effort has been made to preserve the �spirit� of the orignal Persian book; this being a translation; discerning readers may find discrepancies . We humbly request you to communicate to us your comments and suggestions regarding anything found worthy of correction in the present volume .

Wassalaam .

Islamic Study Circle

Quranic verses .

Since the English equivalents of Islamic terminology do not convey the exact meaning , I have used the Arabic terms . However those who are not conversant with Arabic words may refer to the Glossary of Islamic Terms .

Wassalaam .

Syed Athar Husain S . H . Rizvi

upon him and he was arrested many times . He was also put under house arrest by the autocratic ruler . After the success of the Islamic revolution , he was elected a representative at the Majlis (Iranian Parliament) .

At the instance of the people of Shiraz he was designated as the representative of Imam Khomeini . The post of Imam of Jame Masjid of Shiraz was also bestowed upon him .

Martyr Dastghaib has left behind innumerable works . The most remarkable of these are : Gunahaane Kabeera (Greater Sins) , Qalb-e-Saleem , Salaatal Khashaeen , Ma�ad , Tauba , Zindagani-e-Hazrat Zahra and Zainab-e-Kubra . Apart from these he has penned dozens of books on the improvement of morals , Fiqh and the exegesis of Quran . Hence , he was an excellent model of spirituality with a lofty character and a loving nature .

On that fateful day (in the year 1984) as he was proceeding to lead the Friday congregation , he was brutally killed in a bomb explosion by the hypocrites (the Capitalist agents) .

that one should endeavor to fulfill all the commands of Allah and abstain from the prohibited things . On the basis of this , Taqwa is classified into two types :

The first type of Taqwa consists of compulsory obedience to Allah in fulfilling the compulsory duties (wajibaat) and not leaving even a single duty unperformed . The obligatory commands (wajibaat) are those which , if not carried out , invite the wrath of Allah . Also , as far as possible one should try not to forgo the recommended acts (Mustahabbaat) . The recommended acts are those , which if performed earn blessings but if not carried out do not make one liable for punishment .

way , then there must be many trees for us in the Paradise ? � The Holy Prophet (s . a . w . s . ) replied ,

�Yes , but you must beware that you don�t set fire from here to burn them all down . �

(Iddatud-Dai page 235)

Fifth Tradition

�Jealousy devours belief , like fire devours wood . �

(Usool-e-Kafi)

will be accorded such a high position that no else would be able to reach it . The deeds of all the creatures shall be accounted . But one who abstains from that which I have forbidden , then accounting of his deeds will not be carried out; he would be admitted to Heaven directly . �

.

spread to the whole body and death may occur .

In the same way , one who performs lewd actions in the hope that he would be interceded after death; cannot be sure that intercession will come to the rescue immediately .

obey the commandments of Allah . Do not consider the Divine punishment to be trifle , and certainly there are such people who would not be able to receive our intercession till after 3 , 00 , 000 years . �

(Behaarul Anwaar vol . 3 quoted from Ma�aniul Akhbaar)

sins . �

(Behaarul Anwaar vol . 17)

It is also related from the Holy Prophet (s . a . w . s . ) that he said ,

�Verily , a person shall be kept imprisoned in Hell for a hundred years for each of the sins (that he commits) . �

(Al-Kafi)

the false hope that the doctor would save his life . But when the doctor arrives , death had already preceded him . What can the doctor do to cure him . In the same way the request of the intercessors is ineffective for the one who has died as an unbeliever .

�So the intercession of intercessors shall not avail them . �

(Surah Muddassir 74 : 48)

In order to prove my statement I propose to quote one verse from the Holy Qur�an and two traditions :

�Then evil was the end of those who did evil , because they rejected the communications of Allah and used to mock them . �

(Surah Rome 30 : 10)

people with the �blackened heart� are totally unaffected by any counsel because their sins have caused the darkness to spread all over their heart . The loss of the inner eye prevents them from perceiving truths nor can they recognise the truth when they see it . They cannot accept any exhortation and revert to the path of virtue . It is in this connection that Imam Ja�far as-Sadiq (a . s . ) explains :

�A man resolves to perform a sinful action but does not act upon it , but sometimes does commit it; Allah sees him and says : �By My Glory , after this I shall never forgive you . �

According to another report , the person (sinner) is kept away from the Mercy of Allah due to his sin . He also does not get the impetus to seek repentance , hence his sin is never forgiven . Allama Majlisi (r . a . ) writes in the explanatory note of the above tradition : �The purport of this tradition of Imam Ja�far as-Sadiq (a . s . ) is that , the Imam has commanded us to fear all types of sins because every sin seems to be such that it may not qualify being overlooked .

informed us of any sin that we can ignore and remain bereft of the Mercy of Allah . However , it is certain that the sin for which we have not repented would be sure to prevent our salvation . So we must enter the domain of Allah�s grace through the door of repentance . We should sincerely repent for those sins , which are forgotten by us and especially seek forgiveness of those sins that we remember . The method of repenting shall be explained later Inshallah .

, �These two are Ja�fari and Fatimi ! � [Shias of Ahlul Bayt (a . s . )] . Upon hearing this , both of them began to cry bitterly . When the Qazi enquired the reason for their lamentation , they replied , �You have associated us with such a lofty personality [Imam Ja�far as-Sadiq (a . s . )] ! . Are people like us who lack in piety and abstinence to be compared with such an exalted person ? What connection does the dust have with the Divine existence ? (A Persian saying) . We shall be highly obliged to you if you can accept our request (and give us not the title that we do not deserve) . �

sufficient for one to associate himself with Shiaism and say that , �I am a lover of Ahlul Bayt (a . s . ) ? By Allah , our Shia is not , but the one who fears Allah and obeys His Commands . �

(Al-Kafi)

2) Imam Ja�far as-Sadiq (a . s . ) told Mufazzal bin Umar ,

�If you wish to see one of our devotees then look for that person who abstains from sins and fears more His Creator and remains hopeful of His reward . Whenever you find such an individual then take it for granted that he is one of my devotees . �

3) Isa bin Abdulla Qummi entered in the presence of Imam Ja�far as-Sadiq (a . s . ) . The Imam said ,

�That person is not from us nor do we hold him in esteem , the one who , if he lives in a town of a population of hundred thousand and there is even one non-Shia who is more pious than him . �

(Al-Kafi) .

Thus the belief , actions and the piety of the Shias of Ahlul Bayt (a . s . ) should be such that they should be the best and none should excel them . Allah has defined such people �Khairul Bareeya� in the Holy Qur�an :

�(As For) those who believe and do good , surely they are the best of men . �

(Surah Bayyanah 98 : 7)

The Holy Prophet (s . a . w . s . ) is reported to have explained

that �Khairul Bareeya� connotes the Shias of Ali (a . s . ) :

�O Ali , �Khairul Bareeya� means you and your Shias . On the Day of Judgement , they would be satisfied with what Allah has bestowed upon them and they shall be liked by Allah .

(Tafseer Tabarsi , Manaqib Khwaarazmi , Ibne Hajar) .

is to walk in the footsteps of the Ahlul Bayt (a . s . ) following their ways in deeds , behaviour and manner of speech . �

Wilayat therefore means love and obedience . This idea is supported by a tradition from Imam Muhammad al-Baqir (a . s . ) wherein the Holy Imam (a . s . ) has related love with obedience .

WILAYAT OF ALI (A . S . ) IS A STRONG FORT OF ALLAH

The tradition explaining this concept is to be found in the tradition of Silsilatuz Zahab . It is related by Imam Ja�far as-Sadiq (a . s . ) from Imam Reza (a . s . ) . It is as follows :

�Allah says , �The Wilayat of Ali ibne Abi Talib is My fort . Then one who enters My Fort is safe from My wrath (Ghazab) . �

(Oyoon al Akhbaar ar Reza) .

There is no doubt that entering the Wilayat of the purified Ahlul Bayt (a . s . ) implies taking refuge with the Ahlul Bayt (a . s . ) , to abstain from all unlawful acts and to remain aloof from their enemies . The word �Tahassum� denotes �taking refuge in an established fort� and it also suggests that the refuge is not only physical in nature but of a moral form (in spirit) as well . It is therefore imperative to take refuge with these exalted personalities and to follow their superior examples in all aspects of speech and behaviour . In short

one who follows them has actually taken refuge in their fort .

one who is a sinner is our enemy and our Wilayat cannot be achieved but by piety and good deeds . �

(Al-Kafi)

forget Allah .

each and every quality of this exalted personality . Whenever there was a Majlis (gathering) in the honour of Ahle Bayt (a . s . ) he always insisted upon reciting one of his poems . Various books of the Shias and Sunnis , like Al-Ghadeer (vol . 3) , Kitab Aghani , Manaqib Sarwari , Kashful Ghumma , Amaali of Shaikh Sadooq , Basharatul Mustafa and Rijaal Kashi mention about him . The following is the gist of the miraculous happenings at the time of his death .

Sayyid was very handsome and fair . At the time of his death he was surrounded by people . Among them were also those who were opposed to the Shias . The condition of the Sayyid deteriorated and all of a sudden a black spot appeared on his face . The stain spread on his face and his complete face turned charcoal black . The opponents were pleased to see his discomfort . The pain caused the Sayyid to lose his consciousness . When he regained his senses he turned towards Najaf-e-Ashraf and pleaded : �O Amirul Momineen Ali (a . s . ) . O the centre of the hope for helpless people . Do you deal with your devotees in this way ? � He repeated this phrase twice more . No sooner did he complete his entreaty that a spot of whiteness became visible on his face . It spread upon his face and soon his face became radiant once again like a full

moon . Sayyid was filled with joy , and recited the following couplets extemporaneously .

�They lied who said Ali (a . s . ) could not save his followers from difficulties . I swear upon my Creator that I have entered Paradise with my sins all forgiven . I give this good news to those who are devoted to Ali (a . s . ) till death . And after him revere his eleven descendants who are the Imams . �

After reciting these couplets he confessed to the Oneness of Allah and the Prophethood of the Holy Prophet (s . a . w . s . ) and the Wilayat of Amirul Momineen (a . s . ) . Then he closed his eyes and departed from this world .

it would be straying from our point . Only a casual mention of some traditions would suffice for our purpose .

of Islam initially but later started following each an every usurper (leader) not authorised by Allah . They left the light of Islam and entered into the darkness of disbelief (Kufr) . Thus Allah ordained upon the disbelievers the fire of Hell .

