What is the Least Amount of Sileh Rahmi

Every kind of Sileh Rahmi, the failure of which is viewed as a sort of Qat-e-Rahmi, is obligatory for us. For example, if a person is unable to fulfill his needs due to poverty or is unable to get medical aid for any reason, or is in debt; and he approaches a rich relative for help; it is obligatory on the rich person to help him. Even if the rich person is not approached directly but comes to know the predicament of his poor relative, it is obligatory on him to help this less fortunate relative. The wealthy man who fails to carry out these obligations will be guilty of Qat-e-Rahmi.

It is however not obligatory for a person to help his poor relative if he himself is not in a sound position to do so and fears that his finances will be constrained or that he himself may become a destitute. Also, Sileh Rahmi is not obligatory, if by doing so he will violate the laws of Islam. For example one need not pay a visit to a relative, if by doing so one would be in the midst of Na-mehram or may be compelled to hear music.

Sometimes we may be in doubt whether a particular action could be considered as Sileh Rahmi or Qat-e-Rahmi. In this case the reference point is to see how the people in general view it. The criteria for deciding that a particular behaviour is Sileh Rahmi or Qat-e-Rahmi therefore depends on the general feeling for it. If a small lapse like not saluting or non-compliance with a small request is Qat-e-Rahmi according to those around us, then it is so. By the same token if observing small niceties are considered as Sileh Rahmi, then it is so.

Sileh Rahmi With Certain Relatives is Mustahab if Not Wajib

At times some obligations towards distant relatives are not considered Sileh Rahmi and accordingly are not Wajib (obligatory) for us. But these obligations are bound to be Mustahab. In any event, it is best to conduct ourselves in a manner that we totally eliminate the risk of committing a Greater Sin.

Breaking Ties Even With Those Who Wish to Break Up Ties With us is Haraam

Although one would not be at fault from a worldly point of view, according to Shariat, breaking ties even with those who want to do so is Haraam.

It is natural for a person who, finding that his relative does not acknowledge him nor fulfills his rights, reacts by remaining aloof and allowing the bonds of kinship to be broken.

The Holy Prophet (s.a.w.s.) says:
"Do not break ties with your relatives even if they break them with you."

The Order of Imam Ja'far as-Sadiq (a.s.) Regarding Qat-e-Rahmi

Abdullah Ibne Sinan says that I pleaded to Imam Ja'far as-Sadiq (a.s.), "I have a cousin, I do Sileh Rahmi (kindness) towards him and do not wish to break ties with him. But he wants to break ties with me. (Master!) I want to maintain relations but he wishes to sever them. Due to this behaviour of his I am also inclined to cut off ties with him. Can you permit me to do so?"

Imam (a.s.) replied:
"(Remember) If you behave kindly with this relative of yours inspite of his Qat-e-Rahmi (then it is possible that one day this will affect him and he too will begin to fulfill his obligations). In this way the Mercy of Allah shall be upon both of you. But if you break ties with this cousin of yours then neither of you shall be eligible for the Mercy of Allah."
(Al Kafi)

Goodness in Return of Ill-Treatment

The Holy Prophet (s.a.w.s.) says:
"If any one betrays trust with you, do not betray trust with him or you will also become like him. Similarly, do not break ties with your relatives even if they do so."
(Behaarul Anwaar)

It means that if we reciprocate the malice of a relative we shall also be like him (i.e. sinful). In the same way the Holy Prophet (s.a.w.s.) has invited us to perform kindness in lieu of misdemeanor. He remarks, "Do you wish me to tell you (about those qualities) which shall benefit you in this world as well as Hereafter?"

The people said, "O Prophet of Allah! Please do so."
The Prophet (s.a.w.s.) said,
"The three such qualities are, firstly, to do Sileh Rahmi with one who does Qat-e-Rahmi with you. Secondly, fulfill the needs of one who has deprived you. Thirdly, forgive those who have oppressed you."
(Al Kafi)

Breaking of Ties With the Muslim and the Kafir Relatives

The traditions of the Masumeen (a.s.) leave no doubt whatsoever that the fulfilling of the rights of one's relatives is obligatory. Whether the relatives are Shia or Sunni, pious and religious or sinful and transgressors or whether they are Muslims or Kafirs. It is compulsory to perform Sileh Rahmi with them. Even if a Muslim relative apostises and becomes a kafir, his rights are not invalidated.

