرَجاءَهُ، فَأحْسِنُوا بِاللهِ الظَّنَّ وَارْغَبُوا إلَيْهِ.
I swear by God who has no partners that no good of this world or the Hereafter has been granted to any believer, except due to his good opinion about God, his good behavior, and his avoidance of gossiping and slandering. And I swear by God who has no partners that God will not punish anyone after repentance and seeking forgiveness except due to his bad opinion about God, insufficient hope in God, bad behavior, and gossiping about believers. I swear by God who has no partners that there are no believers who have a good opinion about God and receive anything less than they expect from Him. This is so since God is Benevolent and has authority over all that is good, and is ashamed of one of his servants having a good opinion about Him and He acting otherwise. Therefore have a good opinion about God and be inclined to Him.
A believer who has the virtues of belief and good morality and behavior should be hopeful of Allah’s Mercy and avoid thinking doubtfully of Him.
The sinners can repent and compensate for their sins. Since the Almighty has promised to forgive the sinners after their repentance, in His Book, the sinners should not be doubtful about the acceptance of their repentance by Allah. Instead, they should wholeheartedly believe in Allah’s Blessing toward them to become subject to His Mercy.
The invaluable tradition narrator, Allamiyi Majlis¢, explains about the tradition on optimism and pessimism about Allah, saying: “One should be optimistic about Allah’s forgiveness when he repents. One should know that when he turns to Allah, He would accept him. When he prays rightly he should be aware that Allah would answer his prayer. When he asks Allah to help him, he should believe that Allah would suffice him. And when he does something for Allah he should know that Allah would accept hid deed. This is optimism, and anyone who is pessimist about Allah has done a major sin, which would bring about chastisement. “
A Muslim believer should interpret other Muslims’ conducts optimistically, however negative they may seem. He has no right to be doubtful about others’ behaviors. For instance, if one sees a Muslim in a sin circle in which unlawful stuff like gambling and wine exist, he is not allowed to charge that believer with wrongdoing, rather, as recommended by the Prophet (s.a) and his household (a.s), he should calm down and say to himself: “Lucky my believer brother! Allah has blessed him to be present in this circle to enjoin good and forbid evil and save the wrongdoers. I wish I had the opportunity to be in his place so that I could cure the patients of sin and release the captives of Satan, hence I could receive Allah’s reward.”
Hatred
Every Muslim should have affection toward other humans, except those that Allah permits not. One’s hatred toward other people deprives him from strengthening ties of kinship, beneficence, and charity. Hatred to people makes one’s heart, mind, and thought hard and dark, and removes Allah’s Mercy.
The Messenger of Allah (s.a) stated:
مَا كَادَ جِبْرَئيلُ يَأتِيني إلاَّ قَالَ: يَا مُحَمَّدُ، إتَّقِ شَحْنَاءَ الرِّجَالِ وَعَداوَتَهُمْ.
Gabriel didn’t descend to me, except that he advised me not to feel hatred for other people.
Also Am¢r al-Mu’min¢n (a.s) said:
رَأسُ الجَهْلِ مُعَادَاةُ النَّاسِ.
The core of foolishness is hatred for people.
He also said:
مُعَادَاةُ الرِّجَالِ مِنْ شِيَمِ الجُهَّالِ.
Hating people is the manner of the foolish.
Imam ¯¡diq (a.s) stated:
إيَّاكَ وَعَداوَةَ الرِّجَالِ فَإنَّها تُورِثُ المَعَرَّةَ وَتُبْدِي العَوْرَةَ.
Avoid enmity with people; because it leads to demolition and manifests mistakes.
Self-Admiration
Admiring oneself or pride in one’s own deeds is an obscene sin. Mankind is servant of Allah; his life and death is in His hands, his sustenance is from Allah, his worship is a blessing from Allah, and every good deed he does is by Allah’s wish. Therefore, human should not take pride in what he does. Imam ¯¡diq (a.s) stated:
مَنْ دَخَلَهُ العُجْبُ هَلَكَ.
Anyone who admires himself would be annihilated.
He also narrated: “A wise man came to a pious servant of Allah and told him: ‘How do you pray?’ The pious answered: ‘How do you dare ask this question from someone like me? I worshipped Allah such and such, from the start.’ The questioner asked: ‘How do you cry?’ He answered: ‘I cry to such an extent that my tears flow.’ The wise man said: ‘You’d better laugh while you are afraid of Allah and not cry while you admire yourself. In fact, Allah would not accept the deeds of anyone who is proud of himself.’”
