Magic and miracles are of two types

If a person is able to perform extraordinary acts due to his excessive piety and abstinence it is known as Karamat but if the said person is a Prophet or an Imam, he is bestowed with this high station by the Almighty and subject to three conditions his act will be construed as a miracle (Mojiza).

1) His claim should be acceptable to reason but if his claim is illogical, whatever action he performs is magic whether one can perceive the mechanics of this act or not. For example it is an accepted fact by every Muslim that prophethood came to an end with Hazrat Muhammad Mustafa (s.a.w.s.) and that his shariah will be in force till Qiyamat; there will be no prophet after him. Hence if someone claims that he is a prophet; his extraordinary acts to prove his claim will not be believed. He would be a cunning magician. Or a person claims Imamat, when according to the proven belief of Shias there are only twelve Imams. The first being Hazrat Ali Ibne Abi Talib (a.s.), and the last Hazrat Hujjat ibnil Hasan (a.s.), who will remain in occultation till the time of his reappearance. Hence the claimant will be an imposter even if he exhibits some mysterious act. Similarly is the position regarding the special representatives of Imam (a.s.) who were four, the last being Ali ibn Muhammad Saymori. If someone comes and says that he is a special representative (Naib-e-Khaas) he cannot be believed and whatever 'miracles' he shows will be considered magical tricks.

2) The person should possess the necessary qualification for being a prophet or an Imam. For example one of the necessary quality of a Prophet or Imam is infallibility (Ismat). That is, he must not commit either a greater or a lesser sin before his declaration or after it. He must be the most righteous and knowledgeable person of his time. One of the signs of such a character is his indifference to material wealth. Thus if there is a claimant who commits sins and lacks knowledge and covets material wealth, then if he exhibits special acts, they are merely magic.

3) It is necessary that the extraordinary act performed by the incumbent should be through the might and power of the Almighty. If he uses some tools and instruments or if he undertakes training for performing the said acts it is obvious that they are not miracles. Miracles are performed by the power of Allah and do not require prior practice and training. This aspect has been analysed in great detail in scholastic theology.

Countering magic

Many jurists are of the opinion that countering one magic spell by another is permitted. If an imposter claims prophethood by performing magical tricks; magic can be used to expose his falsehood. Or if a sorcerer casts a spell on someone or binds him, it is permitted to break this spell and unbind the victim with the help of magic.

It is related that Isa bin Saqafi came to Imam Ja'far as-Sadiq (a.s.) and said, "May my life be sacrificed for you, I am a magician and magic is my occupation. With the earnings of magic I have even performed the Hajj and now the Almighty has honoured me by your meeting but now I am regretful of my deeds; is there any way I can achieve salvation? Imam (a.s.) said, "Untie and do not tie." The apparent meaning of Imam's remark is that he can use his powers to counteract the magical spells of others magicians but he must not himself initiate sorcery. Some jurists are of the opinion that magic can be used only under special circumstances when there is no other alternative. Initially invocations and amulets must be tried to nullify magical spells.

Let us look at a couple of such incidents in the book Behaarul Anwaar.

A person came to Amirul Momineen Ali (a.s.) and complained that a spell has been cast on him. Ali (a.s.) told him to write the following dua on the skin of deer and keep it with him so that the spell may not affect him:
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In the Name of Allah and by Allah. In the Name of Allah and as Allah willed. In the Name of Allah. There is no power or might except by Allah. Musa (a.s.) said Allah shall soon falsify the magic of those who have come with magic. Indeed Allah does not improve the affairs of transgressors. Then the truth became manifested and falsified what they had done. The truth triumphed and they were disgraced.

Moreover he advised reciting the following dua seven times to safeguard against magic and the tyranny of the ruler. The same dua can be recited seven times after Namaz-e-Shab and before the morning prayers. It will protect one from the evils of magic:
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In the Name of Allah and by the help of Allah. Soon We shall strengthen your hand by your brother. And appoint for you a force. By which their mischief would not harm you. Move ahead with our signs. You and your followers shall triumph.

In the book Qasasul Ulama there is an anecdote of the period of Abbas the Safawid. A Christian king sent a messenger to Abbas with the message that he may be given a chance to debate with Muslim scholars and if he defeats the Muslim scholars they must all accept Christianity. Now the person sent by the Christian king had some powers by which he was able to guessaccurately what others held in their fists. The scholars were invited to debate with him and they included Mulla Mohsin Faiz. When the debate began Mulla Mohsin remarked that the Christian king has sent an ordinary man instead of a religious scholar for debate. The envoy brushed the remark aside and told him to hide something in his fist so that he can prove his miraculous powers.

Mulla Mohsin kept the tasbih made of dust from Imam Husain (a.s.)'s grave in his fist and challenged him to guess. The man thought for sometime but kept quiet. When Mulla urged him to speak up he said, "According to my knowledge there is a piece of Paradise soil in your hand but I am astonished as to where it was and how it came into your hands."

Mulla Mohsin said, "You are correct! It is the dust from the grave of Imam Husain (a.s.) who was the grandson of our Prophet (s.a.w.s.). Your statement itself proves that the Imam of Muslims was on the right. Hence, you must accept Islam."

The Christian followed his conscience and became a Muslim. A very suitable method was employed by the late Mulla Faiz to guide the Christian towards salvation. But it must be kept in mind that even under circumstances like the one described, where the person proved superior to the Christians who had extraordinary powers, it is necessary that the person has the three necessary qualifications described earlier, otherwise he is nothing but a sorcerer. 

The thirty-second sin, which has been mentioned in the Quran and traditions as a Greater sin, is Israaf or wasteful expenditure. It is enumerated among the Greater Sins in the tradition of Fazl Ibne Shazaan from Imam Reza (a.s.) and also in the tradition of Amash from Imam Ja'far as-Sadiq (a.s.). The Quranic verses and traditions, both, confirm that wasteful expenditure is a Greater sin. First we shall quote these ayats and traditions and then delve into the various aspects of this sin. The Holy Quran says, 
"…and eat and drink and be not extravagant; surely He does not love the extravagant." 
(Surah Araaf 7:31)

The above ayat suffices to show the dislike of Almighty Allah for the extravagant people. According to some exegesists of the Quran one who is not loved by Allah is doomed to perdition because the love of Allah implies Divine rewards.

According to Tafseer Majmaul Bayan, Bakhti Shoa was the personal physician of Haroon al-Rashid. He was a Christian. One day he asked Waqidi, "Does your Holy book contain any medical knowledge?" Waqidi replied, "The Almighty Allah has condensed the complete medical knowledge in a single verse, 
"...And eat and drink and be not extravagant."

"Did your Prophet mention anything about this branch of knowledge?" asked the physician.
"Yes," said Waqidi, "he has described the medical sciences in a brief sentence.

'The stomach is the house of pain and abstinence is the most important medicine. Everyone should be given the amount (of food) he needs.'"

Upon hearing this, the Christian remarked, "Your Book and your Prophet have not omitted anything from medical science and Galen (the Greek physician) had nothing more to say."

The Almighty Allah says in the Quran, 
"...eat of its fruit when it bears fruit, and pay the due of it on the day of its reaping, and do not act extravagantly; surely He does not love the extravagant." 
(Surah Anaam 6:141)

A verse in Surah Momin states,
"Thus does Allah cause him to err who is extravagant, a doubter." 
(Surah Momin 40:34)

Similarly, 
"...the extravagant are the inmates of the fire." 
(Surah Momin 40:43)

Also, 
"And thus do We recompense him who is extravagant and does not believe in the communication of his Lord; and certainly the chastisement of the Hereafter is severer and more lasting." 
(Surah Taha 20:127)

Allah the Almighty again says, 
"...and do not squander wastefully, surely the squanderers are the followers of the shaitans and the Shaitan is ever ungrateful to his Lord."
(Surah Bani Israel 17:26-27)

Tafseer Minhaj cites the extravagance and prodigality of the pre-Islamic Arabs. When the rich among them invited someone for dinner, they slaughtered several camels to show off their wealth. The Almighty Allah has denounced their extravagance and has said that they squander their wealth like the insane.

Imam Ja'far as-Sadiq (a.s.) says, 
"Certainly, moderation is liked by Allah and He dislikes extravagance; even in the throwing away of a date-seed, because that too can be used (Arabs feed date-seeds to camels). And the same is with the throwing away of water left after drinking." (Because even this can be put to some use). 
(Wasaelush Shia)

The Imam (a.s.) has also said: 
"Fear Allah and be not extravagant nor miserly. Be moderate. Verily, extravagance is waste. The Almighty Allah says, 'And do not waste!' Certainly Allah has never punished the people who practise moderation."
(Mustadrakul Wasael)

It means that the Divine punishment is reserved for both the squanderer as well as the miser. Bushr Ibne Umar says, "I went to Imam Sadiq (a.s.) and he placed some dates before us. We began to eat the dates and some of us were throwing away the seeds. He stopped them and said, 
'This is waste, Allah does not like corruption.'"
(Mustadrakul Wasael)

In a tradition, from the book Faqih, the Holy Prophet (s.a.w.s.) describes the various prohibited acts and states that the house one builds extravagantly and for show-off will be raised to seven floors by the Almighty Allah on the Day of Qiyamat. Allah will kindle that building and make it into a necklace and place it on the neck of that person. Then He will toss him into the fire. The people requested the Holy Prophet (s.a.w.s.) to explain how a person can build a house for show-off. The Prophet (s.a.w.s.) explained that it denotes a house, which is more than needed, and one that is constructed to show the superiority of the owner over other Muslim brothers.