Ibne-e-Hamid enquired from Imam Ja'far as-Sadiq (a.s.): "My relatives are not of my religion. Are any of their rights upon me?" Imam (a.s.) gave the following reply:
"Why not? The rights of the relatives do not become invalid for any reason (even if the relatives are unbelievers) but if the relatives are Muslim then their rights are twice as much. One is due to their being relatives and second because of their being Muslim."
(Al Kafi)

Dawood Raqqi the Companion of the Sixth Imam (a.s.)

Dawood Raqqi says: "I was sitting in the company of Imam (a.s.) when Imam (a.s.) himself started speaking and said:
"Dawood, on Thursday the report of your deeds was presented to me and I saw among your deeds the Sileh Rahmi which you have performed with your cousin (brother), I was very pleased. However, I know that this Sileh Rahmi of yours will (because of his Qat-e-Rahmi towards you) be the cause of his early death."
(Behaarul Anwaar)

Dawood, the companion of Imam Sadiq (a.s.) says: "My cousin used to bear enmity towards me. He was an evil person. When I came to know about his destitution, I went to Makkah and gave him some money so that he could manage himself for some time. It was this action of mine about which Imam (a.s.) was informed and he told of it on my return to Madinah."

The Behaviour of Imam as-Sadiq (a.s.) Towards His Inimical Relatives

Certain relatives of the Holy Imam (a.s.) not only failed to acknowledge his rights but even bore enmity against him in their hearts. Although the enmity against Imam (a.s.) makes him a disbeliever. Yet Imam Ja'far as-Sadiq (a.s.) willed that seventy Dinars be given to Hasan Aftas. Hasan Aftas was an evil person and had such deep malice against Imam (a.s.) that he had once tried to attack Imam (a.s.) with a sword. The goodly behaviour of Imam (a.s.) towards his enemy was due entirely to his relationship.

Conversation of Imam as-Sadiq (a.s.) With Abdullah Hasani

Once Abdullah Hasani, a relative of Imam Sadiq (a.s.) met him on the streets of Madinah. He had a meaningless argument with Imam (a.s.) and spoke ill of him. Imam (a.s.) replied to this misbehavior in the best way. He went to the house of this person the very next day and said, "Yesterday I recited the following Ayat of the Quran,
"And those who joined that which Allah has bidden to be joined and have awe of their Lord and fear the evil reckoning.
(Surah Raad 13:21)

I became very fearful because of it." Abdullah understood that Imam (a.s.) was intending to correct him. He began to weep and said, "I have willfully forgotten this verse. After this, Imam Ja'far as-Sadiq (a.s.) and Abdullah embraced each other.
(Al Kafi)

The Grief of Imam Ja'far as-Sadiq (a.s.) on the Oppression upon the Descendants of Imam Hasan (a.s.)

When Mansoor Dawaniqi arrested and imprisoned Abdullah Mahej and other Hasani Sadaats, Imam Ja'far as-Sadiq (a.s.) was grief-stricken. Although the Hasanis were opposed to Imam (a.s.), the Imam's (a.s.) distress was such that he was confined to bed for twenty days. He wrote a lengthy letter to them to express his sorrow and to offer comfort and consolation. He sent this letter to the prison of Kufa and was in regular contact with them to know their well-being. Often he wept on their imprisonment.

It Does Not Matter if We Are Kind to Certain Relatives Who Are Not Muslim

It is simply clear by now that for Sileh-Rahem and Qate-Rahem, the Shariat does not distinguish between a Muslim and a Kafir or between a pious and a sinful person. At the same time we also know that Islam exhorts us to shun infidels and to dissociate with them. These contradicting views will cause some confusion in our minds and a word of explanation is in order.