. a . w . s . ) :

�Certainly the Almighty Allah and His messenger disown such a person who willfully neglects prayers . �

In this tradition the punishment of Hell is not named specifically but it amounts to the same thing . Another report corroborates this assertion . Imam Muhammad Baqir (a . s . ) and Imam Ja�far as-Sadiq (a . s . ) said ,

�All those sins are Greater (the doer of which) is promised the fire (Hell) . �

There is another tradition from Imam Zadeh Abdul Azeem Hasani , which shall be quoted later . Thus we understand that there is no difference whether the promise of the Divine punishment is given in the Qur�an or in a hadith .

3) Any sin , which is clearly Greater than a sin specified as a Greater one in the Qur�an and hadith; is also Greater . For example the killing of a person is a sin and it is clear from the Qur�an and hadith . Thus the tradition from Ibne Mahboob clearly states that the killing of a �soul� is a Greater sin . The Qur�an has promised Divine punishment for murder . Then if any other sin is proved to be more than the killing of a person , by the verses of Qur�an or authentic reports then this sin will also be considered as a Greater sin . For example the Holy Qur�an says that to spread corruption in the world is worse than murder :

�And the (spreading of) mischief

is Greater than murder . �

Hence we can conclude that the spreading of disturbance must also be counted among the Greater Sins .

4) Any sin which has all along been regarded as a Greater one by the scholars and the jurists should also be considered as �Greater� . But it should be ascertained that such a sin has been regarded as Greater from the present time right upto the time of the Masoomeen (a . s . ) . Examples of these types of sins are to descerate the Holy Ka�ba , or a mosque or to throw away a copy of the Qur�an . All such acts have been regarded as the Greater Sins . Now we shall mention the traditions that explain the Greater Sins .

have you become silent ? � asked the Imam (a . s . ) ,

�I would like to derive the Greater Sins from the Holy Qur�an . � he replied .

The Imam said ,

�O Umroo , the Greatest of the Greater Sins is Shirk (to attribute partners) with Allah . The Almighty Allah says ,

�Certainly whoever associates (others) with Allah , then Allah has forbidden to him the Garden (Paradise) . . . �

(Surah Maaidah 5 : 72)

2) After this , is �to despair from the Mercy of Allah . � As the Almighty Allah says ,

�Surely none despairs of Allah�s mercy except the unbelieving people . . . �

(Surah Yusuf 12 : 87)

3) Then , �not fearing the retribution of Allah . � The High and the Mighty Allah remarks ,

�But none feels secure from Allah�s plan except the people who shall perish . �

(Surah Araaf 7 : 99)

4) One of the Greater Sins is to disobey ones parents because the Glorified Allah has said ,

�And dutiful to his parents , and he was not insolent , disobedient . �

(Surah Maryam 19 : 14) .

Here the disobedience of the parents is considered a form of insolence or transgression .

5) To kill a believer is prohibited by Allah . Because Allah (A . J . ) has informed ,

�And whoever kills a believer intentionally , his punishment is Hell; he shall abide in it , and Allah will send His Wrath on him and curse him and prepare for him a painful chastisement . �

(Surah

Nisa 4 : 93)

6) To slander a believing man or a woman of adultery (or sodomy) is a Greater sin as is proved by the statement of Allah .

�Surely those who accuse chaste believing woman , unaware (of the evil) , are cursed in this world and the hereafter , and they shall have a grievous chastisement . �

(Surah Nur 24 : 23)

7) The usurpation of an orphan�s property is a Greater sin , as is clear from the following verse :

�(As for) those who swallow the property of the orphans unjustly , surely they only swallow fire into their bellies and they shall enter burning fire . �

(Surah Nisa 4 : 10)

8) It is a Greater sin to retreat from Jihad (Holy war) as the Divine verse says :

�And whoever shall turn his back to them on that day- unless he turn aside for the sake of fighting or withdraws to a company- then he , indeed becomes deserving of Allah�s wrath , and his abode is Hell; and an evil destination shall it be . �

(Surah Anfal 8 : 16)

9) One of the Greater Sins is to take �interest . � Allah , the Almighty informs :

�One who swallows down usury cannot arise except as one whom Shaitan has prostrated by (his) touch does rise . This is because they say , trading is only like usury; and Allah has allowed trading and forbidden usury . �

(Surah Baqarah 2 : 275) .

[Explanation : Some people say that taking interest is same as any

other business . But this verse clearly says that usury is different from trade . Secondly , usury is forbidden whereas trading is permitted . ]

10) And magic is a Greater sin . Thus Allah (A . J . ) says ,

�and certainly they know that he who bought it (the magic) should have no share of good in the hereafter and evil was the price for which they sold their souls; had they but known this . �

(Surah Baqarah 2 : 102)

11) Among the Greater Sins is Adultery (fornication) . Allah says in the Holy Qur�an ,

�And they who do not call upon another god with Allah and do not slay a soul which Allah has forbidden except in the requirements of justice , and (who) do not commit fornication . And he who does this shall find a requital of sin . The punishment shall be doubled to him on the Day of Resurrection , and he shall abide therein in abasement .

(Surah Furqan 25 : 68-69)

12) One of the Greater Sins is taking a false oath . Allah says about it .

�(As for) those who take a small price for the covenant of Allah and their own oaths-Surely they shall have no portion in the hereafter , and Allah will not speak to them , nor will He look upon them on the day of resurrection nor will He purify them , and they shall have a painful chastisement . �

(Surah Aale Imran 3 : 76)

13) Among the sins which are specifically

graded as Greater is a sin of �betrayal of trust , or to act unfaithfully . Allah the Greatest has informed thus :

�And it is not attributable that he should act unfaithfully; and he who acts unfaithfully shall bring that in respect of which he has acted unfaithfully on the day of resurrection; then shall every soul be paid back fully what it has earned , and they shall not be dealt unjustly . Is then he who follows the pleasure of Allah like him who has made himself deserving of displeasure from Allah , and his abode is Hell; and it is an evil destination . �

(Surah Aale Imran 3 : 161-162)

14) Failure to pay the Zakat is a Greater sin . Allah says regarding it :

�and (as for) those who hoard up gold and silver and do not spend it in Allah�s ways , announce to them a painful chastisement .

(Surah Tauba 9 : 34)

15) To bear a false witness is also a Greater sin . Allah says

� . . . and avoid false words . �

(Surah Hajj 22 : 30)

16) Do not conceal evidence as it is a Greater sin . Allah says :

� . . . and do not conceal testimony and whoever conceals it , his heart is surely sinful; and Allah knows what you do . �

(Surah Baqarah 2 : 283)

17) Drinking of wine is a Greater sin . As it is prohibited by Allah in the following verse of the Holy Qur�an :

�They ask you about intoxicants and

games of chance . Say : In both of them there is great sin and means of profit for men , and their sin is greater than their profit . �

(Surah Baqarah 2 : 219)

18) To wilfully avoid the prayers is a Greater sin .

19) The failure to perform any obligatory religious act is a Greater sin . The Holy Prophet (s . a . w . s . ) says :

�One who wilfully avoids the prayers is away from the protection of Allah and His Messenger . �

20) Breaking an oath is also a Greater sin . Allah has stated :

�Who break the covenant of Allah after its confirmation and cut as under what Allah has ordered to be joined , (that is mutual relationships) and make mischief in the land; these it is that are the losers . �

(Surah Baqarah 2 : 27)

21) To break ties with the relatives is one of the Greater Sins . In the Qur�anic verse quoted below , Allah says ,

�and cut asunder what Allah has ordained . . . . . . �

(Surah Raad 13 : 25)

When Imam Ja�far as-Sadiq (a . s . ) concluded his hadith the narrator , Umroo bin Abeed rose up and while going out stopped and said : �Certainly , one who does not follow the guidance of the Imams (a . s . ) and gives his own opinion is doomed . � It means that those who refuse to follow the Imams (a . s . ) are on

the wrong path .

of us (Ahle Bayt) is a Greater sin . �

Abi Khadija has quoted a tradition that :

�To attribute falsehood to the Holy Prophet (s . a . w . s . ) and the Holy Imams (a . s . ) is counted among the Greater Sins . �

Sadooq (r . a . ) has quoted that : �To deprive anyone of his rights (What he rightfully deserves) by not mentioning him in one�s will is a Greater sin . �

The book Kanzul Ummal has mentioned in a tradition :

�Shedding blood in the precincts of the Holy Ka�ba is a Greater sin . �

This is because Allah has ordained it to be a protected sanctuary .

Not fearing the Divine retribution .

17) Not acknowledging the bounties of Allah .

18) Cooperating with oppressors .

19) To associate with the oppressors .

20) Taking a false oath .

21) To obstruct the rights (of someone) without (any valid reason or compulsion) .

22) Lying .

23) Pride (arrogance) .

24) Squandering wealth .

25) Expenditure in ways not permitted by Allah .

26) To betray trust .

27) To consider Hajj of the Holy Kabaa unimportant .

28) To fight the friends (devotees) of Allah .

29) To enjoy vain preoccupations (like music) .

30) To persist in sins .

Insha-Allah these traditions shall be explained at the appropriate places .

all types of sins , because , being unmindful of minor sins will gradually attract them towards Greater ones . It is indeed Allah�s Grace that by encouraging us to abstain from all types of sins , He keeps us safe from the most dreadful ones .

Another important and subtle point that should be stressed is the fact that considering a minor sin to be minor is itself a Greater sin . No sin is to be considered insignificant and trivial . This point shall also be explained in the future .

men what has been revealed to them , and that haply they may reflect . �

(Surah Nahl 16 : 44)

Allah makes it obligatory for the people to refer to the Ahlul Bayt (a . s . ) . He orders in the Holy Quran :

�So ask the followers of the Reminder if you do not know . �

(Surah Nahl 16 : 43)

I quote the following ayat :

�O (those) who believe ! Allah has indeed revealed to you a reminder (zikr) , an apostle who recites to you the clear communications of Allah . �

(Surah Talaq 65 : 10-11) .

Shahristani a Sunni scholar has reported that Imam Ja�far as-Sadiq (a . s . ) and Hazrat Ali (a . s . ) said :

�We are the People of remembrance (Ahle Zikr)� .

Another argument is that since Allah has mentioned only in brief many of the important subjects in Quran , He must have appointed a point of reference for the guidance of the people , which would provide a detailed explanation to the subject . And this reference point is undoubtedly the Progeny of Muhammad (Aale Muhammad) in whom Allah has reposed His Knowledge and His secrets , not known to any of His other creatures . Those who desire knowledge and truth will forever be dependent on Ahlul Bayt (a . s . ) and remain attached to them with love and devotion . And this devotion for the Ahlul Bayt itself is a blessing , which fetches Allah�s rewards and Mercy .

the already quoted tradition from Imam as-Sadiq (a . s . ) :

�The Greater Sins are those (sins) the doer of (those who commit them) are promised the fire of Hell by Allah . �

The reason for the Imam (a . s . ) not to be specific is the same as stated above in the reply to the First objection .

include the neglecting of prayers among the Greater Sins ? � In reply Imam (a . s . ) asked ,

�What was the first Greater sin that I mentioned ? � Disbelief in Allah . �

He said ,

�The leaving of the prayers unattended is the same as disbelief . �

Hence he had not mentioned the neglecting of prayers as a separate Greater sin .