Amirul Momineen Ali (a.s.) says: 
"Whenever Allah intends goodness from His servants, He reveals to him to live moderately and spend his life in the best way and keeps him away from extravagance and prodigality." 
(Mustadrakul Wasael)

Hazrat Imam Ja'far as-Sadiq (a.s.) says: 
"Do you think if Allah has bestowed someone with wealth, it is because he is His beloved? And if He has given less to someone it is because he is low? No! It is not so. Whatever wealth is there, it all belongs to Allah. Allah gives it to whomsoever He wishes as a trust and He has permitted the trustee to eat, drink, wear clothes, marry, and ride from it, (but) in moderation. If he has excess he must distribute it among the poor and fulfill their needs. Then whoever follows the Divine commands, whatever he has eaten, drunk, worn, married and riden in moderation; all this is lawful for him and if he does not act upon it, everything is Haraam."

Then Imam (a.s.) recited the ayat, 
"And do not be extravagant, Allah does not love the squanderers."

Then he continued, 
"Do you think it proper that a person purchases from the wealth which Allah has entrusted him, a horse costing 10,000 dirhams when he could have bought an animal worth 20 dirhams?; and it would have sufficed for him. Or if he purchase a slave-girl at a cost of a thousand dirhams when he could have got one in twenty dinars and quite sufficient for him? When the Almighty says, 
'Do not spend wastefully.' 
(One who wastes and squanders money has done Khayanat in the trust of Allah). 
(Mustadrakul Wasael)

Abbasi says that he asked Imam Reza (a.s.) as to how much he should spend on his family? Imam (a.s.) replied,
"Between the two which are disliked."

I said, "I don't know what those two are?"
"Certainly Allah hates extravagance and He hates miserliness."

Imam (a.s.) then recited the ayat, 
"And (the people are) those who are neither extravagant nor miserly. They are the moderate (people)." 
(Wasaelush Shia)

Imam Ja'far as-Sadiq (a.s.) has said that if a person is extravagant and later becomes poor due to it, his invocations will not be accepted. Then if he says "O Allah grant me health," Allah (a.j.) says, "Had I not ordered you moderation?" 

The meaning of extravagance and its types

Extravagance means crossing the limits or spending wastefully. It depends upon circumstances. For example, spending on something useless is Haraam, even if it is only a single dirham. Spending unduly even for a proper ocassion is extravagance. If a dress of one hundred rupees is good enough one should not purchase a dress costing five hundred. According to certain scholars spending at the wrong place is squandering and spending more than necessary is extravagance.

Hazrat Ali (a.s.) says, 
"The extravagant have three qualities; he eats more than required, he wears more than is suitable for him and buys things needlessly." 
(Behaarul Anwaar)

Imam Ja'far as-Sadiq (a.s.) says: 
"If you wear a formal dress where it is not required, it is extravagance." 
(Mustadrakul Wasael)

Extravagance depends upon the capacity of every person

It is necessary to know that extravagance depend upon the honour and respect of different people, their health and sickness, youth and old age, poverty and affluence, income levels etc. It is possible that an expensive dress may not constitute extravagance for a person who can afford the same and who holds a respectable position in society. Whereas for one who is not having the same position and income, wearing the same dress will constitute extravagance.

Kulayni (r.a.) has recorded a tradition from Imam Ja'far as-Sadiq (a.s.) that he said, 
"There are some poor people who squander more than the rich. Because the rich squander from the wealth Allah has given whereas the poor squander what they have not." 
(Furu Al Kafi)

Thus such poor people are always involved in economic problems and debts. They do not consider their circumstances and spend beyond their means. This is extravagance. It is a result of competing with those who are more affluent. In trying to keep up with them one indulges in extravagance and spends ones life in misery, sorrow and grief. If instead people look at those who are less privileged than them, as ordered by Islam, they would never fall prey to wasteful expenditure. Thus, bankruptcy is often caused by extravagance. If people obey the rules of Islam and act with common sense and reason, they will always practice moderation and keep aloof from this sin; they will be satisfied with whatever they have and live within their means. Consequently, they will enjoy the goodness of this world and the Hereafter.

Amirul Momineen Ali (a.s.) says:
"No one can taste true belief till he cultivates three qualities
1. Love of the knowledge of religious rules and regulations.
2. Patience in calamities and
3. Realistic estimation of his expenses." 
(Safinatul Behaar)

Imam Ja'far as-Sadiq (a.s.) says: 
"When a person practices moderation I guarantee that he will never become destitute."
(Wasaelush Shia)

Imam Muhammad al-Baqir (a.s.) says: 
"Three things facilitate salvation: Fearing Allah, practising moderation in poverty and affluence, to say only the rightful thing even when angry or displeased." 
(Safinatul Behaar)

Imam Ja'far as-Sadiq (a.s.) explains the ayat 
"We will certainly make him live a happy life."
(Surah Nahl 16:97)

and says that, 
"'A happy life' is contentment."

Abu Zar repels greed

Uthman gave two hundred gold coins to his servants and told them to take them to Abu Zar and say, "Uthman has sent you his salaam with a request to accept these coins. You can use them for your needs."

When the servants brought the gold coins to Abu Zar and conveyed Uthman's message he asked, "Has Uthman given a similar amount to every Muslim?"

"'No", they replied
"Then am I superior to all the Muslims to be given these?"

The servants told him, Uthman has said that, "these gold coins are from his personal property and by Allah they are Halaal."

"I do not need them because I am needless," said Abu Zar.

"But we don't see anything in your house, that shows you are needless?"

Abu Zar pointed towards a utensil and said, "There are two pieces of barley bread in it and hence I am needless." 
(Safinatul Behaar)

In another narration of the same type, Muawiya sent two of his slaves with some money for Abu Zar and when Abu Zar refused to accept them, the slaves said, "O Abu Zar! Muawiya had promised to free us if you accept the money. Please accept it for our sake."

Abu Zar said, "If I take them you would be free from Muawiya's slavery but I will become his slave, because then I will be forced to obey him." (It would be the same as selling my religion for material wealth).

Sayyad Abu A'laa Maududi writes in his book, Islam and the Economic Problems that all the evils in the world are due to the wasteful expenditure of rich people and their vain pastimes. These people consider extra-marital sex a necessity. Due to this thousands of women become morally corrupt; thousands of men shamelessly commit debauchery. These people consider singing, dancing, music, acting etc. as necessary entertainments. Hence they have bought over the various professionals of these vices and the entertainment industry has bloomed. More and more people being baited to these vices. Thus, the number of dancers, actors and prostitutes increase by the day.

This has resulted in the development of entertainments, which are not at all necessary for respectable people. On the contrary such vices are destroying morals and basic human values. Even sports and excursions have been commercialised into wealth ammassing business. Misguided people have instigated a section of society to indulge in producing wines, drugs and other intoxicants. The devastating effect of which on society are only too prominent. They spend their money in building posh apartments, giving lavish parties. They spend exhorbitantly on jewellery, dresses, paintings etc. The height of their wasteful expenditure is reflected in the special rooms for their dogs and the golden collars and lashes with which they adorn their pets.

In the face of such wasteful expenditure are the destiutes and deprived masses who cannot have even their basic needs fulfilled. The Qaroons (profligates) have acted blatantly against humanity and against the principles of Islam by their wasteful expenditure. If only they had used their excess wealth for alleviating poverty and fufilling the needs of the poor, they would have done a service to humanity.

As pointed out earlier extravagance depends on the capacity of a person and what is extravagance for a poor man may not be considered lavishness for a rich man. However, it does not mean that the affluent people are free to spend their wealth in any way they like. Most certainly they cannot spend on anything which is haraam. In fact the rules that apply to the rich are very strict indeed.

When they have been bestowed with wealth and affluences they have to inhabit a manner suitable to their status. Whatever amount remains is not for hoarding. Any excess wealth has to be utilised in the manner stated by religion. It is obligatory to deduct Khums (1/5) of the extra wealth and distribute it to those who are qualified for it. One must also pay Zakat when it is obligatory.

If a person has some close relatives who are poor he has to give them some amount otherwise he will be culprit of Qat-e-Rahem. If some of his surplus money is needed by his destitute and poor relations, he must help them. If they are in debt he must help them repay the debts. If they are sick he should provide medicines for them and provide the other necessities of life. In fact, if he is aware of any Muslim who needs monetary help and he does not help him, he will be like the one depictedin the following words of Quran, 
"...and (as for) those who hoard up gold and silver and do not spend it in Allah's way, announce to them a painful chastisement. On the day when it shall be heated in the fire of Hell, then their foreheads and their sides and their backs shall be branded with it; this is what you hoarded up for yourselves, therefore taste what you hoarded." 
(Surah Tauba 9:34-35)

The Holy Prophet (s.a.w.s.) explains, 
"If a person hoards wealth and does not fulfill the rights (if he sees a poor and needy person and he does not spend it in the way of Allah); then on the Day of Qiyamat he will be branded with it and it will be told to him, 'This is your wealth which you collected with miserliness.'" 
(Tafseer al-Mizan)

Numerous ayats and traditions have emphasised spending in the way of Allah and prohibited against hoarding of wealth. The former is considered most deserving of Divine rewards and the latter earns degrading punishment. However, if we quote these verses and narrations we would be straying from our topic.

It would not be out of place to mention a few facts of the modern world. Some rich people, who feel they are Muslims, hoard up all their surplus wealth in foreign banks, in secret accounts. Only when they exit from the world do we learn of their legacies. Allah knows how they shall justify their actions. If they offer the excuse of ignorance of the matter they will be confronted with the question as to why did they not try to learn about religion, attend majlis, lectures etc?

