Characteristics of those who eat haraam

A typical feature of earnings by haraam means the money and wealth so acquired. It is narrated from Imam Ja'far as-Sadiq (a.s.) that he said,
"The madness of (acquiring or constructing) buildings. Mud and water occupies the head of one who earns by unlawful means."
(Behaarul Anwaar)

It means that a person with unlawful earnings is constantly worried about his wealth and strives to convert it into fixed property so that it is not lost. The buildings of mud and water neither benefit the owner in the Hereafter nor do they provide peace in this world. Such a person spends every bit of his wealth for pieces of land. Finally, Allah orders the land to swallow all his wealth.

Unlawful gains are harmful both from the worldly point of view as there is no barakat in such gain and also from the spiritual point of view as these form obstacles in the acceptance of acts of worship.

The Holy Prophet (s.a.w.s.) says:
"When a single morsel of haraam enters the stomach of a person and becomes a part of his body, the angels of the sky and the earth curse him."
(Safinatul Behaar)

The Messenger of Allah has also said:
"Acts of worship accompanied by the acquiring of haraam are like buildings that rest on (crumbling) sand."
(Safinatul Behaar)

They lack a firm foundation and hence are of no use. Such buildings can never remain intact and are soon destroyed.

Invocations are not accepted

The noble Messenger of Allah (s.a.w.s.) has remarked,
"Prayers of the one who eats a single morsel of haraam are not accepted for forty nights nor are his invocations accepted for forty days. Every piece of flesh that grows by consuming haraam is most deserving of being burnt in hell-fire and even a single morsel consumed causes some growth of flesh."
(Safinatul Behaar)

The Holy Prophet (s.a.w.s.) has also stated,
"One who wishes to have his invocations accepted must keep aloof from haraam food and unlawful earnings."
(Al Kafi)

A man asked the Holy Prophet (s.a.w.s.):
"I wish for the acceptance of my deeds." The Prophet (s.a.w.s.) told him,
"Keep your food purified from haraam and do not let any unlawful thing enter your stomach."
(Al Kafi)

The Almighty Allah revealed to Janabe Isa Ibne Maryam (a.s.):
"Inform the oppressors of Bani Israel that they must not call Me and invoke Me as long as they are involved in unlawful earnings. And if they call Me and invoke Me in this condition, I will curse them."
(Al Kafi)

Hardening of the heart

Whatever man eats is like a seed sown in the earth. If the seed is good it will bear sweet fruits. If the seed is bitter and poisonous, so is the fruit that grows from it. If the food is good and lawful it has beneficial effects on the heart. It is purified from every blemish and impurity. The organs of this person perform good deeds, but if one consumes food obtained through unlawful means it causes the heart to harden. The symptoms are soon obvious. A hard hearted person is unaffected by any kind of preaching and remains absolutely impenitent. Such a man is not moved even when he sees clear injustice. No good can be expected from him. Not a trace of goodness is visible in his dark heart. He refuses to accept what is right and is immune to every kind of moral advice. The tragedy of Karbala is the perfect example of this phenomenon. These are the characteristics clearly pointed out by Imam Husain (a.s.) in his address to the troops of Ibne Saad:
"You bellies are filled with unlawful (wealth). Now you will not accept the truth. Why don't you deal with justice? Why don't you listen to me?"
(Nafasul Mahmoom)

In other words, when a person's heart becomes hard and darkness occupies it.
During the rule of the Abbasid King Mahdi, there was a Qazi named Shareek bin Abdullah. He was an honest and upright Judge, till the time he was summoned by the king. The Abbaside King forced him to opt one from three things
(1) Either he should accept the post of the Royal Qazi
(2) He should become the teacher of the King's son
(3) or he should dine with the king, at least once.

The Qazi thought that easiest of the three was to eat with the king once, so he agreed to dine with King Mahdi. The ruler ordered the royal chef to prepare the best of the dishes. When the Qazi had eaten the food, the cook remarked to his companions, "Now, Qazi Shareek will never achieve salvation."

