According to an American doctor Dr. Nelson, if a teetotaler can father eleven healthy children the alcoholic is at the most capable of having three normal children. Moreover these children may be plagued with fainting, migraine, hot temper, lunacy, mental disability or anemia. Such children are the victims of various mental and physical problems. The effects of liquor are also mirrored in the character of the drunkard. The alcoholic is usually a person of low character and has a foul tongue. Being in a state of intoxication most of the time, his behaviour is not normal or rational. Not being in control of his senses due to the influence of intoxicants, he has no hesitation in committing evil acts like murder, plunder, adultery, sodomy, exposing other peoples secrets etc. In fact he will unhesitatingly break every law, be it of land or religion. The Islamic code of life requires that a person should use whatever power of reasoning Allah has granted him to conduct himself with deliberation and discretion. In fact Islam expects every individual to try and improve his reasoning power by increasing his knowledge with study and by associating with those more knowledgeable than himself. Even good actions, without thought and intent are of no avail. Islam therefore prohibits all such actions that affect the reasoning capacity of man. The acts that top this list are alcoholism, gambling, deceit and lying. All of which deprive man of his capacity to reason. Carnal desires and falsehood are two things that are instrumental in the demotion of man from the high position of humanity to the lowliness of the beasts. Such a person is not capable of carrying any important responsibility. It is very difficult for an alcoholic to excel in any field. Even if he resolves to do something, his resolution is soon defeated. The more difficult, the more important a task is, the more difficult it would be for an alcoholic to accomplish it. Even if the wisdom behind every Islamic act had been unknown, it would have sufficed to accept it, as the same is advocated by intellect. The Holy Quran has termed as 'ithm' (sins) such acts as murder, slander, and withholding testimony before a qualified Judge. Murder has not been termed as 'ithm-e-kabir' (the greatest sin) whereas sins like alcoholism and gambling have been specified as the 'ithm-e-kabir' (the greatest sin). The quote ("and in alcohol and gambling there is even some profit for men") imply the profit which arises from the manufacture and sale of alcohol etc. But this profit is not even a pittance when compared to the losses that accrue with the consumption of alcohol. The loss of character, the loss of mental & physical health and over and above all this, the loss of Allah's Mercy and blessing in the hereafter. The Quran says in Surah Maidah: The prohibition regarding wine is of special significance in those two ayats for the following reasons: The 33rd ayat of Surah Araf is as follows: 'Fawahish' (indecencies) is the plural of 'fahsha' (indecency). In Arabic it implies an extremely evil act. The other sins that are described by this word in Quran are adultery, sodomy and falsely associating someone with adultery and sodomy. 'Ithm' implies 'sin', and the Holy Quran clearly indicates that drinking and gambling are 'ithm'. There is a tradition narrated by Ali ibn Yaqteen in the book Al Kafi, wherein the Abbasid despot Mahdi asked Imam Musa al-Kazim (a.s.) regarding wine, "Is wine Haraam according to the Quran?" (Because) people know that it is prohibited but notaware that it is Haraam." Imam Musa al-Kazim (a.s.) replied: "At what place in the Quran is wine shown to be Haraam?" Imam Musa al-Kazim (a.s.) said, Imam (a.s.) further said, In the above tradition Imam (a.s.) first quotes the ayat where 'sin' is labelled as Haraam. Then he mentions that verse where wine is ordained to be a 'sin'. Hence when it is shown that 'sin' is Haraam and wine is sin, then wine (and all alcoholic drinks) must necessarily be Haraam. Alcoholism According to the Traditions of Ahlul Bayt (a.s.) Traditions that denounce alcohol are numerous. Imam Muhammad al-Baqir (a.s.) says: In another narration Imam (a.s.) informed: In a tradition from the Holy Prophet (s.a.w.a.), he says: One more tradition says, that the Holy Prophet (s.a.w.a.) cursed ten types of people in connection with wine: Imam Ja'far as-Sadiq (a.s.) said: Another tradition says that, Liquor is the root of all evils Imam Muhammad al-Baqir (a.s.) has said, Imam Ja'far as-Sadiq (a.s.) says, "And when he drinks enough to make him intoxicated, the spirit of belief leaves his body, it is replaced by the dirty, accursed, devilish spirit. When the person neglects prayers, he spreads corruption in society." It is related from Imam Ja'far as-Sadiq (a.s.): Imam Ali ar-Reza (a.s.) has informed, In the present Old and New testaments, even after so many interpolations and alterations, there is considerable criticism of alcoholism. "Don't associate with people who drink too much wine..." Also: The punishment for drinking wine is mentioned in the following words: Also we find: Imam Ja'far as-Sadiq (a.s.) says, Thus drinking liquor is Haraam not merely in the light of the Quran and traditions, but it is a Greater Sin. One of the necessities of religion is to consider liquor Haraam and if a Muslim considers it to be Halaal he becomes a Kafir. Liquor is Absolutely Haraam It makes no difference if the quantity consumed is less or more; liquor is absolutely Haraam; whether pure or mixed. Thus even if a person licks a single drop it is Haraam whether he gets intoxicated or not. In the same way if liquor is consumed by mixing it with other things, it is still Haraam. Allama Hilli (r.a.) has quoted an authentic tradition from Imam Ja'far as-Sadiq (a.s.), that he said: A person enquired from Imam (a.s.), "but I dilute it with water?" Imam (a.s.) told him, Umar Ibne Hanzala says that he enquired from Imam Ja'far as-Sadiq (a.s.): Imam (a.s.) replied: Ibne Wahab has narrated this tradition from Imam Ja'far as-Sadiq (a.s.): The narrator says, "I asked, 'Then if a Haraam thing is mixed in a huge quantity of water, does it become permissible?'" Imam (a.s.) flailed his arms twice, indicating emphatically that it does not. Liquor is harmful irrespective of the quantity consumed. Even if a drop of the poison enters the body it has harmful effects on it, whether apparent immediately or not. If you mix a few buckets of red dye in a pond of water, the whole pond water turns red. But on the other hand if you throw a glassful of ink in a pond of clear water it would not bring about any appreciable change in its appearance, yet, could you say that the ink has not affected the water at all? Certainly not! If the water is subjected to the process of distillation the glassful of ink could be recovered. If it enters the body it will cause harm. A person who tastes liquor, one drop at a time, soon gets addicted to it till he needs to drink more and more of it. Consequently a stage is reached when he is unable to rid himself of this habit howsoever hard he may try. A stone is eroded when water drips upon it over a period of time. Similarly alcohol erodes the liver and other cells of the body. Grapes, raisins and dates, when unfermented have medicinal properties and are wholesome and beneficial to the body. But as soon as fermentation sets in these fruits and wine is produced they turn harmful and prohibited. Intoxicant Liquids If an intoxicant is a liquid in its natural state, in addition to its being Haraam, it is also najis (impure). But if an intoxicating substance is solid in its natural form and it is available as a solution, like opium or hemp for consumption, it is not najis, but its consumption is Haraam like that of wine. Giving Liquor to Children Offering liquor to others is also Haraam even if it is to a young, naive child. The book, 'Mustanad ush Shia' contains three traditions regarding this topic. The gist of these traditions is that one who is responsible for serving liquor to juvenile children will have to drink an equal quantity of the boiling water of Hell, on the day of Qiyamat, by Allah's command. Liquor at the Dinner Table If liquor is served on a table, it is Haraam to sit there and eat even if one does not touch the wine. Imam Ja'far as-Sadiq (a.s.) informs that the Holy Prophet (s.a.w.s.) said: The Holy Prophet (s.a.w.s.) also says: Imam Ja'far as-Sadiq (a.s.) says: Some scholars have stated that it is not permitted to be in the company of people where anything Haraam is being done. For example, backbiting about a Muslim. It is then obligatory on a person to leave immediately if possible and be vacant of the sin of just being in this company. Also, if by his leaving, the others will discontinue their sinful action, it is obligatory on him to do so. Wine and Medicine According to the traditions of the Ahlul Bayt (a.s.) to take wine as medicine is also Haraam. Rather, the Ahlul Bayt (a.s.) have prohibited the consumption of any intoxicant as medicine. The jurists unanimously agree that one should refrain from consuming any intoxicant to cure a disease or to ward off pain. Allah has not reposed any curative effect in any intoxicant. Three Exceptions Certain Mujtahids have stated that there are three exceptions where an intoxicant could be taken as medicine. First of all the person should know that his malady is curable. Secondly it must be that if this treatment is not taken it would result in death or extreme pain. Thirdly, there should be no other cure for this ailment. If these conditions are fulfilled, the patient can be given an intoxicant as medicine but only just enough to cure his disease. But as we have stated, Allah has not bestowed any cure in a Haraam thing. Hence the above conditions are mentioned just for the sake of an obligation. Such a situation can hardly arise. Wine Contains No Cure Ibne abi Yazoor told Imam Ja'far as-Sadiq (a.s.): I am suffering from a disease. When the pain intensifies I drink some wine of grapes and the pain subsides. Imam Ja'far as-Sadiq (a.s.) said, "Do not drink. It is Haraam; it is nothing but Shaitan who is preying upon you to involve you in sins. When he loses all hope of making you drink he will leave you." Ibne abi Yazoor returned to his native place, Kufa. He was in intense pain and his people brought for him wine of grapes and persuaded him to drink it. Ibne abi Yazoor said, "By Allah! I will not taste a drop of it." He bore the pain for some days. At last his pain receded and he never suffered from it for the rest of his life. Drunkard on the Death-bed Abu Basir says that Umme Khalid Abadiya presented herself before Imam Ja'far as-Sadiq (a.s.) when Abu Basir was also present. Umme Khalid said, Imam Ja'far as-Sadiq (a.s.) replied to Umme Khalid, "Have you understood?" A student of Fuzail Ibne Ayaz was on his deathbed. Fuzail came to him and sitting near his head began to recite Surah Yasin (al-Quran, chapter 36). The disciple told his teacher, "Do not recite the Quran!" Fuzail became silent. Then he began to urge his disciple to repeat "La ilaha illallah". The student said: Fuzail Ibne Ayaz was extremely perturbed. He returned home after completing his duties and went to sleep. He saw his student undergoing punishment. He asked him, "What is the reason of your being deprived of faith (Imaan) at the time of your death? You were one of my best students." The student replied: "There are three reasons, firstly, I used to backbite too much, secondly, I used to be jealous, thirdly, a physician had prescribed for my malady a cup of wine every year. He told me that if I do not drink, the disease would never be cured. Every year I drank one cup of wine." Numerous traditional reports mention that "Haraam" things do not contain any cure. In the same way one must refrain from taking any medicine that contains even a drop of najis alcohol. It is stated on page no 380 of the Journal of Anjuman Tablighate Islami: A hundred years ago some of the doctors and physicians believed that wine had some curative effects. But recent researches show that wine not only lacks any beneficial value but is in fact harmful. The molecules of alcohol on entering the blood stream affect the white blood corpuscles. These corpuscles perform the function of protecting the human body against infectious disease. The white blood cells engulf the disease causing germs and exterminate them. Anything that impairs the functioning of these blood cells exposes a person to numerous diseases because his body is unable to protect itself. Some people think that wine helps in digestion. This is just a false notion. The reality is just the opposite. Actually wine causes indigestion. The food hardens in the stomach and becomes indigestible. You can experiment by pouring wine upon a piece of cooked soft meat. It will become tough like leather, and absolutely unchewable. Wine also destroys the digestive juices secreted by the stomach and leads to flatulence and indigestion. Wine destroys appetite. Besides, alcohol causes addiction and wine taken for medicinal purpose soon becomes an addiction that is difficult to get rid of. We may observe that some alcoholics emergeperfectly healthy even after years of addiction. But what is apparent may be different from reality. If a medical check up is carried out, it will reveal the deteriorating condition of the internal organs and the digestive system of these addicts. Besides, often the maladies are not associated with alcohol and are attributed to other factors. It should be also noted that alcohol affects some people more than others. Some have a hereditary capacity to withstand the rouging effects of alcohol. They should thank Providence for it and refrain from drinking so that they can protect their future generation from developing a weakness for it. Punishment for Drinking Liquor If a sane adult person, knowing that liquor is Haraam, consumes even a drop of it of his own accord and later confesses to it or is seen in the act of drinking by two just witnesses who testify, the Judge is obliged to award punishment to him. However punishment cannot be awarded under the following conditions: If the individual who drinks it is a child, or an insane person, or one who is unaware of its prohibition, or one drinks it by mistake being under the impression that it is not liquor and realizes the truth afterwards, or one who drinks it under coercion and force, or one who is compelled to drink due to extreme thirst there being no other way of quenching it. The Islamic penalty for drinking is eighty lashes. Eighty lashes are given when the person drinks it for the first time. If he repeats the act after receiving 80 lashes he is lashed 160 times. If he repeats the sin again and confesses, or two just witnesses testify before a Qazi (religious Judge) the punishment is tripled; i.e. 240 lashes. The fourth instance of the crime entails capital punishment. Some Mujtahids are of the opinion that capital punishment should be given when the sin is repeated the third time. If a person confesses and repents before the testimony of two just witnesses, he is condoned. However after the testimony he cannot escape punishment. The drunkard cannot be punished while still intoxicated. He is punished only when he gets sober. If it is a man he is stripped above the waist and lashed from the shoulders and below. It is not allowed to hit the face or the private parts of the accused. If the accused is a woman she is lashed with her clothes on. If her dress is loose, it is made to stick to the body by tying it up. She is lashed in a sitting position. If a person drinks wine at a sacred place, for example the Holy Kaaba or in a sacred period, like the month of Ramazan, he is lashed and also given a preventive punishment that is, he is beaten so much that he may not dare to repeat the crime. Ibn Abil Hadid records the following incident in Sharh-e-Nahjul Balagha: The relatives of Najashi were present in large numbers in the camp of Ali (a.s.). They were perturbed at the extra punishment. One of them, Tarikh Ibne Abdullah said: Ibn Abil Hadid writes, "Najashi and Tarikh were unable to assert their opinion. They left Kufa and went to Syria to join the group of Muawiya." Their meeting with Muawiya is not described here. Its details can be studied in Ibn Abil Hadid's Sharh-e-Nahjul Balagha, Vol. I part iv page no. 366. Aloofness from the Drunkard In order to discourage the evil habit of drinking, Allah and the Holy Prophet (s.a.w.s.) has commanded that people should not associate with a drunkard and remain totally aloof from him. It is a method by which the drunkard will feel self-conscious about the lack of respect with which his vicinity members view him. Being strictly excluded from company, he will not be able to influence tender or immature minds to develop this obnoxious habit. We can thus restrict the evils of alcoholism that destroy the foundation of individual and social life. Do not Give your Daughter in Marriage to a Drunkard Hazrat Imam Ja'far as-Sadiq (a.s.) quotes the Holy Prophet (s.a.w.s.), Imam Ja'far as-Sadiq (a.s.) says: Imam (a.s.) has also said, Imam (a.s.) has also stated in a tradition, Boycott of the Drunkard By adopting this attitude we fulfill our duty of Nahy Anil Munkar. No one should trust or believe a drunkard, and no one should have any dealings with him whatsoever. As clearly ordered by our Holy Prophet (s.a.w.s.) and our Imam (a.s.) no one should give his daughter in marriage to a drunkard. When the drunkard finds himself so totally cut off from the society in which he lives, he will be compelled to give up his sinful habit. Jehad Against Intoxicants The book Burhan-e-Quran writes against intoxicants: It is true that life can be very difficult for some individuals. They face hardships and frustrations till they are driven to despair. Even so, drinking liquor to forget their troubles is not a solution. The physical, economic and social repercussions of this evil will only magnify their problems and engulf them in a vicious circle from which it will be almost impossible to extricate themselves. It is an evil that must be fought by individuals, by society and by the governments. Individual effort and social boycott will certainly help to a great extent. But the authority that the government can exercise in enforcing strict measures will go a long way in eradicating this evil. The American government in the year 1930 had made a serious effort to discourage the use of intoxicants. The propaganda was carried out through newspapers, magazines, radio, television, films and all modes of communication. The total expenses incurred by the government were eight million dollars. Ten billion pages of books and magazines were printed. Within a span of 14 years 250 million dollars were spent. 300 people were hanged, 532000 people were sent to prison, penalties were collected from 1,60,00,000 people and property worth $ 41,50,00,000 was confiscated. All this did not yield the desired result and the number of alcoholics, in fact, increased. In 1933 all these restrictions were withdrawn and complete freedom was given to the public to consume liquor. This only goes to show that government restriction alone will not cure this malady. What is needed are the co-ordinated efforts of strict government rules and the boycott of the alcoholics by society. When Islam prohibited liquor, it considered all these aspects. Islam first strived to remove the causes of alcoholism. After this, it promulgated that liquor is Haraam. One of the causes that promotes this habit are the people who themselves give a free rein to this vice. They do not adopt strict methods of prevention. Our society does not view the drunkards unfavourably and does not boycott them so that they may be compelled to give up their habits. According to Islam, dangerous diseases and ailments that befall the soul must be eradicated by all means. The drunkards and alcoholics must also be boycotted economically. People should not transact any business with them and they must also be socially boycotted. Proposals for their marriage must be rejected and none should keep company with them. An ideological war must be carried out against them. They must also be a spiritually cured. Along with heavy penal punishment they must be informed of the ill effects of liquor and other intoxicants. Gambling is the fourteenth Greater Sin. The following statements support this view. The Holy Quran states in Surah Baqarah: "Ithme kabir" means a very great sin. The Holy Quran has used this phrase only for drinking and gambling." The tradition related by Fazl Ibne Shazaan from Imam Ali ar-Reza (a.s.) also included gambling among the Greater sins. Similarly, gambling is clearly mentioned as a Greater Sin in the tradition related by Amash from Imam Ja'far as-Sadiq (a.s.). Imam Ja'far as-Sadiq (a.s.), is reported to have told Abu Basir: The same tradition is recorded in the book Man La Yahzarul Faqih with the addition inter alia that: It is related from Imam Ja'far as-Sadiq (a.s.): Another proof is the following verse of Quran, which shows that gambling, is a Greater Sin: What do 'Maesir' and 'Azlam' Denote? Games of chances that are mentioned in this Quranic verse include all types of gambling. The Arabic equivalent to this is "Maeser" which is derived from the root word "yusur" which means 'ease'. Since a gambler does not perform a laborious work and is able to easily grab the money belonging to others, gambling is called "Maeser". "Azlam" is a game of chance that is played with dice. Actually, there used to be special pieces of wood which were used in gambling. Azlam is also known as "aqlaam". The gamblers used to purchase a camel and divide the meat of the slaughtered camel into twenty-eight parts. Ten pieces of arrow-shaped wood were kept at the venue of gambling. Each piece had a specific name. The names of seven of those pieces were faz, tawaam, raqeeb, halas, nafis, masbal and mualla. Specific portion of meat was allotted to each of the arrows. For example faz was equal to one portion and mualla had seven portions. The meat that had been divided into twenty-eight pieces was distributed only to these ten pieces of wood. Some of the arrows were such that no meat was allotted to them and in fact those who got them had to reimburse the cost of camel in full. The total of participants in this game was ten, and the three unlucky ones were expelled. The three unlucky arrows were named "manaj, safih and raghad". 