If they had known everything why did they not act upon it. It is a pity that these wealthy people do not realise that spending in the way of Allah is the most appropriate utility of their wealth. It is the only beneficial way to spend it. The money spent in the way of Allah has been called as the 'righteous wealth' by the Holy Prophet (s.a.w.s.). The person who spends in the way of Allah will deserve praises in this world and also earn the eternal rewards of the Hereafter. Those who do not, will be fraught with regret and harshness, forever.

Extravagance depends on prevailing conditions at different times

Extravagance differs from person to person, it also depends on the prevailing conditions. It is possible that spending aundeniable quantity may not be extravagance in times of prosperity but if a similar amount is spent in times of famine when people are starving to death, it will be counted as lavishness and squandering. It would be obligatory for those people to avoid spending like in normal times and instead distribute that wealth among those who are in need.

Moatab, a servant of Imam Ja'far as-Sadiq (a.s.) says, "There was an acute shortage of food when Imam (a.s.) asked me, 'What is the position of our stocked grains?'

'We have sufficient to last us months,' I replied. Imam (a.s.) said, 
'Take it out and sell it.'

I said, 'There is a shortage of wheat and barley in Madinah.' But Imam (a.s.) insisted I sell it.

When I had sold it all, Imam (a.s.) told me that I should buy the daily requirements from the market like the common people and said, 
'Fix a diet of half wheat and half barley for my family, Allah knows that I am capable of feeding them all pure wheat bread but I like it that Allah sees me fulfilling duties of my life faithfully.'"

The same order applies to the matter of dressing. Some stupid people have accused Imam Sajjad (a.s.), Imam Ja'far as-Sadiq (a.s.) and Imam Reza (a.s.) for wearing fine clothes whereas their fathers, grandfathers, the Holy Prophet (s.a.w.s.) and Amirul Momineen Ali (a.s.) all wore humble clothes. The Holy Imams (a.s.) have always refuted this accusation by saying that those times were different. In those days the majority of the people dressed in very ordinary clothes but now there was prosperity and affluence in society.

"If we were to wear the same types of clothes today, people would insult us." 
(Wasaelush Shia)

In an incident connected with the same subject we find Imam Ja'far as-Sadiq (a.s.) asking his critic to come near. When he came near, Imam (a.s.) opened his outward garment and the man saw an old tattered shirt inside. Imam (a.s.) said, 
"This is the dress I wear to show humility to Allah and the other (outward) dress is for you and people like you to see." 
(Wasaelush Shia)

Extravagance that is haraam at all times

We must know that three types of extravagance are Haraam at all times and in all circumstances. Its prohibition is not conditional. The first variety of extravagance is when a person spends something wastefully; even if the thing wasted is of not much significance; like throwing the date seed away when it could be put to some use. Or throwing away water left over after drinking when there is a shortage of water and someone else could have used the same. Tearing up and throwing away old clothes is also a waste; because they can be given to people who are less privileged. Having a light on when there is enough sunlight. Handing over something valuable to a child or a foolish person who does not understand its value; and who will spoil the same. All these are a kind of wasteful expenditure or extravagance.

Hazrat Imam Ja'far as-Sadiq (a.s.) saw some half-eaten fruits that had been thrown out of a house. He said, 
"What have you done? If your bellies are full there are many people as yet unsatiated. So you should give it to those needy people." 
(Mustadrakul Wasael)

Whatever is left after eating must never be thrown away. Very many traditions have emphasised on the giving away of leftovers to animals, especially leftover bread.

During the time of Prophet Daniyal wastage of bread was rampant. The people used to throw away the leftover bread and it could be seen lying everywhere on the streets. Prophet Daniyal invoked Divine punishment for these people and hence they were inflicted with such a severe famine, that they were prepared to eat each other.

The book Wasaelush Shia has mentioned that once Imam Baqir (a.s.) entered the toilet and saw a piece of bread lying on the floor. He picked it up and handed it over to his slave. When he had finished, he called the slave to produce that piece of bread. The slave said that he had cleaned it properly and then ate it. Imam (a.s.) said, 
"I emancipate you in the way of Allah."

The Imam (a.s.) was told, "The slave had not performed any such deed that he deserved to be freed?"

Imam (a.s.) said, 
"It was because he had respected a great bounty, like bread and ate it; hence Paradise became occupant upon him. I do not like to enslave a person for whom Allah has ordained Paradise."

A similar type of tradition has been narrated from the Chief of the Martyrs, Imam Husain (a.s.).

As regards the wastage of clothes we have already quoted a tradition from Imam Ja'far as-Sadiq (a.s.) where he has remarked about the wearing of fine clothes in common place situations. He (a.s.) himself wore the fine clothes to suit his eminent position.

Eating or drinking harmful things is also a waste

The second type of extravagance is spending on eatables and drinks that cause harm to the body, like eating when one is already full. It is harmful to eat on a full stomach and it is a waste. However, spending upon those things, which are good for the body, is not Israaf.

Al Kafi has a tradition from Imam Ja'far as-Sadiq (a.s.). One of his followers approached him and said, "When we head for Mecca (for Hajj) we have to halt at a point to wear the Ehraam and we also feel the need to anoint our bodies with a pack made from flour husk. Since we do not have flour husk we use flour instead, but it makes me feel very guilty; though our Lord knows better."

Imam (a.s.) said, 
"Whatever is necessary for the body is not Israaf. Quite often we mix sieved flour with olive oil and apply it to our body."

The narrator then asked Imam (a.s.) to distinguish extravagance from stinginess. Imam (a.s.) told him, 
"Bread, meat, milk, vinegar and ghee; whatever you wish you can eat. But do not eat all of them at one time."

Spending on haraam things is Israaf

The third type of extravagance or wastage is spending on things and vices that are haraam according of Shariah. Like purchasing wine or purchasing items used in gambling; paying to singers or prostitutes, bribing government officials, spending money to obtain unlawful gains or usurping someone else's property by force, paying for oppressing a Muslim. All these ways of spending are Israaf. One who indulges in these activities commits two wrongs; one is the action itself and secondly he is also guilty of Israaf.

Tafseer of Ayyashi records a tradition through Abdul Rahman bin Hajjaj who asked Imam (a.s.) the meaning of ayat,
"And do not squander wastefully."

Imam (a.s.) said, 
"If one spends in any other way than what Allah has ordered, it is squandering and if one spends in the way of Allah, it is moderation."

Charity is never extravagance

Some of the ayats that deal with the subject of charity emphasise it to such an extent that if one gives away all his belongings while he himself is in need of them, he has not been extravagant. On the contrary it is one of the recommended actions and is liked by Allah. As the following ayat of Quran states: 
"...and prefer (them) before themselves though poverty may afflict them, and whoever is preserved from the niggardliness of his soul, these it is that are the successful ones." 
(Surah Hashr 59:9)

Preferring others to ourselves means that even though we are in need of something that we have, we give it to someone else who also needs it. We prefer to fulfill the other person's needs rather than our own. This is the spirit of sacrifice mentioned in the Holy Quran. In another place we have,
"And they give food out of love for Him to the poor and the orphan and the captive..." 
(Surah Insan 76:8)

Majority of the Mufassireen (commentator of Quran) agree that the above verse was revealed in praise of Ali (a.s.), Fatemah Zahra (s.a.), Imam Hasan (a.s.), Imam Husain (a.s.) and their maid, Fizza when they had fasted for three days consecutively and every day at the time of breaking the fast they gave the bread in the way of Allah and contended themselves by ending the fast with plain water.

A person enquired from Imam Ja'far as-Sadiq (a.s.), "What is the best charity?" Imam (a.s.) replied, 
"One who himself does not possess anything but toils and earns and gives it in the way of Allah. Have you not seen the ayat of Quran: 
"And they give food out of love for Him to the poor and the orphan and the captive...?" 
(Al Kafi)

A report from a Sunni narrator Asim bin Kaleeb is mentioned in Tafseer Minhajus Sadeqeen. He reports that a beggar came to the Holy Prophet (s.a.w.s.) and requested him for something. The Messenger of Allah (s.a.w.s.) sent someone to his residence to get something for the beggar but he was informed that there was nothing at home. The Holy Prophet (s.a.w.s.) announced among the companions as to who will render help to this poor man. Ali (a.s.) volunteered, saying, 
"This destitute shall be my guest tonight."

He (a.s.) took him home and informed Hazrat Zahra (s.a.) about his condition. Janabe Fatemah Zahra (s.a.) said, 
"O Ali! We have food enough for only one person and I had kept it for my daughter Zainab but you may do as you wish."

Imam (a.s.) said, "It would be better to put the children to sleep and put out the lamp because such a less quantity of food will be insulting before the guest."

Janabe Fatemah (s.a.) did as instructed and the food was placed before the guest. He began to eat and the food was not yet finished when he said, "I am full and the Almighty Allah has given barakat in your food." Thus he departed happily.

In another narration it is mentioned that afterwards Ali (a.s.), Janabe Fatemah (s.a.), Imam Hasan (a.s.), Imam Husain (a.s.), Janabe Fizza and Janabe Zainab satiated themselves with the remaining food and the happenings were reported to the Holy Prophet (s.a.w.s.) the next day, and the following verse was disclosed: 
"...and prefer (them) before themselves though poverty may afflict them, and whoever is preserved from the niggardliness of his soul, these it is that are the successful ones."
(Surah Hashr 59:9)

It is recorded in Al Kafi that Samaa enquired from Imam Ja'far as-Sadiq (a.s.): "If a person has just enough food to sustain him for a day, is it incumbent upon him to give from it to a needy person? Or if one has provisions for a month, only enough for him; is he required to give to those who are destitute? Similarly the one who has stocks for a year or any appointed period. Is it in any way incumbent for him to curtail his own needs and give a part of it to the needy? Would he be implicated if he doesn't?