The prediction came to be true. The haraam food affected the Qazi to the extent that he also accepted the other two conditions. He became the special Qazi of the King and the tutor of his children. It is said that Qazi Shareek used to be very strict and unflinching with the treasurers while obtaining his share from the royal treasury.

One day the treasurer protested, "You have not sold me grain that you act so ruthless in recovering its price." Qazi Shareek replied, "Yes, I have sold something more valuable! I have sold my religion."

One day a tray filled with delicious dishes was sent by Haroon al-Rasheed for Bahlool. Bahlool did not accept it. The servants of the king said, "It is not possible to reject the present of the Caliph." Bahlool, the wise, pointed towards the stray dogs and said, "Give it to the dogs."

The servants became angry and said, "You have insulted the royal gifts." Bahlool became silent then said, "Be quiet, if the dogs learn that this food is sent by the king, they will not touch it."

A morsel of halaal food

Eating haraam gives rise to every type of infamy. Whereas, the halaal morsel is the cause of every kind of goodness and charity. Numerous traditions praise the acquisition of livelihood through lawful means. For example the Holy Prophet (s.a.w.s.) says,
"Worship consists of seventy parts and the best part is earnings by lawful means."
(Safinatul Behaar)

The Messenger of Allah has also said,
"When a man eats halaal food an angel stands over his head and prays for his forgiveness till he finishes eating."
(Safinatul Behaar)

The Prophet has remarked in a similar vein,
"One who strives to earn his livelihood in a lawful manner from morning till night, achieves salvation."
(Safinatul Behaar)

The Holy Prophet (s.a.w.s.) states that Allah has said:
"I will not care on the Day of Qiyamat from which door he enters Hell, the person who does not care from which door he earns money in this world."
(Behaarul Anwaar)

The Prophet of Allah (s.a.w.s.) has also mentioned the following tradition:
"One who does nor care from which way he earns wealth in this world will be sent to Hell in Qiyamat and I shall not care from which way he is made to enter it."
(Behaarul Anwaar)

Allah does not provide unlawful livelihood

Maybe, those who do not refrain from unlawful earnings are afraid that if they give up this chance they may suffer poverty and deprivation. This is just a false notion. It is merely a satanic thought because it goes against the Divine promise of lawful sustenance repeatedly mentioned in the Quran. It is unreasonable, as it is contrary to the numerous traditions of Ahlul Bayt (a.s.). The Almighty Allah has promised to provide sustenance to each and every creature. The Divine promise is never unfulfilled. Allah only tests the believers to see if they strive patiently to acquire lawful livelihood or act impatiently and deviate. Whatever sustenance is decreed is surely received. It is only the impatience of the people and the weakness of their faith that makes them leave the path of lawful earnings and stray towards illegal occupations. When a person does this he fails the test. Allah deprives this person of the lawful sustenance that was in his destiny. Allah has not decreed for anyone unlawful sustenance.

No one dies without receiving his decreed sustenance

On the occasion of the last Hajj, the Holy Prophet (s.a.w.s.) addressed the Muslims in the precincts of the Masjidul Haraam:
"Know that, the trustworthy Spirit (Jibraeel) has informed that no creature dies till he has received his destined sustenance.

Then fear Allah and do not vie among yourself in earning your livelihood. If there is some delay in receiving your sustenance, it must not be that you pursue it in disobedience to Allah. Verily, Allah has distributed only halaal sustenance to every creature. He has not destined haraam sustenance to anyone.