Undoubtedly Islam orders us to detest kafirs, hence it is improper to behave well with them. Good behaviour towards a Kafir is an outward act and at a social level. While hating him for being an Kafir is how you feel and think about him at a spiritual level. Since Sileh-Rahem is obligatory, we must behave well with our Kafir relatives, but at no stage should we be oblivious of the fact that they are non-believers and deserve to be hated for being Kafirs.

Sileh Rahmi to Kafir Relatives Should Not Encourage Them in Their Disbelief

If Sileh Rahmi towards a Kafir relative, in some way, strengthens his conviction towards his own religious views; or if Sileh-Rahem towards a sinful relative provides him with opportunity and encouragement in his unlawful ways, then this kind of Sileh Rahmi is forbidden. In fact, if Qat-e-Rahem induces a disbeliever to introspect and reconsider his disbelief, then, Qat-e-Rahmi is obligatory on us. In the same way Qat-e-Rahem is obligatory if it discourages or dissuades a relative in his sinful ways.

Dissociating With the Enemies of Islam

There is another situation where Qat-e-Rahem is Wajib (obligatory). That is when the kafir or sinful relative harbors malice towards the religion of Islam. Allah says in Surah Mujadila:
"You shall not find people who believe in Allah and the latter day befriending those who act in opposition to Allah and His apostle, even though they were their (own) fathers, or their sons or their brothers or their kinsfolk..."
(Surah Mujadila 58:22)

This verse clearly indicates that one must abstain from Sileh Rahem towards even the closest of relatives if they are inimical towards Allah or the Holy Prophet (s.a.w.s.) or the Islamic faith.

Sileh Rahmi is Wajib if the Relative is not Overtly Inimical

A Quranic verse from the chapter Mumtehana says:
"Allah does not forbid you from respecting those who have not made war against you on account of (your) religion, and have not driven you forth from your homes, that you show them kindness and deal with them justly, surely Allah loves the doers of justice. Allah only forbids you from respecting those who made war upon you on account of (your) religion, and drove you forth from your homes and backed up others in your expulsion, that you make friendship with them and whoever makes friends with them, these are the unjust."
(Surah Mumtehana 60:8-9)

Thus it could be concluded from the above two verses that if a relative does not openly oppress us or exhibit enmity, then Sileh Rahmi is Wajib towards him.

Sileh Rahmi is Wajib Even if One Has to Travel Far to Perform it

It is highly recommended to fulfill the duty of Sileh Rahmi even if one has to roam a long distance to do so. The Holy Prophet (s.a.w.s.) told Ali (a.s.):
"O Ali! Even if you have to travel for two years to do good to your parents, do it, even if you have to travel for one year to perform Sileh Rahmi to your kinsfolk, do so. Even if you have to journey a mile to see a sick person, do it. Even if you have to walk two miles to attend a funeral, do it. Even if you have to travel four miles to meet a believing brother, do it."
(Behaarul Anwaar)

Traditions have stated, as mentioned earlier, that for every step a person takes to visit his relatives, he gets forty thousand rewards, forty thousand of his sins are forgiven and his status is raised by forty thousand grades.

Maintain Cordial Relations But Do Not Reside Close to Each Other

Amirul Momineen (a.s.) writes a letter to one of his officers,
"Order the relatives to visit each other but ask them not to reside in the same neighborhood."

The late Scholar, Naraqi, explains in his book, 'Meraj us Sadaat': "Staying next to each other breeds malice and jealousy and results in Qat-e-Rahem."

It is much easier for relatives to maintain harmony and goodwill by staying apart from each other. Proximity often results in friction and enmity.

There is a Persian proverb that says that distance and friendship are proportionate to each other.

Sileh Rahmi With the Spiritual Father

We are indeed indebted to our parents for our physical, mental and spiritual development. But mankind could not have been guided right, without a spiritual father. The essence of spiritual guidance which consists of rules of conduct as approved by Allah have come to us only through the Holy Prophet (s.a.w.s.) and it was the sustained and unsparing effort of the Holy Prophet (s.a.w.s.) which guided mankind to the path of salvation and eternal happiness. The Holy Prophet (s.a.w.s.) was the spiritual father of the Muslims in his time and later Ali (a.s.) took his place. It is only through love and obedience to them that one can hope to achieve spiritual eminence.