'Azlaam' is a kind of a wager whereas 'maeser' includes all forms of gambling. Azlaam is mentioned specifically because it waspopular before the advent of Islam. Other methods of azlaam are also recorded but irrespective of the method, all types of wagers are Haraam. Wine, gambling, idol worship and azlaam are all satanic works. Involving oneself in these would deprive the person of salvation and success in the hereafter. It is therefore commanded not to even go near wine and gambling. Gambling and Wine Cause Avarice and Enmity "The Shaitan only desires to cause enmity and hatred to spring in your midst by means of intoxicants and games of chance..." It is common knowledge that a man loses his senses under the influence of alcohol and in this condition behaves in a most indiscreet manner. He is therefore bound to create enemies due to his shoddy behaviour. Drunkards are also known to murder their own family members and friends. As far as gambling is concerned, enmity between the participants is the most natural outcome in a game of chance. The person who loses his money to his opponent is bound to resent him and have a feeling of vengeance and there is bound to be a winner and a loser. The dominating influence on the gamblers is that of hatred and enmity. Gambling Causes Voluptuousness and Sensuality A person who wins in gambling makes a lot of easy money. Obviously, he looks for ways and means for self-indulgence to splurge his ill-gotten wealth. In fact, profit from Haraam means paves the way towards further unlawful evils. Avarice is the characteristic of all gamblers. The gambler who wins is so obsessed that he wagers more around larger profits. The loser is equally obsessed to win back what he has lost. Such compulsive obsessions have disastrous consequences. The book "Balahaee-e-ijtemai" Pg.231 contains an incident where an inhabitant of an Iranian town stabbed his opponent thrice and killed him. The accused gave the following statement: "The victim has grabbed a lot of my money through gambling. He was not prepared to lay another bet despite my persuasion and ran away. I followed and killed him." On page 325 of the same book, the following is quoted from the magazine "Roshan Fikr". "In the town of Monte Carlo, Argentina, a gambler lost around forty hundred thousand tumans in a game that lasted for sixteen hours. When the casino closed, he drove his car to the forest and shot himself in the head." Incidents of suicide are common in the woods surrounding Monte Carlo. Most often, those who arrive in this city to gamble lose all their money. Sometimes, they cannot even pay for their return journey. Such people go into the woods and commit suicide. One of the casinos has decided to loan the return fare to those who lose all their money. The weekly magazine of 'Ittelat Daily' No.1060 contains the following item. "Suicides due to gambling are on the increase according to the available statistics. More suicides were committed in this year (1361 solar) compared to the number in previous years. The casino owners have, as a result named this as the 'unlucky year'. In the previous year, 120 people committed suicide after losing in Paris. The statisticians of America state that the cause of thirty percent of all crimes is gambling." It is noticed that most of the criminals like robbers, pickpockets and murderers commit crimes after leaving their gambling dens. Forgetting Allah Alcohol and gambling are vices leading to spiritual bankruptcy. These offenders are oblivious of Allah and of their duties towards their Creator. Living in a state of forgetfulness of Allah is the worst tragedy that befalls the unfortunate victims of these vices. "...And to keep you off from the remembrance of Allah and from prayer...." An alcoholic in a state of intoxication is in no condition to remember Allah and he abandons even an obligation like namaz. In the same way, the craze of a gambler to obtain wealth or make up for his losses is all consuming and he loses awareness of all obligatory acts including prayers. In order to stress this point, Allah continues in the same verse: It means that even after being informed of the demerits of these vices, will you still not reform? The next verse continues the emphasis: In this way, the argument is completed. Now, you cannot say that you have not been warned. Objects of Gambling and Laying of Bets There is a universal agreement among the Mujtahids that articles normally used in gambling should not be played with, even if one is not gambling. The tradition mentioned previously which states that one who touches chess is like one who smears his hand in pork; continues, Imam Ja'far as-Sadiq (a.s.) on being inquired concerning chess replied: In another tradition, Imam (a.s.) says: The tradition from the book, Tohafful Uqool distinctly states that the articles employed in gambling cannot be used for any purpose whatsoever and it is Haraam to do so. Hazrat Imam Muhammad al-Baqir (a.s.) has said: Chess and cards should not be indulged in even when played only for intellectual stimulation games with no intent to gamble. These games have an inherent power to obsess the player till he becomes oblivious of his responsibilities towards his family and even his livelihood. Such all-consuming activities lead to the disruption of an otherwise happy family life. Shaitan also will not lose the opportunity to incite the players to play for stakes. Very soon, the game started as an intellectual exercise will slip into a game for making money. The only effective way to eradicate gambling from society is to stay clear of such games as commanded by our Imam (a.s.). Hence, Islam has declared that to manufacture the tools of gambling is Haraam; to buy or sell them is Haraam and to spend from the profits of these transactions is Haraam. It is Haraam even to have the tools of gambling in ones possession. It is obligatory to destroy them. Ishaq Ibne Ammar asked Imam Ja'far as-Sadiq (a.s.) that children play with eggs and cashew nuts in the same way as gambling? Imam (a.s.) told him: The following verse of the Divine Book ordains the income of gambling to be Haraam and makes it obligatory upon the person who wins to restore the amount back to the person who lost it. "O you who believe! Do not devour your property among yourselves falsely...?" Playing Games of Chance Without Betting We know from the above discussion that to play with articles used in gambling even without betting is Haraam. To sit and watch the game is also Haraam. The practice of Nahy anil Munkar makes it obligatory on us to leave the place where people are gambling. It is recommended (mustahab) that if perchance our eyes fall upon an article of gambling, we should remember Imam Husain (a.s.) and curse Yazid (l.a.). Fazl Ibne Shazaan reports from Imam Ali ar-Reza (a.s.), "At the time the blessed head of Husain Ibne Ali (a.s.) was carried into Shaam, Yazid (l.a.) started to dine and drink barley wine (similar to modern day 'beer') with his associates. After the meal, Yazid (l.a.) ordered the blessed head to be kept in a salver and placed at the foot of his throne. A chessboard was spread out and the accursed Yazid sat down to play chess. During the game, he ridiculed Imam Husain (a.s.), his father (a.s.) and grandfather (s.a.w.s.). Whenever he won a game, he used to take hold of the barley wine and drink three goblets. Then he used to pour the remaining wine in the salver upon the head of Imam Husain (a.s.)." Hazrat Imam Ali ar-Reza (a.s.) then continues, "Whoever is our Shia must abstain from barley wine and chess. One who sees barley wine or chess must remember Imam Husain (a.s.) and invoke curse upon Yazid and the progeny of Yazid. If a Shia does this, Allah the Almighty will forgive all his sins even if they are more numerous than the stars." Betting With Articles Not Normally Used For Gambling To lay bets with articles not usually employed in gambling is also Haraam. Archery and horse racing are exceptions to the extent that it is permissible only for those who participate in the sports to bet amongst themselves. Apart from these two games it is Haraam to bet in any other competition. For example, yatching, weightlifting, lancing etc. The income of the participant who wins is Haraam. He must return it to his opponent. Horse racing and Archery It is undoubtedly permissible for participants (and not for spectators) in horse racing and archery to bet among themselves. The winner can rightfully own the amount he wins. Islam has permitted these two competitions because such sports contribute to the overall capabilities of a warrior, and a Muslim well versed in these is better equipped to challenge his adversaries. The details could be pursued in the books of legal rulings. Shaheed Thani in his book "Masalik" quotes the unanimous verdict of the Mujtahids. Three traditions are recorded in the book "Al-Wafi" from Imam Ja'far as-Sadiq (a.s.) which state that except for horse racing and archery whenever a game is played for stakes, the angels are infuriated and curse the people who lay the bet. It is recorded that the Holy Prophet (s.a.w.s.) said: In another tradition, the Holy Prophet (s.a.w.s.) has prohibited all types of competitions except these three. "Except for horse racing, camel racing and archery, no contest is proper." An authentic tradition by Muhammad Ibne Qays related from Imam Muhammad al-Baqir (a.s.) says: Imam Muhammad al-Baqir (a.s.) concludes that Amirul Momineen (a.s.) has decreed such a deal to be Haraam . Hazrat Jabir (r.a.) narrates from the report of Imam Muhammad al-Baqir (a.s.) who has quoted from the Holy Prophet (s.a.w.s.): To employ any article for the purpose of taking a bet is gambling even if such an article is not generally associated with gambling. Game Without Wager There is some difference of opinion among the Mujtahids regarding the games of competition that neither use tools of gambling nor are played with stakes. Most of the jurists consider such competitions to be Haraam. Allama Hilli (r.a.) in his book "Tazkerah" writes, "Yatching competition is not permitted even if the loser may not have to pay anything. This is the unanimous verdict of the scholars." Allama Hilli (r.a.) also states, "Competition of throwing stones with ones bare hands is not allowed. In the same way, racing any beast except horse and camel, yatching or racing of birds is not permitted even if a monetary bet is not involved. Cockfights and goat fights are also prohibited. In short, all those contests are prohibited that do not contribute usefully in the field of Jehad. For example, standing on foot for a long time, guessing games or number games, staying under water for a long time. In conclusion, except for horse racing and archery, no competition is permitted. Whether it involves a bet or not." Certain Jurists like Shaheed Thani do not consider such games Haraam where the tools of gambling are not used and where a bet is not involved. He is inclined to permit such competitions. This opinion appears to be valid especially for a contest where the Haraam aspects of our religion are not compromised in any way or for a contest which has a typical aim like competition of calligraphy, reading, sewing, building, farming, etc. Athletics and boating can also be in the same category. But since most of the Mujtahids have prohibited all competitions except horse racing and archery, it is better to refrain from contests as a precautionary measure. However even contests that can be considered permissible are prohibited if they involve a risk. For example, hazardous car-racing competition or gluttony and the dangerous methods of yatching are all Haraam for they involve risks. Purchase of lottery tickets in the name of charity, where the money is not refundable and only a few people win money without any effort, is Haraam. It is gambling and a very great sin. Playing instruments of music is a Greater Sin. It is Haraam to play instruments like guitar, piano, tambourine, drums etc. Listening to music is also a Greater Sin. Music as a Greater sin is reported by Fazl ibn Shazaan from Imam Ali ar-Reza (a.s.): All the Mujtahids are unanimous in their opinion that the manufacture, sale and purchase of musical instruments is Haraam and the income derived from musical activity is also Haraam. The transactions involving these (instruments) are invalid. It is Haraam even to keep instruments of music in one's possession. It is obligatory to destroy them. This is revealed in a lengthy tradition of Imam Ja'far as-Sadiq (a.s.) as recorded in the book "Tohafful Uqool". Similarly, Shaykh Hurr al-Aamili records the following tradition from Imam Ja'far as-Sadiq (a.s.): Imam (a.s.) concluded, "Then even learning to sing or play music and teaching it, to sing and play music, to be paid for these things or to be in any way engrossed in these vices is Haraam." Music - According to the Traditions Some more traditions prohibiting music are given below. Imam Ja'far as-Sadiq (a.s.) reports from the Holy Prophet (s.a.w.s.) that he said: The Holy Prophet (s.a.w.s.) has also said, Imam Ja'far as-Sadiq (a.s.) says, Every moment of our lives, we are enjoying Allah's unlimited benevolence. Music Causes Shamelessness and Hypocrisy The Sixth Imam (a.s.) has also stated, Imam (a.s.) also says, It is usually observed that the people in whose homes music is played with regularity either using musical instruments or by radio or cassettes are absolutely shameless and wanton. Musician and the Song Muadda Ibne Ziyad says, "I was in the company of Imam Ja'far as-Sadiq (a.s.) when a person said, "When I go to the toilet, I can hear the singing girls of my neighbour. Sometimes, I remain (in toilet) longer so that I may listen to more of it." Imam (a.s.) said: Then this man further said, "Master, I do not go to music gatherings! I only hear the sounds!" Imam Ja'far as-Sadiq (a.s.) said, "Surely, the hearing and the sight and the heart, all of these shall be questioned about that?" The man replied, "I was not aware of this ayat. I regret my actions. I shall not do so in the future. I repent for my past sins and I seek forgiveness from my Lord." Seeing his condition, Imam (a.s.) said, Divine Bounties (Barakat) are Removed Amirul Momineen Ali (a.s.) says, Hazrat Imam Ali ar-Reza (a.s.) has said, The Blackened Face of the Musician The Holy Prophet (s.a.w.s.) has stated, It means that all such people willemergeon the field of "Mahshar" (on the day of reckoning) as blind, deaf and dumb. A House Where Music is Played for Forty Days Hazrat Imam Ali ar-Reza (a.s.) remarks, Music and the Last Period of Time The traditions concerning the signs of the last stage before the Zuhoor of our Imam (a.s.) mention music: This is what we see in the present age where obscene music is openly played in the markets, on the streets, in shops and houses and even cars and no one bothers to prevent it! So far we have mentioned the punishment of the hereafter for the sin of playing or listening to music. Now, we shall discuss the evils of music that affect life on earth. These evils too are numerous. Scholars have compiled complete books on this subject. For example we have the following books in Persian, "Munazrah Doctor-o-Peer", "Balahaee Ijtemai", "Mauseeqi-o-Islam", etc. Effects of Music on the Nervous System Expert Doctors, Scientists and biologists have defined two types of nerves, the principal nerves and the arterial nerves. The principal nerves stretch from the neck to all vital organs. The arterial nerves spread from the main nerves to all parts of the body. The secondary nerves are connected to outward parts of the body and convey the messages to the brain. When the veins enlarge the blood pressure decreases. Due to the shrivelling of blood vessels, the blood pressure increases. When the blood pressure varies at different parts of the body it affects the health. When the secondary nerves work they produce heat whereas the functioning of the central nerves produces the opposite effect. It is due to these nerves that feelings of sloth, sleep, thoughtlessness, forgetfulness, grief, sorrow, fainting, unconsciousness and even death occur. Obviously, when music can affect various nerves, it can give rise to various maladies. Mental diseases as well as physical ailments can occur. These mental effects can destroy man's reasoning capacity. It is for this reason that one who listens to music is unable to perform work that can be accomplished by a sane person. Music creates vibrations in the body and these are conveyed to all the parts of the body through the nervous system. As a result of this, indigestion occurs. Music affects the heart in such a way that the heartbeats become irregular. The blood pressure goes awry. All such ailments make a person permanently ill. Consequently, even modern medical science, in spite of its astonishing progress, fails in such a situation. Sometimes, the music is so intense that the listeners lose their sanity. They become dumb and various kinds of mental diseases occur. In places where music is more prevalent, we find that there are more neurotic illnesses. It is for this reason that more mental hospitals are to be found in Europe and America. Dr. Adlen writes against music, "Even though it seems pleasant, the effect of music is profound upon the nervous system. Especially, when the temperature is high, the ill effect of music is more. This is the reason that ill effects of music are more in the hot areas of Iran and Saudi Arabia. The American people are so disgusted with the bane of music that they have united to demand from the senate a permanent ban on music. It is a pity that the whole world clearly perceives the evils of music and yet adopts music as entertainment." The Sixteenth Greater Sin The sixteenth Greater sin is singing songs. Traditions have graded it amongst the mortal sins. This fact is clear from the narration of Imam Ja'far as-Sadiq (a.s.) as quoted by Amash. Muhammad Ibne Muslim relates that Imam Muhammad al-Baqir (a.s.) said, It is evident from numerous reports, that whichever sin incurs Hell as its punishment, is a Greater Sin. Singing too falls in that category. What is Singing? Sayyed Murtuza, in his book, Waseela writes, Most of the Shia Mujtahids and the experts of Arabic language opine that 'singing' means the turning and rotating of one's voice in the throat. These types of strains are invariably found in classical music and Qawwalis. A prolonged tune of a-a-a is produced. In the dictionary, 'Sihah' it is mentioned that singing is a sound which produces a weird type of sorrow or pleasure in the listener. The other dictionaries almost agree to this definition. In brief, singing or song is a sound that makes a man unusually sad or joyful. The book Zakheeratul Ebad says: "Every sound that is produced for entertainment and is capable of exciting passion is known as 'singing.' It could be produced by making it emanate from the throat like in classical music or by any other means. In brief whatever is understood by common sense as a song is haraam. Consequently it is sinful even to recite the Holy Quran, Nauha or Marsiya in the tune of songs. In fact this is more sinful than singing songs for it tantamounts to insulting and degrading the Quran and Nauha or Marsiya. It is for this reason that this type of sin deserves double the punishment. About Singing 1. Singing is a Greater Sin When Imam Muhammad al-Baqir (a.s.) said, 2. "Frivolous discourse" implies Singing Bringing together the above verse and the tradition of Imam Baqir (a.s.), singing is understood to be one of the 'frivolous'and 'evil' acts. Other worthless acts are aimless talk or action, or poetry which is of no good to the people; all these deprive man of benefit. In other words, anything that restrains one from following the truth and the Holy Quran is a 'frivolous discourse.' Anything that leads one astray is 'frivolous discourse.' All those things that create passion and sensuality, sin and transgression are 'frivolous discourse.' It is a sin whether one sings or listens to a song. The Quranic verse quoted above is followed by: 3. The exegesis (Tafseer) of the term "False Words" In addition to the phrase 'frivolous discourse,' the Holy Quran also refers to singing by the term, 'False words.' Abu Basir inquired from Imam Ja'far as-Sadiq (a.s.), the exegesis of the following ayat: The Imam (a.s.) replied, In explanation to the ayat, Imam Muhammad at-Taqi (a.s.) remarked, In yet another tradition, when Muhammad Ibne Uthman inquired about the meaning of this ayat, Imam Muhammad Taqi (a.s.) answered, 4. "False words" denote singing The later portion of the same verse says, Thus, according to the holy Quran when the righteous people pass by, where songs are being played, they pass in a dignified manner, uninfluenced and unimpressed by them. A similar kind of verse appears in Surah Mominoon, as well: Both the above verses describe the qualities of a believer. Imam Ja'far as-Sadiq (a.s.) and later Imam Reza (a.s.), have both explained the term "vain words" as follows: 5. Singing and hypocrisy The sixth Holy Imam, Imam Ja'far as-Sadiq (a.s.) said, The same book, Al Kafi mentions a tradition of Imam as-Sadiq (a.s.) that, Singing programme The venue of a singing programme is a place where descends divine retribution. Imam Ja'far as-Sadiq (a.s.) says: He (a.s.) is reported to have also said, It has been established in the preceding chapter that when the divine punishment descends, it does not discriminate. The excuse, "Though we go to places where there is music and song, but we dislike it in our hearts", seems unlikely to be acceptable. Dislike needs to be expressed by ones action, also. Songs and music should be discouraged. 