Imam (a.s.) explained, 
"There are two aspects of this matter, one is that the best of you are those who do good and prefers others over oneself. They are inclined towards sacrifice and charity. Regarding them Allah says, 
"...and prefer (them) over themselves."

The second point is that though one who keeps only the necessary quantity for himself is not blamed, yet the hand of one who gives is better than the hand of one who takes. You must take precedence in helping those who depend upon you."

Amirul Momineen Ali (a.s.) says, 
"Selflessness is one of the highest degrees of belief."

The Holy Prophet (s.a.w.s.) says, 
"There is no goodness in Israaf and there is no Israaf in goodness." 
(Safinatul Behaar) 

We must always practise moderation

In addition to these verses we also have ayats that emphasise moderation in spending. For example: 
"And do not make your hand to be shackled to your neck nor stretch it forth to the utmost (limit) of its stretching forth, lest you should (afterwards) sit down blamed, stripped off." 
(Surah Bani Israel 17:29)

The above ayat is commanding the believers not to exceed limits in spending, so as to avoid its ramifications. The Almighty Allah says in the Holy Quran: 
"And they who when they spend, are neither extravagant nor parsimonious, and (keep) between these the just mean." 
(Surah Furqan 25:67)

Ibn Abi Umair has related that a person asked Imam Ja'far as-Sadiq (a.s.) the meaning of the ayat, 
"...and pay the due of it on the Day of its reaping, and do not act extravagantly; surely He does not love the extravagant." 
(Surah Anam 6:141)

Imam (a.s.) explained,
"There was a man from the helpers (ansaar) who was a cultivator. When he received his income he spent it all on the helpless and distributed it among the poor. As a result nothing remained for his family. So the Holy Quran has termed it as extravagance and said that he should pay the fixed taxes from farming but he must not be extravagant because Allah did not like extravagant people."

Imam Ja'far as-Sadiq (a.s.) says, 
"One who spends all his wealth in charity has certainly done Israaf." 
(Faqih)

Reconciling the two types of verses

In order to reconcile the differing verses, the scholars have mentioned some clauses. In the Sharh of Al Kafi we find that according to Tabarsi it is possible that the arguments in favour of selflessness pertain to the times of poverty, for example the initial period of Islam and the recommendation emphasising moderation in charity pertain to prosperous times. Or they may differ according to the economic condition of the one who seeks help, i.e. some people deserve to be helped even by sacrificing ones own needs and there are some people who need not be helped at the cost of ones own needs. It also depends upon the person who is being charitable. If he possesses complete and perfect faith, there is no harm if he exceeds the limits of generosity to fulfill the needs of people, but if an ordinary person donates everything and is himself impoverished, he will not be able to bear it. In this case it is advisable for him to stay within limits in charity. Thus except for the divine personalities and extremely pious people the masses can be said to belong to the latter category. Therefore the ayat, 
"And do not make your hand..."
(Surah Bani Israel 17:29)

is addressed to the Holy Prophet (s.a.w.s.) but it is meant for the guidance of the common Muslims. Muhammad Ibne Makki was of the opinion that the rules of charity vary with person to person. The traditions, which imply excessive selflessness, are only for those who give their personal belongings to the needy and the traditions that hint a moderation even in charity are meant for those who have wife, children and family etc. Such a person cannot prefer others to his own children. He cannot give away whatever is necessary for his family to other needy people. Sacrifice of our own needs is allowed but it is not permitted to give away the requirements of our family and children. The honourable scholar has also stated that it is makrooh (detestable) for a man to donate his total wealth in charity unless he is sure he will be able to bear the consequences. Also it is necessary that he does not have the responsibility of a family or children.
(Daarus Salaam of Noori)

Sayyed Muhammad Kazim Yazdi also remarks that according to the Holy Quran, sunnat of the Holy Prophet (s.a.w.s.) and the unanimous opinion of the scholars, Israaf is Haraam, there is no objection against this verdict. Israaf is the expenditure on useless things which is considered as wasteful by common sense; whether the amount spent is appropriate to the occasion or not.

Is Israaf possible in charitable deeds? Some of the scholars including Sayyed Muhammad Kazim Yazdi believe that it is possible. Some well-known jurists have stated the contrary. According to the traditions, "There is no goodness in Israaf and no Israaf in goodness." But we should know that the former opinion is more precautionary on the basis of other traditions on this subject.

After quoting the traditions of Ibn Abi Umair and Sahih of Bazanti and other sources, the late Sayyed says, "The ayats and narrations denouncing wasteful expenditure revoke (mansookh) the ayat of selfless sacrifice." Therefore it apears that it is not proper to sacrifice and to give gifts extravagantly which are not appropriate to the status of the donor, or which common sense perceives such generosity to be excessive. There is no logic in giving and taking of such gifts and donations. As mentioned earlier wasteful spending in necessary matters is also prohibited. The only exception being the expenses of Hajj and Umra which are not subject to any limits. The Holy Prophet (s.a.w.s.) says,
"No spending is more likeable to Allah than one which is moderate and except for over-spending in Hajj, He dislikes all types of extravagance." 
(Safinatul Behaar)

No extravagance in charitable acts

The author of the present work is very strongly of the opinion that there is no extravagance in charity. Even if a person gives his total wealth with the intention pleasing Allah and of achieving Divine blessings he does not do anything unacceptable. He justifies his opinion on the basis of a few of the many ayats.

The ayat, "And do not move your hand..." is a lenient prohibition and does not mention the act as Haraam or Makrooh. Also the ayat, "And they who when they spend, are neither extravagant nor parsimonious, and (keep) between these the just mean." may pertain to househld expenditure and not to that which is spent in the way of Allah. It may also mean that those who are not stingy and also not extravagant are the obedient creatures of the Beneficent Lord. As regards the ayat, "eat of its fruit when it bears fruit,...and do not act extravagantly" and "surely He does not love the extravagant..." we can say that both these sentences form a single statement. The tradition, which explains the ayat also shows that the two are interrelated. Though it is true that a person who donates the entire crop in charity and does not keep anything for his family and children certainly commits Israaf. Charity and selflessness is permitted, but feeding and clothing his dependents is Wajib upon him. One who deprives his dependents of the basic needs and gives everything in charity has acted against Divine commands. But if he feels assured that he will be able to fulfill the needs of his family from other sources or that his dependents will not claim their rights from him, it is permitted for him to give everything away for the sake of Allah. This can be supported by the examples from the lives of the Holy Imams (a.s.). For example, Hazrat Amirul Momineen Ali (a.s.) had time and again performed such sacrifice of his total belongings. Once he sold his orchard for twelve thousand Dirhams and distributed thethorough amount among the poor and needy. He did not save anything for his family, but Ali (a.s.) and other great personalities never deprived their own dependents. Whenever they performed such charitable deeds they had faith in themselves that they would be able to provide their families from some other means. Whatever has been stated with regard to the ayats prohibiting over-spending can also be supported with the tradition of the Holy Prophet (s.a.w.s.) wherein he denounced the person who spends all his wealth and dies leaving his minor children destitute and helpless. It is prohibited for a person to spend his thorough wealth in charity when he knows that after him his children will be in need of it. If he leaves a legacy for his children who have no other source of income; the legacy shall also be in the way of Allah.

It is for this reason that drawing a will for more that a third of one's total property is prohibited. It is also commanded for those who have young children to will for less than a third of their wealth.

The traditions of selflessness apply to only special circumstances. Extreme generosity is not prohibited and whatever has been said about the meaning of the ayats explains the tradition of Ibn Abi Umair. The narration of Sahih of Bazanti may imply that, it is not proper to over-spend where Imam (a.s.) has prohibited extravagance. The tradition of Faqih may concern those people who spend in recommended ways, where it is occupant for them not to spend. The tradition of Imam (a.s.) may also be a refutation of the Sufis' assertion that excessive selflessness is incumbent and the Imams (a.s.) have also pointed out that spending for ones family's needs is also like spending in the way of Allah. The words of tradition also imply that moderation in ways of charity is emphasised with a gentle command. In other words over-spending in charity is only a recommended prohibition whereas we are aware of the incomparable charitable acts of the Holy Prophet (s.a.w.s.) and the Imams (a.s.), and verses that were revealed in the praise of these deeds (The ayat of 'Hal ataa' and the verse of 'Najva'). Moreover, we see that Imam Hasan (a.s.) in his life gave half his wealth in charity to the poor and needy, on three occasions. The charitable deeds of Imam Husain (a.s.) and other Imam (a.s.) are also prominent. Imam Reza (a.s.) donated his total wealth in charity at Khurasan on the day of Arafat. When Fazl ibn Sahl pointed out that Imam (a.s.) has suffered a great loss, Imam (a.s.) replied that, 
"Whatever I received as my share is sufficient."

Again on the day of Navroz when he assumed the seat of heir apparent of Mamoon under duress, he gave away all the presents and gifts to a single poet who had recited in praise of Ahlul Bayt (a.s.).

Hazrat Imam Ja'far as-Sadiq (a.s.) has been reported to have said,
"If all the world becomes my property and becomes a single morsel and I place it in the mouth of a single believer; I will not consider myself extravagant."