(Wasaaelush Shia) .

It is clear from the foregoing discussion that there is no tradition from the Masoomeen (a . s . ) which limits the number of Greater Sins . Hence we can say that none of the traditions are fully comprehensive in listing the total number of Greater Sins .

However if we study the Sahifa of Abdul Azeem Hasani carefully we can conclude that in the tradition related by Umroo bin Abeed , Imam Ja�far as-Sadiq (a . s . ) has told about twenty one Greater Sins from the Holy Qur�an . Umroo ibn Abeed left the Imam�s assembly suddenly . Had he listened more patiently the Imam might have proceeded on the subject and enlightened him further .

I would like to inform the readers that I have explained in detail only those sins , which are the confirmed Greater ones . However it does not mean that all those sins which are not mentioned in this book are not Greater . Rather those sins , which are not established as the Greater ones are mentioned briefly . It is not even confirmed that these are among the lesser sins

. Hence pious people should exercise precaution and abstain even from these sins . There is always a possibility that the sin which we think to be small maybe a Greater one . We would be deceived only because its seriousness is not proved to us . We will now proceed towards the detailed explanation of the various sins that are confirmed as Greater Sins .

. Allah says :

�Surely whoever associates (others) with Allah , then Allah has forbidden to him the garden , and his abode is the fire; and there shall be no helpers for the unjust . �

(Surah Maidah 5 : 72)

Also the Holy Quran states :

�Do not associate aught with Allah; most surely polytheism is a grievous inequity . � (Surah Luqman 31 : 13) .

�And whoever associates anything with Allah , he devises indeed a great sin . � (Surah Nisa 4 : 48)

Every Muslim knows fully well that Shirk is a Greater Sin . So it does not seem necessary to quote the Quranic ayats and the traditions of Masoomeen (a . s . ) in this regard . However , since it is important to understand the true meaning of Shirk we shall quote the relevant statements in order that people may keep aloof from this infamy . The Holy Quran says ,

�And worship Allah and do not associate anything with Him . �

(Surah Nisa 4 : 36)

Mushrik (Polythiest) is the opposite of Muwahhid (Monotheist) . Tawheed is the primary pillar of faith . It has various aspects . In the same way Shirk also consists of different types :

1) Tawheed and Shirk with regard to the Essence of Allah

2) Tawheed and Shirk with regard to the Attributes of Allah

3) Tawheed and Shirk in actions

4) Tawheed and Shirk in Obedience

5) Tawheed and Shirk in worship

May Allah provide us the Tawfeeq to discuss these different aspects in detail .

Essence of Allah denotes confessing that the Essence of the Lord of the worlds is one , and that He is Eternal . He is the Orignator of every action and phenomenon , whether perceptible through senses or not . There is no other cause except Him . Belief in multiple causes is Shirk . The Zoroastrians believe in the existence of two powerful forces in the Universe , both being equal and eternal . One is good , the other , evil . The god of good is Yazdan and the god of evil is Ahriman . The following ayat of the Holy Quran is a clear refutation of this false hypothesis .

�Say (O Muhammad) : All is from Allah . �

(Surah Nisa 4 : 78)

The claim of the Dualists can be refuted with a simple statement that there is no one except Allah , who has been in existence since eternity . Whatever was in past , present or future is nothing but good . Or , at least we can say that good exceeds evil and that evil does not hold sway over good .

However if we go on to explain all this in detail it would lead us away from the topic of our discussion .

CHRISTIANS ARE POLYTHEISTS TOO

The Christians believe in the trinity of the Godhead . The Father (God) , The Son (Jesus) and the Holy Ghost (Jibraeel) . They believe that each of them have a special quality and that together they constitute the Godhead . The Quran

flays their assertion thus :

�Certainly they disbelieve who say , �Surely Allah is the third (person) of three�; and there is no god but One God . �

(Surah Maidah 5 : 73)

The Holy Quran clearly states that Allah is not one-third of a god . He is the One and only One God .

The belief in Trinity is not exclusive to the Christians . Hindus and Buddhists also ascribe to it .

IDOL WORSHIP IS POLYTHEISM

Some people allege that there are separate gods for every phenomenon . That is , god of wind , god of sea , etc . This is another form of Polytheism . These people consider different creations to be the handiwork of different gods . These idolaters and polytheists worship multiple deities . Their polytheistic belief has also been denounced in the Holy Quran :

�Are sundry lords better or Allah , the One , the Supreme ? �

(Surah Yusuf 12 : 39)

Creator and the created , the connotation is quite different; For example Zaid(1) has knowledge , so the name �one who knows� is common to both the creator and the created . But in Zaid�s case , it is implicit that this quality in a limited measure was acquired by him (by Allah�s Grace) at a certain stage prior to which he did not have it; and it is also possible that he may also lose this quality at a later stage , but for Allah this attribute signifies that He is the knower of all things , past , present and future . He knows what is in the Heavens and the Earth and not an atom weight , or less than that or greater escapes Him . His knowledge is all encompassing . If we consider the Attributes of Allah as being qualities independent of Allah as we know them to be with His creatures , then we have committed Shirk . Accordingly the belief of the Ashairas is absolutely false .

.

Consequently all that exists has not come into existence on its own . But everything is dependent upon the Creator of the Universe . All the good qualities have also been given to them by Allah . If Allah so desires , He increases their good qualities and gives them sustenance .

(those shortcomings) which they do not know . �

(Nahjul Balagha Sermon 192)

that Allah is the creator of the Heavens . We must have a firm belief that He has created the countless stars . Their number has not been ascertained till today . Modern science has computed that there are approximately ten million stars , each of them capable of having a habitation similar to the earth . Each one of them possess a different light and they revolve in their own orbits without clashing with the other Heavenly bodies .

�And the stars are made subservient by His commands . �

(Surah Nahl 16 : 12)

One of such stars is the Sun , the volume of which is 1 . 3 million times more than our Earth . It has been bestowed with such a powerful light that within seconds it traverses the distance between the Sun and the Earth . The Earth is illuminated by solar light and the life on Earth is sustained by the nourishment received from this light . �Glory be only to Allah the Mighty Creator . �

come into existence . He must also acknowledge the One who has created him .

like of that (sea) to add thereto . �

(Surah Kahf 18 : 109)

the Day of Qiyamat , they will not have accomplished even a thousandth fraction of their task .

�And if you count Allah�s favours , you will not be able to number them; most surely Allah is Forgiving , Merciful . �

(Surah Nahl 16 : 18)

Allah , alone , he develops some peculiar characteristics . One of such characteristics is the Fear of Allah .

Allah . Hazrat Ali (a . s . ) states :

�You must not rely upon anyone except the Lord . �

(Nahjul Balagha) .

As we have mentioned before , the origin of everything is Allah and the centre of all creation is He alone . In the same way every goodness of man for his fellowbeings also originates from Allah . As it is mentioned in the Holy Quran ,

�Good actions are only from His (Allah�s) hands . �

At the end of Surah Yunus Allah says ,

�And if Allah should afflict you with harm , then there is none to remove it but He , and if He intends good to you there is none to repel His grace; He brings it to whom He pleases of His servants; and He is the Forgiving , the Merciful . �

(Surah Yunus 10 : 107)

At another place the Quran says , �And whatever favour is (bestowed) on you , it is from Allah . . . �

(Surah Nahl 16 : 53)

Thus , it is clear from the above discussion that all that is present in the material and the ethereal spheres is subservient to Allah .

�There is no one in the heavens and the earth but will come to the Beneficient God as a servant . �

(Surah Maryam 19 : 93)

If someone reposes hope in anyone except Allah his hopes are extinguished so that he can realise his true master , i . e . Allah .

�I will severe the ties of hope of those who repose hope

in others . �

Imam Ja�far as-Sadiq (a . s . ) informed that one form of shirk is ,

�Like the saying of someone that if so and so had not been there I would have been destroyed . If so and so had not been there I would have got that thing . In the same way is to say that if so and so had not been there my children would have perished . �

(Behaarul Anwaar)

Such utterances signify the type of belief the speaker possesses . If he really has such a belief then he is surely a polytheists (mushrik) . After this Imam (a . s . ) said ,

�If one says , �If Allah had not helped me through such and such person I would have perished , � there is no harm in it . � In fact this is the essence of Tawheed .

up and said , �All Praise is for Allah (only) who has given me sustenance . � Imam (a . s . ) said , �Wait� , and he placed as many grapes as his hands could hold . Twice again he gave him the same quantity . The beggar thanked Allah again . Imam (a . s . ) again stopped him and asked his slave how much money he had . The slave replied , �Twenty dirhams . � Imam (a . s . ) ordered him to give these to the beggar . The beggar took the money and said , �All praise is for Allah alone . O Allah You are the sustainer , You are One , there is no partner for You . Imam (a . s . ) again stopped him . Then the Imam (a . s . ) removed his shirt and gave it to the beggar and said , �Wear it . � The beggar put the shirt on and thanked Allah who had bestowed him with the dress and made him happy . At this stage the beggar turned towards Imam (a . s . ) and said , �O slave of Allah may Allah reward you for this . � After this he went his way . The narrator says that if the beggar had not addressed the Imam (a . s . ) as such , Imam (a . s . ) would have continued to give him gifts for his thankfulness

to Allah .

(Al Kafi)

? � �Why has Allah prohibited this and made obligatory that ? �

One who utters such things makes himself a partner in the absolute authority of the Almighty Allah .

There maybe people who worship the One and only God , establish prayers , pay the Zakat , perform Hajj and also fast during the month of Ramazan . But if they have any objection against those obligations prescribed by Allah or His Prophet (s . a . w . s . ) and say , �Why was it not this way ? � or even if they have such thoughts and do not express them in words , still they are polytheists (mushrikoon) .

�But no ! by your Lord ! they do not believe until they make you a judge of that which has become a matter of disagreement among them , and then do not find any straitness in their hearts as to what you have decided and submit with entire submission . �

(Surah Nisa 4 : 65)

Allama Majlisi comments , � . . . any objection against the Divine decree and the utterances of the Pure Imams (a . s . ) is tantamount to Shirk . �

Thus it is obligatory for the believers of Tawheed that when they fall into misfortune and calamities they should restrain their tongues and hearts from objecting against the Divine decree . However the weeping and expression of grief at the death of friends and relative is allowed and rather recommended . What is not permitted is

to say , �Why has this happened ? It should not have happened . �

for him to fulfill the religious obligation of Zakat etc . Various ayats of the Quran and traditions mention this fact .