7. Singing causes poverty Amirul Momineen Ali (a.s.) says, 8: Punishment for Singing The Holy Prophet (s.a.w.s.) has explicitly stated, The traditions also state that the singer will be recognised by these very signs, i.e., blindness, deafness etc. In another tradition Holy Prophet (s.a.w.s.) is quoted to have said: Deprived of Divine Mercy Qutub al-Rawandi has recorded from the Holy Prophet (s.a.w.s.), Being a fan of a singer Imam Ja'far as-Sadiq (a.s.) says: It is also narrated from Imam Ja'far as-Sadiq (a.s.) that he said, Is the one kicked by the satans to be loved and admired? Melodious sounds of Paradise Hazrat Imam Ali Ibn Musa ar-Reza (a.s.) said, Beautiful songs in Heaven The following tradition of Allah's Messenger (s.a.w.s.) is recorded in the book Tafseer Majmaul Bayan, "Who are the Ruhaanis, O Prophet of Allah (s.a.w.s.)?" someone asked. The Prophet (s.a.w.s.) replied, A similar tradition from Hazrat Ali (a.s.) is found in Nahjul Balagha, The people will listen to such melodious songs from Hazrat Dawood (a.s.) in Heaven, the like of which have never been heard by anyone. However only those who have refrained from listening to songs in this world would be able to hear them. Strict prohibition The Holy Prophet (s.a.w.s.) says: The people asked, "When would it happen?" Singing and fornication Singing instigates one to commit fornication. The Holy Prophet (s.a.w.s.) said: Songs are responsible for awakening the latent sensual desires of man, which are soon manifested. It is the same whether one sings a song or merely listens to it. He forgets Allah and is prepared to commit any kind of indecency. Imam Ja'far as-Sadiq (a.s.) says, Yes! Music makes one shameless and lacking in self-respect. It also destroys the feeling of love, compassion and mercy, reducing society to a nightmare. Prohibition regarding songs and singing There is no difference of opinion among the Shia jurists about the illegality of singing. It can be said that there is 'ijma' (unanimity) upon this point. The writer of the book, titled Mustanad says, "To consider singing and music 'haraam' is one of the necessities of faith. That is, if a Muslim says that singing is not haraam then he becomes a kafir." According to the author of Izah, "the traditions that state that music and singing is haraam, are mutawatir (very numerous)." However a slight difference of opinion exists, as to the meaning and connotation of the word 'song'. The majority of the Mujtahids believe that any kind of sound, capable of creating a desire for joyful mirth and sensual feelings is a song; and it is haraam. Reciting Quran in tune of songs As we have stated earlier, it is haraam to recite Quran in the characteristics of songs. Similarly it is also haraam to recite Nauhas, Marsiya or Azaan in this way; it is immaterial whether it is poetry or prose that is being recited. Rather, rendering of the sacred compositions into songs carries double punishments. One for the sin of singing songs and the other for causing disrespect to a sacred text. Reciting Quran in a melodious voice Every melodious sound is not a song. If Quran or Nauha is recited in a pleasant voice without unduly turning it in the throat, it is not haraam, rather it is desirable to do so. The Messenger of Allah (s.a.w.s.) is reported to have said, Pleasant voice and singing While describing the signs of the arrival of the Day of Judgement, the Prophet of Allah (s.a.w.s.) said: However there are many traditions to the effect that reciting the Quran in a pleasant voice is Mustahab (recommended). However we must ensure that its tone is not that of singing. Singing and music during weddings Subject to the following three conditions some of the Mujtahids have allowed women to sing on the occasion of marriages. A few scholars have permitted playing of the small tambourine (tambourine is a drum with skin on only one of its sides). Shaheed-e-Sani and Muhaqqiq-e-Sani say that tambourine could be played in a wedding if it does not have tinkles around it. However, precaution is desirable and hence on the occasion of weddings also women should avoid singing; the playing of tambourine should also be avoided. Shaykh Ansari (r.a.) quotes Shaheed-e-Sani in the book, Makasib and Sayyid Murtuza says in his book Waseela that, "Precaution is the way to salvation." Lying is another sin which is classified among the Greater sins. The famous scholar, Shaykh Ansari (r.a.) writes in his book, Makasib-e-Muharrama: Lying is listed with the greater sins in the narration of Fazl Ibne Shazaan from Imam Ja'far as-Sadiq (a.s.). Lying is one of the greatest sins A tradition from the Holy Prophet (s.a.w.s.) declares, A similar tradition has been quoted from Imam Hasan al-Askari (a.s.) also, Angels curse the liars The Prophet of Islam in another tradition is quoted to have said, Undoubtedly, lying is the worst of sins. It is obvious that the evils of lying are more dreadful than those of adultery. Some false words lead to war between two tribes or two sections of the society. Some lies blight the honour of thousands of people or endanger their lives, or lead to economic disasters. One kind of falsehood is that which is attributed to Allah, the Holy Prophet (s.a.w.s.) or the Holy Imams (a.s.). Understandably this is the worst kind of falsehood. Often due to lying, innocent people are sent to the gallows and their families destroyed. It is for this very reason that the traditions state: Quranic verses denounce lying Allah the Almighty says in Surah Nahl, verse 105: And in Surah Zumar it is mentioned: It can be understood from the verses of the Quran that a liar calls for divine curse and invites the anger of Allah. For example: And also: A large number of Quranic verses and traditions condemn the sin of lying and describe its evil consequences. The late Haji Noori has collected these verses and traditions and classified them into forty points for easy recalling and reference. We shall quote them for the benefit of our readers. 1. Lying is transgression Allah says in Surah Baqarah: The word "transgression" in this ayat refers to falsehood or lying. Again in Surah Hujarat it is mentioned: This ayat was revealed for Walid, who is mentioned as an "evil-doer"; i.e. a liar. 2. Meaning of the term "false words" Alongwith the prohibition of worshipping idols it is ordered by Allah to abstain from falsehood. "...therefore avoid the uncleanness of the idols and avoid false words." In this verse 'false words' mean lying. 3. The liar is not a believer One of the verses quoted above (Surah Nahl 16:l05) demonstrates that a liar is not a believer and one who is a believer never speaks a lie. The verse pronounces: For it is clear that one who disbelieves in the divine communications cannot be a Momin (believer). 4. Lying is an evil and a sin Traditions have mentioned lying as a sin and an evil. For example, Hazrat Muhammad al-Baqir (a.s.) says: 5. The Liar is accursed The liar is eligible for divine curse and Allah causes His retribution to descend upon him." For example: 6. The blackened face of the liar The Holy Prophet (s.a.w.s.) says: An interesting incident is found in the book, Habibus Sayr: The envoy replied, "Not at all! The Sultan has sent for you Kulliyat-e-Jami. So whenever we halted, I read some portions of it and passed my time." Sultan Yaqoob was eager to see the book. But, when he ordered for it, it was not found to the embarrassment of the envoy. The king demanded, "Aren't you ashamed to utter such a lie?" The envoy says, "I left the court ashamed and returned home without a reply to my Sultan's letter. I did not even halt or rest during the journey to Khorasan. I felt death would have been better for me, rather than uttering such a lie." 7. Sin of lying is worse than drinking wine Imam Muhammad al-Baqir (a.s.) says: Wine disables reason and sense, but lying kills the reason. It makes one so insensate that he becomes ready to commit any kind of satanic act. An alcoholic when under the influence of alcohol is not in his proper senses, and thus it is not possible for him to act with cunningness and treachery. But a liar can cause untold mischief in the society through his cunningness; much more than a drunkard can. 8. The foul-smelling mouth of the liar It is recorded in a tradition that on the Day of Judgement the mouth of a liar will give an awful smell. 9. The Angels abhor the liars The smell of a liar's mouth would be so disgusting that even the Angels will not go near him. They will keep away from the liars. This is not only for the Day of Judgement. Even in this world, the Angels can smell the foul odour from the mouths of the liars. In a prophetic tradition it is said, 10. Lying is disbelief (kufr) The Almighty Allah curses the liars, as is evident from the verse of Mubahela (3:61) and the verse of 'Laam' (24:8). A mention about this has been made earlier. 11. The stench from the liar's mouth reaches the skies. 12. It is also recorded that the Angels of the sky curse the liars. 13. Falsehood spoils faith. Imam Muhammad al-Baqir (a.s.) says: 14. Falsehood deprives the liar from the taste of faith. Imam Ali (a.s.) says: 15. According to traditional reports, lying causes animosity and hatred between people. 16. The vice of lying questions the character of the liar. A tradition of the Prophet (s.a.w.s.) says: 17. The traditions from Masoomeen (a.s.) inform us that all the evils are locked in a room and the key to that room is lying. 18. Lying is a sin and a transgression. The Holy Prophet (s.a.w.s.) is reported to have said. 19. According to other reports, seventy thousand Angels curse the liar. 20. Lying is a sign of a hypocrite. The following tradition of the Holy Prophet (s.a.w.s.) is present in the book of Mustadrakul Wasael: 21. The Islamic Shariat does not pay heed to a liar's advice. In this regard the Holy Prophet (s.a.w.s.) remarked: 22. Falsehood is the worst of the psychological ailments. Amirul Momineen Ali (a.s.) says: 23. Lying is an embellishment of the Satan's hands. A narration of the Prophet (s.a.w.s.) is as follows: 24. The worst earning of a man is falsehood. The Holy Prophet (s.a.w.s.) says: Yes! It is a fact that by lying, a person is liable for punishment more than for any other sin. 25. A man came to the Holy Prophet (s.a.w.s.) and asked, "Which action makes the highest number of people the inmates of Hell?" The Holy Prophet (s.a.w.s.) replied, Lying causes forgetfulness 26. Imam Ja'far as-Sadiq (a.s.) is reported to have said, "One of the divine punishments for too much lying is that Allah makes the liar afflicted with forgetfulness." Thus a man speaks a lie and then forgets his lie. Consequently people come to know that he has spoken a lie and his falsity is exposed to the people. Now to save his skin he speaks more lies and is insulted further because his forgetfulness does not enable him to hide his false statements. 27. Falsehood is one of the doors of hypocrisy. Terrible punishment for the liars 28. A liar is inflicted with several kinds of punishments. Aqa Rawandi has quoted a lengthy tradition from the Holy Prophet (s.a.w.s.) in his book Dawaat. The Prophet (s.a.w.s.) while describing the spectacle of Meraj (Ascension) said: The Holy Prophet (s.a.w.s.) says that he inquired, He was told, "This is a man who left his home in the morning and uttered a lie that caused harm to the people. So he shall be punished in this manner (after death) till the Day of Qiyamat." 30. The liar is deprived of Namaz-e-Shab The liar is deprived of Namaz-e-Shab and in this way he is also deprived of the benefits that accrue from Namaz-e-Shab and one of these benefits is the increase in sustenance. Sharifi narrates from Imam Ja'far as-Sadiq (a.s.) that he said, 31. Falsehood deprives the liar from true guidance and causes him to deviate. The Quran says: 32. Politeness and civility are removed from the one who lies. Hazrat Isa Ibne Maryam is reported to have said, Then no one is attracted towards him and no one finds any emotional attachment with him. 33. Falsehood is the most outrageous kind of evil and an abomination. 34. We have proved Falsehood to be a Greater sin. 35. Lying is poles apart from belief. In fact a tradition from the Holy Prophet (s.a.w.s.) says: That is; when falsehood increases, belief decreases. 36. The greatest sinner is the one who has lied. The Prophet of Allah (s.a.w.s.) said: 37. The liar is doomed because of the lies that he utters. The Messenger of Allah (s.a.w.s.) says: 38. The liar does not deserve friendship and brotherhood. The Chief of the believers, Ali (a.s.) says: 39. The liar is kept away from truth and reality. "...Surely Allah does not guide him who is extravagant, a liar:" 40. Inhuman form of the liar in Barzakh The liar has a human form only in this world. In Barzakh he does not retain the human form. While describing the scenes of Meraj, the Holy Prophet (s.a.w.s.) told Janabe Fatemah Zahra (s.a.): Although, Shaheed-e-Sani and many other Mujtahids consider every kind of falsehood to be absolutely haraam and a great sin, yet we find in traditions that falsehood is of different grades. Among these different kinds of lies, are some that are certainly greatest of the sins and some are among the greater sins. There are also some types of lying about whom there exists a doubt whether they are "greater" or not. Let us examine each kind of falsehood. Falsehood against Allah, the Prophet (s.a.w.s.) and the Imams (a.s.) The worst kind of falsehood is what one utters against Allah the Almighty, His Prophet (s.a.w.s.) and the Imams (a.s.). The divine book, Quran says: The sixth holy Imam, Imam as-Sadiq (a.s.) says: Imam Ja'far as-Sadiq (a.s.) also told Abu Noman: This means that even if a single falsehood is attributed to the Imams (a.s.) the light of faith is extinguished from the heart. It is such a serious sin that if one intentionally commits it during the fast of Ramzan, his fast is invalidated. Every type of falsehood Every kind of lie and every method of speaking an untruth is haraam. Just as it is haraam to speak a lie with the tongue it is similarly haraam to write something false. Even to point a finger in expressing a lie is "haraam." For example if a person who does not pray is asked by another, "Have you performed Namaz?" and he nods his head. This tantamounts to lying and is a sin. Similarly propagating the words of a liar while being aware that they are untrue is haraam, and so is supporting a liar. Interpreting the Quranic verses and Traditions to suit oneself Attributing falsehood to Allah (a.j.), the Holy Prophet (s.a.w.s.) and Imams (a.s.) means that one fabricates a saying and attributes it to them. For example, saying that the Holy Prophet (s.a.w.s.) has said such and such thing, while knowing that it is an absolute lie, or to say that such and such is a Quranic verse, when it is certain that it is not a part of the Holy Quran. Similarly, it is haraam to distort the apparent and the true meanings of the Quranic verses and traditions to suit ones desire or to prove ones point. Incorrect translation of the Holy verses and traditions is also a falsehood. It is not an easy job It is for this very reason that most people are not eligible to speak from the pulpit. It is not an easy task to translate the ayats and traditions and explain their meanings in the speech. There is a need to exercise utmost caution in such risky situations. One who has not studied the rules of Arabic grammar properly will inadvertently misunderstand the saying of the Holy Prophet (s.a.w.s.) and the Holy Imams (a.s.) He is bound to err even while explaining the apparent meaning. Therefore the speakers must make it a point to say only the apparent meaning of the ayats and the traditions. They must especially abstain from the exegesis of the ambiguous verses. A kind of falsehood attributed to Allah (a.j.) An example of this kind of lie is when a lying person, in order, to prove his statement says: There is a saying of Imam Ja'far as-Sadiq (a.s.): In another tradition, Imam Ja'far as-Sadiq (a.s.) says: In some traditions it is mentioned that when a person makes Allah a witness for a falsehood Allah says, "Didn't you find anyone weaker than Me to be a witness for your falsehood?" Falsehood against the Prophet (s.a.w.s.) and Imams (a.s.) It implies fabricating a tradition and then attributing it to the Holy Prophet (s.a.w.s.) or the Imams (a.s.). In the same way it is haraam to knowingly propagate a weak tradition. However if one is sure of the proper references then he can quote the tradition and attribute it to the Masoomeen (a.s.). Traditions must be quoted with the chain of narrators Numerous traditions are found in the books and one is not sure whether they are authentic or not. In this case one can give the name of the narrator and also provide the title of the book as reference. However one must be certain that the tradition is not against the Zururiyat-e-deen, (the necessities of Faith). If there is anything against the basics of the principles of religion it is most certainly a fabricated tradition. Similarly there must not be any sort of disrespect to the Masoomeen (a.s.), nor should the tradition be against reason. Lastly as a precautionary measure one must quote only from the reliable books. The fifth Holy Imam, Imam Muhammad al-Baqir (a.s.) has said: The Sermon of Amirul Momineen Ali (a.s.) to Harith-e-Hamadani also contains the following advice: Hence whenever quoting a tradition it is necessary to mention its source. Not a single word must be deleted or added, and not even a single word must be replaced, because in all such cases it would amount to attributing falsehood to the Masoomeen (a.s.). The honourable Prophet (s.a.w.s.) is reported to have said: Aqa Noori writes in his book Daarus Salaam: Aga Muhammad Ali pondered a while and then said: The man replied in the positive. Aga Muhammad Ali told him, "Either you give up this profession or quote only from reliable books." Another similar anecdote is recorded in the book, Shifaus-sudoor. A preacher was reciting a majlis in the presence of Ayatullah Al-Haj Muhammad Ibrahim Kalbasi. He was saying that Hazrat Imam Husain (a.s.) said, "Zainab, O! Zainab." Upon hearing this Ayatullah Kalbasi loudly exclaimed, "May Allah break your mouth! Imam (a.s.) did not say 'Zainab' twice, he had said it only once. Relating the contents of the narrations However it is permitted to render the import of traditions in ones own words but it is a must that the speaker should be well versed with the Arabic language and also be capable of understanding the usage. Thus, it is allowed to relate the contents of the tradition in ones own words. When it is not disrespectful to the Masoomeen (a.s.), poetry could be rendered into prose and vice-versa. In the same way the past event could be quoted in the present tense. For example if one intends to say that, "a person came to Imam (a.s.) and said...." He could say, "a person comes to Imam (a.s.) and Imam (a.s.) tells him...." However, the audience should beaware that what is being related in the present tense has actually passed. In the same way if the traditions say that Imam (a.s.) has prohibited something, the speaker could say, "Imam (a.s.) said, 'Do not do it!'" 2. False oath and avoiding testimony Another grade of falsehood is a false oath, false evidence and escaping from testifying in an Islamic court. This type of falsehood is also confirmed as a greater sin. Each one of these shall be described in detail in the following pages. 