This is corroborated by the statement of Allah to the effect that whoever enters the 'fort' (protection) of these exalted personalities, his spiritualism becomes evident in his behaviour. The doors of knowledge and awareness are open. The fountain of sagacity flows in his heart and the reality becomes manifest for him.

The Advent of the Holy Prophet (s.a.w.s.) - A Fabulous Blessing

It is not possible for a man to achieve spiritual excellence without the love and obedience of a spiritual father.

"Certainly Allah conferred a benefit upon the believers when he raised among them an apostle from among themselves, reciting to them His communications and purifying them, and teaching them the book and the wisdom, although before that they were surely in manifest error."
(Surah Aale Imran 3:164)

This verse signifies the importance of the advent of the Holy Prophet (s.a.w.s.) by Allah for the guidance of mankind. We must acknowledge it as the greatest blessing of Allah and a favour that He bestowed upon His creatures.

The Wilayat of Ahlul Bayt (a.s.) and the Worldly Comforts and Blessings

Yunus Ibne Abdul Rehman told Imam Ja'far as-Sadiq (a.s.):
"The love and Wilayat of Ahlul Bayt (a.s.) has been prescribed as your right upon us by Allah. I consider this blessing to be much superior to the worldly blessings."

Imam (a.s.) was distraught and he replied:
"You have made an inappropriate comparison. What are the worldly blessings? What is it more than eating, drinking and dressing? And you compare all these transient things with our love which is an everlasting reality?"

We have seen in the discussion on the rights of parents, that we can be 'Aaq' of our spiritual fathers if we fail to fulfill their rights. Not all of us may be capable of fulfilling this duty to the fullest extent. But we should sincerely try our utmost to obey their commands. At the same time we should be fully aware of our deficiencies and failings and continually implore our infallible guides to pardon us.

Who Are the Spiritual Fathers?
Sileh Rahmi is Wajib and Qat-e-Rahmi is Haraam towards our spiritual relatives also. Our Holy Prophet (s.a.w.s.) and our Imams (a.s.) are our spiritual fathers. So, the descendants of our Holy Prophet (s.a.w.s.) and the Imams (a.s.), that is the Sadaat, are our spiritual relatives. Also, since the Holy Prophet (s.a.w.s.) and the Imams (a.s.) are the spiritual fathers of all believers and Shias, we all are related to each other, and are like brothers of each other.

"Certainly the Believers Are Brothers of Each Other."
(Surah Hujarat 49:10)

The verse clearly indicates that everyone is somehow related to a common spiritual father.

Rights of Sadaat

Allama Hilli in his book 'Qawaidul Ahkam' counsels his son Fakhrul Muhaqqiqain in the following words:
"You should practise Sileh Rahmi with the pure descendants of the Sadaat also. The Almighty Allah has emphasized upon this duty so much that he has made the love of relatives of the Holy Prophet (s.a.w.s.) as a compensation of the prophetic mission."

"...Say: I do not ask of you any reward for it but love for my near relatives...."
(Surah Shuara 42:23)

The Holy Prophet (s.a.w.s.) said:
"I shall intercede for four types of people even if they carry the sins of all humanity."

1) A person who has helped my descendants and progeny.
2) A person who has spent his wealth upon my descendants when they were in need.
3) A person who has loved my Progeny with his tongue and his heart.
4) A person who has considered the wants of my descendants when they were surrounded by enemies and were homeless."

Does Anyone Have a Right Upon the Holy Prophet (s.a.w.s.)?

Hazrat Imam Ja'far as-Sadiq (a.s.) said:
"On the day of Qiyamat a caller will announce, 'O people, keep silent, because Muhammad (s.a.w.s.) is to say something to you.' Then the Messenger will arise and say, 'O people! If anyone of you has any right or favour upon me, or if there is any obligation upon my neck then he should stand up. I will see that he is compensated.' The people will reply, 'May our parents be sacrificed upon you. What right? What favour? And what obligation? Rather the rights and favours are of Allah and His Prophet upon all the creatures.'