1) Someone inquired from Imam Ja�far as-Sadiq (a . s . ) the meaning of the following verse :

�The day on which property will not avail , nor sons . Except him who comes to Allah with a heart , free (from evil) . �

(Surah Shuara 26 : 88-89)

Imam (a . s . ) replied ,

�The heart free (from evil) is the one when it meets Allah it does not have the love of anyone but Allah . Every heart which has shirk and doubt is condemned to be destroyed . (Al Kafi)

2) Imam as-Sadiq (a . s . ) states ,

�By Allah the Imaan (faith) of a person cannot be pure till he loves Allah more than his near ones; his mother , his father , children , wife , other people and wealth . �

(Safinatun Behaar)

3) During the rule of Prophet Sulaiman (a . s . ) a male sparrow told its mate ,

�Why do you stop me from mating ? I possess such might that if I want I could pick up the dome of (the palace) of Hazrat Sulaiman (a . s . ) and drop it in the river . � When Hazrat Sulaiman (a . s . ) came to know of this , he summoned both the birds and asked the male bird if he could substantiate his claim by putting it into practice . The bird

replied that he had only tried to impress his mate by the false claim . He said that he loved his companion hence could not afford to lose her . When Hazrat Sulaiman (a . s . ) asked the female bird for her opinion she said that her suitor did not love her and his affections were for someone else . Upon hearing her grievance Hazrat Sulaiman (a . s . ) became remorseful . He retired into his prayer niche and did not come out for forty days . He prayed , �O Allah purify the heart of this male bird from the love of everything except his own mate . �

(Safinatul Behaar)

raising (the dead) to life . �

(Surah Furqan 25 : 3)

Thus total obedience and Wilayat is reserved for Allah only . However if Allah Himself designates someone to be the center of authority then His obedience is also obligatory due to the Divine command .

Allah and the Prophet (s . a . w . s . ) as Ulil Amr would regard Muta as Halaal . But if they also wish to obey Umar ibn al-Khattab , it will create a contradiction .

LOVE OF ALI (A . S . ) COMMANDED BY ALLAH , AND MUAWIYA�S STANCE

Muawiya considered it obligatory to fight Ali (a . s . ) whereas the Holy Prophet (s . a . w . s . ) had made it Haraam . The Prophet (s . a . w . s . ) said , �War against Ali (a . s . ) is war against me . � Muawiya used to order people to hate Ali (a . s . ) while the Holy Prophet (s . a . w . s . ) made Ali�s love obligatory and Allah made the love of Ali (a . s . ) the compensation of the Prophetic message . The Holy Quran says ,

�Say : I do not ask of you any reward for it but the love of my near relatives . �

(Surah Shura 42 : 23)

On the basis of this , the result of the obedience of Allah and His Prophet (s . a . w . s . ) would be love for Ali (a . s . ) . To consider Muawiya as Ulil Amr would necessitate hatred for Ali (a . s . ) , and in this case too a contradictory situation would arise .

THE TERM �ULIL AMR� IS NOT

RESTRICTED TO A PARTICULAR GROUP

To consider the command of obedience of Ulil Amr to be restricted to a particular group is against the import of the Quranic ayat . This is because Allah has not ordered the obedience of Ulil Amr separately . He has included the obedience of Ulil Amr alongwith that of the Holy Prophet (s . a . w . s . ) . Thus the obedience of Ulil Amr is the obedience of the Holy Prophet (s . a . w . s . ) . There is no difference between the obedience of the Prophet (s . a . w . s . ) and the obedience of Ulil Amr . The obedience of the Holy Prophet (s . a . w . s . ) and the Ulil Amr is compulsory upon everyone . It is not restricted to a few people . If we consider Ulil Amr to include all types of rulers it would not be correct . Ulil Amr are those who are purified from every kind of mistakes and sins . So that they could be obeyed without any reservations .

ARE THE RELIGIOUS SCHOLARS ULIL AMR ?

Some scholars claim that by Ulil Amr is meant the religious leaders (Aalims) . But , the Aalims are not infallible (Masoom) . All the Aalims are prone to commit mistakes . That is the reason why there are differences in the religious rulings . Secondly infallibility is an inward quality which cannot be perceived by the people .

That is the reason why the Ulil Amr could only be designated by Allah and appointed by the Holy Prophet (s . a . w . s . ) .

THE TWELVE IMAMS ARE ULIL AMR

Numerous books of the Sunnis as well as Shia record traditions that the Ulil Amr are the Twelve Imams . The following tradition is regarded as authentic by the Sunnis as well as the Shias .

this earth and the mainstay of His religion among mankind . The last of them is the one whom Allah will give victory over the east of the earth and the west; and it is he who will disappear from his Shias and friends . A long concealment , during which no one will remain firm in the belief of his Imamat except those whose hearts Allah has tested for faith . � Jabir (a . r . ) asked , �Will his Shias derive benefit from him during his concealment ? � �Yes� , said the Apostle of Allah , �By him Who raised me up with Prophethood , verily they will obtain light from his �Noor� and will benefit by his Wilayat during his concealment , like people derive benefit from the sun when it is covered with clouds . �

(Yanabiul Mawaddah)

So , it could be concluded from this tradition that the obedience of the Holy Ahlul Bayt (a . s . ) is equivalent to the obedience of Allah . Those interested in more details can refer to the book �Ghayatul Maraam� . In the fifty-ninth chapter of this book , four traditions from the Sunni sources and fourteen from the Shia sources are mentioned . In the same book , in the 121st chapter , four traditions from the Sunni books and twenty-eight from the Shia sources are recorded .

is actually the obedience of Imam-e-Zamana (a . s . ) . Imam (a . s . ) says ,

�Look carefully at those people who relate our traditions with deliberation upon our permitted and prohibited things , and know our precepts and commandments . Select one of them for adjudication , since I have appointed such a person for the said task . If his verdict is rejected then it is as if the command of Allah is deemed light and our ordinance refuted . Certainly the one who refutes our ordinance has refuted the ordinance of Allah . Verily such a person has stepped into the boundary of Shirk (Polytheism) . �

(Al Kafi)

O my Lord ! have compassion on them , as they brought me up (when I was) little . �

(Surah Bani Israel 17 : 23-24)

PARENTS CANNOT RESTRAIN FROM OBLIGATORY ACTS NOR CAN THEY COMPEL YOU TO COMMIT THE PROHIBITED

It should be known that the parents are not the absolute authority upon all the affairs of Haraam and Halaal . Their authority is restricted by the dual dictum , that they must not prohibit a Wajib thing and nor should order something Haraam . If a situation demands the parents have to be disobeyed in absolute obedience to the commands of Allah and His Prophet (s . a . w . s . ) .

�And We have enjoined on man goodness to his parents , and if they contend with you that you should associate (others) with Me , of which you have no knowledge , do not obey them; to Me is your return , so I will inform you of what you did . �

(Surah Ankaboot 29 : 8)

Obedience to parents is highly stressed so that they may not be caused even the slightest discomfort by the disobedience of their children . It is totally prohibited by the Quran . Thus if the disobedience of the parents would incur their wrath then it is compulsory for the children to obey them .

FURTHER DETAILS REGARDING OBEDIENCE TO PARENTS

Sometimes the parents may disallow something or order their children to do something . But if the child does not obey they are not angry . In such

cases it is permitted for the child to follow his choice . For example the parents refrain their son to proceed on a journey that would cause hardship . But they do not mind if he insists on it . In this case it is Mubah for the son to go on this journey . However if this journey would cause the anger of one�s parents , it is a journey of sin and during this journey one has to pray namaz as complete (not Qasr) and also observe the obligatory fasts .

. The Holy Prophet (s . a . w . s . ) has also said ,

�Prostration of a human for another human being is not permitted . (If it had been) I would have ordered the wife to prostrate before her husband . �

(Wasaelush Shia)

DIGNITY IN THE MARITAL AFFAIRS

Numerous traditions emphasise that women should be obedient to their husbands . Apart from this , women should know that it is highly recommended that they please their husbands in all matters . It is the best worship of a woman . However to satisfy the sexual desires of the husband is absolutely wajib according to the consensus of the scholars . Similarly the husbands permission is required by the wife if she intends to go out . Even if she goes to visit her relatives or parents it is obligatory for her to seek the husbands permission . If she leaves the husband�s house without his permission , the angels curse her till she returns .

NON-ESSENTIAL EXPENSES SHOULD HAVE THE PRIOR SANCTION OF THE HUSBAND

Apart from the necessary expenses , the wife should obtain the husband�s permission for other things even if she wants to spend from her personal wealth . But in case of obligatory expenses she does not need the husband�s permission . For example , Hajj , Zakat , Khums and even for spending upon her parents . Even if the husband restrains her she must carry out these obligations . If a woman obeys her husband to please Allah , she

has undoubtedly obeyed the Divine commands and the instructions of the Holy Prophet (s . a . w . s . ) . It is certainly the best worship for a woman .

foregoing pages . Anyone who does not fulfill these qualities is not to be followed . It is Haraam to refer to them . A couple of traditions are quoted below in this regard .

that I should serve Allah , being sincere to Him in obedience . �

(Surah Zumar 39 : 11)

3) �Say : My Lord has enjoined justice , and set upright your faces at every time of prayer and call on Him , being sincere to Him in obedience . �

(Surah Araf 7 : 29)

4) �Say : I am only a mortal like you; it is revealed to me that your god is One God , therefore whoever hopes to meet his Lord , he should do good deeds , and not join anyone in the service of His Lord . �

(Surah Kahf 18 : 110)

neither to these nor to those . �

(Surah Nisa 4 : 142)

2) �So woe to the praying ones , who are unmindful of their prayers , who do (good) to be seen . �

(Surah Maoon 107 : 4-6)

and restrain from �Riyah� . On the Day of Judgement the deceiver (Riyakaar) will be addressed by four titles , �O Kafir , O Sinful , O Crafty one , O Loser , your deeds are nullified and the reward of your deeds is lost . Today you have no worth whatsoever . Go and seek the reward of your deeds from those , to please whom you performed your acts . �

(Muhajjatul Baidha , Behaarul Anwaar)

. He would be told , �at the time of reciting the Quran , your intention had been to exhibit your sweet voice so that people may appreciate your tone . � This one shall also be tossed into the fire . The third person to be presented shall be one who had died a martyr in Jihad . He would be told that , �Your intention while fighting was to make a show-off your strength and valour . � He shall also be led towards the fire . The fourth person had been a charitable man . He would be told , �your intention in giving charity was that people may call you generous . � Then he would also be led towards Hell .