3. The evil effects of falsehood To lie is surely a great sin, with obvious evil effects, due to the harm it can cause others. The more harmful a lie, the more serious is the sin associated with it. For example, a lie causing monetary loss is definitely less serious than the one that causes loss of a human life. 4. Lying in jest and pleasantry Lying in jest is another kind of falsehood. For instance, telling a simpleton that, "A certain lady wants to marry you," or "that person has invited you for dinner tonight," when actually there is no truth in it. This type of falsehood is also haraam as proved conclusively from the traditions. Certain Mujtahids opine that if something untrue is said in jest, and it is clearly understood to be a joke, then it is permitted. However, other Mujtahids regard even a falsehood in jest to be absolutely haraam, whether it is an apparent joke or not, as a precautionary measure. The traditions also confirm that lying even in jest is not permitted. Total abstinence from lying Hazrat Imam Zainul Abedin (a.s.) says, Hazrat Amirul Momineen (a.s.) said, It is also related from Amirul Momineen (a.s.) that he said: The Holy Prophet (s.a.w.s.) in his advice to Abu Zar Ghaffari (r.a.) says: "O Abu Zar, woe be upon the one who speaks falsehood to make people laugh. Woe be upon him woe be upon him O Abu Zar. One who remains silent will obtain salvation. Then silence is a must for you (in place of falsehood). Not even the smallest lie should be uttered by you." Abu Zar (r.a.) says that he asked, The Holy Prophet (s.a.w.s.) replied: The Prophet of Allah (s.a.w.s.) is quoted to have also said: It is also narrated from the Messenger of Allah (s.a.w.s.) that he remarked, Lying in jest is a sin but it is not a greater sin. However if this joke hurts the feelings of a believer or causes him physical harm or is an insult to him, it will be a greater sin. Exaggeration is not falsehood Common hyperboles in a conversation are not falsehood. For example after relating a certain thing one says: Similarly other figures of speech are also permitted, especially in poetry. No falsehood should be regarded as insignificant It is commonly seen that when the host asks his guests to stay on for dinner or lunch, the guests say, "we are not hungry;" although in reality it is not so. Consequently it is a lie. People tend to ignore such lies and consider them insignificant. The traditions denounce them in unequivocal words, and their prohibition is clearly established in the Islamic law. Asma Binte Umais says: Asma asked the Prophet (s.a.w.s.), The Holy Prophet (s.a.w.s.) said, One day, Imam Ja'far as-Sadiq (a.s.) was seated with his son Ismail when one of his followers arrived, saluted him and sat down. When the Imam (a.s.) stood up and walked towards the ladies portion, the man also followed till the door. Imam (a.s.) bid farewell to him from there. Later, Ismail asked his father, "Why didn't you invite him inside just for the politeness sake?" Imam as-Sadiq (a.s.) said, A False dream One type of falsehood is that a person says: The Holy Prophet (s.a.w.s.) says that the worst types of falsehood are three: One kind of falsehood is to relate folk tales, which are not based on reality but are considered true. The Holy Prophet (s.a.w.s.) says: Falsehood in examples Examples are used to explain, understand and remember some intellectual concepts. Sometimes, animals are shown as conversing among themselves. (For example, there is a poem by Allamah Iqbal where a squirrel advises the mountain to give up pride). Now everyone knows that such things are not possible so there is no risk of anyone having a misunderstanding. On the other hand they serve a useful purpose. Hence such examples are permitted. We find such types of examples in the narrations of Ahlul Bayt (a.s.). Moreover there are also narrations that prove the permissibility of explaining facts and truthful concepts through the media of stories and anecdotes. Imam Hasan (a.s.) mentions a simile Hazrat Imam Hasan (a.s.) was in the court of Muawiya when a man said something uncivil about Imam (a.s.). Imam Hasan (a.s.) replied: The tree replied, 'I don't even know since when you had perched upon me, so how can your flying away affect me?' Listening to a lie is haraam It must be known that just as it is haraam to speak falsehood, it is also haraam to listen to it while knowing that it is a lie. And just as it is haraam to read or write falsehood, it is also haraam to quote a lie. The Quran has denounced the Jews and the polytheists for spreading untrue things. It is said regarding them, Shaykh Sadooq (r.a.) has recorded that Imam Ja'far as-Sadiq (a.s.) was asked, Imam (a.s.) replied, A similar kind of tradition is recorded from Imam Muhammad al-Baqir (a.s.) in the book Al Kafi. The Quran says, And also, These types of verses confirm the impermissibility of listening to falsehood. When a liar is speaking a lie which is a great sin, the place where he commits this sin becomes a place of divine wrath and the listener shall also be included in it. From the aspect of Nahy Anil Munkar (Forbidding Evil) also, it is wajib to restrain the liar from speaking falsehood. What is Toriya? (Concealment of truth without uttering a lie) Toriya means to say something, which could be interpreted in more that one way. One of the meanings should be the truth and the other against reality. It is said that one who speaks a 'Toriya' intends the true interpretation whereas the listeners take it to mean the opposite. For example if a tyrant comes to your place and wants to call you outside but you want to remain in the security of your home, a person from your family can go to the door and say, 'He is not here'; with the intention the 'He' is not at the door. The tyrant may think that you are not at home. This is permitted. Or if an oppressor is asking you the whereabouts of a person whom he intends to oppress. In this case you can say, 'I do not know his whereabouts'; signifying by the pronoun 'his' someone else whose whereabouts you really do not know. In the same way if one has committed a greater sin and someone asks him, "Have you committed this sin?" The person could save his honour by saying, "I shall seek forgiveness from Allah if I ever committed it." Similarly he may use uncertain terms or rhetorical sentences. For example he may say, "Do you expect me to commit such a grave sin?" Or he can also say the following prayer, Also if you have pointed out somebody's fault and he feels bad about it, there is no need to utter a lie and say, "You do not have this fault." What can be said to pacify instead is, "Your personality is such that it is wrong to say such things about you." Toriya is commanded Toriya is of three kinds: First type The first type is when some purpose has to be achieved or there is a risk of some harm. These types of examples are quoted above. It is apparent that such a kind of 'Toriya' is permitted. Second type The next type of 'Toriya' is when a person intends to harm or insult someone else. There is no doubt that such a kind of 'Toriya' is 'haraam'. Third type The third type of 'Toriya' is when there is neither a purpose behind it nor one intends to cause harm to others. According to some Mujtahids this type 'Toriya' is haraam. This is because 'Toriya' is a kind of a falsehood and whatever proofs exist for the prohibition of lying could also apply for this type of 'Toriya'. Secondly there is nothing to prove the legality of this third type of 'Toriya'. However, some of the Mujtahids are of the opinion that this kind of 'Toriya' is not Haraam. For according to them all those proofs that permit 'Toriya' are also applicable to this type and hence it is not a lie. However, the precautionary method is to resort to 'Toriya' only when it is certain that it permissible. Circumstances when lying is permitted Whenever there is a danger to life, honour and property and if the danger can be avoided by lying, one is allowed to lie. The danger could be to ones own life, honour and property or to that of someone else. So much so that it is also permitted to take a false oath in this situation and in some cases it even becomes wajib (obligatory) to speak a lie. E.g. when there is risk to ones life. In this case, it is wajib to save oneself by lying and taking a false oath. For example, if an oppressor intends to kill a Muslim or to beat him up, dishonour him, seize his property or imprison him and if he enquires from you of his whereabouts, it is obligatory not to tell the truth even if one has to take a false oath and say that one does not know of his whereabouts. In the same way if someone entrusts a thing in your possession and another intends to seize it; it is your duty to protect the entrusted thing even if you have to resort to falsehood or take a false oath. False oath to save the Muslims There are many traditions that support the taking of a false oath in order to save the Muslims. For example, Shaykh Ansari in his book, Makasib quotes from Imam Ja'far as-Sadiq (a.s.) and Imam Ali (a.s.) that they have narrated the following tradition of the Holy Prophet (s.a.w.s.). The Holy Prophet (s.a.w.s.) says: Ismael Ibne Saad records a confirmed tradition, wherein he says that he asked Imam Ali Reza (a.s.) concerning the person who takes a false oath to save his property from an unjust ruler. Imam Reza (a.s.) replied, He was again asked, "If a man takes a false oath to save the property of his believing brother, just as he had sworn falsely to save his own property. Is it allowed?" Imam (a.s.) said, Also Hazrat Imam Ja'far as-Sadiq (a.s.) says, Monetary loss and falsehood Two points must be remembered at this juncture. One is that even though it is permitted to lie to save oneself from every type of monetary loss, yet it is Mustahab (recommended) not to lie if one is capable of bearing the loss. Amirul Momineen Ali (a.s.) says, If one is compelled he must limit himself to Toriya Another important point is that in situations where the Mujtahids have permitted Toriya it is best not to use falsehood, but limit oneself to Toriya only. Reconcile two believing people by using falsehood Imam Ja'far as-Sadiq (a.s.) said: Someone asked, "May my life be sacrificed for you. What is, 'reconciling people'?" Imam (a.s.) replied: Conveying a message of ill will Infact one is ordered to resort to lies if by doing so, one can bring about reconcillation between two people. One who brings about such reconciliation shall not be termed a liar. Because if the message of ill will is communicated from one to other, it will only increase enmity between the two. In the same way if a husband and wife have separated and divorce is about to take place, one is allowed to speak a lie if it can bring about a reunion. For example the husband could be told, "Your wife is very much troubled by the separation. She has such intense feelings for you that she may fall ill." Or the wife may be told similar things so that they may reunite. Reconciliation among people The Holy Prophet (s.a.w.s.) has said, Amirul Momineen Ali (a.s.) said that the Holy Prophet (s.a.w.s.) has said at the time of recording his will and testament. "O Ali, Allah even likes a falsehood for the sake of peace and dislikes truth that spreads corruption." The Holy Prophet (s.a.w.s.) has also said, Abu Hanifa Saeq Al Haj says, "There was an inheritance dispute between my son-in-law and me. Our dispute was in process when the agent of Imam as-Sadiq (a.s.), Mufazzal happened to pass by. He stopped to listen for a while then returned to his house. He then gave us four hundred dirhams and solved the dispute. Then he said, 'The money that I gave you was not mine. It belonged to my master Imam Ja'far as-Sadiq (a.s.). He had ordered me to solve the disputes among his followers through this money.'" This shows the importance of peace and reconciliation. The Holy Prophet (s.a.w.s.) has also stated that it was better than prayers and fasting, even though this action is Mustahab (recommended) whereas the former are Wajib (Obligatory). The reason for this could be that due to prayers and fasting an individual is reformed. Whereas the peacemaker reforms the whole society and consequently prayers and fasting also become popular among the people. Unity among the Muslims is not only beneficial for the Hereafter, it is very much needed from the worldly point of view also. When the hearts of the believers unite for the sake of Allah, such a power is achieved that not only the apparent enemies can be faced but even the hidden enemies, i.e. "the self" and "shaitan", can be easily deflected. Kur water and the united hearts The unity and understanding among the people could be compared to Kur water. If water is divided by putting it in different vessels and each of them is less then a kur, then whenever impurity (Najasat) falls into one of them, it makes that water Najis (impure). But if all the water is collected in one place and it becomes more than a kur and if an impurity falls into it, it does not make the kur water Najis. On the contrary the kur water is capable of purifying the impurity of a Najis object. Exactly, in the same way when the people unite together, the divine mercy descends upon them and each one benefits by it. Secondly due to the unity among the Muslims they will be held in high esteem by people of different faiths. Another example is the merits of congregational prayers and its great rewards. It is very much recommended to behave kindly towards the believing brother, to help him and support him. Similarly it is highly meritorious to visit the believers, to shake hands with them and to hug them. These actions carry great benefits. To make peace between two believers qualifies one to untold rewards. Similarly it is mentioned that to befriend a believer for the sake of Allah carries tremendous rewards. After examining the rewards for all of the above actions one concludes that all such actions have been promulgated for maintaining the unity among believers. Falsehood in the battle-field It is known from some traditions that during a war with unbelievers, it is permissible to use falsehood, if by doing so, victory can be gained over them. Promise to a wife A man can give a promise to his wife even if he does not intend to fulfill it, a man can give a false promise to fulfill his wife's desire, if he thinks that his refusal will cause dispute and discord in the family, or make his wife extremely unhappy. Obviously such falsehood is also permissible under compelling conditions when a man fears that refusing to promise may lead to an extreme situation like divorce. However, whether such a promise is permitted or not is difficult to confirm. Some weak traditions do state that such a false promise is allowed. For example if a wife asks for something, her husband can give her a false promise. Fear of retribution and good deeds Hazrat Ali Ibne Abi Talib (a.s.) says: Imam Ali (a.s.) explains the above tradition as follows: If one sincerely desires the pleasure of Allah one must strive for it and one of the ways of doing so is by refraining from lies. Falsehood is a forbidden act causing extreme displeasure of Allah. In the same way if one really fears divine retribution, one must keep aloof from sins, for sins incur punishment. If a person merely claims that he hopes for divine rewards and fears divine punishment, but does not perform good deeds nor refrain from sins, he is a liar. The following saying of Amirul Momineen Ali (a.s.) is recorded in Nahjul Balagha: But if he hopes in Allah and his actions do not show it? In the same way when one is afraid of something his actions express this (fear) and he flees from that thing. Then after claiming to be fearful of divine punishment why does he not flee from sins?" Thus if a person who claims to be fearful of Allah and hopeful of divine rewards, but whose actions do not confirm his claim, is considered a liar. In the same way a person who claims to have the traits of patience, thankfulness, contentment and resignation etc. which are not shown in his behaviour is also a liar. Your speech must conform to your thoughts Hazrat Imam Ja'far as-Sadiq (a.s.) says, It is regretful that people verbally say, 'Allaho Akbar' but their actions belie their words. For if they are told to do something for the sake of Allah or to refrain from something for the sake of Allah they do not pay any heed, but if a monetary fine is due for any disobedience, they are sure to respond. Thus money has importance for them than Allah's pleasure or displeasure. There are people who perform particular actions or restrain from them only due to fear of harm by fellow humans. If they are told to do so only due to the fear of Allah, they will not be impressed. A show of submission A person who says to Allah, 'Thee only do we worship and Thee only we ask for help', but his actions are such that day and night he is involved in the acquisition of wealth and is preoccupied in the satisfaction of carnal desires. Can we consider this man to be truthful? Does this man really worship Allah? In the same way many a man puts his trust and faith in the apparent agencies through which he gets his profit and gain. He regards these as the deciding authorities and seeks their help, overlooks the fact that these means themselves are through Allah's grace. Can such a person be truthful when he says "Thee only do we worship and Thee only we ask for help?" Falsehood in supplications Oftentime people supplicate with the following words, "I am pleased with my Lord and Cherisher, He the sole cherisher of all the creatures. I am satisfied with Him." But if the situation changes and these people are faced with distressing circumtances, they do not hesitate to complain about what Allah has decreed for them. In such a case the above-mentioned supplication amounts to lying. Confession of Belief in the Imams (a.s.) The supplication, "I am pleased that Muhammad (s.a.w.s.) is my Prophet; and Quran is my Book and Ali is my Imam; and all of them are for my guidance," will also be a lie when uttered by a person who does not practice the tenets of Islam as explained by our Ahlul Bayt (a.s.) and behaves according to his own whims and fancy. Do you speak the truth? A man prays, "(O Allah) when I look at my sins, I weep and when I see Your mercy and forgiveness I become hopeful and happy in anticipation that You will forgive me," but when faced with temptations, he makes no serious toil to restrain himself and commits sinful acts without any qualms. The falsehood of such a person is clear. In the same way if a person says, "I weep due to (the fear of) the agony of death, due to the fear of questioning of the grave, due to the fear of Qiyamat," while in reality he is not fearful of any of these, his falsehood is obvious. It could be this very kind of falsehood that is referred to in Dua Abu Hamza Thumali of Imam Zainul Abedin (a.s.): Lying to the Imams (a.s.) An example of lying to the Imams (a.s.) is that of a person who recites the Ziarat and says, "(O Imams) I accept your sayings and act upon your commands and obey you," but who does not do so in reality. In fact he obeys his own desires. Such a person is a hypocrite! He is lying to the Imams (a.s.). Another example of such a falsehood is when he says in Ziarat, "We make peace with those who are at peace with you and we make war with those who are at war with you." Even though he verbally claims this, in actual practice he is friendly with the enemies of Islam. Also, he is inimical to the believers. He also claims, "I keep aloof from your opponents," but does not act upon it. Isn't such a person lying to the Imams (a.s.)? Then how should we pray? A question arises here that if by reciting a dua or Ziarat, if one is bound to utter lies, then how should one pray? Although a detailed reply to this is beyond the scope of this book, we can say in brief that the manner of praying denounced by us is when the supplicant invokes Allah, the Holy Prophet (s.a.w.s.) and the Imam (a.s.), but he takes his supplication lightly and makes no sincere effort to better himself. However, a believer should not feel that since it is not possible to avoid falsehood in prayers it is better not to pray. This is despair of Allah's mercy and a satanic instigation to keep the believer away from the divine rewards. What one should do is to pray sincerely and to achieve perfection in a gradual manner and Allah will surely help such a person in achieving this ultimate aim. A person either understands the meanings of duas and Quranic verses (as those quoted above) or not. Even if one recites them without following the actual meaning, the duas and Quranic verses will illuminate his heart by their light. He will also be eligible for the divine rewards. Every person has a different position With respect to knowledge and piety our Masoomeen (a.s.) occupy the highest position. Amongst the believers there is a wide spectrum of people capable of different levels of understanding and piety, but none can reach the stage of Masoomeen (a.s.). All believers succumb to their desires and selfish motives to a greater or lesser extent. Consequently they fall prey to sins and disobey Allah. This is inevitable. This situation is aptly described in the following words of Dua Abu Hamza Thumali. "O Allah! I did not sin due to disbelief in You, nor did I sin considering Your command insignificant or thinking that your punishment is light. But I sinned due to the instigation of my selfish desires and due to pride..." The believers can comfort themselves that they are not really lying when they do not rise up to the level expected in the supplication they utter. They can also comfort themselves that they are believers because they fear Allah and repose their hope in Allah, as the Holy Quran says: Firm conviction and disobedience Even though the belief in Allah and the fear of His retribution is present in man, he is still prone to sins. It is not that one who believes in Allah cannot sin. For example, who does not know that a dead body cannot cause any harm? Everyone firmly believes in it. Yet how many people can stay alone with a corpse at night? Here a firm belief is unable to rid the man of his fear of the dead. Even a firm belief cannot guarantee one's actions. It is for this reason that we recite in Dua, "Bestow upon me such a firm conviction that I can worship you with sincerity." There is no doubt that if one prays to Allah out of intense fear; which would restrains him from committing sins, Allah will surely create such a fear in his heart. Also the magnitude of his fear increases along with the increase in grades of piety and obedience which he achieves due to constant efforts. It has been mentioned in the traditions: Truly! Being absolutely truthful seems possible only for the Masoomeen (a.s.). As the Holy Quran states, "And be with the Truthful Ones!" The "Truthful Ones" referred to in this ayat are the Ahul Bayt (a.s.). According to the traditions 'false oath' belongs to the category of greater sins. False swearing is a greater sin as mentioned in the authentic tradition recorded by Abdul Azeem and also in the tradition of Imam Reza (a.s.) as quoted by Fazl Ibne Shazaan. There is a report from Imam Ja'far as-Sadiq (a.s.) in the book Tuhafful Uqool: According to traditions a person who conveys a false report or oath will be sunk in depravity and will be surrounded by hell fire. The traditions state that false oath destroys a person's faith just as a sharp blade removes hair from the body. To swear by Allah, to convey a falsehood is a particularly detestable sin. Punishment for a false oath "(As for) those who take