Goodness to Sadaat and Paradise

Then the Holy Prophet (s.a.w.s.) shall say:
"No, they do have a right. Whoever has provided shelter and help to anyone from my Ahlul-Bayt (a.s.) or did good to them or gave them clothes in their need or fed them when they were in need, should stand up so that I can recompense him."

Some people who had performed such deeds will arise. Then the voice of the Almighty shall be heard. "O Muhammad, my loved one! With due regards to your position I have fixed the reward for their deeds. They shall be given whatever position you intend for them in Paradise." Then Allah shall give them a place near the Holy Prophet (s.a.w.s.) and his Ahlul-Bayt (a.s.) and there would be nothing to obstruct their view."

Rights of the Brothers in Faith

There are numerous traditions in connection with the rights of the believers and brothers-in-faith. A few of such traditions are quoted below:
Mualla Bin-Khanees asked Imam Ja'far as-Sadiq (a.s.): "What are the rights of the believing brother?"

Imam (a.s.) replied,
"Seven rights of the believers are Wajib - If one fails to fulfill even one of these rights, he is externed from Allah's obedience. He shall not receive any reward from the Almighty."

"What are those seven rights?", enquired Mualla.
Imam (a.s.) said,
" I fear that you may fail to act upon them."

Mualla said, "La Quwwata Illa Billah." There is no power except of Allah. (He meant, It wouldn't be so).

Imam Ja'far as-Sadiq (a.s.) said,
"The foremost right is that you wish for the believing brothers whatever you wish for yourself."

Imam (a.s.) then related the other six rights,
"The second right is that you must refrain from angering him and try to seek his pleasure and obey him. The third right is that you help him with you life, your wealth, your tongue, and your hands. The fourth right is that you guide him and teach him that which is beneficial for him. The fifth, is that do not eat till satiation when your believing brother is hungry, and do not drink to satiation if he is thirsty, and do not dress nicely if he is deprived of good clothes. The sixth right is that if you have a servant you should send him to do his work. The seventh right is that if the believing brother says something on oath you should believe him, if he invites, you accept his invitation, if he is sick, visit him, if he dies, accompany his bier, if you come to know any of his needs, fulfill them it before he asks."
(Al Kafi)

Sileh Rahmi with the Imam (a.s.)

Imam Reza (a.s.) has informed,
"Those who cannot come for our Ziarat must visit our virtuous followers. They shall get the reward of performing our Ziarat. And those who wish to do Sileh Rahmi towards us but are unable to do so must do Sileh Rahmi towards our pious devotees. They shall be given the reward of our Sileh Rahmi."

Respect and honour for the believing brother is the same as respect and honour for the spiritual father (Imam [a.s.]). In the same way, insult and disrespect of the believing brother is equivalent to insult and disrespect to the spiritual father, (the infallible Imam [a.s.]). It is for very reason that insulting a believer brings the wrath of Allah upon us and makes us deserving of severe punishment.

We shall conclude with the prayer that Allah may give Tawfeeq to all of us for doing Sileh Rahmi and fulfilling the rights of others. 

The eighth among the Greater Sins is to usurp the property of an orphan who has not attained maturity.

This is categorized as a Greater sin by the Holy Prophet (s.a.w.s.), Imam Ali (a.s.), Imam Reza (a.s.), Imam Kazim (a.s.) and Imam Taqi (a.s.). It is a sin, the punishment of which is fixed by Allah to be the fire of Hell.

The Quran says,
"(As for) those who swallow the property of the orphans unjustly, surely they only swallow fire into their bellies and they shall enter burning fire."
(Surah Nisa 4:10)

It is mentioned in Tafsir-e-Kabir that one who cheats an orphan of his property will be raised on the Day of Judgement in such a condition that the flames of fire will be protruding from his mouth, nose and ears. By looking at him people will recognize that he is the one who in his lifetime had usurped the property of the orphans. The last phrase, "They shall enter burning fire" indicates that one who deprives an orphan of his rightful property will be liable to be burnt in Hell-fire, even if he has not committed any other sin.