Imam Hasan al-Askari (a.s.) says: 
"If all the world becomes a morsel and I give to a true worshipper of Allah I will feel I have not fulfilled his rights completely and if I give even a gulp of water to a starving disbeliever; I consider myself extravagant."

These two narrations expound the fact that even if the whole world is gifted to a sincere and a pious believer it will not be extravagance, because he deserves it.

Numerous instances of selflessness of pious scholars have been recorded. Some of these righteous people have seen the rewards of their charity in their worldly life. Rawzaatul Jannat contains an incident regarding Muhaqqiq Ardebeli that during the times of famine he used to give away to the poor whatever he had. He used to live in poverty himself. One day when he had donated all his possessions his wife became angry with him that he had deprived his children in such times when food was scarce. He left his home and went to the mosque and sat there in Ehtekaaf. An unknown person arrived at the door of his house and handed sacks of wheat and flour saying that master Ardebeli sent it and that he was in Ehtekaaf at the mosque of Kufa. When Muhaqqiq Ardebeli returned home from Ehtekaaf his wife told him that he had sent very fine wheat and flour. When he learnt of the details he realised that it was a Divine favour upon him and fell down in prostration to thank the Almighty. Many times it was seen that the Muhaqqiq left home with an expensive turban but if he encountered a beggar he tore a piece from it and gave it in alms. On numerous occasions he returned home bare-head.

Israaf in belief and actions

Until now we have discussed extravagance in monetary terms but since the dictionary meaning of Israaf is "exceeding limits" and "extremism" the same laws apply to beliefs and actions. Israaf in belief implies believing about oneself or others something that is untrue and inappropriate. For example the belief of Firon that he was God. As he told the people, 'I do not know any of the gods except myself.' The Almighty Allah has mentioned him as 'one who crossed the limits.'

"...surely Firon was lofty in the land; and most surely he was of the extravagant."
(Surah Yunus 10:83)

Regarding those who do not believe in Allah, Prophethood, Imams, Qiyamat etc.

The Almighty Allah says in the Holy Quran, 
"And thus do We recompense him who is extravagant and does not believe in the communications of his Lord; and certainly the chastisement of the Hereafter is severer and more lasting." 
(Surah Taha 20:127)

Performing detestable acts and avoiding advisable deeds is Israaf in action. For example the homosexual inclinations of the people of Prophet Lut (a.s.) have been termed as extravagance: 
"Most surely you come to males in lust besides females; nay, you are an extravagant people." 
(Surah Araaf 7:81)

In fact all the sins of actions and speech are a kind of extremism and every sinner is said to have crossed the limits. The Almighty says: 
"Say: O my servants! Who have acted extravagantly against their own souls, do not despair of the Mercy of Allah; surely Allah forgives the faults altogether; surely He is the Forgiving, the Merciful."
(Surah Zumar 39:53)

But we must not despair of our deficiencies. If we turn to Allah He shall certainly forgive. We on our part should make a sinceretoil not to be wasteful in our daily lives and not to exceed the limits in whatever we are engaged in. Moderation has to be practiced by us even in routine acts like eating, sleeping and talking. As the tradition says, 
"Verily Allah hates the one who eats excessively and the one who sleeps excessively."

For those who wish to study the subject in more detail we recommend the book Me'rajus Sa'adat. This book discusses the method of living in accordance with Islamic principles.

Imam Ja'far as-Sadiq (a.s.) says: 
"Three actions are the best. People should receive complete justice from you so much so that you desire for them what you desire for yourself. You must co-operate monetarily with your brothers in faith. You must remember Allah in every condition. That remembrance is not merely Subhanallah (Glory be to Allah) or Alhamdo Lillah (Praise be to Allah), (it is remembering Allah, always). When some duty comes upon you which Allah has ordered, you must fulfill it, and when some prohibited act comes before you; leave it." 
(Al Kafi)

The scales of justice

Amirul Momineen Ali (a.s.) advises his son Imam Hasan Mujtaba (a.s.) in his will:
"O my child, make yourself the measure (for dealings) between you and others. Thus, you should desire for others what you desire for yourself and hate for others what you hate for yourself. Do not oppress, as you do not like to be oppressed. Do well to others, as you would like good to be done to you. Regard bad for yourself whatever you regard bad for others. Accept that (treatment) from others which you would like others to accept from you."
(Nahjul Balagha)

Everything has a measure

In Surah Hadid, Allah, the Almighty says: 
"Certainly We sent Our apostles with clear arguments, and sent down with them the Book and the balance that men may conduct themselves with equity." 
(Surah Hadid 57:25)

By the word 'balance', Allah means justice and Allah has appointed a 'balance' for everything. The belief of men and the truth and falsehood is also tested on this basis. The good and bad morals and qualities are also evaluated on the scales of justice. If men conform to justice in their speech and actions and belief and deeds they will be able to establish true justice in the world.

Ali (a.s.) is the scale of deeds

In one of the Ziarat of Amirul Momineen Ali (a.s.) we read:
"Peace be upon the balance and the scales."

Hazrat Ali (a.s.) is the measure for distinguishing truth and falsehood. He is the touchstone for differentiating between good and evil. He is the scale for evaluating morals and deeds. After the demise of the Holy Prophet (s.a.w.s.), the Holy Quran and Ahlul Bayt (a.s.), especially Ali (a.s.), is the channel for and the criterion of faith. By comparing the deeds and faith with the speech and actions of Ahlul Bayt (a.s.) we distinguish good from evil. If our belief and actions conform to the standards of Ahlul Bayt (a.s.) they are correct and if not then they are of no use.

Justice demands that we must not go to the extremes. We should neither exceed the limits nor remain deficient. The scales of justice are very accurate and can detect even the weight of a single strand of hair. After recognising the path of justice it is a formidable task to remain firm upon it. One who is successful in recognising the true path and wishes to follow it, is bestowed Divine help. It is this person who is proved correct by the scales of justice on the Day of Judgement. He crosses the difficultbridge of Sirat with ease and swiftness. One who is not just in this world is proved wrong in the Hereafter. He will stumble from the bridge of sirat and drop into hell. The noble Quran says: 
"And there is not one of you but shall come to it, this is an unavoidable decree of your Lord. And We will deliver those who guarded (against evil) and We will leave the unjust therein on their knees." 
(Surah Marium 19:71-72)

May Allah guide us upon the way of justice and equity. May Allah include us among the pious and enable us to be saved from falling into Hell.  

The twenty-fifth Greater Sin is Consumption of Haraam. In the Quranic ayat 'Akal-e-soht' is translated as eating of what is unlawfully acquired. Hence the word "eat" is not restricted to consumption of edibles but includes the use of any and every article, which has been acquired unlawfully or by illegal means.

Consumption of haraam is listed as greater sin in the Holy Quran and the tradition of Imam Reza (a.s.) from the book Oyoon-e-Akhbare Reza and the tradition of Imam Ja'far as-Sadiq (a.s.) as related by Amash. In the following ayat of Surah Maidah:
"And you will see many of them striving with one another to hasten in sin and exceeding the limits, and their eating of what is unlawfully acquired; certainly evil is that which they do. Why do not the learned men and doctors of law prohibit them from their speaking of what is sinful and their eating of what is unlawfully acquired? Certainly evil is that which they work."
(Surah Maidah 5:62-63)

In this ayat Soht refers to the acquirement as well as use of anything acquired unlawfully. The dictionary meaning of 'Soht' is 'to be finished' or 'to be lost'. The thing that becomes 'Soht' is that which is finished off or used up. The use of this word signifies that unlawfully acquired things do not have any 'barakat' and will not benefit the possessor in any way. It should be evident that this unlawful practice would include usurping another's property, taking interest and all activities that are undertaken using the money obtained by illegal means. The use of article brought with such money is also unlawful.

Sayyid Abu A'laa Maududi writes in his book Islam and the Economic Problems: "Islam permits the people to obtain their livelihood in any way they opt. They have their freedom to choose their occupation and obtain the necessities of life, but Islam does not allow them to earn in a manner that is harmful for society. It should also not endanger the social equilibrium. Islamic laws not only prohibit the consumption of wine and intoxicants and gambling, but also prohibit any action that causes these sinful things to come into being. For example to undertake cultivation of grapes for wine making, to manufacture wine, to transport, to buy or sell wine, to give it and to use it; all these are haraam too. Islam does not consider free-sex to be a human activity. Islam has prohibited dancing. It does not consider singing and playing musical instruments lawful professions. Any activity that is beneficial to one person but harmful to someone else or to society is considered haraam in Islam. All such types of actions carry a heavy punishment in this world and a dreadful retribution in the hereafter e.g. bribes, stealing, interest-taking, adulteration and frauds, unlawful hoarding of edible items to hike their rates making life difficult for the poor. In the same way all such actions that instigate wars and those occupations that do not require effort, making the person rich by luck, such as lottery. All these occupations are haraam."

Shaykh Sadooq (r.a.) has narrated a tradition from Imam Ja'far as-Sadiq (a.s.) that he said, 
"Any action of Khayanat with the Imam is 'Soht'."

There are many types of 'Soht'. 'Soht' includes that which is received from the tyrant rulers, bribe to Qazis, payment for prostitution, wine, alcoholic nabid (a kind of wine), and interest.

"To bribe a Qazi (for giving a favourable judgement) is to disbelieve in Allah the Almighty." 
(Khisaal of Sadooq)

A similar kind of tradition is to be found in the book Al Kafi, Imam Muhammad al-Baqir (a.s.) says:
"'Soht' means the payment for corpse, for dogs and wine. It also denotes the fee paid to a prostitute, the bribe given to a judge and the payment to a Kahin." 
(Wasaelush-Shia)

Although consumption of every type of haraam is 'Soht', some of them are denounced more emphatically and their punishment is more severe. The worst of these is taking bribe. One who accepts bribe is just like a disbeliever and the Holy Prophet (s.a.w.s.) has cursed him. The one who takes interest is equated to the one who has made war against Allah (a.j.) and the Prophet (s.a.w.s.).