a slender price for the covenant of Allah and their own oaths-surely-they shall have no portion in the hereafter, and Allah will not speak to them, nor will He look upon them on the Day of Resurrection nor will He purify them, and they shall have a painful chastisement." This same verse was quoted by Imam Ja'far as-Sadiq (a.s.) to prove that taking a false oath is one of the greater sins. The Prophet (s.a.w.s.) orders the taking of oath An interesting incident is quoted in Tafseer al-Mizan from the book Amali. Imrul Qays and another man had a dispute regarding some property. Both of them came to the Holy Prophet (s.a.w.s.). He (s.a.w.s.) asked Imrul Qays, He replied, "No!" Imrul Qays said, "But what if he swears falsely and acquires my property?" The Holy Prophet (s.a.w.s.) replied, When the litigant heard these statements he was filled with horror and gave up his false claim to the property of Imrul Qays. Hazrat Imam Ja'far as-Sadiq (a.s.) is reported to have said: Imam Muhammad al-Baqir (a.s.) says that the Holy Prophet (s.a.w.s.) said: According to other traditions, false oath and severing relations are two such sins that cause the destruction of towns and cities. The inhabitants are eliminated and the progeny terminated. Evil consequences of false oaths Hazrat Imam Ja'far as-Sadiq (a.s.) says, Many traditions of similar connotations are available. The same Imam (a.s.) has also said: And Imam Ja'far as-Sadiq (a.s.) also remarks, The Holy Imam (a.s.) also says: Types of oaths An oath is taken to prove some fact or report, or to relate the same with emphasis. There are four kinds of oaths: When does it become wajib (obligatory) to swear? It is wajib to take an oath in a situation where one's life or honour, or that of another Muslim, is in danger, and taking the oath can ward off the danger. When it is wajib to protect ones property it is also wajib to take an oath for its protection. In fact in all the above situations it is wajib even to take a false oath, although as a precautionary measure one should first try ones best to employ Toriya. Mustahab oath There are situations where it is Mustahab to take an oath or to refrain from doing so. In case of very insignificant property belonging to oneself or to another Muslim it is not wajib to swear. In this case it will be Mustahab to do so. Property that is usually considered insignificant is worth thirty Dirhams or less. Zurara asked Imam Muhammad al-Baqir (a.s.): "The oppressive rulers forcefully collect taxes from us. Can we swear falsely that we have nothing to give tax on when it is not possible to save our money without swearing falsely?" Imam (a.s.) said, However if the property is not worth much, especially if its value is less than thirty Dirhams, then it is Mustahab not to swear falsely, even if it may be necessary to save oneself from the oppressor. Hazrat Imam Ja'far as-Sadiq (a.s.) has quoted the following tradition from the Holy Prophet (s.a.w.s.): Imam Ja'far as-Sadiq (a.s.) says: The Holy Prophet (s.a.w.s.) says: Imam Sajjad (a.s.) avoids swearing In the book Al Kafi there is a tradition, which says that a wife of Imam Sajjad (a.s.) had some connection with the tribe of Bani Hanifa. A Shia of Imam (a.s.) informed him that this wife of his bore enmity to Amirul Momineen (a.s.). After investigating the matter Imam (a.s.) divorced her. She had already received the Meher amount (Dower), but she filed a claim for it against Imam (a.s.) in the court of the ruler of Madinah. She demanded four hundred Dirhams as Meher from him. The ruler of Madinah told Imam Sajjad (a.s.), "Either you swear that you have already paid her or you pay the amount of Meher (now)." Hazrat Syed-e-Sajjad (a.s.) did not swear, but ordered his son Hazrat Muhammad al-Baqir (a.s.) to pay four hundred Dirhams to the woman. Hazrat Baqir (a.s.) said, "May I be sacrificed for you! Are you not on the right?" Imam (a.s.) replied, Swearing for the sake of emphasis Not only it is permitted but it is mustahab to swear in order to emphasize on a true fact, or to prove some fact, or to show its importance. For example the Holy Prophet (s.a.w.s.) speaks after taking the oath: Another example of an oath is the following saying of Amirul Momineen (a.s.): There are numerous Quranic verses and the traditions of Masoomeen (a.s.) where oath is taken. All of them are of this same type. They are for emphasis and for proving particular facts. A person wrote a letter to Imam Muhammad Baqir (a.s.) and asked about something which was being wrongly attributed to him (Imam a.s). Imam Baqir (a.s.) wrote the following reply, Swearing is Makrooh We have already described the wajib and Mustahab oaths. Apart from these, in all other situations, it is Makrooh (detestable) to swear. It is irrelevant whether the oath is for something past, present or future. In ordinary situations, for ordinary matters, taking an oath is Makrooh. Swearing for a false thing is certainly Haraam. It is the command of Imam Ja'far as-Sadiq (a.s.): "Because Allah says in the Holy Quran, Hazrat Imam Ja'far as-Sadiq (a.s.) also says, The above quoted traditions could be simply explained thus: A Lesson from Hazrat Isa (a.s.) The book Furu Al Kafi also contains the following report from Imam Ja'far as-Sadiq (a.s.): He (a.s.) said, "Certainly, Musa, the Prophet of Allah commanded you not to swear falsely by Allah. And I order you not to swear falsely and (nor) truly." Oath of respectable objects and personalities Wherever it is permitted to swear by Allah, it is also permitted to swear by other honorable personalities or respectable objects. In such situations it is allowed to take an oath by the Quran, the Ka'ba, the Prophet (s.a.w.s.) or the Imam (a.s.). In the same way oath upon any other respectable object is also permissible. For example a person may swear by his father or son etc. Those traditions that prohibit swearing by Allah's name prohibit it for proving ones right. They do not prohibit the proving of a true fact by oath. However when a situation arises where it becomes obligatory to take an oath, then one must swear only by Allah. Oath by any other object or personality will not be absolutely correct and from the Shariat point of view the matter will not end conclusively. Similarly if one has to take an oath for performing a particular action in the future, in this case too, one must swear only by Allah. Any other vow does not have any legal standing. The oath that is haraam under all circumstances The oath which is Haraam under all circmstances and which one can never take is that of dissociating with Allah and His religion. For example a man says; In the same way if one says: The Holy Prophet (s.a.w.s.) heard a person taking such an oath. He (s.a.w.s.) said, "Woe be unto you, if you leave the religion of Muhammad (s.a.w.s.) then which religion would you follow?" The narrator says that the Holy Prophet (s.a.w.s.) did not speak to this man till the end of his life. Imam Ja'far as-Sadiq (a.s.) informed Yunus Ibne Zabyan: Expiation for a haraam oath The expiation for an oath which is haraam, (the oath which states dissociation with divine personalities), according to a group of Mujtahids is equal to expiation of Zihar (when one vows to abstain from one's wife, sexually). Another group of Mujtahids has prescribed its expiation to be equal to that of breaking a vow and it is the same as the penalty of breaking or not keeping a Wajib fast of Ramazan. However, Shaykh Mufeed (r.a.) says that expiation of vow of dissociation is to feed to satiation, ten poor people and also to repent. The same decree is proved from a letter of Imam Hasan al-Askari (a.s.), which is quoted in the book Masaalik. Imam (a.s.) says, In this penalty, the following edibles can be given: wheat, wheat flour, barley, rice or any other cooked food. Since the chain of narrators for this tradition is authentic, one must act upon it as a precautionary measure. Imam Ja'far as-Sadiq (a.s.) and Mansur Dawaniqi A man came to the Abbaside king Mansur Dawaniqi and began to instigate him against Imam Ja'far as-Sadiq (a.s.). He said, "He desires to launch an attack upon you. He has sent money to different places for this and continues to do so. He has always supported the sons of Abdullah Ibne Hasan, Muhammad and Ibrahim, and these two have confronted you." Mansur summoned Imam Ja'far as-Sadiq (a.s.) from Madinah. When Imam (a.s.) reached the court of Mansur, he quoted the false allegations and severely criticised the Imam (a.s.). Imam (a.s.) replied, Mansur called the man who had laid these false allegations against Imam (a.s.). The accused man came and repeated his accusations. Imam as-Sadiq (a.s.) asked him, This accused person began to say, "By Allah! The one besides whom there is no god, He is the..." Imam (a.s.) interrupted him, Mansur asked, "Is there any defect in the oath which he has taken?" Imam replied, Mansur ordered that man to swear in this manner. The man began to take the oath and had not even completed it when his tongue rolled out like a dog and he fell down dead. Is it against a prohibited oath? Someone may think that this narration mentions the prohibited form of oath. It is not so. Muhaqqiqe-Qummi says that in the first place the chain of narrators of this tradition is weak. Secondly it may be that ordering such an oath may be the sole prerogative of an Imam. The Imam (a.s.) knew that the one taking such an oath is not a believer. He was an enemy of Ahlul Bayt (a.s.) and it was necessary to resort to such means in order to clear himself of the false allegations. From the explanation of this tradition by Muhaqqiq it is clear that Imam (a.s.) considered that accursed man deserving of death and his death only depended upon the oath of dissociation. It was also necessary that Imam (a.s.) was not disrespected and that the Imam (a.s.) could save himself from being unjustly persecuted at the hands of Mansur. Another benefit that accrued was that, Mansur for the time being, refrained from oppressing the other Sadaat (descendants of Holy Prophet) and believers. Repenting for a false oath The method of repenting for a false oath is that one must feel extremely remorseful for it. He should know that he has considered the Divine name of Allah to be a plaything, and that he has committed a grave sin. The more remorse one feels and the more serious he considers his sin, the closer he shall be to Allah's Divine Mercy and Forgiveness. If due to this false oath some monetary loss has occurred to a believer or a believer has been insulted, then the one who had taken the false oath must compensate for the monetary loss and apologise to the believer, and as far as possible try to make up for the harm that has been caused due to his false swearing. When is the vow correct? There are some requirements for the correctness of a vow that a person takes for performing or avoiding particular actions in the future. If all the requirements are fulfilled then it is haraam to break this vow. If it is broken, expiation becomes wajib. The following are the conditions for such vows: 2. Vows with regard to all the five types of actions, i.e. Wajib, Mustahab, Haraam, Makrooh and Mubah are valid only when the name of Allah is uttered with a firm intention to do or to refrain from a particular thing. One must not swear by Allah in jest. If one is in a habit of saying, "By Allah I shall do this." or "By Allah I shall not do it" then unless he seriously means it, such a vow is not considered valid. The Quran says: Useless Vow From the foregoing discussion we can conclude that a vow is only valid when there is some inherrent good or evil in the concerned action. Therefore one can take a vow only for acts that one is inclined towards or those that are wajib or mustahab. Similarly if a person vows to refrain from a particular action he must feel an aversion to it or it should be something makrooh or haraam. Hence to vow to perform some lewd action is itself lewdness. Such a vow is invalid from Shariat point of view. We must never vow to perform evil acts whether it is evil according to reason or according to Shariat. It is haraam for one to vow to omit wajib or mustahab prayers or vow not to speak to ones mother or any other relative. It is also not allowed to vow against performing Hajj if one is capable of doing so. To vow that one would never mediate between two believers is also haraam. All such vows are invalid. Hence if one has ever taken such vows one must repent for them. Hazrat Imam Ja'far as-Sadiq (a.s.) says, Although apparently the above tradition and other such reports imply that a vow for a mubah act which is beneficial is invalid, the mujtahids are of the opinion that one must exercise caution and in case such a vow is broken, kaffarah should be paid. According to the majority of the jurists a mubah thing becomes wajib if one takes a vow for it. Thus the best thing is to follow the path of precaution. Saeed Aeraaj, a narrator of traditions says that he asked Imam Ja'far as-Sadiq (a.s.) about a person who had vowed to do a particular thing, whereas the avoidance of that was more beneficial, and now the person himself was worried to disregard his vow. Imam (a.s.) said, Types of Vows In the same book, Al Kafi we have a tradition of Imam as-Sadiq (a.s.) that he said, A vow that makes hell incumbent is a false one. It is a vow that proves harmful to the Muslims. It is called 'Yaman Ghamoos' in the religious terminology. A vow that entails Kaffarah is one that is taken to perform a charitable act or taken to refrain from an evil act. If a person breaks such a vow he is liable to pay kaffarah for the same. In addition he must feel remorse for it and repent. Lastly, a vow that neither earns hell nor makes kaffarah wajib is the vow of doing Qat-e-Rehmi taken under duress before a tyrant ruler, parents or ones spouse. Other vows like the doing of some evil act or to refrain from a wajib are also included in this category. Those who wish to study in detail may refer to the comprehensive books of jurisprudence. The Nineteenth Greater Sin According to the corpus of traditions false testimony is a Greater sin. It is also mentioned in the narration of Abdul Azeem quoted from Imam Muhammad al-Taqi (a.s.). Similarly the tradition of Fazl Ibne Shazaan includes it in the list of Greater sins as mentioned by Imam Reza (a.s.). That it is a Greater sin is also proved by the hadith of Imam Ja'far as-Sadiq (a.s.) as quoted by Amash. We have already mentioned in the chapter on "lying" that falsehood is a Greater sin. False testimony obivously is also a branch of falsehood. In the tradition narrated by Hazrat Abdul Azeem, Imam (a.s.) has proved the 'greatness' of not giving false testimony on the basis of the following verse of the Holy Quran: "...These shall be regarded with high places..." In this verse the word 'false' signifies the action of proving a falsehood as though it were the truth. Another verse says, The Holy Prophet (s.a.w.s.) says, It is mentioned in Tafseer Abdul Fath Razi that the Holy Prophet (s.a.w.s.) repeated this statement thrice and then quoted the above ayat (Surah Hajj 22:30) A similar kind of tradition is recorded in Mustadrakul Wasael, from Imam Muhammad al-Baqir (a.s.). "In the Quran Allah has compared false testimony to polytheism." Allah mentions the avoidance of 'uncleanness of the idols' and 'false words' in a single verse, one after the other. 'False words' imply sin and false testimony From the traditions quoted above it becomes clear that whenever the term 'false words' etc. occurs in Quran it implies 'lying.' Similar verses have been quoted in the chapter of music and songs. Hence some traditions state that 'false words' refers to music or songs. Actually the word 'false' stands for every evil, wrong and undesirable thing. Music, songs and lies head the list of these things. Punishment of hell for the false witness Hazrat Imam Muhammad al-Baqir (a.s.) says, Imam Ja'far as-Sadiq (a.s.) says, The Holy Prophet (s.a.w.s.) says: The Messenger of Allah (s.a.w.s.) has also said, And if one usurps the property of his believing brother, Allah does not give an increase in his sustenance till he repents for it." Hazrat Imam Muhammad al-Baqir (a.s.) narrates from the Holy Prophet (s.a.w.s.) that he said, The Holy Prophet (s.a.w.s.) asked, The companions said, "Why not, O! Prophet of Allah (s.a.w.s.)." The Prophet (s.a.w.s.) said, The narrators say that the Holy Prophet (s.a.w.s.) has denounced falsehood so many times that we wished he had not done so. Since we have already explained that 'falsehood' includes every type of lying it also includes false testimony. The Holy Prophet (s.a.w.s.) has also described 'falsehood' to be a Greater sin. False testimony is a manifold sin. Firstly because it is a lie which is a greater sin, secondly because it amounts to falsely accusing a Muslim which is also a greater sin and thirdly because it is instrumental in oppressing an innocent person which is still another greater sin. Also, through false testimony a person tries to acquire something which does not rightfully belong to him, thus making unlawful thing lawful, which is prohibited by Allah. Lastly usurping somebody else's property is also a greater sin. Thus we can say that many great sins constitute a single sin called, 'false testimony'. One should testify only after knowing the facts Hazrat Imam Ja'far as-Sadiq (a.s.) says: Someone inquired from the Holy Prophet (s.a.w.s.) as to when it was allowed to testify as a witness. The Prophet (s.a.w.s.) told him: "Yes," he said. Hazrat Imam Muhammad al-Baqir (a.s.) says, So, Allah has equated false testimony to polytheism." One who testifies falsely is soon exposed If a person testifies in an Islamic court and later regrets for his testimony, then it is first determined whether he had knowingly and intentionally testified wrongly. If it was so, then that person is branded as a transgressor whose testimony is no more valid in the Shariat Court. But if he had been a victim of doubt and uncertainty he is not disqualified from testifying in the future. However, if due to the wrong testimony someone had to undergo undeserved punishment or suffer harm, it is wajib for this witness to make up the loss. The details of such laws could be obtained from the books of Jurisprudence. One of the methods of disproving a testimony is that the witness himself confess it to be false. Another procedure for this is that two just witnesses may testify against him. This is known as 'Bayyana'. Finally, the judges may on the basis of some firm evidence falsify the testimony of a witness who had tried to mislead the court. Hence the judge is empowered to reject a witness if he is himself certain. If someone has suffered a loss the judge shall impose on the witness some exemplary punishment of a few lashes so that he may not repeat such a crime in future. The judge should also announce in the city and the surrounding areas that such and such person is a false witness so that people may not be misled by him and may not rely upon his evidence. In this way, one who testifies falsely becomes notorious for his falsehood in the society, and the wellbeing of society is maintained. Both these actions i.e. exemplary punishments and warning the people against a false witness, are put into effect whether the judge has already passed his judgment (based upon that false testimony) or not. They do not qualify as a witness Imam Ja'far as-Sadiq (a.s.) is reported to have said, The Imam (a.s.) recited the following verse of the Quran: (It means that after he repents and reforms, his evidence again becomes valid) The narrator says that he asked Imam (a.s.), "How do we know that he has repented?" Imam (a.s.) replied, Compensation for the loss If, due to a false testimony a Muslim has had to suffer some monetary loss or loss to one's life or property, the witness has to make good the loss. A narrator by the name of Jamil inquired from Imam Ja'far as-Sadiq (a.s.) regarding the one who has testified falsely. Imam (a.s.) told him: This means that if it is not possible to return the property, the false witness will have to reimburse it by providing a thing similar to that property or pay a price for it. Detailed laws are discussed in the books of Islamic Jurisprudence. Repentance for the sin The method of repenting for the sin of giving false testimony has already been explained. The first important requirement is that the sinner must feel a deep remorse for the act committed by him. He must also seek the forgiveness of Allah for disobeying His command; and compensate the Musilm who suffered the loss. As Allah Himself says, The Twentieth Greater Sin To refrain from testifying in an Islamic Court is clearly classified among the 'Greater sins' according to the authentic tradition narrated by Hazrat Abdul Azeem. There are some situations when it is Wajib to prove right what is right and to prove wrong that is wrong. In the narration mentioned in the previous discussion, Imam Muhammad al-Baqir (a.s.) states that to conceal evidence is a 'Greater sin'. He presents the following verse as the proof: This verse mentions the sinful heart (his heart is surely sinful). There are two noteworthy points in this. One: That the concealing of testimony is a sin of the heart. The heart alone commits it, and other organs are not apparently involved in it. The person hides the reality in his heart and does not speak out. Secondly, just as the heart is superior to all the organs of the body the sin associated with the heart is also greater than the sin performed with other organs. It is just like the obedience of Allah through ones heart is much superior than obeying Him in actions. It is this same heart that involves one in a great sin like polytheism. These sins of the heart are definitely more than sins associated with other organs. One of the sins of heart according to the ayat of Quran is concealing evidence. In order to emphasise, Allah says in the later portion of this ayat, "...Allah knows what you do", so that the sinner may realise that even though people may not be aware of Allah is awareof his sin and He will certainly punish him for it. Allah the Almighty also says, Similarly in another verse, Allah says, Such a person is like the Jews and the Christians, who had seen the characteristics of the Holy Prophet (s.a.w.s.) in the Torah and Injeel but deliberately concealed them. Testify for the truth even if it harms you In Surah Nisa, the Almighty Allah says, Thus one must not conceal testimony due to the fear of the rich or mercy for the poor. One must not feel undue compassion for the accused who is poor. One should neither pay heed to ones own interest nor care for any other person while giving testimony. The Divine command should always be respected in entirety. Justice for the enemy The following verse of Surah Maidah states: According to this ayat testimony should be given only to seek the pleasure of Allah. No feeling of enmity should be allowed to come in the way of stating the truth. Allah (a.j.) says in another verse: Those who conceal evidence Imam Muhammad al-Baqir (a.s.) remarks, Imam Muhammad al-Baqir (a.s.) also says that those who conceal evidence are described in the Quran as those whose hearts have sinned. 