The Almighty Allah says,
"And give to the orphans their property, and do not substitute worthless (things) for (their) good (ones) and do not devour their property (as an addition) to your own property; this is surely a great sin."
(Surah Nisa 4:2)

The above verse gives clearcut instructions to those who are guardians and caretakers of the orphans, on how to fulfill their responsibility. They should spend the property in their trust in a correct manner for the benefit of the orphan and without stinginess. A caretaker should be very cautious not to spend any of the orphan's money on himself. This is a very serious offence that will cause his entire Halaal wealth to become Haraam. Under no circumstances should an orphan's valuable possessions be substituted with anything inferior. Finally, when the child reaches maturity, all his property should be returned to him with complete honesty.

In the same chapter of Surah Nisa, Allah says in verse number nine:
"And let them fear who, should they leave behind them weakly offsprings, would fear on their account, so let them be wary of (their duty to) Allah, and let them speak right words."
(Surah Nisa 4:9)

It is mentioned in Tafsir-al-Mizan that whoever betrays the trust of orphans and oppresses them, their children will suffer a similar fate. This is an amazing reality that is revealed by the Holy Quran. Similarly in other numerous verses, the Quran informs us that the returns of our deeds are evident in this world itself. We will witness the results of our own actions. Every action has an effect on one who performs it, and we should be fully conscious of the fact that our sinful acts are not restricted to the sinner, but they come to bear on our children as well.

It is our confirmed duty to wish for others as we wish for ourselves. A good or bad action directed towards others therefore implies that we wish the same for ourselves. So, by carrying out these actions, we, in effect have prayed for it for ourselves. This prayer will not be rejected and we will be recompensed as we deserve.

The marvellous functioning of our body is the result of the co-ordination between the various composite parts and organs. We as individuals are also composite members of a large body, which is our community. Just as the malfunction of one organ in the body, causes distress in the other organs, so also whatever hurt or misery that we may inflict on another is bound to take us also in its grip. So it is, that the injustice we do to another's child will cause our own children to suffer the repercussions of our actions. It is of course another matter that the Almighty in his Infinite Mercy allows some of our good deeds to compensate for the bad actions.

"And whatever affliction befalls you, it is on account of what your hands have wrought, and (yet) He pardons most (of your faults)"
(Surah Shuara 42:30)

Undoubtedly, we must dread Allah's punishment and refrain from oppressing the orphans. We have to have kind and tender feelings for them as we have for our own children. If we trample upon the rights of an orphan or do any injustice to him or her, we can rest assured that the same fate will befall our own children after our death. The verse of Surah Nisa unequivocally states that oppressing an orphan is a Greater Sin. The horrible consequences of this sin are also mentioned clearly.

Punishment for Usurping the Orphan's Property is Meted Out in This World

It is recorded from Imam Ja'far as-Sadiq (a.s.) that Allah has ordained two penalties for appropriating the wealth or property of an orphan:
"The first punishment is in the Hereafter, and that is the fire of Hell. The second one is in this world itself. As indicated by the following verse of Quran:
"And let those fear who, should they leave behind them the weakly offspring, would fear on their account, so let them be careful of (their duty to) Allah, and let them speak right words." (Surah Nisa 4:9)

Whatever has been mentioned in the Holy Quran, the same has been emphasized by Imam Ali (a.s.), Imam Ja'far as-Sadiq (a.s.), Imam Ali ar-Reza (a.s.). Other Tafsirs of Quran also give the same explanation. Imam Ali (a.s.) states: "Certainly one who usurps the orphan's property, his own children shall be similarly dealt with in this world in the near future and he will suffer for it in the Hereafter."(Behaarul Anwaar)

Ali (a.s.) has also mentioned:
"Do good to the children of others so that good may be done to yours (after you are dead)."