Types of bribe

There are three types of bribes: 
(1) Bribe paid to a judge for a favourable judgement. 
(2) Bribe for 'haraam' work. 
(3) Bribe for permitted things.

The first kind of bribe comprises of money etc. paid to a judge so that he may give a favourable judgement. The judge may also be bribed for pointing out the loopholes whereby one could weaken the position of the opposite party. It is absolutely haraam even if the one who is paying the bribe is right and the judge delivers the correct judgement. The paying and receiving of this type of bribe or whatever may comprise this bribe is also haraam and a Greater sin. A person who pays or accepts such a bribe deserves the curse of Allah.

The Holy Prophet (s.a.w.s.) says:
"May Allah curse one who gives a bribe, one who accepts it and one who acts as an agent between them."
(Safinatul Behaar)

Elsewhere, the Holy Prophet (s.a.w.s.) says:
"Beware of bribe! It is nothing but disbelief. The one who is involved in bribe will not even smell the fragrance of Paradise." 
(Safinatul Behaar)

Bribe is not only a sin for the guilty but it constitutes assisting in sin, the one who accepts. However if one is compelled to bribe and without it he cannot obtain his rights, it is another matter, but it is still haraam for one who accepts it. Similarly it is also haraam to reach someone by bribing. The one who acts as an arbitrator or agent and takes an active part in negotiating bribe is also a sinner.

This type of bribe is absolutely haraam whether paid in cash or kind. Bribe may also comprise of offering some services to the judge like stitching his clothes free of cost or constructing his house etc. Bribe can even be paid in words. One may praise a judge unduly to please him and thus influence him to give a favourable ruling.

Bribe in the name of khums and gift

Even if a bribe is paid in the name of khums and gift, it is haraam. For example to give someone a gift or a present with the intention of bribing him i.e. with the intention that by giving a gift the beneficiary will act to benefit the giver in some way. Similarly khums and zakat given with the intention of bribing is also haraam. It will not be considered as Khums or Zakat and it will be obligatory for one who has paid Khums or Zakat with such intentions, to pay it once more. Khums and Zakat are to be given with the purest of intentions, that of achieving nearness to Allah (a.j.). There can be no other motive. One of the signs of Qiyamat is mentioned in traditions in the following words: 
"Bribes will be accepted as gifts."

The second kind of bribe is the bribe paid to someone, a tyrant or an oppressor for inflicting harm on a third person. The Holy Quran says:
"And do not swallow up your property among yourselves by false means, neither seek to gain access thereby to the judges, so that you may swallow up a part of the property of men wrongfully while you know."
(Surah Baqarah 2:188)

In this ayat believers are warned not to use anything obtained illegally and not to use their wealth to bribe those in power in order to obtain anything unlawfully.

Paying a bribe for obtaining ones rights

The third type of bribe is one that is paid for something lawful. Like paying someone in order that he may help in obtaining ones rightful property or to escape from a tyrant. Bribing for lawful things is allowed.

In a tradition Imam Muhammad al-Baqir (a.s.) was asked about the person who bribes the occupant of a house to vacate it so that the owner may himself use it as his residence. Imam (a.s.) said that there was no harm in it. However the house mentioned in this hadith does not belong to the person who pays the bribe. It is a trust property or a public place like, the mosque, madrasa, lane, by-lane, and bazaar etc. Thus if someone is occupying a place in the mosque or a student is living in a room in the public hostel, he can be bribed to vacate it.

Hafsul Amr enquired from Imam Ali an-Naqi (a.s.): "The ruler has appointed agents to purchase our agricultural produce. Is it allowed for us to bribe those agents so that we may remain safe from the ruler's tyranny?"

Imam (a.s.) replied, 
"There is no harm in it. You may pay whatever you think fit."

Then Imam (a.s.) asked: 
"Do you have to supply lesser quantity of grain to the ruler after you have paid the bribe to these agents?" "Yes," said the questioner.

"You have invalidated your bribe (i.e. you have made the bribe haraam)," Imam told him.
(Wasaelush-Shia)

Thus it is clear that bribing to cause someone to be oppressed is haraam but it is permitted in order to save oneself from oppression.

Accepting a bribe for doing something lawful

It must however be made clear that though it is permitted to gift something for lawful acts or to save oneself from oppression, it is detestable to accept such gifts. Because these gifts bear a close resemblance to bribe. Also, the habit of bribing for lawful things may make a man habitual and he may be inclined to pay bribes for unlawful purposes too. One is prone to error. If a pious person refrains for Makrooh (detestable) bribe he will never be prone to the haraam bribe. The following tradition supports this fact.

"Those are they for whom Allah does not desire that He should purify their hearts; they shall have disgrace in this world, and they shall have a grievous chastisement in the hereafter. (They are) listeners of a lie, devourers of what is forbidden." 
(Surah Maidah 5:41-42)

Explaining this ayat, Amirul Momineen Ali (a.s.) says: 
"It is that person who fulfills the wish of his believing brother and accepts a gift in return."

Shaykh Ansari says in the book, Makasibul Aamaal: "There are many explanations of this tradition. One of it is that we must absolutely refrain from accepting gifts in return for favours done that we may never fall into the trap of accepting bribe."

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)

The Twenty-Sixth Greater Sin
USURPING THE RIGHTS OF OTHERS OR
NON-FULFILLMENT OF RIGHTS

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'smisfortune, 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.

Method of lending and borrowing

Authentic traditions have greatly emphasised the rewards that are promised for the one who lends. On the other hand, those who avoid this good deed have severe punishment in store. Sometimes it is obligatory to lend and not prohibited to lend. And sometimes it is Mustahab (recommended) to lend and Makrooh (detestable) not to lend.

Generally it is detestable to borrow but if the need to do so is genuine the detestibility is scaled down. The magnitude of detestibility is directly proportional to the actual gravity of the situation. In fact under some circumstances it is obligatory to borrow. For example it becomes obligatory to borrow to save one's life or honour. If a person knows that he will not be able to repay the loan, then precaution demands that he should refrain from borrowing unless he is in dire need.

Rewards for lending-punishment for not lending

The blessed Prophet of Allah (s.a.w.s.) said:
"One who lends to his believing brother and gives him respite till he is capable of repaying it, the amount that he has lent is considered as Zakat and the Angels pray for him and seek Divine mercy for him till this (amount) is returned."
(Wasaelush Shia Chap.6 Vol.13 page 86)

The Messenger of Allah (s.a.w.s.) has also remarked:
"If one lends to his Muslim brother, it is for his own (good). Every Dirham that he lends will qualify him for a reward equivalent to Mount Ohud (which is in Mecca) and Mount Sinai. And if he is lenient in collecting his debt he shall cross the bridge of Siratlike a stroke of lightning. And if a Muslim brother relates his woes before a person and this person does not lend him any money, the Heaven shall be denied to him on the Day of recompensing good doers." 
(Wasaelush Shia)

It is obligatory to have the intention of repaying ones debt

The person who is not in a position to repay his debt must necessarily have the intention to repay it as soon as he is capable of doing so. This intention should have the first priority with him. In fact the intention to repay should be there right at the outset. A person who takes a loan without having the intention to repay it is considered a thief. The following are the traditions of Imam Ja'far as-Sadiq (a.s.) regarding the intention of a person who takes a loan:
"One who takes a loan but does not care to repay it, is a thief."
(Wasaelush Shia chapter of Tejaarat)

He (a.s.) has also said:
"There are three kinds of thieves, one who does not pay Zakat, secondly one who does not consider the amount of Meher (dower) payable to the wife as an obligatory debt and one who takes a loan but does not intend to repay it."

The respected Imam (a.s.) further said,
"If the debtor intends to repay the loan, the Almighty Allah appoints two angels to help him till the loan is repaid. But if he becomes careless of this intention he becomes deprived of Allah's blessings."
(Wasaelush Shia)

The Incapable Debtor Must be given Respite

Although it is allowed for a debtor to sell off his unnecessary belongings to repay his debts, the creditor is under divine obligation not to cause undue trouble. The creditor should give respite so that the loanee can easily repay the dues. Under these conditions if he condones his loan altogether, it will be considered a Sadaqah which will remain with Allah as his trust and he will continue to benefit from it forever.

The Almighty says in the Holy Quran:
"And if (the debtor) is in straitness, then let there be postponement until (he is in) ease, and that you remit (it) as alms is better for you, if you knew." 
(Surah Baqarah 2:280)

Two important points can be derived from the Quranic verse quoted above. One, it is obligatory to give respite to a debtor who is incapable of repaying the loan. Secondly, it is more meritorious for the creditor to condone the loan completely.

Numerous traditions have mentioned these two points.