'Hearts have sinned' actually implied that 'hearts have disbelieved'," according to Imam (a.s.) Another tradition recorded from Imam (a.s.) is thus: Hazrat Imam Musa al-Kazim (a.s.) says, Evidence is itself a trust. Allah (a.j.) also says, The following tradition of Amirul Momineen Ali (a.s.) is recorded in Tafseer Ali Ibn Ibrahim Qummi: Is it wajib to testify? Is it wajib to become a witness if one is requested to do so by a believer brother, in order he may achieve some benefit from the case he is pursuing in an Islamic Court? According to most of the Mujtahids it is wajib. Allah the Almighty Himself says: Hisham says that Imam Ja'far as-Sadiq (a.s.) said, And in the succeeding ayat, Numerous traditions state that to be a witness is wajib (obligatory). For example, Muhammad Bin Fuzail asked Imam Musa al-Kazim (a.s.) the meaning of the above ayat (Surah Baqarah 2:282) "And the witnesses should not refuse when they are summoned." Imam (a.s.) replied, Of course the Quranic command in the verse 282 of Surah Baqarah asking the witness to testify before the Shariat judge implies that the person had in the first instance been a witness to the transaction etc. The person who has witnessed the transaction etc. has to exercise extreme care and caution in this regard. He must memorise all the details or put them in writing, if necessary, so that there is no scope for doubt or misunderstanding in future. If this person is called upon to be a witness, it is wajib on him to comply, even if he has to roam some distance. People whose supplications are not accepted Hazrat Imam Ja'far as-Sadiq (a.s.) says: 2. The person who prays for some misfortune for his wife. He is told, 'Have We not given you the choice of giving her divorce if you do not want such a wife?' 3. One who had squandered the money and spent it in evil ways. Now if he prays for sustenance, he is told, 'Did We not order you to spend in moderation?' 4. One who gives a loan to someone but does not make anyone witness it. Hence if the borrower refuses and the creditor prays, he is informed, 'Had We not ordered you to have witnesses?'" Testifying is wajib and concealing evidence, haraam There may be occasion when a person has not directly witnessed a transaction but has some information for having heard or seen something related to the issue. If the information he has can save a Muslim from harm or enable him to secure his right, it is wajib on this person to testify if he is summoned. If he is not summoned, it is wajib for him to volunteer to testify byapproaching the Shariat judge with the information he has. If by not disclosing what he knows, a Muslim is harmed or loses his right, it is haraam to remain silent. In short if a person is capable of helping the oppressed or prevent the oppressor from oppressing, it is wajib on him to do so. It is not wajib to give evidence in a situation where not testifying does not cause any harm to a Muslim, nor does it deprive him of his right. In this case a person can even refuse to testify even if he is ordered to do so, because neither is he a direct witness to the dispute nor is his silence harmful in anyway. Muhammad Ibne Muslim says, quoting an authentic tradition from Imam Muhammad al-Baqir (a.s.): "If one hears an evidence (i.e. he becomes a witness) but he had not been made a witness, then if he likes he can testify or he can prefer to remain silent." Testify only if you are certain The witness is required to pay attention to all the aspects of the matter that he has witnessed and when he is testifying, he must only say that, about which he is certain. He must not mention those things, which he himself has not heard, or seen. It should be clear as the Sun, as mentioned in tradition. When a true testimony will oppress someone It should be known that a testimony should not endanger the life, property or honour of a Muslim. It should also not pose a threat to the life, property and honour of the witness. It is wajib to give evidence and haraam to conceal it so that justice is established in the society and injustice is eradicated. The oppressor ought to be punished and the right may be restored to its owner but if the testimony itself becomes the cause of oppression it is not wajib to testify. Rather it is haraam to do so and it is wajib to conceal evidence. For example if a person knows that if he testifies against a particular oppressor, the oppressor will take revenge on him or on his relatives or plunder his wealth, then it is wajib to conceal evidence. Similarly, there may be a situation where a debtor deep in debts is unable to clear his dues because of his poverty. At the same time he cannot prove his helplesness and the creditor is not prepared to spare him. In this case also it is wajib to conceal evidence, if the evidence given by a witness will cause the poor debtor to be oppressed. The following traditions of our Masoomeen (a.s.) emphasise the justification of concealing evidence under special circumstances. Hazrat Imam Musa al-Kazim (a.s.) says: Dawood Ibne Hasan says that he heard Imam Ja'far as-Sadiq (a.s.) saying: The narrator says that, 'I asked, "What is Zaeer?" He (a.s.) said, Now if in spite of this the creditor summons you to testify, and you know the poverty of the debtor, then it is not permitted for you to testify (that he has taken the loan)." A Tradition from Imam Musa al-Kazim (a.s.) Muhammad Ibne Qasim Ibne Fuzail narrates a tradition from Imam Musa al-Kazim (a.s.). He says, "I asked Imam (a.s.), 'One of your devotees has taken a loan from an enemy of yours. The creditor wants to oppress him and have him captive. Allah knows that he has no money to repay the debt, neither is he capable to do so at present. He does not even have Bayyanah (two just witnesses) to prove his bankruptcy. Then is it allowed for him to take an oath so that he can prove his bankruptcy and obtain respite till the return of favourable conditions? And if from your Shias there are some witnesses who can testify against him, (that he has taken the loan) can they testify?'" Imam Musa al-Kazim (a.s.) replied, When testifying harms When we speak about haraam testimony that causes harm to a Muslim, we mean a wrongful harm or unjustified oppression but if the person deserves to be punished, it is wajib to give the evidence. For example a person commits a crime. The witness of this crime does not testify only because if he does so the one against whom he testifies will demand the debt which the witness owes him. This is not a valid excuse for withholding evidence. The criminal must be punished according to Shariat even if the witness has to suffer a monetary loss. However, if the hardship for the witness far outweighs the seriousness of the crime of the accused then the witness has a valid excuse to refrain from testifying. Harm and being deprived of benefit It must be mentioned that to be harmed is different from being deprived of some benefit. In the examples already mentioned, if a witness refrains from testifying due to fear that the accused will deprive him of some money, or that some benefit may not accrue to him; this does not amount to him being 'harmed'. However if the accused is the employer of the witness and will fire him from his job thus causing untold hardship, then it is allowed for the witness to refrain from testifying as it could be regarded as 'harm' in common parlance. Hence we can conclude that false oath, false testimony and concealing evidence, each of these are Greater sins if there is no risk of any harm. If there is any chance of any harm to a Muslim or an innocent witness, then they do not remain sins - they are permitted. Rather in some circumstances these actions become wajib as we have seen from the traditions of Masoomeen (a.s.). However as far as possible one must give priority to the more important alternative. The Twenty-First Greater Sin The twenty-first of the Greater sins is 'Breaking of a promise.' There are authentic traditions to this effect from Abdul Azeem where he quotes that Imam Ja'far as-Sadiq (a.s.) has proved it to be a Greater sin with the help of the following verse of Holy Quran: The Holy Quran denounces the breaking of promise in the following ayat too: (As for) those who take a slender price for the covenant of Allah and their own oaths - surely they shall have no portion in the hereafter, and Allah will not speak to them, nor will He look upon them on the Day of Resurrection nor will He purify them, and they shall have a painful chastisement." Similarly we find another verse of the same connotation: Those with whom you make an agreement, then they break their agreement every time and they do not guard (against punishment)." This ayat is critical of the Jews of Bani Qurayza, who did not honour the pact, which they had formed with the Holy Prophet (s.a.w.s.) regarding cooperation with the infidels. They supplied arms to the disbelievers of Mecca for the Battle of Badr and thus invalidated the pact. Later they justified their action saying they had forgotten the pact. They once more entered into a pact with the Holy Prophet (s.a.w.s.) only to violate it at the time of the Battle of Khandaq (trench). They went against the pact and sided with Abu Sufyan. In various places in the Holy Quran we find that fulfilling a promise has been made obligatory and highly emphasised. For example, Also, Similarly in Surah Baqarah the ayat says, We also find the following verse: It is most hateful to Allah that you should say that which you do not do." Imam Ja'far as-Sadiq (a.s.) has explained this ayat in the following manner: After this the Imam (a.s.) recited the above-mentioned ayat. Amirul Momineen Ali (a.s.) advises Malik al-Ashtar regarding the honouring of promises: Ali (a.s.) also quotes the same verse after this. Abu Malik inquired from Imam Zainul Abedin (a.s.), "Inform me about all the rules of religion." Imam (a.s.) told him, Although a vast number of traditions and ayats denounce the breaking of promises. We shall quote some selected ones. Types of Promises There are three types of promises:
The promise of Allah to His creatures is that of the Aalam-e-Zar (in the spiritual plane). We come to know of this promise through the Quranic ayats as well as the traditions. According to this, Allah first created the souls of all human beings and made the following covenant: That they remain upon the right path, do not associate anyone or anything with Allah, obey the commands of their Prophet, and do not follow Shaitan, Allah shall recompense them by helping them, by keeping them forever in His mercy, and give them a place in Paradise but if they do not respect their covenant, Allah will also disregard His side of the promise. It is for this very fact, that Allah says.
"O you who believe ! Surely intoxicants and games of chance and (sacrificing to) stones set up and (divining by) arrows are only an uncleanness, the Shaitan's works, shun it therefore that you may be successful."
(Surah Maaidah 5:90)
1) The word 'innama' in the first ayat denotes emphasis.
2) Drinking of liquor is mentioned along with idolatry. Therefore drinking liquor is as serious a sin as idolatry.
3) Drinking of liquor has been classified as a satanic act along with gambling.
4) The verse emphatically orders one to avoid alcohol.
5) Avoidance of alcohol has been clearly shown to be a way of salvation.
6) The consequences of drinking liquor have also been listed namely; enmity, hatred and loss of belief in Allah.
7) Then it is asked whether you would now avoid this evil or not.
8) After the prohibition, Allah orders to obey Him and obey the Holy Prophet (s.a.w.s.). To beware of disobeying Allah and to know that the duty of the Holy Prophet (s.a.w.s.) is to convey the message and complete the proof.
Tafsir al-Mizan quotes the dictionary meaning of wine as any liquid intoxicant. In the beginning the Arabs used to prepare it from grapes, barley and dates. But gradually new types of wines began to be produced. Nowadays there are many chemically manufactured alcoholic drinks. All these can produce varying degrees of intoxication. But however slight the intoxication a drink may produce, it is considered haram. The word 'rijs' (indecency) implies everything that is evil. The Quranic verses equate liquor with indecency. Human nature of its own accord is not inclined towards liquor. It is the insinuation of Shaitan that persuades man to consume such filth. Shaitan creates the illusion in the human mind that by consuming liquor one can obtain bliss and a feeling of exhilaration. The Quranic verses declare that it is the Shaitan's plan to entice people towards wine, gambling and idol-worship so he can create enmity, hatred and avarice amongst them and succeed in diverting their thoughts away from Allah and their duty towards the Almighty. Due to loss of reason and self control they stoop to the lowest depths of inhuman behaviour. Under the influence of an intoxicant every thing vile and vicious appeals to their fancy. They get pleasure in destroying other people's wealth, honour and dignity ignoring all norms of civil behaviour. They may even speak insolently about their own religion and beliefs. They sink to the lowest depths of degradation when their own sisters and daughtersemerge to them as objects of gratification. When intoxicated a person will easily divulge the most confidential information in his possession.
"Say, my Lord has only prohibited indecencies, those of them that are apparent as well as those that are concealed, and sin and rebellion without justice and that you associate with Allah that for which He has not sent down any authority, and that you say against Allah what do you not know."
"Wine is Haraam according to the Divine book."
"In the following statement of Allah,
'Say, my Lord has only prohibited indecencies, those of them that are apparent as well as those that are concealed.'"
(Surah Araf 7:33)
"As far as the apparent indecencies are concerned, they imply open adultery and ensigns that were hung outside the houses of prostitutes in the days of ignorance. 'The concealed sin' implies the sin of marrying the step mother after the death of the father as the people of the days of ignorance used to do. Allah has also ordered this act to be Haraam. As far as sin is concerned, it is but "wine drinking". At another point, Allah says,
"They ask you about intoxicants and games of chance. Say: in both of them there is a great sin and means of profit for men, and their sin is greater than their profits."
(Surah Baqarah 2:219)
"On the day of Qiyamat the drunkard would come with a black face, a protruding tongue and the saliva dripping upon his chest."
(Wasaelush Shia)
"He will scream, 'Thirst! Thirst!' And Allah would have the right to make him drink from the well that contains the pollutants of the adulterers."
(Wasaelush Shia)
"One who is careless of namaz will be deprived of my intercession, and will not be able to reach me at the pool of Kausar1. And by Allah, my intercession will also not reach the one who consumes intoxicants, and he would not be able to reach me at the pool of Kausar."
1) One who plants a sapling with the intention of producing wine.
2) One who cultivates this sapling so that wine may be manufactured.
3) One who crushes the grapes.
4) One who drinks wine.
5) One who serves the wine.
6) One who transports wine.
7) One who takes delivery from the supplier.
8) One who sells wine.
9) One who buys it.
10) One who uses the income that is earned by (making or selling) wine.
"One who is addicted to wine (liquor) will meet the Lord (on the appointed day) like an idol worshipper."
On the day of meeting of the Lord, the drunkard will be counted among the disbelievers."
(Wasaelush Shia, chapter of prohibited drinks )
"Disobedience to the order of Allah is mostly due to alcoholism. The alcoholic abandons namaz. He even commits incest under the influence of alcohol. He loses his senses."
(Wasaelush Shia: chapter of prohibited drinks)
"Certainly even if a person swallows only a mouthful of wine, at that very moment, the angels, the Prophets and the righteous believers send their curses upon him."
"One who drinks wine considering it halaal will remain forever in Hell. One who drinks wine, knowing it is Haraam will still taste the punishment of Hell."
(Wasaelush Shia)
"Allah knows better that every Prophet who has been sent by Him did not have his religion completed till wine was prohibited. Wine has always been Haraam."
(Furu al-Kafi)
(Proverbs 23:30)
"Show me someone who drinks too much, who has to try out some new drink, and I will show you someone miserable and sorry for himself, always causing trouble and always complaining. His eyes are bloodshot, and he has bruises that could have been avoided."
"Don't let wine tempt you, even though it is rich red, though it sparkles in the cup, and it goes down smoothly. The next morning you will feel as if you had been bitten by a poisonous snake. Weird sights will emerge before your eyes and you will not be able to think or speak clearly."
(Proverbs 23: 29-33)
"Inform the elders of the town, this son of ours is a rebel and a sinner. He does not obey us, he is a glutton and drinks too much wine? Then all the people of the town will stone him till he dies."
(Proverb: 21)
"Do not get drunk with wine, which will only ruin you..."
(Ephesians 5:18)
"Alcoholism is the mother of all sins. Liquor invites the drunkard to all sorts of indecencies. It destroys his intellect. So much so that under its influence he even fails to recognize his Lord. Whatever sin he encounters, he commits it. The alcoholics do not refrain from any such acts, which are against morality."
"If more of it intoxicates, then to consume even a bit of it is Haraam."
"A Haraam thing does not become halaal by mixing it with water. Fear Allah, refrain from partaking of it."
(Mustanad ush Shia)
"Does it matter if as much water is mixed in wine so that it is no more intoxicating?"
"No! By Allah it is not. Even if a drop of wine falls into a well full of water it does not become halaal. Rather the whole well has to be emptied."
(Furu-al-Kafi)
"Every intoxicant is Haraam. Something that intoxicates only when consumed in bulky quantities, is also not allowed to be taken even in a lesser quantity."
(Furu Al Kafi)
"Accursed, accursed is the one who sits at a table where wine is being served."
(Wasaelush Shia)
"One who believes in Allah and the last day, must not even sit at the table where wine is kept."
(Masaalik of Shaheed Thani)
"Do not sit with drunkards because when the curse descends it engulfs all the people in the company of the drunkards."
(Wasaelush Shia, Chapter 33)
"May I be sacrificed for you, on the day of Qiyamat I will tell Allah that I have done as commanded by Ja'far ibn Muhammad (a.s.). Physicians have told me to knead the flour with grape wine and eat the bread. This will cure the terrible pain of my heart. I ask you, shall I do this?"
"No! By Allah I will not permit you even a drop of wine. Don't taste even a drop of it. Otherwise when your soul reaches here (Imam pointed towards his throat) you will only regret." Then Imam (a.s.) asked Umme Khalid thrice.
"Yes", replied Umme Khalid.
"I will not repeat this formula because I am disgusted with it!" and he died in the same condition.
(Safinatun Behaar Vol. I Pg. 428)
"There is not a single doctor today who considers liquor to have any cure. No doctor permits even a small quantity of the same. If a physician prescribes liquor as a medicine for some cure, it must be understood that his medical knowledge is deficient."
"Najashi was a famous poet of Kufa. He was originally from Yemen. He was among the army of Amirul Momineen (a.s.) at the Battle of Siffin. It was the first day of Ramazan when his friend, Abu Sammak instigated him to drink wine at the tavern. Under its intoxication he created such a bedlam that his neighbour was compelled to complain to Amirul Momineen Ali (a.s.). Hazrat summoned both of them. Abu Sammak fled but Najashi was arrested and brought by the people. By the order of the Imam (a.s.) he was detained for the night. The next day, before the congregation of Muslims he was stripped to the waist and lashed eighty times for drinking wine. After this he was given twenty more lashes. Najashi said, "Eighty lashes were for drinking wine, but why twenty more?" Imam (a.s.) replied,
"This is because you dared to drink during the month of Ramazan and did not respect its sanctity."