Imam Ja'far as-Sadiq (a.s.) has informed:
"If one oppresses someone, Allah will appoint an oppressor upon him or upon his children."
(Al Kafi)

This is not Against Divine Justice

We may wonder as to why the innocent children who are not at fault and in no way responsible for the misdeeds of their parents should be the target of oppression and injustice meant for their parents. Is this not against Divine Justice?

The answer to this objection is simple. Allah does not appoint any oppressor but when someone oppresses the children, Allah does not restrain him. Allah witholds His Mercy and favour.

Bad behaviour towards the children implies that the father wishes the same for his children and also that he has not wished Allah's Mercy and favour upon his children.

Hazrat Imam Ja'far as-Sadiq (a.s.) has stated:
"If the father is virtuous the Almighty Allah protects the children."

As mentioned in the Quranic verses of Surah Kahf:
"And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father was a righteous man, so your Lord desired that they should attain their maturity and take out their treasures, a mercy from your Lord..."
(Surah Kahf 18:82)

Thus it is clear that the Mercy and favour of Allah upon the orphans is due to the righteousness of their father. On the other hand if their father had oppressed others than this would have caused them to be deprived of Divine Mercy and favour.

Tradition that Denounces the Usurpation of Orphan's Property

Umar bin Zurarah says that he enquired from Imam Ja'far as-Sadiq (a.s.) regarding the Greater Sins. He said:
"One of the Greater Sins is illegal appropriation of the orphan's property."
(Behaarul Anwaar)

Imam Muhammad Baqir (a.s.) narrates from the Holy Prophet (s.a.w.s.) that he said:
"On the day of Qiyamat some people would arise from their graves in such a condition that flames of fire would be protruding from their mouths."

The people asked, "O! Messenger of Allah who are these people?"

The Prophet replied:
"Those who have illegally appropriated the property of the orphans."
(Behaarul Anwaar)

Imam Reza (a.s.) was asked, "What is the smallest quantity of the orphan's property the appropriation of which causes one to enter the fire (of Hell)?"

He replied:
"When one consumes something belonging to the orphan without the intention of returning it to him. There is no question of less or more."

The Holy Prophet (s.a.w.s.) says:
"On the night of ascension (Meraj) when I was taken to the skies I decried a group of people whose bellies were being stuffed with fire. And the fire was spilling from their anal openings. I asked Jibraeel, who they are? Jibraeel replied, 'They are those who used to usurp the property of the orphans unjustly'."
(Wasaelush Shia)

The Death of a Creditor and His Minor Children

A person who has minor children and had given loans to others, and dies without making any arrangement for their recovery, will be counted as one who has misappropriated the wealth of orphans. Because after the death of the father the children become the owners of his property. However, the dead father would only be accountable for that portion of the loan which is the share of the children.

Severe Pain in the Eyes of Amirul Momineen (a.s.)

Once Hazrat Ali (a.s.) had sore eyes. The pain was so severe that he was groaning loudly. The Holy Prophet (s.a.w.s.) came to visit him and said:
"Is this sighing and groaning due to the restlessness or due to severe pain?"

Ali (a.s.) replied:
"I have never had such severe pain."

The Holy Prophet (s.a.w.s.) related to him a tradition which was so frightening that Ali (a.s.) forgot his pain. The tradition is as follows:

A Frightening Tradition

The Holy Prophet (s.a.w.s.) says:
"O! Ali, When the Angel of Death (Israel) comes to a disbeliever he will come wme wa mace of fire. He will extract his life painfully. Seeing this, Hell will scream loudly (so that it may take this disbeliever to itself soon)."

Hearing this Ali (a.s.) sat up abruptly and said:
"O Messenger of Allah (s.a.w.s.), repeat to me this tradition. I have forgotten my pain after listening to it." Then he enquired, "Will anyone's soul from your Ummat be also extracted in this way and will anyone be subjected to such a severe punishment?"

The Holy Prophet (s.a.w.s.) said:
"Yes! There are three types of people among the muslims whose souls shall be taken out this way. First group is of the unjust rulers. The second is of those who unjustly appropriate the wealth of orphans and the third is of those who give false witness."