(Layali Akhbaar) .

Numerous traditions confirm that the Riyakaar person is a Mushrik . This is sufficient for the believing and the thoughtful people .

:

� . . . therefore whoever hopes to meet his Lord , he should do good deeds , and not join anyone in the service of his Lord . �

(Surah Kahf 18 : 110)

The tafsir of this ayat is as follows : �Someone performs a good deed not for seeking Allah�s pleasure , but to obtain praise and admiration from people , so that people may see and hear him and he may become famous . He is like the one who has an associate with Allah in his worship . One who conceals his worship acts from the people (and reserve them solely for Allah would finally be given an honourable position among the people , by Allah . While one who exhibits his worship; his weaknesses are exposed by Allah and consequently he is degraded . �

(Al Kafi)

and then again give Zakat with the sole intention of achieving Allah�s pleasure .

Similarly in the case of Namaz the person may exhibit a part of it (Be it a Mustahab part) e . g . Qunoot or he may perform Namaz in congregation or sit in the front row to show-off . In all such cases he has to perform this Namaz again .

be pious so that people praise him , and day and night he remains busy in religious acts . Bodily Riyah with regard to worldly matters is that he displays his body and tries to create a position in the eyes of the people .

2) Riyah of Beauty and Dress

This type of Riyah with regard to the hereafter consists of shaving ones moustache so that people think that he is following the recommended acts or walking slowly with head turned downwards or wearing dirty clothes to show that one has disregard for the world .

The riya of beauty and dress with regard to this world is to show off ones dress and handsome appearance so that people are attracted towards the person .

3) Riyah of Speech

Riyah of speech with regard to the hereafter is for example uttering Zikr (i . e . Alhamdo Lillah) to show-off to the people . To exhibit one�s knowledge and greatness by preaching to the people in assemblies . To forbid evil and enjoin good to the audience by making people fearful of Divine wrath without having any pure intention .

In the worldly connection this Riyah could take the form of boasting of ones achievements and capabilities so that the people adore him . To be extremely social and greet beyond limit , even strangers , to achieve popularity , etc .

4) Riyah of Actions

In connection with actions of the hereafter Riyah consists of praying namaz to show-off . For example reciting lengthy chapters or remaining for a long time

in Ruku or Sajdah . To pray namaz extremely slowly . Performing the wajib and the mustahab fast , Hajj and Ziarat , giving charity and feeding people so that one is regarded as pious .

With regard to the worldly actions , it is to behave with people in consonance with their way of thinking and to spend in similar ways . That is , to strive to become honourable in the eyes of these people . To spend lavishly upon people by inviting them in large numbers for dinner etc .

5) Riyah of the External Kind

All the four types of Riyah explained above are concerned with the person himself . The fifth type of Riyah is that which is connected with the external affairs . This type of Riyah also is with regard to the Hereafter as well as this world . With regard to the Hereafter it consists of a person sitting in the assembly of the learned people without any pure intention; just to exhibit his interest in religion etc . Or to go out to meet pious people or invite the learned scholars to his home for dinner so that people consider him to be religious . In the same way Riyah is prohibited with regard to the worldly actions . For example visiting frequently the courts of Kings and rulers so that people realise his influence and reputation and the gullible people are deceived by his outward show .

his intention . In other words all such actions which a person performs to show off are Riyah whether those actions are related to the hereafter or this world . In all types of actions related above , riyah is not committed till one has the intention to show-off . But if one performs an action solely for the pleasure of Allah it is worship . For example if one dresses up nicely or decorates his house with the intention of fully expressing the bounties of Allah; this action is worship . However if his intention is to show-off to people it is Riyah .

Anyone who wishes to study this topic in detail should refer to the book Qalbe Saleem by the same author .

of Allah� , to be a Greater Sin; as we have mentioned at the beginning .

depends upon his repentance , the achievement of absolute belief needs the guidance of an infallible guide (Imam) , and the attainment of grades in piety and the high stages of the hereafter depend upon the purity of intention in the deeds performed . The aim of creating man was to make him think and recognise Allah in the proper way . But the complete recognition or belief is not possible till man realises that the Creator of causes as well as effects is Allah . The causes by themselves cannot bring out an effect till the One who has created these causes gives the capability to the cause to bring out such effect . Therefore one should not be pleased at the apparent causes or be aggrieved due to their absence .

Namrood to burn Ibrahim (a . s . ) was made bereft of its burning property , by Allah . It is said , that the fire was so intense that birds flying at a height of three miles used to be scorched by the heat and drop dead .

So they threw Hazrat Ibrahim (a . s . ) into the fire with the help of a catapult from far away . In the Holy Quran Allah says :

�We said : O fire ! be coolness and peace to Ibrahim . �

(Surah Anbiya 21 : 69)

The fire immediately lost its essential property of burning , and cooled down; and if Allah had not ordered it to be peaceful (safe) for Ibrahim (a . s . ) it would have become colder and may have frozen Ibrahim (a . s . ) to death .

In the same way when Ibrahim (a . s . ) proceeded to slaughter his son Ismail (a . s . ) the knife was blunted by Allah�s command . Ibrahim (a . s . ) threw the knife away and a voice emerged from it . �The Khalil (friend) of Allah commands me to cut and the Lord of the Khalil restrains me from it . �

SECOND EXAMPLE : MUSA (A . S . ) AND FIRON

History records that the tyrant rulers have always oppressed Allah�s representative on earth , the Prophets and the Imams . These rulers have made relentless use of all the might and power at their command

to pursue the Prophets and terminate their lives . But the Almighty Allah used to render their efforts null and void . The life of Musa (a . s . ) during the reign of Firon is full of such instances from the beginning to end .

A powerful king like Firon wanted to kill Hazrat Musa (a . s . ) while he was still in his mother�s womb , but he did not succeed and Musa (a . s . ) was born . Firon continued in his efforts to murder him but all his plans were foiled by Allah . Physical and spiritual causes are of no significance in comparison to the Divine decree . Thus Musa (a . s . ) was not only born safely but grew up in Firon�s own palace and in his own lap .

�And Firon�s wife said : A refreshment of the eye to me and to you; do not slay him; maybe he will be useful to us , or we may take him for a son; and they did not perceive . �

(Surah Qasas 28 : 9)

THIRD EXAMPLE : THE ATTACK OF ABRAHA ON THE KA�BA

In the year of the birth of Holy Prophet (s . a . w . s . ) the army of Najjashi came to attack the Holy Ka�ba . It was led by the commander Abraha . The army consisted of elephants and possessed all the armaments of war . Abraha , proud of his large army and weapons was

confident of success . But the creator of all causes weakened their efforts . When Allah willed all the human and animals in the army came to a standstill . However much they tried , the elephants refused to move towards the sacred house .

On the other hand �Ababeel� appeared on the horizon . Each of these birds carried three pebbles; one in the beak and one each in their claws . They surrounded the complete army and began to pelt them with pebbles . Each pebble fell on the head of the soldiers and pierced through their body to reach the ground and sank into it . Consequently the entire army perished , except one soldier . This soldier retreated to king Najjashi and related the episode in detail . This incident gained so much importance that the year began to be referred to as �Aamul Feel� , or the year of the Elephant . Thus the history of Arabs record the birth of the Holy Prophet (s . a . w . s . ) to be in the year 1st Aamul Feel and the year of his Be�sat (declaration of Prophethood) to be 40th Aamul Feel .

FOURTH EXAMPLE : THE HOLY PROPHET (S . A . W . S . ) AND HOW HIS LIFE WAS SAVED

The protection of the Holy Prophet (s . a . w . s . ) from the blood thirsty people of Makkah and later his being shielded from death in the various battles is considered to

be a sign of Allah . All the polytheists had united to martyr the Holy Prophet (s . a . w . s . ) right from the day he declared his Prophethood . They had all the means to achieve their purpose but as a Persian couplet says : �Who can extinguish the lamp lighted by Allah . �

FIFTH EXAMPLE

He Creates Without an Apparent Cause

Even if the apparent causes , both material and non-material ones , are absent , Allah creates them by His unsurpassed power . There are numerous examples of such a phenomenon . The foremost example is that of the father of man , Hazrat Adam (a . s . ) whom Allah created without the union of a male and a female . Adam (a . s . ) came into existence from non-existence . Similarly Prophet Isa (a . s . ) was born to the chaste maid , Janabe Maryam (a . s . ) even though a man had not touched her .

Hazrat Yahya (a . s . ) was born to Hazrat Zakaria (a . s . ) when he had reached an extremely old age and when his wife had lost all hopes of conceiving . Hazrat Ishaq (a . s . ) was born to Hazrat Ibrahim (a . s . ) when Hazrat Ibrahim was aged and inspite of his wife Janabe Sarah being barren previously .

did not attend any school nor did he learn from any teacher . He was not trained to read and write by any mortal . Yet , he was the teacher of humanity and was having command upon the Quranic sciences . In fact his personality was a conglomeration of the qualities of all the previous prophets . The presence of such outstanding qualities in one person without any apparent causes , can only be understood to be the Divine will .

physicians have suggested that if his pearl is powered and given to the sick princess she would be cured of her malady . The King has sent orders to the jeweller to powder that pearl at once and take it to the palace .

.

� . . . she said : My Lord ! build for me a house with Thee in the Garden and deliver me from Firon and his doings , and deliver me from the unjust people . �

(Surah Tahrim 66 : 11)

to the Holy Prophet (s . a . w . s . ) and himself entered the battlefield to face the unbelievers . He was soon martyred . It is said that the Holy Prophet (s . a . w . s . ) often gave charity from the property of Makhreeq , the martyr .

raised to a high position . For example people like Fuzail ibn Ayaz , Imran Sabi , Barham Nasrani and Sahib Riyaz who received the Tawfeeq from Allah when had become weak due to old age and were incapable of hardwork and active life , yet they achieved an exalted position .

for the child�s sake .

After having the awareness , discussed above , is it possible for one to lose hope in his Lord ? No ! In fact it makes it easy to repose faith in the Creator and go through all the ups and downs of life with resignation and fortitude .

our standing as individuals . Then why should there be hopelessness ? Is He unaware of our condition ? I seek forgiveness from the Almighty Allah ! Allah is far too exalted .

3 . Outward Examples

Let us study the situation of those who were in extremely difficult times but were hopeful of the Lord�s Benevolence and Mercy . They continued to entreat Allah till He accepted their prayers and redressed them .

at an age when it could never have been expected .

for a long time and there seems to be no hope of curing it , one must consider this disease to be a penalty for his sins (kaffara) .

On the other hand if due to his prayers and Sadaqah the disease is cured it becomes a mean of salvation .