The Messenger of Allah (a.s) stated: “Almighty Allah told Prophet David (a.s): ‘O David! Give good tidings to the sinners and warn the pious! David asked Allah: ‘Why should I do so?’ The Almighty answered: ‘Tell the sinners that I am the Forgiver and would accept their repentance. And warn the righteous of taking pride in their deeds, because if I account for people’s deeds no one would be saved from My chastisement.’”
Hypocrisy
Hypocrisy in worship and good deeds to gain people’s attention is unlawful and subject to Allah’s wrath.
The Holy Qur’¡n has announced hatred toward some of those who pray hypocritically, saying:
فَوَيْلٌ لِلْمُصَلِّينَ (4) الَّذِينَ هُمْ عَنْ صَلَاتِهِمْ سَاهُونَ (5) الَّذِينَ هُمْ يُرَاءُونَ (6) وَيَمْنَعُونَ الْمَاعُونَ (7).
So woe to the praying ones who are unmindful of their prayers; who do good to be seen and withhold the necessaries of life. (107/4-7)
Someone asked the Messenger of Allah (s.a): “How can we reach salvation?” The Prophet (s.a) replied: “You should avoid saying prayers for attracting people’s attention.”
It is narrated that someone is murdered in the holy war, another gives his wealth away for Allah, and a third one recites Qur’¡n. Allah calls on them: ‘You told lies in the holy war; you wanted others to say that you were brave. You told lies in your alms giving; you wanted people to think you were very generous. And you told lies in reciting Qur’¡n; you wanted to be known by others as a reader of Qur’¡n.’ The Prophet (s.a) then said: ‘Such people are not rewarded and their hypocrisy wipe up their deeds.’”
A tradition narrated from the Prophet of Islam (s.a) reads:
إنَّ اللهَ تَعَالَى يَقُولُ لِلمَلائِكَةِ: إنَّ هَذا لَْم يُرِدْنِي بِعَمَلِهِ، فَاجْعَلُوهُ فِي سِجِّين.
The Glorious Allah tells the angels: ‘This person has not done his deeds for Me, so take him to the Hell.’
The Messenger of Allah (s.a) also stated:
إنَّ أخْوَفَ مَا أخَافُ عَلَيْكُم الشِّرْكُ الأصْغَرُ... الرِّيَاءُ.
The scariest thing for you is the minor idolatry… showing off!
The Messenger of Allah (s.a) further said:
إنَّ اللهَ لا يَقْبَلُ عَمَلاً فِيهِ ذَرَّةٌ مِنْ رِياءٍ.
Allah would not accept any deed in which there is a ting of showing off.
Shaddad Ibn Aws says: “I saw the Prophet (s.a) crying and asked him the reason. He said: ‘I am scary of my nation’s hypocrisy. They would not worship stone idols, the sun, or the moon, but they would be hypocrite in what they do.’”
Arrogance
Being arrogant before the truth, the advice-giver people, or Allah’s rules, or His Prophet’s is a satanic manner.
Satan got deprived of Allah’s Mercy, for his arrogance before Him, outcast, cursed, and doomed to chastisement. An arrogant is so much unlucky that he is away from Allah’s Mercy.
إِنَّهُ لا يُحِبُّ الْمُسْتَكْبِرِينَ.
… verily He loveth not the arrogant. (16:23)
It suffices for an arrogant the punishment that Qur’¡n has considered him an inhabitant of the Inferno:
فَلَبِئْسَ مَثْوَى الْمُتَكَبِّرِينَ.
Woeful indeed will be the lodging of the arrogant. (16:29)
Considering oneself better than others, as the center of everything, and arrogance against Allah’s rules, His worship, and the reality is a major sin which brings Allah’s doomed punishment.
Boasting about ones knowledge, deeds, worship, ancestry, beauty, wealth, strength, or plentiful friend is an obscene act.
Imam ¯¡diq (a.s) stated:
اَلعِزُّ رِدَاءُ اللهِ وَالكِبْرُ إزَارُهُ، فَمَنْ تَنَاوَلَ شَيئاً مِنْهُ أكَبَّهُ اللهُ فِي جَهَنَّمَ.