Hence one who fears Allah and acts with patience, Allah shall bestow upon him His sustenance through lawful means. But one who abandons purity and takes up haraam methods, a similar amount shall be decreased from his lawful sustenance. He shall be made to account for his haraam earnings on the Day of Qiyamat. Allah the Almighty has prohibited it in the following words: "...and do not substitute worthless (things) for (their) good (ones)..."
(Surah Nisa 4:2)

It should not be that in a hurry to obtain livelihood you obtain it through illegal ways, before Allah provides you with the halaal sustenance that He had decreed for you."
(Al Kafi)

Deprived of halaal food

One day, Amirul Momineen Ali (a.s.) reached the mosque and alighted from his mule. He entrusted his animal to a person and entered the mosque. The man pulled out the saddle and ran away leaving the mule unattended.

When Ali (a.s.) returned, he was holding two dirhams. He intended to give them to the man who had looked after the mule. He found the mule without the saddle. After reaching home he gave the same two dirhams to his slave for the purchase of another saddle. The slave went to the bazaar found the same rein. It came to be known that the thief had sold the stolen rein for two dirhams. It was the same amount that he could have earned in a lawful way. When the slave related the whole incident to Ali (a.s.), he said,
"By abandoning patience man converts his halaal sustenance into haraam. Though he does not receive more than what is in his destiny."
(Lailail-Akhbaar) 

Non-fulfillment of another's right, without a valid excuse is the twenty-sixth greater sin. If a person who has some right upon someone and demands his right but the one on whom the obligation rests does not fulfill the right, even though he is capable of it, then this person has committed a greater sin. Non-fulfillment of rights as a greater sin is according to Nass (Holy Quran and hadith). The frequently quoted tradition of Amash from Imam Ja'far as-Sadiq (a.s.) and the hadith of Imam Reza (a.s.) as narrated by Fazl ibn Shazaan also include it in he list of greater sins.

Hazrat Imam Ja'far as-Sadiq (a.s.) says:
"One who does not fulfill the rights of a believer (and does not repay what he owes to him), on the Day of Judgement, Allah will make him stand for five hundred years and blood or sweat will ooze through his body. An announcer from Allah will announce, 'This is the oppressor who had not fulfilled the right of Allah.' Then after being admonished for another forty days it will be ordered for him to be thrown into the fire (those who admonish him will be either believers or prophets).

An explanation of this hadith by Allamah Majlisi states that if the sinner's oppression is not of a very serious nature, sweat will flow from his body and if his oppression is of a serious nature, blood will seep out of him.
(Miratul Oqool page 361)

Allamah Majlisi further says, "This tradition proves that the right of a believer is the right of Allah. Allah has ordered to restore a believer's right. Disobeying this command is just like usurping the right of Allah. The tradition further states:
"On the Day of Qiyamat a caller will announce, 'Where are those who oppressed and tortured the friends of Allah?' Some people will stand up. They will not be having any flesh on their faces. It will be said, 'These are the ones who tortured the believers, bore enmity towards them, dealt harshly with them due to their belief.'"

It will be ordered that they may be thrown into Hell. Further, Imam Ja'far as-Sadiq (a.s.) swears by Allah the Almighty and says that these people had the same belief as the believers, but they did not respect their rights and also exposed the secrets of the believers.
(Wasaelush Shia)

And Imam Ja'far as-Sadiq (a.s.) has remarked:
"A believer who has something and another believer is in need of it; if the former does not fulfill the need of the needy momin he will not ever taste the food of Paradise nor drink the Raheeq-al-Makhtoom (A drink of Paradise)."
(Behaarul Anwaar)

Demand for fulfillment of rights on the Day of Qiyamat

Hazrat Sajjad (a.s.) says:
"On the Day of Qiyamat a person will be caught by his hand and the people of Mahshar (Gathering) will be told that anyone who has any claim upon him may secure his right."
(Layali Al Akhbaar)

On the Day of Qiyamat, this would be the most difficult ordeal to face. Every person will avoid meeting his relatives and friends and will be in constant dread of the demands they may make of him. Perhaps this is the predicament alluded to in the following Quranic ayat:
"The day on which a man shall fly from his brother, And his mother and his father, And his spouse and his son..."
(Surah Abasa 80:34-36)

Actual poverty

The Holy Prophet (s.a.w.s.) asked his followers,
"Do you know who is the actual destitute?"