During this journey I spent a night in a hamlet . At this time , all the money I had was one-sixth of a silver coin . It was a dark , rainy night . I took my wife to a cheap hostel for the night . All of a sudden my wife began to have labour pains and a child was born . My wife said that she needed something to eat , otherwise she may starve to death . I took the small silver coin and knocked at the door of a vegetable seller . After repeated requests he opened the door . I explained to him my circumstances and gave him the coin . He brought some curd and ghee in an earthen bowl . As I turned back and walked a few paces , I slipped and the earthen bowl dropped from my hands and broke . I was struck with grief and could not control myself . I began to slap my face and yelled loudly . The window of a nearby house opened and someone enquired as to who I was and why was I creating a din and disturbing the neighbourhood . I explained my circumstances in brief and added that I , my wife and the child were starving of hunger , and this misfortune has befallen me . The man asked , �Is your hue and cry only for a piece of silver . � �No� , I said , �I had never been so miserly

. � Then I told him about the year when I had lost my bag of 3000 dinars and ornaments . He asked me if there were any distinguishing marks on my moneybag . I thought he was trying to fool me , so I protested . But he insisted and I told him . Then he called me in his house and sent his slave to get my wife and child . The slave returned with my wife and child , and our host put us up for the night . In the morning he gave some dinars and said that till my wife recovers , we must stay in his house . Ten days passed in this manner . Everyday he used to give us some dinars . Then one day he asked me about my profession . When I told him that I was an expert trader , he gave me some money and told me to start a business . After conducting the business for some months , I offered him his share of the profits . He went into the other room and returned with the moneybag that I had lost years ago . I was overjoyed to see it and became unconscious due to the excitement . I thanked Allah and returned to my native village . Gradually my economic conditions began to change and once more I was a rich man .

�It may be that you dislike a thing while it is good for you , maybe that

you love a thing while it is evil for you . �

(Surah Baqarah 2 : 216) .

�Allah brings about ease after difficulty . �

(Surah Talaq 65 : 7)

told him of my problems . He expressed pity upon my condition and recited the following couplets for my sake , �If you fall into difficult times do not be impatient . Because for a long time you have experienced comfort .

Then after every discomfort is comfort and consolation . And the saying of Allah is the most truthful . �So do not despair , certainly despair is disbelief . � Allah may enrich you in a short while . After that do not forget your Lord . Certainly Allah fulfills His promise . If the intellect had the capacity to produce food the wealth of the world would be only with the intellectuals . Beware , do not lose hope when you face calamities . Behind the curtains are concealed astounding candles (of hope) . �

The narrator says , �When I heard these lines my grief changed into happiness and hopelessness turned into optimism . Very soon the doors of Mercy opened upon me and my bad times changed for the good . �

the sins , because it implies that the connection between Allah and his creature has been severed . It signifies turning away from the Divine nature . Because even if an iota of belief remains in a person�s heart , he could not severe relations with his Nourisher and Cherisher . It may be that sometimes a sort of hopelessness pervades his imagination but he soon recovers and repents of his sin .

Allah ; Surely Allah forgives the faults altogether; surely He is the Forgiving , the Merciful . �

(Surah Zumar 39 : 53) .

repeat the sin , her repentance shall be accepted . And her sins would be pardoned . Surely Allah is oft forgiving and forgives , ever so beyond measure . Verily one who repents (sincerely) is; as if he has never committed that sin . �

(Liyali Akhbaar)

waited for him to conclude his prayers . When he finished his prayers , Hazrat Ibrahim (a . s . ) said , �I appreciate your way and want to befriend you . Tell me where do you stay so that I could come to meet you whenever I want . � He said , �You will not be able to travel on my path . �

�Why ? �

�I walk on the surface of the water . �

Hazrat Ibrahim (a . s . ) said , �The Almighty Allah who has given you the capacity to walk on water , can also enable me to do so . Come , arise , today I shall spend the night with you at your residence .

When they reached the bank of the river the man uttered �Bismillah� and stepped in the river and was soon on the other side of it . Hazrat Ibrahim (a . s . ) also recited Bismillah and crossed the river . This man was astounded . Then both of them entered his house .

Ibrahim (a . s . ) asked him , �Which is the most difficult day ? � He replied , �The day Allah will reward and punish all His creatures according to their deeds . � Ibrahim (a . s . ) said , �Let us together pray that Allah may protect us from the hardships of this day . �

According to another report Hazrat Ibrahim (a . s . ) said , �Let us pray together for

the sinful believers . � The worshipper said , �I will not participate in this prayer because I have been praying for something for the past thirty years and till date it has not been fulfilled , so there is no scope in praying for something else . �

Hazrat Ibrahim (a . s . ) said , �O worshipper ! when Allah holds a creature dear He delays the acceptance of his prayers so that he may continue to plead and supplicate Him . On the other hand when He dislikes a person He answers his prayers immediately or creates hopelessness in his heart so that he would stop praying . �

Then he asked the worshipper about his prayer which has not been accepted till then . He said , �One day I was busy in my prayers when I saw a handsome boy grazing a herd of sheep and goats . I asked him whose animals were those . He said they belonged to him . Then I asked him who he was . He said that he was the son of Khalilullah (Friend of Allah) Ibrahim (a . s . ) and that his name was Ismail . At that moment I prayed to Allah to let me see my �Khalil� Ibrahim (a . s . ) . � Ibrahim (a . s . ) said , �Now your prayer has been answered . I am that Ibrahim (a . s . ) . � The worshipper became extremely overjoyed and embraced Ibrahim

(a . s . ) . He kissed his head , eyes and hands and thanked the Almighty Allah with sincerity . After this both of them together prayed for the believing men and women .

in despondence regarding you . But I am aggrieved because my good deeds are less in number and bad deeds numerous . Otherwise Your position is so high that not a single creature turns away dejected from you . �

There is no doubt that despondence with regard to Allah is a Greater Sin . It is one of the characteristics of the polytheists and hypocrites as mentioned by Allah in Surah Fath .

�And (that) He may punish the hypocritical men and the hypocritical women , and the polytheistic men and the polytheistic women , the entertainers of evil thoughts about Allah . . . �

(Surah Fath 48 : 6)

SKEPTICISM INVITES PUNISHMENT

The Holy Prophet (s . a . w . s . ) announced from the pulpit

�By Allah who has no partner , He does not deprive any of the people from the blessings of this world and the hereafter . But he should not harbour doubts (about Him) . He should have hope in Him and possess good morals . He should refrain from backbiting about the believers . I swear by Allah Who is the One and without partners , He does not punish a believer after he had repented and asked for forgiveness . Except those who are skeptical about Allah and lack in hope , have evil behaviour and indulge in backbiting about the believers . I swear by Allah except Whom no one is fit to be worshipped . When someone expresses reliance and trust in Allah; Allah who is extremely

graceful , will not deem it fit to order anything contrary to the faith that the believer has reposed in him . Then you must have good thoughts regarding Allah and must always depend upon Him . �

(Al Kafi)

HOPE FOR FORGIVENESS AND THE ACCEPTANCE OF DUA

Having good thoughts about Allah means that one should have the conviction that if he repents for a sin , Allah would forgive him . If he invocates , his prayer would be answered . If he does a good action , it is certain that Allah would accept it and reward him for the same . To hope in salvation is beneficial , and it is obligatory . However to hope for rewards without performing good actions is ignorance and conceit .

HOPELESSNESS IN THE AFFAIRS OF THIS WORLD AND THE HEREAFTER

Some scholars of religion explain that the distinguishing feature of �Qunut� and �Yaas� is that �Qunut� denotes hopelessness with regard to the worldly blessings .

The Holy Quran says concerning this ,

�And He it is who sends down rain after they have despaired , and He unfolds His Mercy; and He is the Guardian , the Praised One . �

(Surah Shura 42 : 28)

Concerning �Yaas� the scholars maintain that it is with regard to the affairs of the Hereafter , as mentioned in the verse :

� . . . indeed they despair of the Hereafter . . . �

(Surah Mumtahena 60 : 13)

QUNUT IS WORSE THAN YAAS

To be despondent of Allah�s Mercy results in the person being deprived of eternal

blessings , because �Qunut� causes the severance of the relation between the creature and Allah . The cause for this despondence is the extinguishing of the original flame of creation that had been alive in his heart . Even if a little of the light had remained , he would not have lost hope completely . It is possible that he may be involved in vain pursuits . If that is so then he has receded into the age of ignorance from the Mercy of Allah . But �Yaas� denotes that the connection between the creature and Allah still remains even though separated by the curtain of sins . But behind the curtain the light of the original nature endures . He still believes in some connection with Allah . In such a case the dividing curtain could be removed .

�Yaas� can be forgiven but �Qunut� does not deserve forgiveness . Thus �Qunut� is included in the title of Shirk and becomes the greatest danger for man . (Quoted from Tafsir Ruhul Bayan)

and Imam Reza (a . s . ) have classified the fearlessness of Allah�s punishment among the Greater Sins . The Qur�an announces :

�What ! do the people of the towns then feel secure from Our punishment coming to them by night while they are asleep ? �

(Surah Araf 7 : 97)

�What ! do the people of the towns feel secure from Our punishment coming to them in the morning while they play ? �

(Surah Araf 7 : 98)

�What ! do they feel secure from Allah�s plan ? But none feels secure from Allah�s plan except the people who shall perish . �

(Surah Araf 7 : 99)

These three verses clearly prohibit the fearlessness of the punishment of Allah . The last verse mentions that those who do not fear Allah�s punishment would be losers in the hereafter . Divine retribution will be their lot on the Day of Judgement , as will be the fate of the unbelievers and the non-repentant sinners .

It is clear from the Quran that to remain heedless of Allah�s plan is a Greater Sin . Hence carelessness about the punishment and warnings of Allah is equivalent to disregard of His orders and prohibitions and an abject ignorance of His Supremacy . How can a lowly and insignificant being , now dare to oppose the Lord of the two worlds . This heedlessness and disregard is a Greater Sin that does not merit pardon , except that the sinner feels remorse and asks for forgiveness . It would appear from the

above discussion that whether a sin is pardonable or not depends more on the attitude of the sinner , rather than the sin itself . If in the innermost recesses of his heart , the transgressor is fearful of Allah , he is deserving of forgiveness , but if he is brazenly fearless of Allah�s punishment , he is most unfit for pardon and mercy .

The plan of Allah means a sudden punishment that descends upon the sinners , as mentioned in the Divine book ,

�Does man think that he is to be left to wander without an aim ? �

(Surah Qiyamat 75 : 36)

make a firm intention not to repeat their sins . Allah�s indulgence thus helps them to achieve the good in this world and the hereafter . On the other hand indulgence shown to unrepentant sinners only makes them heedless of the fact that eventually they will be accountable for their deeds . They continue to commit one sin upon another and when their corruption reaches a limit , a sudden punishment descends upon them .

