The love and devotion for Hazrat Ali (a.s.) destroys one's sins as is proved by the numerous reports. Behaarul Anwaar has the following tradition related from the Holy Prophet (s.a.w.s.) by Ibne 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.
Difficulties and Calamities Nullify the Sins
The Almighty Allah imposes difficulties and sends calamities to the sinful people among the followers of Ahlul 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 Ahlul Bayt (a.s.) shall not remain in the fire forever. The everlasting punishment is only for the unbelievers and the enemies of Ahlul 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 Ahlul 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 Ahle Bayt (a.s.) he always insisted upon reciting one of his poems. Various books of the Shias and Sunnis, like Al-Ghadeer (vol.3), Kitab Aghani, Manaqib Sarwari, Kashful Ghumma, Amaali of Shaikh Sadooq, Basharatul Mustafa and Rijaal 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-e-Ashraf and pleaded: "O Amirul Momineen 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.
"They lied who said Ali (a.s.) could not save his followers from difficulties. 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 and the Prophethood of the Holy Prophet (s.a.w.s.) and the Wilayat of Amirul Momineen (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 Ahlul Bayt (a.s.) in ones heart to decrease. An excess of such desires may even make the heart bereft of the love of Ahlul Bayt (a.s.). Such a person when he approacheshis 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 Ahlul 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 Ahlul 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 (InshaAllah) 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, Ahle Bayt (a.s.), 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.
(Behaarul Anwaar)
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 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 'Wilayat' 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-Kafi or 'Arbaeen' 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 Ahle Bayt, Sayyid Muhammad al-Kazim 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 Ahlul 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.a.w.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 Azeem Hasani, which shall be quoted later. Thus we comprehend 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 Ibne Mahboob 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."
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 Masoomeen (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) Sadooq (a.r.) has recorded in Oyoone Akhbaar that Imam Zadeh Hazrat Abdul Azeem 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 Reza (a.s.) who quotes Imam Musa al-Kazim (a.s.) that he said,
"A person by the name of Umroo bin Abeed 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 Shuara 42:37)
Then he (Umroo bin Abeed) 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 Umroo, 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 Maaidah 5:72)
2) After this, is "to despair from the Mercy of Allah." As the Almighty Allah says,
"Surely none despairs of Allah's mercy except the unbelieving people..."
(Surah Yusuf 12:87)
3) Then, "not fearing the retribution of Allah." The High and the Mighty Allah remarks,
"But none feels secure from Allah's plan except the people who shall perish."
(Surah Araaf 7:99)
4) One of the Greater Sins is to disobey ones parents because the Glorified Allah has said,
"And dutiful to his parents, and he was not defiant, 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. Because Allah (A.J.) 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 Nisa 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.
"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 Nur 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 Nisa 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 Anfal 8:16)
9) One of the Greater Sins is to take "interest." Allah, 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 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 (A.J.) 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 Baqarah 2:102)
11) Among the Greater Sins is Adultery (fornication). Allah 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 Furqan 25:68-69)
12) One of the Greater Sins is taking a false oath. Allah 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 Aale 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 the Greatest 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 Aale Imran 3:161-162)
14) Failure to pay the Zakat is a Greater sin. Allah 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 Tauba 9:34)
15) To bear a false witness is also a Greater sin. Allah says
"...and avoid false words."
(Surah Hajj 22:30)
16) Do not conceal evidence as it is a Greater sin. Allah says:
"...and do not conceal testimony and whoever conceals it, his heart is surely sinful; and Allah knows what you do."
(Surah Baqarah 2:283)
17) Drinking of wine is a Greater sin. As it is prohibited by Allah 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 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.a.w.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 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 Baqarah 2:27)
21) To break ties with the relatives is one of the Greater Sins. In the Qur'anic verse quoted below, Allah says,
"and cut asunder what Allah has ordained......"
(Surah Raad 13:25)
When Imam Ja'far as-Sadiq (a.s.) concluded his hadith the narrator, Umroo bin Abeed 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
Ibne Mehboob has mentioned in his 'Sahih' that he and his companions had written a letter to Imam Reza (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.
1. To kill one whose murder is prohibited.
2. To disobey parents.
3. To accept usury.
4. To return to ignorance after migration (Hijrat).
5. To accuse a chaste woman of adultery.
6. To consume wrongfully the property of orphans.
7. To flee from the battlefield.
(Wasaaelush Shia).