The Holy Prophet (s.a.w.s.) has said:
"Your debtor is not permitted to delay in repaying the loan if he is capable to pay it. In the same way you are not permitted to pressurise him unduly when you know that he is not in a position to repay you immediately."
(Wasaelush Shia)

The honourable Imam Ja'far as-Sadiq (a.s.) has been recorded to have said:
"Do not harass your Muslim brother with a demand to the repayment of debt when you know that he is not able to repay it. Because our exalted grandfather the Messenger of Allah (s.a.w.s.) has said that it is not permitted for a Muslim to harass his Muslim brother. And if a creditor gives respite to a loanee he shall become qualified to receive the shade (and protection) of the Almighty on the day when there will be no other shade."
(Wasaelush Shia)

It means that on the Day of Judgement such a person will receive special favours from the Almighty. The Masoom (a.s.) has also remarked:
"If one wishes that he be given refuge under Divine shade on the day when there will be no other shade, he should grant respite to his debtor and must not demand it (immediately), or should condone his loan completely."
(Wasaelush Shia)

Hazrat Imam Muhammad al-Baqir (a.s.) has said:
"There would be some people under the shade of the Arsh on the Day of Qiyamat such that their faces will be bright, their dresses and their chairs shall be glittering. Then an announcer will call: These are the people who did good towards the believers and gave respite to the incapable debtor till the time he could repay the debt."
(Wasaelush Shia)

Each Day of Respite Brings Rewards of Sadaqah

The trustworthy scholar of the Shias, Shaykh Kulayni (r.a.) has recorded that Imam Ja'far as-Sadiq (a.s.) is reported to have said:
"One day the Holy Prophet (s.a.w.s.) mounted the pulpit and after glorifying Allah and praising the prophets (a.s.) said: 'Those who are present are under the obligation to convey (what I say now) to those who are not present (in the assembly).'

Then He (s.a.w.s.) said:
'If one gives respite to his helpless debtor then till the time he receives his loan it is upon Allah to record the reward of Sadaqah in his scroll of deeds.'"
(Wasaelush Shia)

For each day of respite that a person gives his debtor he receives divine reward equivalent to the spending of the loan amount as Sadaqah. Several traditions on this subject could be quoted but the ones mentioned should suffice. It must be remembered that avoiding or delaying the payment of Khums and Zakat is also considered a failure to restore rights. Not paying Zakat is also a Greater sin according to the rulings of the Quran and hadith. We shall deal with it in a separate chapter.

Allah will Forgive

If a person dies before he has repaid his debt and the creditor has not been compensated for it from the belongings left by him; the creditor has not forgiven him his debt and provided the debtor has not been negligient about repaying, nor was the loan taken for an illegal purpose and also the person had every intention of repaying but was unable to do so. Under these circumstances according to traditions Allah (a.j.) by His Grace will compensate the creditor on the Day of Judgement.

Muhammad Bin Bashir came to Imam Ja'far as-Sadiq (a.s.) and told him that he owed a thousand Dinars to Shahab. He requested the Imam to persuade Shahab to respite him till the days of Hajj. So Imam (a.s.) summoned Shahab and said:
"You know that Muhammad Bin Bashir is among our followers. He owes you a thousand Dinars. This amount was not spent by him on himself. Rather it remained as a debt upon some people and he had to bear the loss. I wish that you will forgo your thousand Dinars."

Then he (a.s.) said,
"Maybe you are under the impression that his good deeds will be given to you in return of your loan?"

Shahab said, "Yes, I am under this impression." Imam (a.s.) told him,
"The Almighty Allah is Merciful and Just. If someone, in order to achieve Allah's nearness, worships Him on frigid winter nights and fasts on hot summer days, circles the Holy Ka'ba. Then do you think after all this Allah will take away his good deeds and give them to you? It is not so, His mercy is much more. By His munificence He recompenses the good deeds of a believer."

After listening to these words Shahab said that he has condoned his loan forever.

The Debtor Whose Good Deeds are Given to the Creditor

If the debtor is guilty of being lazy in repaying, or if he had taken the loan for an illegal purpose, or if he has delayed the repayment inspite of being capable of doing so, and if after his death his debt has not been paid nor has the creditor condoned him. Then on the Day of Qiyamat his good deeds equivalent to the loan amount shall be given to the creditor and if his good deeds are exhausted or insufficient to cover the amount, sins from the scroll of deeds of the creditor will be transferred to the scroll of the guilty debtor.

Some narrations have described this phenomena in clear words.

Imam Ja'far as-Sadiq (a.s.) has been recorded to have said:
"The most difficult time on the Day of Qiyamat will be when those eligible to receive Khums and Zakat will rise up and besiege the one who has not paid it. They will complain to Allah that this person has not paid the amount due to them from Khums and Zakat. Then Allah will transfer the good deeds of that person and give them to those who were eligible (for Zakat and Khums)."

Imam Ja'far as-Sadiq (a.s.) has also said that on the Day of Qiyamat the creditor will complain against his debtor. Then if the debtor would have good deeds to his credit, they will be taken away for the creditor and if there are no good deeds for this purpose, the sins of the creditor will be added in the scroll of deeds of the debtor.

It is amply evident from the various traditions that if a person dies before fulfilling the rights of others upon him he will not achieve salvation till the rights are restored to the owner or the owner condones him. Or till his good deeds are given to the one who had the right upon him or if there are no good deeds for this purpose the sins of the latter are transferred to the scroll of deeds of the former. Or lastly, until the Ahlul Bayt (a.s.) intercede on his behalf.

Amount of Compensation

Exactly how many of the good deeds will be required to compensate for an unpaid debt is a matter known by Allah and the Holy Prophet (s.a.w.s.). Neither we have any knowledge of it nor is it necessary for us to know. However, some traditions do mention some equivalents. For example in a tradition the Holy Prophet (s.a.w.s.) said that in lieu of each dirham 600 prayers of the debtor will be paid to the creditor.
(Layali Akhbaar)

And if 1/6 Dirham is of silver, then seven hundred accepted prayers of the debtor will be transferred to the rightful owner. (Each silver dirham is equal to the weight of 18 grains of gram). Thus, one who departs from this world while yet in debt will be under very difficult circumstances. Everyone must be very particular to repay one's debt as soon as possible. If a person is unable to repay his debts he must establish contact with Ahlul Bayt (a.s.) and seek their intercession to obtain the forgiveness of the creditor.

The Messenger of Allah (s.a.w.s.) says,
"Nothing is more serious after the Greater sins than the fact that a person dies while he is in debt to people and there is nothing to (sell to) repay his debt."
(Mustadrakul Wasael)

Moreover, the Prophet of Allah (s.a.w.s.) told his companions after prayers one day:
"Such and such person who was martyred is still waiting outside Paradise. He cannot enter it because he still owes three dirhams to a Jew."

Haste in Repaying Debt is Mustahab (Recommended)

It has been made amply clear that not repaying debt, or returning the rights is haraam and a Greater sin. Depending upon the demand of the creditor and the ability of the debtor it becomes obligatory to repay the debt as soon as possible. Too much divine reward is promised for this.

Allamah Noori has quoted in his book Daarus Salaam an incident from the book Nurul Uyoon. He writes that Sayed Hashmi, the pious and prominent scholar said that he had taken a hundred dinars as loan from a Jew and promised to return them within a period of twenty days. "I returned half the amount to him and then did not see him for some days. People told me that he had gone to Baghdad. One night I dreamt that it was the Day of Qiyamat. I was summoned with the other people to account for my deeds. And Allah, in His Infinite Mercy allowed me to enter Paradise. So I decided to cross the bridge of Siratas soon as possible. However, the scream of Hell made me fearful. While I was crossing the bridge, all of a sudden my Jew creditor leapt up from below the Hell, engulfed in flames of fire and blocked my way and said, 'Give me 50 Dinar and I'll let you go.' I pleaded to him that I had always been on the look out for him to repay the amount but was unable to find him. He said, 'You are right, but till you repay me you will not be able to traverse this bridge of Sirat.' I said, 'I don't have anything to give.' So in return for his debt he asked me to allow him to put a finger on my body. I gave him the permission and he put his finger on my chest. Just as his finger touched my chest I screamed due to the burning pain and awoke from the dream. The place where the Jew had touched my chest was burnt too." After this he opened his chest to the audience and they saw that there was a terrible wound on it. He said that he was still having it treated, but it did not seem to be cured. When the audience heard all this, they began to wail loudly.

It is also narrated in the 17th volume of Behaarul Anwaar that the First Martyr (Shaheed-e-Awwal) quoted Ahmad bin Abil Jawzi that he said: "It was my wish to see Abu Sulaiman Durrani, who was considered to be a pious and a God-fearing person. Thus, I saw him in a dream after a year of his death. I asked as to how Allah had dealt with him?" He said, "O Ahmed! When I was passing through Baabe Sagheer one day, I saw a camel laden with hay and grass, I plucked a twig from this and do not remember whether I picked teeth with it or threw it away just like that. But a year has passed and I am still occupied in accounting for that twig."