�And I grant them respite; surely My scheme is effective . �

(Surah Araf 7 : 183)

Disbelievers and sinners leading successful and comfortable lives may conceitedly feel that their capabilities have brought them success but in reality all that they have is a form of punishment from Allah and a sort of retribution which is referred to as �the Plan of Allah . �

you (before I become eligible for Divine retribution) . �

(a . s . ) that he said :

�Certainly , those who are given an increase in wealth and property by Allah , should not think anything but that it is Istedraaj . They should not be fearless (of Allah�s plan) . Because calm precedes storm . �

(Behaarul Anwaar)

that insulates him from transgressing the bounds of prohibitions , and compels him towards sincere repentance . When we are in the throes of temptation to commit an aggression , we have to be extremely cautious not to give in . It may so happen that the particular sin we are about to commit will seal our fate and deprive us forever , of Allah�s Mercy and forgiveness . It is narrated from Imam Ja�far as-Sadiq (a . s . ) :

�One who intends to commit a sin (should control his selfish desires and) must not put it to practice . Certainly when (sometimes) a person commits a sin , Allah dislikes him and says : �By My Honour and Greatness I will not forgive you after this . �

(Al Kafi)

Since there is a possibility that a sin may not be eligible for pardon , it is extremely important that we keep ourselves protected from every sin; be it big or small . In fact the sins which do not deserve to be pardoned are regarded as insignificant by the one who commits them .

Imam Ja�far as-Sadiq (a . s . ) states :

�You must fear the small sins , for they are not pardoned . �

The narrator asked , �What is meant by �small� ? � Imam replied;

�A person commits a sin which he considers to be insignificant and says , �I deserve admiration for I have not committed a sin as serious as that of the other person . �

(Al Kafi)

the sinner repents for his sins , he should continue to be fearful . It may be that his repentance has not fulfilled the necessary conditions . For example , he have made an intention of not repeating a sin , but later he does not remain firm upon it . We should therefore continue to live between fear and hope till the end of our lives , hoping for Allah�s rewards for our good deeds and dreading the accountability of our sins committed knowingly or unintentionally .

in this regard . Especially in times of difficulties and calamities we have to be extra careful; constantly imploring Allah to prevent us from overstepping the boundaries prohibited by Him . Imam Sajjad (a . s . ) says in the beginning of Dua-e-Abu Hamza Thumali :

�Do not punish my sins by letting me to be heedless of your retribution . �

) said :

�Why should not I fear thus . When Allah left Hazrat Yunus (a . s . ) on his own for a moment , what did happen . � (That is , he remained in the belly of a whale) .

(Behaarul Anwaar)

Prophet (s . a . w . s . ) in the Quranic Ayat ,

�Say : Surely I fear , if I disobey my Lord , the chastisement of a grievous day . �

(Surah Anam 6 : 15) .

his will . �If your deeds equal the good deeds of all men and Jinns , together , you must expect that you may yet be punished by Him . And you must hope in Allah so much that even if you carry the burden of the total sins of men and jinns , and approach Allah for forgiveness , He will pardon you . �

(Al Kafi)

the Hereafter . We most certainly do not . So let us resolve to divert some of our energies towards the fear and hope of the hereafter . If a sin has been committed , let us continuously feel remorse and weep for forgiveness , forgetting luxury and comforts , repenting till our last moment when we hear the good news .

�(As for) those who say : Our Lord is Allah , then continue in the right way , the angels descend upon them , saying : Fear not , nor be grieved , and receive good news of the Garden which you were promised . �

(Surah Ha Mim 41 : 30)

Let us realise that it is obligatory for the believers to remain in fear of Allah till the end of their lives .

Why is it that they do not just claim Allah to be generous for worldly benefits . Rather , they strive hard to procure these but are content to claim that Allah is Merciful for the Hereafter , and feel very secure in that thought without making any effort to strive for the Hereafter .

he sees only shortcomings , faults and weaknesses for which he weeps and prays till he becomes unconscious . Abu Darda relates that I heard Ali (a . s . ) reciting in a disconsolate voice : �O my Lord , there is no doubt that I have spent a good part of my life in Your disobedience . (3) Still I do not hope for forgiveness from anyone but You . Nor do I intend to please anyone except You . O my real Master when I think of Your Mercy , the weight of my sins begins to feel light . But when I remember Your severity , the load of the difficulties crush me . �

Abu Darda says , �When there was a silence after this , I moved forward and saw that Ali (a . s . ) had fallen unconscious . When I shook his arm , it seemed lifeless . I thought that my master Ali (a . s . ) has passed away . �

Similarly Zorara says , �Once I saw Ali (a . s . ) in the last part of a dark night . He was holding his beard and pleading in a sorrowful voice : �O ! The provisions for the journey are less and the distance vast . The way is horrifying and the path dangerous . �

Ali (a . s . ) says in Dua-e-Kumail :

�O Allah the trials have increased and my condition has deteriorated and my good deeds are very few

. �

of some people would be white and the others black . Whatever property I own in �Yambao� and its suburbs , I leave all of it as an endowment to achieve the happiness of Allah . �

Inspite of excelling in good deeds and worship , while returning from a battle , he was seen exclaiming ,

�Certainly , the best deed of a man is to die a martyr . I fear I may not get a chance to achieve martyrdom . �

At last the Holy Prophet (s . a . w . s . ) informed him :

�O Ali ! Your end shall be martyrdom . �

WE SHALL FOLLOW ALI (A . S . )

We may think that it is not possible for sinners like us to come up to the level of a lofty personality like Ali (a . s . ) in terms of piety and spiritual realisation .

In reply to this we can say that , though it is not possible for us to reach that stage we can at least try to follow his commands as much as possible . For example , if a child sees a shining cobra , it is possible that he may try to catch it and risk being bitten to death ?

Let us suppose the child is accompanied by his father . In such a situation the father who is aware of the poisonous qualities of the cobra will shout warnings and move forward to rescue the child .

O the heedless one ! Is not

Ali (a . s . ) your spiritual father and the virtual guide ? Are you not the claimant of his love and Wilayat . If your reply is positive then you must strive to follow and imitate your master as much as possible . The hardships and the punishments of the Day of Judgement make one shudder with horror and one cannot be complacent about the preparations of this last journey . If you are a true Shia of Ali (a . s . ) then he is the best model for you . Ali (a . s . ) has himself said ,

�You cannot imitate me entirely , but you can imitate (to some extent) and follow us . �

�Our Shias are only those who follow us . �

gap between us and our Imam (a . s . ) . We have been completely cut off from his virtuous life and perfect morals . May Allah protect us from departing His influence to follow the misguidance of Satan . Certain sins cause us to be deprived of the Wilayat of Allah and love of Ahlul Bayt (a . s . ) and lead us to the wilayat of Satan . After this we come under the control of Satan who rules us totally . Let us take refuge with Allah from such a doom .

. If such is the case , then , the killer is indeed liable for everlasting chastisement , for he considered the murder of a Momin as Halaal , whereas it is Haraam . To consider a murder of a believer Haraam is an article of faith . Consequently one who does not have this belief is a Kafir .

them in punishment and send them all to Hell . �

The lesson derived from this hadith is that there is no difference between the killer and those who support or co-operate with him .

Imam Muhammad al-Baqir (a . s . ) has said ,

�On the day of Qiyamat a person would be presented before Allah . He will be having a streak of blood (like one gets a cut while shaving) . He will say ,

�By Allah , I have not killed anyone . Not have I co-operated with anyone�s murder . � Allah will say , �Yes , but one day you spoke about a believer and your words caused him to be killed . Hence you are responsible for his murder . ��

Hazrat Imam Reza (a . s . ) said ,

�If someone is killed in the east and one who lives in the west is pleased upon this , then he is a partner in this murder . �

(Wasaelush Shia)

not inherit any part of diyah but the other relatives who are eligible for the inheritance are qualified for it .

TO ABORT A FOETUS INTENTIONALLY IS HARAAM

It is evident from the foregoing discussion that human life is considered sacred by the Islamic Shariat . Nothing has been given so much importance like the one reserved for the �protected soul� (Nafs-e-Mohtaram) . So much so that the beginning point of the human life , that is , the fertilised ovum is also not to be wasted . Once conception has taken place , no abortion is allowed . The �diyah� (penalty) for abortion is as follows :

If the fertilised ovum is aborted the �diyah� is sixty misqal .

If bones have formed it is eighty misqal .

If an incomplete child is aborted whose features have become distinct but the soul not entered the body , the penalty is one hundred misqal .

If soul had entered it and it was a male child , diyah is one thousand misqal , and if female , it is five hundred misqal .

If a pregnant woman dies , it is necessary to remove the unborn child by operation . Any carelessness in this regard is �Haraam� .

If due to carelessness the child dies , diyah is wajib upon the one who was responsible for the lapse .

either avenging the death or accepting the �diyah� . That is , they can forgive him or kill him in retribution .

If the murderer is forgiven , three things become obligatory on him :

1) Freeing a slave

2) Feeding sixty poor people

3) Keeping sixty fasts

If freeing a slave is not allowed by the law , the other two penalties should be fulfilled .

, unblessed . �

(Surah Mariyam 19 : 32)

As Isa (a . s . ) did not have a father , his mother is alone mentioned . In the same Surah , both the father and mother of Hazrat Yahya (a . s . ) are mentioned .

Both the verses mention three characteristics of the disobedient child (Aaq-e-Waledain) .

1) �Jabbar� (insolent)

2) �Shaqee� (unblessed)

3) �Aasi� (disobedient)

Each of these negative qualities render one liable for severe punishment . Regarding �Jabbar� (insolent) the Quran says :

�And they asked for judgement and every insolent opposer was disappointed . Hell is before him and he shall be given to drink of festering water : He will drink it little by little and will not be able to swallow it agreeably , and death will come to him from every quarter , but he shall not die; and there shall be vehement chastisement before him . �

(Surah Ibrahim 14 : 15-17)

The one who is Shaqee will be punished as follows :

�So as to those who are �Shaqee� , they shall be in fire; for them shall be sighing and groaning in it; Abiding therein so long as the heavens and the earth endure , except as your Lord pleases . �

(Surah Hud 11 : 106-107)

Those with the third characteristic , that is , those who are �Aasi� will be dealt with severely by Allah .