(Furu Al Kafi, Chapter on Penal Code)
"We Yemenis are among your loyal friends and Shias. We expected you to consider us differently from your enemies. Najashi is our respected kinsman. By lashing him publicly you have degraded us in the eyes of our friends and enemies. We have began to doubt if the path that we tread leads to Heaven." Amirul Momineen (a.s.) said,
"Strict adherence to justice and commands of Allah hurts the sinners. What have I done? Najashi dared to disobey the Divine command. I have only punished him according to the laws. Allah says:
'... And let not hatred of a people invite you not to act equitably; act equitably, that is nearer to piety, be careful of (your duty to) Allah...'"
(Surah Maidah 5: 8)
"Allah has made me to pronounce wine as Haraam, after this pronouncement if someone still drinks wine, he is not fit to have his proposal for marriage accepted, when he proposes. If he seeks recommendation, he should not be recommended. If he says something he must not be believed. His testimony must not be accepted. Nothing should be kept in his trust. Allah is not responsible for something kept with a drunkard, with the knowledge (of his vice). He will not receive any compensation. If the thing is lost, nothing could be taken in exchange and neither its cost."
(Al Kafi)
"One who marries his well-behaved daughter to a drunkard does Qat-e-Rahmi."
(Al Kafi)
"One who marries his well-behaved daughter to a drunkard; it is as if he has given her to adultery."
(Mustadrakul Wasael)
"If a drunkard falls ill do not go to visit him. If he dies, do not attend his funeral."
"The evil of intoxicants can be easily proved by the fact that in a country like France a woman legislator urged the parliament to abolish intoxicants completely. She was so disgusted by the ill-effects of alcohol that she protested against it vehemently. Obviously, until the powerful governments put an end to such evils they cannot be eradicated. Mere crusades of individuals, or social boycott will not have much effect."
(From Tankihat of Abul Ala Maududi)
"They ask you about intoxicants and games of chances. Say: in both of them there is a great sin..."
(Surah Baqarah 2:219)
"It is Haraam to sell chess. It is Haraam to spend the income of this sale. To keep chess (board and pieces) in ones possession is tantamount to kufr (disbelief). To play chess is equal to ascribing partners to Allah. It is a sin even to salute one who plays chess. One who touches it in order to play it, it is, as if he has contaminated his hands by touching pork."
(Wasaelush Shia. Chapter on Business Transactions)
"To teach chess to others is also a kind of destructive sin."
"Allah pardons all the sinners in the month of Ramazan except three kinds of people; those who drink wine, those who gamble and those who harbour enmity and avarice towards a Muslim."
"O you who believe! Intoxicants and (maeser) games of chance and divining (azlam) by arrows are only an uncleanness, the Shaitan's work; shun it therefore that you may be successful."
(Surah Maaidah 5:90)
(Surah Maidah 5:91)
(Balahae-e- Ijtemai Pg.329)
(Surah Maidah 5:91)
"Will you then desist?"
(Surah Maidah 5:91)
"And obey Allah and obey the apostle and be cautious. But if you turn back, then know that only a clear deliverance of the message is (incumbent) on your apostle."
(Surah Maidah 5:92)
Now, we shall describe some forms of gambling.
"The prayers of chess-players are not valid till they wash their hands after the game. And to watch a game of chess is like looking at the genitals of ones own mother."
(Wasaelush Shia. Chapter of Business Transactions)
"Leave the preoccupations of the fire-worshippers to them."
That is, Muslims should not even go near chess.
"Do not even approach chess."
"All the tools and actions of gambling are Haraam."
"All kinds of games of betting are gambling and the sale, the purchase and the use of all the tools of gambling are Haraam. It is only an act that Shaitan instigates you to do."
(Tafsir-e-Qummi)
"Do not even eat these things!"
(Surah Nisa 4:29)
(Uyoon Akhbare Reza)
"Angles are present when a competition of horse and camel racing or archery is held. Except for these three, every competition is gambling and (also) Haraam."
(Al-Wafi)
(Al-Wafi)
"Amirul Momineen Ali (a.s.) issued a verdict against a man who had wagered with his friends on the maximum consumption of sheep's meat. Issuing the judgement Imam (a.s.) said, 'If you have already eaten the sheep, it is yours. But if you have only laid a bet and have not commenced eating, then you have to pay a penalty. This penalty is equal for all the participants and has no connection with who ate more or less. However, he refrained the loser to bear any loss (of money etc.). The one who ate the least and lost the bet will not incur any loss because the bet is invalid.'"
(Makasib, quoted from Al Kafi and Tehzeeb)
"Every competition is gambling where the loser has to pay a certain amount. Even if it consist of a cashew-nut or wager dung."
"And to be engrossed in musical instruments is also a Greater Sin."
"The Almighty Allah has prohibited the manufacture of all such things that are exclusively used in Haraam ways; and things that only create evil like pipe, flute, chess and all types of instruments of gambling, images, statues. The manufacture of all such articles is Haraam."
"I prohibit for you dancing and playing flute, drums and tabla."
(Al Kafi)
"The Almighty Allah has sent me as a mercy to the worlds, to guide the people. And He ordered me to eradicate the playing of flute and other instruments of music, all games of vice, idol (worship) and all practices of the days of ignorance."
(Mustadrakul Wasael, Chapter 79)
"A person who has received blessings from Allah and while having these blessings, he plays flute. It is as if he has been thankless of the blessings."
(Wasaelush Shia)
"The playing of violin promotes the growth of hypocrisy in the heart like water assists the growth of vegetation (algae)."
(Wasaelush Shia)
"If drums and cymbals are played at one's house for forty days, Allah will impose a satan by the name of 'faqandir'. The satans will infiltrate into every cell of the person's body. With the spread of this evil, the person loses all sense of dignity and self-esteem. He will then not care as to what he says or what is said about him. Then, this satan blows into this person. As a result, he becomes utterly shameless. So mush so that he is not concerned or affected even if his women are dishonoured."
(Wasaelush Shia)
"Desist from listening to music and songs attentively."
"Have you not read this Quranic verse...
(Surah Bani Israel 17:36)
"Get up ! Go and perform ghusl and offer namaz and pray for forgiveness. You have certainly been involved in a deadly sin and a terrible situation. You have repented for it and I thank Allah for that; and I seek forgiveness of Allah for all those things that He dislikes. Certainly, Allah only dislikes the evil things. Leave the evil things to the evil people because there are different people suitable for different things."
(Al Kafi Chapter of Music)
"Angels do not even enter a house that has wine, drum, tambourine or a flute. Even the prayers of the inhabitants of this house are unacceptable. They are deprived of barakat."
(Wasaelush Shia)
"To listen to a musical instrument is one of the Greater Sins."
(Mustadrakul Wasael)
"A person who possesses a sitar, on the day of Qiyamat will be raised with a black face. His hands will be holding a sitar of fire. Seventy thousand angels with maces of fire will be hitting him on the face and the head. The singer will arise from his grave, blind, deaf and dumb. The adulterer will be similarly raised. The player of flute will also be made to rise in this way as will be the drum player."
(Mustadrakul Wasael)
"A person invites Divine wrath when in his house instruments like flute, drum and chess are played for forty days. If this man dies within these forty days, his death would be of a sinner and a transgressor. His place shall be in Hell. And what a dreadful place it is!"
(Mustanad al Taraqi)
"And you shall see that music will be so prevalent that no one will dissuade others nor will he find in himself the need to do so. And you shall see that music would be openly played even in the two sanctuaries (the city of Makkah and Madinah)."
(Mustanade Naraqi)
(Refer to the booklet; "Tasir Mausiqi bar Asaab" Pg.3, 6
SINGING
"Singing is that sin which has been promised a penalty of fire (Hell) by Allah."
"Singing is haraam. It is also haraam to listen to a song or to sing for money. However every melodious sound is not a 'song'. Singing denotes a special way of prolonging the voice and rotating it in the throat. These features are common in sensuous parties. Such type of singing is usually accompanied by music."
"Singing is that Sin which has been promised the penalty of fire (Hell) by Allah" he (a.s.) had also recited the following verse of the Holy Quran:
"And of men is he who takes instead frivolous discourse to lead astray from Allah's path without knowledge and to take it for a mockery; these shall have an abasing chastisement."
(Surah Luqman 31:6)
"And when our communications are recited to him, he turns back proudly, as if he had not heard them, as though in his ears were a heaviness, therefore announce to him a painful chastisement."
(Surah Luqman 31:7)
"... and avoid false words."
(Surah Hajj 22:30)
" (It means) singing."
"And they who do not bear witness to what is false, and when they pass by what is vain, they pass by nobly."
(Surah Furqan 25:72)
" (Vain means) singing."
(Refer Amali of Shaykh Tusi and also the book Al Kafi.)
"It includes the evil words of one who is singing."
"... and when they pass by what is vain, they pass by nobly."
(Surah Furqan 25:72)
"And who keep aloof from what is vain."
(Surah Mominoon 23:3)
"Vain words imply music and singing and the true worshipers of Allah refrain from these."
(Al Kafi)
"Listening to music, songs and useless words cultivate hypocrisy in the heart, in the same way as algae grows in water."
(Al Kafi)
"Singing and music is a nest for the bird called hypocrisy."
"Do not even enter houses, the inhabitants of which are deprived of divine mercy."
"The house where music is played is not safe from sudden disasters. Supplications at such a place are not answered. Angels do not enter this place."
(Al Kafi and Mustadrakul Wasael)
"Singing creates hypocrisy and causes poverty."
(Mustadrakul Wasael, chapter 78)
"When the singer shall rise from his grave on the Day of Judgement, he will be blind, deaf and dumb."
(Jameal-Akhbaar)
"Molten lead shall be poured into the ears of one who listens to songs, intently."
(Mustadrakul Wasael)
"The singer is from that group of people, who would not be looked upon with mercy by Allah on the Day of judgement."
"One who respects a speaker, becomes his slave. If the speaker calls towards Allah the listener worships Allah, but if he calls towards shaitan, the listener has worshipped shaitan."
(Furu Al Kafi)
"Whenever a person begins singing, two satans mount on his shoulders and continue to hit their heels upon his chest, till the time he sings the song."
"One who avoids songs shall be provided by Allah, a tree, which will produce such a melodious sound as has never been heard by anyone. But the one who has not kept himself aloof from songs will not be able to hear this sound."
(Al Kafi)
"One who has listened to too many songs will not be able to hear the Ruhaanis on the Day of Qiyamat."
"They are the melodious singers of Heaven."
"Hazrat Dawood (a.s.) will be the chief of the singers of Paradise."
(Nahjul Balagha)
"Calamities will befall my Ummat as sinking of the earth and rain of stones."
"When the instruments of music become common, singing girls are in great number and the use of intoxicants is widespread. By Allah, many people of my Ummat will be such that they shall spend the night in merry-making and sensuality and in the daytime become like monkeys and pigs. It will be the consequence of considering the prohibited things permissible, they will be occupied with singing girls, frequently take intoxicants, devour interest and shall dress in clothes made of silk."
"Singing is the stepping stone to fornication."
(Mustadrakul Wasael)
"And all those wasteful pastimes are haraam which make one forgetful of Allah; like songs and playing musical instruments."
"Recite the Quran in a pleasant voice, in the style of Arabs. You are ordered to avoid the transgressors and doers of greater sins. Certainly, such people willemergein the world who will recite the Quran in a singing manner to make the listeners emotional. It is not allowed to go near these people or to call them near you. The hearts of these people have deviated and those who are influenced by them shall also have their hearts deviated."
(Wasaelush Shia)
"Such kind of people willemergein the world that they would learn the Quran for worldly benefits and will recite it in a singing tune."
1. The first condition is that no grown-up men should be able to hear the singing. Not even those who are mehram (under the prohibited degree).
2. Secondly, the songs must not be loud and also must not be based on false statements.
3. And lastly, the singing must not be accompanied with any kind of music.
"Common sense suggests lying is haraam, all the revealed religions also say so; particularly Islam. The Quran is explicit in this regard. The corpus of hadith (opinion of the majority of the jurists) verifies this tenet and reason also sustains this assertion."
"Beware I inform you regarding the greatest of the mortal sins: Associating anything with Allah, disobeying parents and lying!"
(Wasaelush Shia)
"All the evils have been locked in a room and its key is lying."
(Mustadrakul Wasael)
"When a believer utters a lie without a valid excuse, he is cursed by seventy thousand angels. Such a stench emanates from his heart that it reaches the sky and because of this single lie Allah writes for him a sin equivalent to that of committing seventy fornications. Such fornications that the least of which is fornication with ones mother."
(Mustadrakul Wasael)
"Lying is an evil, greater than drinking wine."
"Only they forge the lie who do not believe in Allah's communications, and these are the liars."
"Surely Allah does not guide him aright who is a liar, ungrateful."
(Surah Zumar 39:3)
"... and pray for the curse of Allah on the liars."
(Surah Aale Imraan 3:61)
"... the curse of Allah be on him if he is one of the liars."
(Surah Nur 24:8)
"...there shall be no intercourse nor transgression nor quarreling amongst one another (during Hajj)."
(Surah Baqarah 2:197)
"O you who believe! If an evil-doer comes to you with a report, look carefully into it, lest you harm a people in ignorance, then be sorry for what you have done."
(Surah Hujarat 49:6)
(Surah Hajj 22:30)
"Only they forge the lie who do not believe in the signs of Allah."
"Falsehood is absolutely an evil and a sin."
"...the curse of Allah be on him if he is one of the liars."
(Surah Nur 24:8)
"Beware of falsehood! Because falsehood blackens the face."
(Mustadrakul Wasael)
Sultan Husain Mirza, the king of Khorasan and Zaablistan, sent one of his envoys to Sultan Yaqoob Mirza, the king of Azerbaijaan and Iraq. The envoy carried with him books and other gifts. The Sultan had ordered the inclusion of the book Kulliyat-e-Jami in the set of books. It was a very popular book in those days. Ameer Husain Abeeravi, the envoy, in his haste packed the book Futoohat-e-Makki instead of Kulliyat-e-Jami. On reaching Iraq, he found a hospitable host in the ruler ofIraq. He was asked, "You must have been bored during this long journey?"
"Certainly Allah has created the lock for every evil and the key to all these locks is drinking wine. But lying is worse than drinking."
(Usoole Kafi)
"When a believer utters a lie, such a bad smell emanates from his mouth that even the Angels move away."
(Mustadrakul Wasael)
"Lying destroys Faith"
(Al Kafi)
"Every believer is deprived from the taste of faith till he gives up lying seriously and also in jest."
(Al Kafi)
"The least forbearing is the one who is a liar."
(Mustadrakul Wasael)
"Avoid speaking falsehood, because it is a kind of evil and transgression. And both of them belong to Hell." (They make one eligible for Hell).
(Mustadrakul Wasael)
"The three signs of a hypocrite are:
Lying, betraying trust and going back on his word (Not fulfilling a promise)."
"The advice of a liar has no value."
(Mustadrakul Wasael)
"The disease of lying is the most dreadful of the (psychological) diseases."
(Mustadrakul Wasael)
"Certainly, Iblees applies antimony (surma), wears a ring and uses snuff. His antimony is laziness and dozing, the ring of his finger is lying and his snuff is pride and arrogance."
" The worst of the profit is from the trade called 'lying'."
(Wasaelush Shia)
"Lying. When a believer speaks a lie, he becomes prone to commit every other sin; and when this happens, he commits kufr (disbelief) which then makes him enter Hell."
(Mustadrakul Wasael)
(Wasaelush Shia)
"I saw a man, who lay flat on his back while an angel mounted his head. The angel who was standing upon the head had ajagged iron rod. He repeatedly injured the sleeping person. The face of the victim was shattered upto the neck. But when the rod was lifted the head returned to its original form. Again the rod was hit on the face and the man suffered the same retribution."
"Why is this man punished?"
"Doubtlessly, when a man speaks a lie, he is not able to get the opportunity of (performing) Namaz-e-Shab. And when he doesn't get this opportunity (to perform Namaz-e-Shab) he does not get an increase in his sustenance.
"And Allah does not guide the unjust people."
(Surah Juma' 62:5)
"Civility abandons the one who is a frequent liar."
(Al Kafi)
"Falsehood is inversely proportional to belief."
"The greatest of the sins is talkativeness and falsehood."
(Mustadrakul Wasael)
"Avoid falsehood. For it mayemergeto be a way of salvation, whereas in reality it leads to destruction."
(Mustadrakul Wasael)
"Every Muslim is supposed to avoid friendship and brotherhood with a compulsive liar. Because one who befriends a liar is himself considered a liar. Even if he speaks the truth, he is not trusted."
(Wasaelush Shia)
"On the night of Meraj I saw a woman whose head resembled a pig and her body was like that of a donkey. It was because she spread discord and told lies."
(Oyoon Akhbare-Reza)
"And, for what your tongues describe, do not utter the lie, (saying) this is lawful and this is unlawful, in order to forge a lie against Allah; surely those who forge a lie against Allah shall not prosper. A little enjoyment and they shall have a painful punishment."
(Surah Nahl 16:116-117)
"To attribute falsehood to Allah and this Holy Prophet (s.a.w.s.) is the greatest sin."
(Al Kafi)
"Do not attribute falsehood to us. Such a lie will expel you from the upright faith (Islam)."
(Al Kafi)
"Allah is a witness that I am speaking the truth." Or,
"Allah knows that I am saying the truth."
"One who says, "Allah knows,"where as Allah does not (i.e He knows the opposite of it), the heaven shudder at the Might (and the anger) of Allah (a.j.)"
(Al Kafi)
"When a man says, 'Allah knows' while what he says is a lie, Allah tells him, 'Didn't you find anyone else to attribute a falsehood to?'"
(Wasaelush Shia)
"And do not quote (a tradition) except from a reliable authority, otherwise you will fabricate a great falsehood. And falsehood debases you (in the sight of Allah and His creatures)."
(Kashful Muhajja)
"Do not quote everything circulating among the common people. It suffices to be a falsehood."
(Nahjul Balagha)
"One who attributes something to me, which I have not said, shall sit in the Fire."
(Wasaelush Shia)
"A person came to Aga Muhammad Ali a pious scholar and author of the book Magame, and said:
"I dreamt that I am tearing at the flesh of Imam Husain (a.s.) with my teeth. What is the interpretation of this dream?"
"You must be a preacher, relating the tragedies (Masaeb)."
"Avoid falsehood, whether it is small or big, in solemnity or jest."
(Al Kafi)
"No man can taste faith, till the time he completely forgoes lying, in solemnity and in jest."
(Al Kafi)
"There is no merit in falsehood, whether in seriousness or in jest. Do not even promise your child something if you do not intend to fulfill it. Certainly, falsehood leads man to sin (fearlessly) and (this) leads to the Fire."