"One who has no money, property or treasure," they replied. The Holy Prophet (s.a.w.s.) said,
"There is no destitute in my Ummat except the one who has performed the prayers, kept fasts, paid the Zakat, performed Hajj but on the Day of Judgement a person will come whose property he has usurped, and a person whose blood he had shed and another one whom he had beaten. Then the good deeds of this man will be transferred to those who have rights upon him. If his good deeds are exhausted before all the rights are fulfilled then the sins of those who have rights upon him will be added to his sins. Then he shall be thrown into Hell."

Non-payments of debts and transgressing of rights
Anything owed by a person is a debt incurred by him which should be repaid. The full amount of the money loaned has to be paid as per the agreed payment schedule. The same applies to an item that is sold but not delivered. The seller is obliged to deliver the goods to the client on time. Similarly the one who has taken something on hire is responsible for it. A husband is indebted to his wife till he pays the dower amount. The husband is also responsible for the maintenance of his permanent wife. The laws of guarantee are numerous and available in the books of jurisprudence. We shall only discuss the topics that are relevant for our purpose.

Loan for a fixed period and loan without time limit

Loans are of two types. One that is not bound by a time limit or when the date of payment has already expired. The other type of loan has a fixed time for repayment. The creditor cannot demand the loaned property before the due date. If the loanee dies all debts owed by him become due immediately. For example if a person has borrowed something for a year, but dies before the end of the year, his heirs must pay his loan immediately. It is no excuse that the time of payment has not come. But if the creditor dies his heirs do not have the right of demanding the loan before time.

It is Compulsory to repay a Debt

If the time of payment is due or if the creditor demands back his loan the debtor is obliged to repay immediately. The loan must be repaid even if the debtor has to sell his excess belongings or even if he has to sell his things at less than the market value. However if he is compelled to sell at a throwaway price then it is not obligatory for the debtor to sell those things. If the debtor does not have anything like a carpet, clothes, household items, shop etc. that he can sell and repay the loan, then he must take up a job that is suitable for his position. In any case he is under an obligation to clear his due.

Carelessness and sloth with regard to the repayment of loan are absolutely haraam; and a greater sin. If the debtor possesses only those things that are necessary for his life; like a modest house, carpets and clothes etc, then it is not necessary for him to sell them to repay his loan. The creditor cannot compel the debtor to sell off these things. However, if the debtor wishes to sell them of his own accord, he can do so, and the creditor is allowed to accept the loan. But it is desirable that the creditor respites the debtor till the time Allah makes him capable of repaying his debts.

It is related by Uthman bin Ziyad: "I informed Imam as-Sadiq (a.s.) that a person owed money to me and wished to dispose off his residence to repay me. Upon hearing this Imam (a.s.) said thrice:
"I seek Allah's refuge for you." (That you cause this poor man to sacrifice his dwelling place to pay).

Many similar traditions have been recorded in books of hadith. It is narrated that a famous companion of Imam Musa al-Kazim (a.s.) and Imam Reza (a.s.), by the name of Muhammad bin Abi Umair traded in cloth. It so happened that mounting losses pushed him to the brink of poverty. One of his debtors owed him 10,000 dirhams. When he learnt of the companion's misfortune, he sold his house and brought the money to repay the amount that he owed. Muhammad bin Umair inquired if he had received the amount of 10,000 dirhams as inheritance. When he replied in the negative, he asked if he had received it as a gift from someone. Again he replied, "No, but I have sold the house where I lived, so that I can repay my debt to you."

Muhammad bin Umair related a saying of Imam Ja'far as-Sadiq (a.s.), prohibiting a creditor to force his debtor to sell his house and said, "By Allah, at present I am in need of each and every dirham but I cannot take a single dirham from this."