The below Quranic verse also supports this fact:
"O my son! Surely if it is the very weight of the grain of a mustard seed, even though it is in (the heart of) rock, or (high above) in the heaven or (deep down) in the earth, Allah will bring it (to light)..."
(Surah Luqman 31:16)

Thus one who has done an iota of good will see it and one who does an iota of evil will see it on the Day of Qiyamat. In the letter to Muhammad bin Abi Bakr, Ali (a.s.) says, "O creatures of Allah! Know that Allah the Gracious shall question you about your every small and big deed." The following verse is a sufficient proof for this:
"Then one who does an iota of good shall see it and one who does an iota of evil shall see." 
(Surah Zilzaal 99:7-8)

It is mentioned in Behaarul Anwaar that Sayyed Hasan bin Sayyed Ali Isfahani said: "At the time of my father's demise I was studying in Najaf-e-Ashraf. The responsibilities of my father fell upon some of my brothers. I was unaware of this fact. Seven months after the death of my father, my mother also passed away at Isfahan. Her last remains were brought to Najaf-e-Ashraf. On one of those nights I saw my father in dream. I asked him that he had died in Isfahan so how did he reach Najaf? He said, "Yes! Though I died in Isfahan, I was given a place in Najaf." I asked if mother was also with him? "She is in Najaf, but in a different house," he replied. So, I surmised that she was not given a position equal to my father. Then I asked him as to how he was. He said that though previously he was in severe pain now by the grace of Almighty he is comfortable. I was surprised that how a pious and religious person like him could suffer pain. He said that it was due to the fact that he was in debt to Haaj Raza the son of Babajoo alias Naalband. "Though he had demanded the payment I was unable to repay it. I was suffering torture for this default." I awoke with a start. I wrote to my brother, the legatee of my father and told him about my dream so that he will make enquiries if my father owed some money to such a person. My brother wrote back that he had gone through all the books of account but could not locate a creditor by that name. Again I wrote to my brother to find this person and ask him directly if he was having a debt upon my deceased father. My brother replied after sometime and said that he had found that person and questioned him about my father's debt. He was told that my father did owe him 18 tomaans but except Allah no one knew about it. He said that after the death of father he had approached my brother and asked him if his name appeared in the list of my father's creditors. When my brother told him that it was not so, he was perturbed as to how my father failed to note down his name among the creditors. Since he did not have any proof he did not see any way to acquire his money. Upon hearing this my brother offered him the amount of outstanding debt. But he refused to accept it. He said that he had already condoned the amount to my late father.

Imam Muhammad al-Baqir (a.s.) has said: 
"Oppression is of three types. One that Allah will not forgive, second which is He will forgive and lastly one which he will 'take away'.

1. The oppression Allah will never forgive is Shirk.
2. The oppression that Allah forgives is one that a person does upon himself and it is a sin between that person and Allah. 
3. The oppression that Allah 'takes away' is that one that a person does by not repaying his debts.
(Wasaelush Shia)

The Holy Prophet (s.a.w.s.) has remarked,
"One who is able to satisfy (please) his creditors will certainly enter Paradise without any delay in accounting. He will be in the Garden, in the company of Ismail (a.s.) the son of Ibrahim (a.s.)."
(Mustadrak)

The Messenger of Allah (s.a.w.s.) has also said, 
The debt which is returned by the debtor is more superior to the worship of a thousand years and the emancipation of a thousand slaves and performing Hajj and Umrah a thousand times."
(Mustadrak)

Prophet Muhammad (s.a.w.s.) has also said,
"If someone restores a single dirham to its rightful owner, the Almighty Allah will save him from the fire of Hell and for each Daniq (1/6 of a DIrham) he will get rewards of a prophet and for each Dirham he will get a palace of Red Pearls (in Paradise)."
(Mustadrak)

He (s.a.w.s.) has also said,
"Returning a right to its owner is better than fasting during the day and the prayers of the night. If a person returns a debt an angel cries out from below the Arsh: O servant (of Allah) from the time you began this good deed, Allah has forgiven all your past sins.

Fulfillment of the Rights of People

When a person has something in his possession it can be one of two cases. The first case is the person knows that whatever he has is not fully his own, but a part of it belongs to someone else. The second case is that a person owes another person, but this person has no share in the actual goods or property in possession of the former. For example the thing he had borrowed is already used up but he is in debt to the one who had lent it. In the same way there are various types of sureties and compulsory maintenance that a person is responsible, for these should be disbursed with great care.

The first case includes the following four categories.

a) To know the quantity and the owner.
When it is known that a particular quantity of a thing rightfully belongs to such and such person, it is obligatory to return that same amount to whom it belongs and in case he is dead, to his successors.

b) When the quantity is known but not the owner.
If the exact quantity owed is known but there is a doubt regarding to whom it is owed to the extent that one feels the concerned quantity rightfully belongs to one of three or five people. Then on the basis of precaution it is necessary to satisfy all of these people. If it is not possible to satisfy all of them, then there are three rulings:
1. Lots should be drawn between them and one of them to be given that thing. 
2. The goods should be equally distributed among all the possible owners. 3. If the doubt is with reference to a hundred and more people or if the owner is completely unknown then as a precautionary measure, by the permission of Marja-e-Taqleed the holder of these goods should give it away as charity. (Everyone has to follow his own Marja-e-Taqleed in this matter).

c) When the quantity is not known but the owner is. 
Under the circumstances that a person knows that he owes some of the goods in his possession to a particular person, but does not know the exact quantity owed, it is incumbent upon him to give at least a third of the goods to the owner. As a precautionary measure he should give something more and satisfy the owner.

d) When both the owner and the exact quantity are unknown. 
A person knows that he owes some of the goods he has to someone. It is haraam for him to use these goods, but he does not know the exact quantity of the goods prohibited for him nor its rightful owner. He may consider a few persons as probable owners but he is unaware as to how much of it belongs to whom. In these circumstances it is incumbent on him to give Khums (1/5) on the total goods. After this the rest of the goods or property becomes totally permissible. (For details refer to the section on Khums in the books of Practical Laws).

In the second condition something is owed by a person but it is not in the form of a tangible good or property. There are four circumstances of this type:
1) If the exact quantity and the rightful owner, are known, then without any doubt that quantity has to be returned to the owner.

2) If the exact quantity is known but not a particular owner, and there is doubt between some selected people that it could belong to anyone of them. In this case it is incumbent to satisfy each of them in the way described in the rules regarding tangible goods. But if the doubt is between a large number of people the value of the goods must be given to the Qazi or given as charity by his permission on behalf of the rightful owner.

3) If the value is not known but the person to whom it is owed is known; the duty of the one who owes it is to restore theminimum quantity supposed and also to persuade the owner to forgo the rest of it.

4) When neither the exact quantity nor the owner is known the law states that an estimate has to be made and the average of the minimum and the maximum amount paid as charity after the permission of the Qazi. 

According to the Quran and hadith, to flee from Jehad is a Greater Sin. It is the twenty-seventh sin. The following verse of Surah Anfaal is clear. It concerns running away from a confrontation with unbelievers when they are less than twice the number of Muslims.

"O you who believe! When you meet those who disbelieve marching for war, then turn not your backs to them. 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 Anfaal 8:15-16)

Hazrat Amirul Momineen Ali (a.s.) says: 
"Those who flee from the battlefield should know that they have angered their Lord and have damned themselves to destruction because fleeing from the battle causes Allah's anger. And one who flees from the Holy war will be certain to face calamities and eternal degradation and his fleeing will not prevent death, and his life cannot be prolonged. That is, if the time of his death has arrived, his fleeing will not delay it. He will die due to some other reason. On the other hand, if the time of his death has not yet arrived and he participates in Jehad he will not die. Thus it is better for one to pledge his life to Allah rather than live in Allah's anger, degradation and dishonour."

Initiated Jehad and Jehad in defence

Jehad is of two types:
(1) Initiated Jehad 
(2) Jehad in defence

The first kind is that when the Muslims undertake a war against the unbelievers to invite them to Islam or for establishing justice. However, the permission of the Holy Prophet (s.a.w.s.), the Holy Imams (a.s.) or their special representatives is a necessary prerequisite of this type of Jehad. Since the present period is of Major occultation this type of Jehad is forbidden.

Jehad in defence, as the name implies, pertains to circumstances when unbelievers attack Muslim territories or areas for obliterating Islamic heritage or for plundering the wealth and honour of Muslims. Under such conditions it is wajib-e-Kifai to undertake Jehad and repel their attack. For this type of Jehad the express permission of the Imam (a.s.) or his special deputy is not necessary.

There is a difference of opinion regarding flight from the battlefield. Some scholars are of the opinion that it pertains only to those wars that have been waged against the unbelievers under the order of the Holy Imam (a.s.) or his special deputy. (For example, exemption from Ghusl and Shroud to the martyr also pertains to this Jehad). Other doctors of religion maintain that the decree applies to both the kinds of Jehad. Those who wish to study this problem in detail can refer to the books of Jehad or the books of jurisprudence.

While discussing the prohibition of flight it would be most appropriate to discuss the steadfastness of Amirul Momineen Ali (a.s.) on the battlefield. Such incidents have been included in discussions extolling the merits of Ali (a.s.). Neither the Shia nor the Sunni historical books mention even a single instance when Ali (a.s.) turned his back to a battle. Even in the battle of Ohud he was the only one who did not flee. In the ninth volume of Behaarul Anwaar, under the chapter of "Bravery" a narration has been recorded from Ibne Masud, concerning Ali (a.s.). Four of those who had run away from the battle of Ohud returned and again came to the Holy Prophet (s.a.w.s.). They were Abu Dajana, Miqdad, Talha and Musayb. After this the rest of the Ansar came back. Thus it were these people who had deserted the Holy Prophet (s.a.w.s.). All the companions had left the Holy Prophet (s.a.w.s.) alone on the battlefield except Ali (a.s.). Ali (a.s.) was fighting in the midst of the polytheists to defend Islam and the Prophet of Islam (s.a.w.s.).

During the battle of Ahzaab, the Holy Prophet (s.a.w.s.) bestowed Ali (a.s.) with the titles of "The vicious attacker" and "the non-receeder." That is, the one who attacks the enemies with vengeance and does not subside an inch. There is no doubt that Ali (a.s.) was imbued with all these qualities. Whereas, history is a witness that other companions like Abu Bakr, Umar and Uthman had fled from numerous battlefields like Ohud, Khaibar, Hunain and Dhat-Salaasil. Ibne Abil Hadid the Mutazalite has penned the following couplet in his famous book: 
"It is not surprising that Abu Bakr fled from Hunain.

He had also deserted the battle in Khaibar and Ohud."