(Wasaelush Shia)
"O Abu Zar one who protects his private parts and his tongue shall enter Paradise. One who utters a small falsehood in company of people to make them laugh, that same lie shall take him towards Hell."
"O Messenger of Allah, what is the repentance of the one who has intentionally spoken a lie?"
"The sin shall be erased by Isteghfar (seeking forgiveness) and by the five-times prayers."
(Wasaelush Shia)
"Curse be upon the liar if he has lied in jest."
"I guarantee a house in the best part of Paradise for one who refrains from a dispute even when he is on the right, and a house in the mediocre-grade area of Heaven for one who refrains from falsehood even in jest, and a house in the garden of Paradise for a person with the best morals."
(Khisaal)
"I have told you a hundred times!" Obviously, he has not repeated his statement a hundred times and it is also clear that by "hundred" he does not imply the figure "100"; but rather it means that he has said it a number of times.
"On the first night of Ayesha's wedding, the Holy Prophet (s.a.w.s.) gave me a bowl of milk and told me to give it to the ladies. The women said, "we are not hungry." When the Holy Prophet (s.a.w.s.) heard this, He said:
"Do not bring together hunger and falsehood."
"O Messenger of Allah (s.a.w.s.), if we desire something but verbally refuse it, is it a lie?"
"Yes! Certainly every kind of falsehood is recorded, (in the scroll of deeds) even the smallest of the small lies is written."
(Safinatul Behaar)
If a person, just for the sake of formality, invites others,
"Please come, and visit us sometimes," when he actually does not desire so, it is not a lie. Because the word "come" is conditional and uncertain. It is neither a truth nor a falsehood. But it is better to refrain from such a show of politeness, because to say something which you do not mean is a sign of hypocrisy.
"It was not proper to invite him inside. I did not wish him to come inside. Neither did I wish that Allah should include me among those who say one thing and wish another."
(Behaarul Anwaar)
"I dreamt such and such." Or attributes falsely a dream to someone else when it is not so. This is also falsehood.
1. To call someone as the son of someone other than his (real) father.
2. To relate a dream that one has not seen.
3. To say something which is not said by me.
"The worst of the narrations is to narrate false history."
"O Umar Ibne Uthman! How stupid is your nature that you cannot understand. Your simile is like the mosquito that considered itself great. It perched on a date palm and when it took off in the air it said to date palm,
'Be careful! I am about to land on you once more.'
"(They are) listeners of a lie."
(Surah Maidah 5:42)
"Is it allowed to listen intently to a liar?"
"One who listens intently to a speaker, worships him. If the speaker is (speaking) from Allah the listener has worshipped Allah. But if the speaker is (speaking) from Satan the listener has worshipped Satan."
"...and avoid false words."
(Surah Hajj 22:30)
"And they who do not bear witness to what is false..."
(Surah Furqan 25:72)
"O Allah protect me from such a sin."
"Swear falsely by Allah, but save your Muslim brothers from unjust murder."
"There is no harm (in it)."
"Yes! It is allowed."
(Wasaelush Shia)
"If one is compelled to take a false oath to save the life of a Muslim or to save his property from an oppressor or a thief, not only is the expiation of this false oath not payable but he would rather be eligible for (divine) rewards."
"The sign of belief is that one speaks the truth even if it causes loss and refrains from a lie even if it is beneficial (to lie)."
(Nahjul Balagha)
"Speech is of three types, truth, falsehood and reconciling people."
"You hear someone speaking ill about somebody but you tell the other person that the former was saying good things about you."
(Wasaelush Shia)
"After the fulfillment of wajib acts, the best action is to bring about peace and reconciliation among people. This is such an act that spreads goodness in the world."
(Wasaelush Shia)
"To make peace among people and to think about reconciling people, and removing discord is better than prayers and fasting."
"Avoid lying! For when one desires something he strives for it and when one fears something he strives to keep it away from himself."
(Al Kafi)
"One who thinks that he hopes (in divine rewards) but his actions do not express it, then by Allah, he is a liar. For when he hopes for something it becomes apparent from his actions.
"Whenever you say 'Allaho-Akbar' (Allah is the greatest) you must consider everything between the earth and the sky to be lesser than Allah. Because when Allah sees that a person say Allaho-Akbar only superficially, He says, 'O liar! You try to be smart with Me? By My Might and Honour I shall deprive you of My remembrance.'"
"O Allah! May be You have found me in the position of a liar and for this (You have taken away your mercy from me) left me on my own condition."
"And fear (only) Me if you are believers. "
(Surah Aale Imraan 3:175)
"Whoever desires something and strives for it, finds it."
(Surah Tauba 9:119)
"False swearing causes destruction of the faith."
(Behaarul Anwaar)
(Surah Aale Imraan 3:77)
"Can you provide two just witnesses to substantiate your claim?"
The Holy Prophet (s.a.w.s.) said,
"Then your opponent should take an oath."
"If he swears falsely he shall be included among people who will not be eligible for Divine Mercy on the Day of Judgment and Allah shall not purify him of sins. There would be a dreadful punishment for such a man!"
"One who knowingly takes a false oath had made war upon Allah."
(Al Kafi)
"Refrain from false oath, because it destroys inhabitations and makes the sinner helpless."
(Al Kafi)
"One who swears falsely becomes poor within forty nights" (means forty days).
(Al Kafi)
"The false oath that takes one to the fire is the one which is taken to usurp the right of a Muslim or to usurp his property."
"When a person says, "Allah knows!" when in fact he is speaking a lie; then Allah tells him, 'Didn't you find anyone other than Me to ascribe the falsehood to?'
(Al Kafi)
"When a person says 'Allah knows' and the fact is that Allah knows contrary (to what he alludes), the heavens shudder due to the Might and Divine anger."
1. Wajib (Obligatory).
2. Mustahab (Recommended).
3. Makrooh (Detestable).
4. Haraam (Prohibited).
"Take such oaths! Such oaths are more sweet than dates and butter."
(Wasaelush Shia)
"Respecting the Greatness of Allah if one refrains from swearing, Allah shall give him much better than whatever he has lost."
(Furu Al Kafi)
"If there is claim against you regarding some property and the claimant does not have any right upon you, and desires to make you take an oath, then if the claim is for something worth less than thirty Dirhams, hand it over to him and do not take an oath. But if it is worth more than thirty Dirhams, take the oath and do not give him anything."
(Furu Al Kafi)
"If a person takes his debtor (or one who owes him something) to the court of the ruler; and the king asks him to swear; and knowing that he is on the right he respects the Greatness of Allah and refrains from swearing, then on the Day of Qiyamat Allah shall not desire for him a position less than that of Hazrat Ibrahim (a.s.)."
"Why not? But I consider Allah to be much more honourable than this matter, that I swear by His name for some petty worldly property."
"By Allah! Allah does not delay in forgiving, Though you may be lazy in seeking it."
(Masaalik)
"By Allah! If people knew what I know then very few would have laughed and many more would have wept."
(Masaalik)
"By Allah! What is being attributed is not correct. But under no circumstance do I like to say "By Allah" to disprove it. Yet I regret that such a thing is being said when it really isn't so."
(Mustadrakul Wasael)
"Do not swear by the name of Allah, whether you are speaking the truth or lying."
(Furu Al Kafi)
"And make not Allah because of your swearing (by Him) an obstacle to your doing good...""
(Surah Baqarah 2:224)
"One who swears falsely by Allah for a lie has disbelieved, and one who swear by Allah for truth has sinned, because Allah says: "Do not use Allah for (taking of) your oaths."
(Furu Al Kafi)
To swear falsely in the name of Allah is definitely a greater sin and one who indulges in a greater sin, falls down from the highest position of Faith. Due to this some amount of disbelief comes to his heart. Imam (a.s.) has also called a true oath a sin and he has used the word "Ithm" (sin). Since it is prominent among the Mujtahids that a true oath is Makrooh the word "Ithm" would imply something which is very very undesirable.
"The apostles of Hazrat Isa (a.s.) came to him and said, "O the teacher of good, give us some advice."
(Furu Al Kafi)
"If I do not perform this particular action, I shall be dissociated with Allah and His religion." Such an oath is certainly Haraam.
"If I do not do this, I would have disbelieved in the Holy Prophet (s.a.w.s.), or I would have rejected the Mastership of Ali (a.s.), or I would become a disbeliever." Such a vow is also Haraam. It is Haraam whether one wishes to prove the truth or to lay emphasis upon a fact.
(Al Kafi)
"O Yunus! Do not speak about dissociating from us in an oath. One who takes oath from it, whether for a true thing or a falsehood, he really becomes dissociated from us."
(Al Kafi)
(Refer Shariyatul Islam)
"He shall feed ten poor people with a 'Madd' (approximately ¾ of a kilo) of food and seek forgiveness from Allah."
"I seek the refuge of Allah from such things. All these are false allegations."
"Can you swear for the truth of your statements?"
"Do not make haste in taking the oath, say as I command you."
"When a man swears by Allah, praising the Divine qualities, Allah refrains from sending an immediate retribution. So he should say like this, 'I swear by Allah ignoring His Might and Power and seek the refuge on my own might and power that whatever I have said is the truth.'"
(Jame ush-shataat)
1. The vow should be with regard to a wajib or a Mustahab act. For example, he can vow that he shall not intentionally avoid the Morning Prayer, he will make it a point to say Namaz-e-Shab. In the same way if one vows to abstain from a particular act, this act has to be either haraam or Makrooh in nature. For example he can vow that he shall not speak a lie in future or he can vow to refrain from spitting in the mosque. A vow to refrain from a Mubah (permitted) act or thing should only be taken when there is some benefit in it. For example it is Mubah to smoke. So one can take a vow in order to give up this habit.
"Allah does not call you to account for what is vain in your oaths, but he calls you to account for the making of deliberate oaths; so its expiation is feeding of ten poor men out of the middling (food) you feed your families with, or their clothing, or the freeing of a neck; but whosoever cannot find (means) then fasting for three days; this is the expiation of your oaths when you swear; and guard your oaths. Thus does Allah make clear to you His communications, that you may be grateful.
(Surah Maidah 5:89)
"If one takes a vow to refrain from a beneficial act he must perform it (and disregard the vow). There is no kaffarah for breaking such a vow. It is only a satanic instigation."
(Al Kafi)
"Have you not heard the Messenger of Allah (s.a.w.s.) say that whenever you find that you have vowed against doing something that is better to be done, you must ignore your vow?"
(Al-Kafi)
There are three types of Vows:
1. A vow that makes hell incumbent.
2. A vow that makes kaffarah wajib.
3. A vow that neither earns hell nor entails kaffarah.
FALSE TESTIMONY
"And they who do not bear witness to what is false...."
(Surah Furqan 25:72)
(Surah Furqan 25:75)
"...therefore avoid the uncleanness of the idols and avoid false words."
(Surah Hajj 22:30)
"To testify falsely tantamounts to polytheism."
"Whenever a person testifies falsely to usurp the property of a Muslim, Allah writes at that very moment a punishment of the blazing fire for this man."
(Al Kafi)
"The false witness may not even have moved from his place but that the punishment of fire will have already become incumbent for him."
(Al Kafi)
"False testimony before an oppressive ruler is not yet complete when a place in the fire (Hell) is already decided (for the false witness)."
(Al Kafi)
"One who testifies falsely against someone will be hung by his tongue with the hypocrites in the lowest portion of Hell.
(Wasaelush Shia)
"One who hides testimony before a just Islamic judge, or gives a false testimony to shed the blood of Muslims or intends to usurp a Muslim's property by it, he shall be raised on the Day of the Judgment in such a condition that there will be darkness before his eyes and his face will be scratched. The people shall recognise him by these signs (that he had testified falsely)."
(Wasaelush Shia)
"Shall I inform you about the Greater of the Great sins?"
"To make someone a partner of Allah, and disobedience to parents..." The Prophet (s.a.w.s.) was resting his back against the wall. Now he sat up straight and continued in a more serious tone, "And beware! (Every) Falsehood!"
(Mustadrakul Wasael)
It does not make any difference whether one knowingly gives a false testimony or one testifies without being certain of the facts. Both of these are 'Greater sins'. It is wajib upon the witness not to testify till he is confident of the facts.
"Do not testify till you are as certain as you are about the palm (of your hand)."
(Wasaelush Shia)
"Can you see the sun?"
"Testify like it or do not." (Meaning you should testify only if you are absolutely certain, otherwise you must not do so).
(Wasaelush Shia)
"The witness should testify only for that about which he is certain. He must fear Allah. To testify without having certainty or to testify against something without being certain is also falsehood. Allah (a.j.) says,
Refrain from falsehood! And remain upright for (the sake of) Allah and do not be among the polytheists.
(Mustadrakul Wasael)
"The false witness must be lashed, and the number of lashes is determined by the Imam (or the Islamic judge) and he should be paraded (in the city) till people know him (and may not rely on him in the future)."
"...and do not admit any evidence from them ever; and these it is that are the transgressors, except those who repent after this and act aright, for surely Allah is Forgiving, Merciful."
(Surah Nur 24:4-5)
"At the site where he is lashed, he must confess in public that he had given a false testimony. And he must seek the forgiveness of Allah. In this way it could be known that he has repented."
(Wasaelush Shia)
"If the disputed property is still intact it must be restored to the rightful owner. If it is not then the false witness is responsible to the extent of it's loss." (Masaalik)
"…except those who repent after this and act aright, for surely Allah is Forgiving, Merciful."
(Surah Nur 24:4-5)
CONCEALING EVIDENCE
"...and do not conceal testimony, and whoever conceals it, his heart is surely sinful; and Allah knows what you do."
(Surah Baqarah 2:283)
"...and the witnesses should not refuse when they are summoned."
(Surah Baqarah 2:282)
"And who is more unjust than he who conceals a testimony that he has from Allah?"
(Surah Baqarah 2:140)
"O you who believe! Be maintainers of justice, bearers of witness for Allah's sake, though it may be against your own selves or (your) parents or near relations; if he be rich or poor, Allah is nearer to them both in compassion; therefore do not follow (your) low desires, lest you deviate; and if you swerve or turn aside, then surely Allah is aware of what you do."
(Surah Nisa 4:135)
"O you who believe! Be upright for Allah, bearers of witness with justice, and let not hatred of a people invite you not to act equitably; act equitably, that is nearer to piety, and be careful of (your duty to) Allah; surely Allah is aware of what you do."
(Surah Maidah 5:8)
"...and give upright testimony for Allah."
(Surah Talaq 65:2)
"On the Day of Qiyamat, Allah shall cut off the flesh of one who conceals evidence; then order him to eat it before all the creatures."
(Wasaelush Shia)
"One who goes back upon his testimony or conceals it wholly, Allah shall cut off his flesh and force him to eat it before everyone. And when he will enter Hell he would be chewing at his own tongue."
(Wasaelush Shia)
"When you are asked to give evidence, give it. For Allah (a.j.) says:
"Surely Allah commands you to make over trusts to their owners..."
(Surah Nisa 4:58)
"And who is more unjust than he who conceals a testimony that he has from Allah?"
(Surah Baqarah 2:140) (Wasaelush Shia)
"One who possesses some evidence, has to make it known. And when he is asked for it, he must give it. He should not fear anyone's criticism. He must fulfill his obligation of Amr bil Maroof (enjoining good) and Nahi Anil Munkar (forbidding evil)."
".,.and call in to witness from among your men two witnesses; but if there are not two men, then one man and two women from among those whom you choose to be witnesses, so that if one of the two errs, the second of the two may remind the other; and the witnesses should not refuse when they are summoned."
(Surah Baqarah 2:282)
"And the witnesses should not refuse when they are summoned."
(Surah Baqarah 2:282)
"...and do not conceal testimony", meaning concealing testimony from a Shariat judge."
"When someone calls you to give evidence in a matter of some debts or some right, then you do not have the choice to ignore it."
(Wasaelush Shia)
"Dua of four types of people is not answered:
1. A Person who sits idle at home and prays to Allah to provide him with sustenance is told, 'Have We not ordered you to make effort for obtaining your sustenance?'
(Iddatud Dai)
(Wasaelush Shia)
"Give evidence for the sake of Allah even if you have to testify against yourself, your parents or your own relatives - But you must not cause harm to your believing brother by concealing evidence. However, if your believing brother is going to be oppressed, then do not testify."
(Wasaelush Shia)
"Give evidence for the sake of Allah, even if you have to testify against your parents or your own son. But do not give evidence to cause harm (Zaeer) to your believing brother."
"It is when someone who has a right, and in order to obtain it he resorts to oppression, contrary to the order of Allah and the Holy Prophet (s.a.w.s.). For example, a man is indebted to another, but the debtor is in straitened circumstances. In this situation, Allah has ordered that he must be given respite till he becomes self-sufficient. And (Allah) says,
...then let there be postponement until (he is in) ease…
(Wasaelush Shia)
"It is not permitted for them to testify. And it is not permitted for the creditor to oppress the debtor."
(Al Kafi)
NON-FULFILLMENT OF A PROMISE
"And those who break the covenant of Allah after its confirmation and cut asunder that which Allah has ordered to be joined and make mischief in the land; (as for) those, upon them shall be curse and they shall have the evil (issue) of the abode."
(Surah Ra'd 13:25)
"Yea, whoever fulfills his promise and guards (against evil) - then surely Allah loves those who guard (against evil).
(Surah Ale-Imraan 3:76-77)
"Surely the vilest of animals in Allah's sight are those who disbelieve, then they would not believe.
(Surah Anfal 8:55-56)
"and fulfill the promise, surely (every) promise shall be questioned about."
(Surah Bani Israel 17:34)
"O you who believe! Fulfill the obligations."
(Surah Maidah 5:1)
"...and the performers of their promise when they make a promise..."
(Surah Baqarah 2:177)
"O you who believe! Why do you say that which you do not do?
(Surah Saff 61:2-3)
"A believer's promise to his believing brother is a vow that has no expiation (It cannot be broken). But one who goes back on his word declares his opposition and enmity to Allah, and invokes the anger of Allah."
(Wasaelush Shia)
"Breaking a promise causes the anger of Allah."
(Nahjul Balagha)
Hazrat Imam Muhammad al-Baqir (a.s.) said:
"There are four types of sinners who are punished very soon:
a) The person who violates the pact that he has made with you, even though you have respected it.
b) One who inflicts harm upon you even though you caused him no harm.
c) One who has promised you something and you are faithful upon your agreement but he is unfaithful.
d) One who wants to severe relations even though the relative wishes to continue the relationship."
(Khisaal)
"To speak the truth, to judge with justice and to fulfill the promise."
(Khisaal)
1. Promise of Allah to His creatures.
2. Promise of the creatures to Allah.
3. Promises of the people among themselves.
source : GREATER SINS by Ayatullah-ul-Uzma Sayed Abdul Husain Dastghaib Shirazi (r.a.)