Glory, Dignity, and Greatness belong to Allah; anyone who considers these attributes as belonging to himself will be placed in Hell.
Imam al-B¡qir (a.s) and Imam ¯¡diq (a.s) said:
لا يَدْخُلُ الجَنَّةَ مَنْ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنْ كِبْرٍ.
One who has even a ting of arrogance in his heart would not enter Paradise.
Imam ¯¡diq (a.s) also stated:
إنَّ في جَهَنَّمَ لَوادِياً لِلمُتَكَبِّرِينَ يُقالُ لَهُ سَقَرُ، شَكَى إلَى اللهِ عَزَّ وَجَلَّ شِدَّةَ حَرِّهِ وَسَألَهُ أنْ يَأذَنَ لَهُ أنْ يَتَنَفَّسَ، فَتَنَفَّسَ فَأَحْرَقَ جَهَنَّمَ.
In the Inferno, surely there is a place for the arrogant called ‘Saqar’. It complaints about its extreme hotness to Allah and asks permission for breathing; it burns the whole inferno as it breathes.
‘Abd Al-A’la says: “I asked Imam ¯¡diq (a.s): ‘What is arrogance?’ He stated:
أعْظَمُ الكِبْرِ أنْ تُسَفِّهَ الحَقَّ.
‘The highest degree of arrogance is belittling the truth and other people.’
I asked again: ‘How does one belittle the truth?’ Imam (a.s) answered:
يَجْهَلُ الحَقَّ وَيَطْعَنُ عَلَى أهْلِهِ.
‘Belittling the truth is misunderstanding it and reproaching those who support it.’
Negligence
When humans are neglectful of the realities they are easily deluded by material issues, which is an obscene and dangerous deed.
Those who are deceived by the worldly wealth deny the fact that this world is transitory, that one day they would be placed in grave, their body be devoured by the insects, their soul be entangled by their wrongdoing in the purgatory and chastised in the Hereafter. These people consider this world as concrete and the Hereafter as abstract; they stick to the passing world and forget about the permanent one; they believe in the worldly pleasures and doubt about the heavenly rewards. They don’t accept Allah’s promise revealed to one hundred and twenty four thousand prophets (s.a) and the infallible Imams (a.s). They don’t want to be believer, to avoid the sins and do virtues.
The negligent individuals are heedless of the Qur’¡nic fact that the Hereafter is the consequence of apparent and hidden acts of this world. As the Prophet of Islam (s.a) states, this world is an action place the outcome of which is gained in the other world. This world and the other world are therefore not separate entities; the hereafter is, in other words, a reflection of this world. But alas the ignorant don’t understand.
The believers who are negligent of the Qur’¡nic verses are deluded by their conception of Allah’s Mercy, thinking that since Allah’s blessings and His Mercy are expanded for all beings there is no need to attempt in worshipping and serving Allah and no need to trouble in avoiding sins. They think that their sins are very little in proportion to Allah’s Forgiveness and Mercy, and think: ‘we would be saved due to our belief in Allah and affection to His prophets and the infallible Imams; our sins would not make us away from Allah’s Mercy and bring about His punishment’. These individuals are heedless that the Satan deceives people with such apparently true ideas.
The Messenger of Allah (s.a) stated:
اَلكَيِّسُ مَنْ دَانَ نَفْسَهُ وَعَمِلَ لِمَا بَعْدَ المَوْتِ. وَالأحْمَقُ مَنْ أتْبَعَ نَفْسَهُ هَواهَا وَتَمَنَّى عَلَى اللهِ.
A smart person is the one who opposes his carnal soul, and do well for his Hereafter. A foolish person is the one that follows his carnal soul and foolishly hopes Allah’s Mercy.
Such people are negligent that the Generous Allah whose Mercy embraces all things, has promised to severely chastise habitual and arrogant sinners, and those who have no good deeds. Allah has given good tidings to the righteous and fighter Muslims that only they are subject to Allah’s Mercy.
إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ أُوْلَئِكَ يَرْجُونَ رَحْمَةَ اللَّهِ.
Those who believe, and those who emigrate (to escape the persecution) and strive in the way of Allah, these have hope of Allah’s Mercy. (2:218)
source : COMMENTARY ON KUMAYL SUPPLICATION /by hussain ansarian