Third Tradition
Abu Samit has narrated from Imam as-Sadiq (a.s.) that he said:
The Greater Sins are;
1. To associate others (attribute partners) to Allah.
2. Killing anyone whose killing is prohibited by Shariat.
3. Wrongfully acquiring the property of orphans.
4. To disobey parents.
5. To accuse falsely a chaste woman of adultery.
6. To flee (cowardly) from the battlefield.
7. To deny any of the obligations of religion promulgated by Allah.
Abdur Rehman Ibne Katheer has narrated from the same Masoom (a.s.) that he said:
"Not acknowledging the rights of us (Ahle Bayt) is a Greater sin."
Abi Khadija has quoted a tradition that:
"To attribute falsehood to the Holy Prophet (s.a.w.s.) and the Holy Imams (a.s.) is counted among the Greater Sins."
Sadooq (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 has ordained it to be a protected sanctuary.
Fourth Tradition
In the Oyoon-e-Akhbaare Reza (a.s.) there is a tradition quoted by Fazl ibne Shazaan. He quotes from reliable authorities that Imam Reza (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.
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 (Haraam) 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.
16) Not fearing the Divine retribution.
17) Not acknowledging the bounties of Allah.
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.
26) To betray trust.
27) To consider Hajj of the Holy Kabaa unimportant.
28) To fight the friends (devotees) of Allah.
29) To enjoy vain preoccupations (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 Quran not explain in detail such an important subject as the Greater Sins?
2. Why are there conflicting reports from Masomeen (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 Ibne 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 grace that He has not mentioned the total number of Greater Sins in the Holy Quran. There is hidden wisdom in this. Let us suppose that the fixed number of Greater Sins had been given in the Quran. 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 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 baited 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 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 has commanded His creatures to avoid all types of sins, because, being unmindful of minor sins will gradually bait them towards Greater ones. It is indeed Allah'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 (Sawaab)
He who commits a minor sin is deprived of the Sawaab, 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 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 Sawaab that is reserved for avoiding these sins -and secondly he will be disqualified from Allah's forgiveness for these sins.
This idea has been presented in the following tradition from the Masoom (a.s.):
"May Allah forgive the sins of the sinners. These people have surely been deprived of the sawab of good deeds."
It is Necessary to Refer to the Holy Ahlul Bayt (a.s.)
It may be mentioned here that another subject also dealt with briefly in the Quran but elaborated by the Holy Prophet (s.a.w.s.) and the Imams (a.s.) concerns the absolute authority of the Ahlul Bayt (a.s.) as the representatives of Allah upon the Earth, to teach and demonstrate to mankind the laws of Allah 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 Nahl 16:44)
Allah makes it obligatory for the people to refer to the Ahlul Bayt (a.s.). He orders in the Holy Quran:
"So ask the followers of the Reminder if you do not know."
(Surah Nahl 16:43)
How the Ahlul Bayt (a.s.) are the People of Remembrance (Ahle Zikr)
Numerous traditions have reached us which explicitly state that the 'Ahle Zikr' mentioned in the Quran are the Holy Ahle Bayt (a.s.). One such tradition is the statement of Imam Reza (a.s.) in the court of Mamun:
"We are Ahle Zikr."
Sunni scholars present at the meeting objected to this statement and maintained that Ahle Zikr in the Quran means the Christain and the Jews; and Zikr refers to the Injeel (Bible) and Taurat (Torah). Imam Reza (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?"
(Oyoon-e-Akhbaare Reza).
Mamun interjected, "Can you support your claim with the Quranic 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 Talaq 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 (Ahle Zikr)".
Another argument is that since Allah has mentioned only in brief many of the important subjects in Quran, 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 (Aale Muhammad) in whom Allah 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 Ahlul Bayt (a.s.) and remain attached to them with love and devotion. And this devotion for the Ahlul Bayt itself is a blessing, which fetches Allah'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 Ahlul 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. Abeed 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:
1) To disbelieve in the existence of Allah.
2) To kill a believer wrongfully.
3) To disobey parents
4) Accepting usury when it is clear (obvious).
5) To wrongfully acquire any property belonging to orphans.
6) To flee from the battlefield in Jihad.
7) 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.
(Wasaaelush Shia).
It is clear from the foregoing discussion that there is no tradition from the Masoomeen (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 Azeem Hasani carefully we can conclude that in the tradition related by Umroo bin Abeed, Imam Ja'far as-Sadiq (a.s.) has told about twenty one Greater Sins from the Holy Qur'an. Umroo ibn Abeed 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.
source : GREATER SINS by Ayatullah-ul-Uzma Sayed Abdul Husain Dastghaib Shirazi (r.a.)