Actually Muhammad bin Abi Umair was a rich man having assets worth over 500,000 dirhams. His present state of poverty was because of his closeness to Imam Musa al-Kazim (a.s.). Due to this he was imprisoned for four years and lashed mercilessly. The tyrant Caliph confiscated whatever he had. May Allah have mercy upon such oppressed people. It is an established fact that if someone deprives a person of his rights then each day that passes makes him liable to a sin which is equal to collecting Ethesher (a 10% tax collected on orders of tyrant ruler).

Imam Muhammad al-Baqir (a.s.) says:
"The martyr in Allah's way is absolved of every sin except for the unpaid debt; which has no substitute. Repaying the debt is a must; or the creditor may forgo it. (otherwise even the martyr will be interrogated regarding his debts)."
(Wasaelush Shia Chap 4, vol.13, page 83)

Moreover, he (a.s.) has remarked:
"As soon as the first drop of a martyr's blood is spilled all his sins are forgiven. Except for the unpaid debt, which is not excused. Its forgiveness can be achieved only by repaying (the debt)."
(Wasaelush Shia chap.4, Vol.13, page 85)

The gravity of all this can be ascertained from the incident when a person from the Ansars departed from this world. He had left behind an unpaid debt of two dinars. The Holy Prophet (s.a.w.s.) refused to pray the namaz-e-Janaza till some of the relatives undertook the responsibility to repay the deceased's debt.

When Muawiya bin Wahab questioned Imam Ja'far as-Sadiq (a.s.) regarding this tradition, he (a.s.) replied:
"This is an authentic tradition and the Prophet's saying conveys the same meaning that people should derive lesson from it and understand the seriousness of debt. They should not regard it insignificant and must make it a point to repay their debts."
(Wasaelush Shia)

The Holy Prophet (s.a.w.s.), Hazrat Ali (a.s.), Imam Hasan (a.s.) and Imam Husain (a.s.) were all having some debts when they departed from this world but they appointed their legatees who repaid their debts after their passing away. This hadith signifies that it is not prohibited to be in debt but to ignore or to delay the repayment of debt is haraam. It is not even advisable to travel (for pilgrimage) to Mecca and Madinah without first clearing one's debts.

Abu Samaniya asked Imam Muhammad al-Baqir (a.s.) regarding this, "I wish to go and settle down in Mecca or Madinah but I am in debt to some of the people here." Imam (a.s.) replied:
"Go home! First repay your debts. It must not be that you die in this condition and meet your Lord while you are in debt. For a believer never does Khayanat (misappropriation of trust)."
(Al Kafi vol.5 page 94)

Not repaying debts is Khayanat to all

The above hadith makes it amply clear that not fulfilling someone's right or delaying the repayment of debt is equal to Khayanat. Consequently, all the traditions that are recorded in the chapter on Khayanat are equally applicable here and the Prophetic traditions have described Khayanat as a kind of oppression.

The Holy Prophet (s.a.w.s.) has announced:
"A Muslim who inspite of being capable delays the repayment of debt has committed oppression upon all the Muslims."
(Wasaelush Shia Vol.13 page 97)

Not repaying a debt is a kind of oppression upon the creditor. In fact such an act is an oppression upon the Muslims in general. This is so because, upon seeing, that this person inspite of being capable is not repaying the debt, others who are capable of lending money will be disinclined to do so, for fear of meeting with a similar fate. Lending is a meritorious act and anyone who is responsible for discouraging it, has indeed oppressed all Muslims.

Hazrat Imam Ja'far as-Sadiq (a.s.) has said:
"May Allah curse the one who closed the door of good actions. And it is the one who is not thankful to the one who has done some good towards him. Consequently the doer of good refrains from doing the same favour towards someone else in the future."
(Behaarul Anwaar, Wasaelush Shia)

Certainly, lending is an act of goodness. Not repaying or causing undue delay in the repayment is disregarding this favour. Also it can result in the creditor avoiding lending his money to anyone else in future.