�And whoever disobeys Allah and His Apostle and goes beyond His limits , He will cause him to enter fire , to abide in it , and he

shall have an abasing chastisement . �

(Surah Nisa 4 : 14)

sins) by Allah . �

(Behaarul Anwaar)

When Jibraeel (a . s . ) said this , the Holy Prophet (s . a . w . s . ) uttered , �Amen� ! Hazrat Imam Ja�far as-Sadiq (a . s . ) said ,

�Accursed , Accursed is the one who beats his parents . Accursed is the one who distresses his parents .

(Mustadrak)

s . ) told him to recite the following dua ,

�Ya man Yaqbalul yaseera wa y�afo �Anil Katheera Iqbal minnil Yaseera Wa �Aafo �Annil Katheera . �

Then asked , �Now what do you see ? � He replied , �A fair complexioned man , handsome and fragrant , is moving towards me . �

The Holy Prophet said , �Keep repeating this dua . � When the youth repeated this dua he said �O Prophet of Allah (s . a . w . s . ) both of them have disappeared from my sight . � After this the face of the Holy Prophet (s . a . w . s . ) was illuminated with joy . He said , �O Allah forgive the sins of this young man . � Then the youth passed away .

(Behaarul Anwaar)

This tradition shows how difficult are the last moments of the Aaq-e-Waledain . He leaves this world in disbelief and remains , forever , in Divine punishment . The tutor of Kalima for this young man was the Holy Prophet (s . a . w . s . ) . In spite of this his tongue did not move till his mother forgive him . The blessings of the Holy Prophet (s . a . w . s . ) and the forgiveness of his mother brought salvation for this youth .

by speech or actions . Or they do not obey them in matters which are within reason and matters which are not in any way against religion .

Aaq-e-Waledain is absolutely Haraam . The books of traditions of both the Shias as well as the Sunnis validate this fact .

To look at the parents with anger is Aaq : To cause unhappiness to the parents results in Aaq . It is Haraam to take any step , which one is sure , will displease the parents .

nor chide them , and speak to them a generous word . And make yourself submissively gentle to them with compassion , and say : O my Lord ! Have compassion on them , as they brought me up (when I was) little .

(Surah Bani Israel 17 : 23-24)

In this Ayat Allah has mentioned goodness to parents . In the same sentence He exhorts about service to Him . As service to Allah is Wajib , benevolence to parent is Wajib too .

When the Imam (a . s . ) was asked to explain the meaning of the term �Bil Waledaine Ehsana� (and goodness to your parents) , he said ,

�Be good to your parents and if they are in need of something , procure it for them before they ask for it . �

Then the meaning of the words , �Taqullahuma Qualan Kareema� (speak to them a generous word) was explained by the Imam (a . s . )

�If the parents beat you , say �May Allah forgive you� . The phrase �Wakhfiz Lahuma� (and make yourself submissively gentle to them) is elaborated by the Imam (a . s . ) :

�Do not look at them with distaste . Do not raise your voice above theirs . When you walk with them do not precede them . When you go to a gathering , do not sit before they do . Never keep your hand above theirs (while giving them something) . �

young man presented himself to the Holy Prophet (s . a . w . s . ) and said that he wanted to participate in Jehad . The Holy Prophet (s . a . w . s . ) told him :

�Certainly , go for Jehad in the way of Allah . If your are killed you will be alive near Allah and be provided sustenance from Him . The recompense for your sacrifice would be with Allah . If you return alive your sins would be washed off as if your were a newborn child . �

This man said : �O Prophet of Allah , my parents are alive and they are aged and have great expectations from me . They do not like me to be away from them . �

The Holy Prophet (s . a . w . s . ) said :

�If that is so , then stay behind to serve your parents . By Allah in whose hands is my life , to serve parents for a day and night is equal to a year of Jehad . �

Another tradition from Holy Prophet (s . a . w . s . ) says :

�Acquire your place in Heaven by serving your parents . If you are guilty of �Aaq� then make Hell your abode . �

and said , �O , Prophet of Allah (s . a . w . s . ) there is not a single misdeed , that I have not committed . Is there repentance for me ? � The Holy Prophet (s . a . w . s . ) told him ,

�Go and do goodness to your father in order that your sins may be expiated . �

When the man left the assembly the Prophet (s . a . w . s . ) said ,

�If his mother had been alive , it would have been more meritorious to do good to her . �

of wealth and a long life and assure them of being close among our group . �

(Mustadrakul Wasael)

Hazrat Imam Naqi (a . s . ) said ,

�The displeasing of parents causes decrease in sustenance and degradation (also follows) . �

Yusuf (a . s . ) to open his fist . As he did so , a light shot out from his palm and rose towards the sky . Hazrat Yusuf (a . s . ) enquired , �What was this light which came out of my hand and shot to the sky ? . � Jibraeel (a . s . ) replied , �The light of Prophethood has departed from your loins . You did not pay due respect to your father hence none of your descendants will get Prophethood . � It is true that Hazrat Yusuf (a . s . ) did not descend from his horse to pay respect to his father . However , this was not due to any feelings of pride and vanity . The Prophets are sinless and could never harbour such emotions . His intentions were merely to maintain his dignity as a King among his subjects . �

you may relieved of the responsibility of taking care of her . �

The Holy Prophet (s . a . w . s . ) described the eminence of a mother�s position in the following statement :

1) �If you are praying a mustahab prayer and your father calls you , do not break your prayer but if your mother calls , break the prayer . �

Truly , this assigns a remarkably high status to a mother . The Prophet (s . a . w . s . ) states ,

�Paradise is at the feet of your mother . �

Hence one need not go far in search of Paradise .

following :

�Benevolence to parents is wajib even if both of them are �Mushrik� . However obedience to parents is not wajib if their order is against the orders of the Creator . �

(Oyun-e-Akhbare Reza)

way . � The mother asked , �Is he a prophet ? � �No . But he is a son of the Prophet (s . a . w . s . ) . � �Such a person must be a Prophet because only prophets teach such manners . � The mother remarked .

Zakaria explained to his mother , �The chain of the Prophets came to an end with the Prophet of Islam (s . a . w . s . ) . He was the seal of the Prophets . The one who has guided me is the son of the Prophet (s . a . w . s . ) . � The mother said , �My son , the religion of Islam that you have embraced is better than all the religions . Teach me , so that I too may become a Muslim . �

So , Zakaria made her recite the �Kalima� and taught her the true beliefs . Later , this lady performed the Zohrain and the Maghrebain prayers . The same night death approached her . She told her son : �Dear son , repeat to me again whatever you have taught me . � Zakaria began to recite while she listened carefully and in this way she passed away .

Displeasing the parents is Haraam and goodness towards them is Wajib , whether they are alive or dead . In other words parents have rights upon their children even after they (the parents) are dead .

If the son or the

daughter forgets the parents after their death and does not perform good deeds on their behalf , it is �Aaq-e-Waledain� irrespective of the fact that the child had fulfilled all his or her rights and served them till the time of their death .

parents .

him , or because they cannot bear to be separated from him; and the son disobeys them and goes ahead with the journey , such a journey is Haraam . It is a journey of sin . Salaat and Fasting is not Qasr for this journey . In short , anything that causes displeasure and hurts the parents , is absolutely Haraam .

Obedience to parents is not obligatory in the following cases :

When it causes unbearable hardships or harm . For instance , if they restrain the son from marriage when he feels the need for it . Or they order the son to divorce his wife without a sound reason . If such an action will result in harm to both the spouses , it is not obligatory to obey the parents .

As far as I know , it is not obligatory to obey parents even in cases where they do not get angry or hurt if their commands are disobeyed .

As far as possible one should obey their orders and restrain from opposing them . Especially when the parents advise their children for their own benefit and without any selfish motive .

of the father . She is also more deserving of obedience because being a woman she is more sensitive in comparison to men . The mother is easily disturbed by the slightest hurt caused by her child . She becomes restless and uncontrollable due to her motherly feelings . In contrast , the father exercises reason and intelligence and being less emotional , is much less affected . He would realise that the son is obeying the mother because of the very special status granted to her by Allah and not because he intends to disobey his father due to disregard for him .

from performing Namaz in congregation unless it causes some problem to them . For example , the absence of the son , while he goes for Fajr or Isha prayers , may cause them anxiety regarding their own safety or the safety of their property . Or , it may make them apprehensive about the son�s safety .

5) If it is not absolutely obligatory (Wajib-e-Aini) the parents can stop their son from going on Jehad .

6) Regarding the commands , which are Wajib-e-Kifai , the parents can prevent their son or daughter only if there is a certainty or a chance of the Wajib being fulfilled by other people .

7) Some jurists are of the opinion that if one is praying a recommended prayer , he can interrupt it if his parents call him .

8) One must forgo recommended fasts if the father disallows them .

9) In the matter regarding vows and promises , if the parents are against it , then one must not disobey them .

10) It is the duty of the son to ensure that he causes no harm to his parents . And if someone else intends to harm them , the son must do everything in his capacity to ward off the harm .

. However , they can be addressed by their title or kunniyat .

2) One must not precede them while walking , nor should one sit down before them .

3) While having meals one should not begin before the parents . Hazrat Imam Zainul Abedeen (a . s . ) did not have meals with his mother for the fear that he may pick a morsel which she intended to .

4) One must never sit with one�s back to our parents in a gathering .

5) While speaking , one�s voice should not rise above the voice of one�s parents .

6) One should not do anything that would cause the parents to become a butt of criticism . We must not insult the parents of others , or they would insult our parents in retaliation .

7) Hazrat Sajjad (a . s . ) saw a young man walking on the street with the support of his father�s hand . He was much displeased and did not even speak to the boy again .

(Al Kafi)

It is the unanimous opinion of the jurists that �Ahsan� of parents means refraining from everything that displeases them .

The following actions are considered disrespectful :

1) Not providing them with the necessities , thus compelling them to beg for them .

2) Not inviting them to a function where others have been invited .

3) Not getting presents for them from a place where one had been to , on a journey .

All the above acts are Haraam . In addition , the jurists also consider

the following actions Haraam : -

1) To turn away from the parents with disdain .

2) To sit with one�s back towards the parents .

3) To speak in a voice louder than the parents .

4) Walking ahead of the parents .

If any of them do not cause disrespect or displeasure , they are allowed . However , to refrain from them is �mustahab� .

the rights of the children , it induces the children to forsake the rights of the parents in retaliation . As a consequence , both the parents and the children are involved in a Greater Sin .

The Holy Prophet (s . a . w . s . ) said :

�The parents are liable to be �Aaq� in the same way as the children who do not fulfill the rights of the parents become involved in the sin of �Uqooq� (plural of Aaq) . �

It is therefore a solemn duty of the parents to behave kindly with their children and give them a good training and education . They should keep them under gentle control and must not do anything that would cause them to be �Aaq� .

For example , the parents should overlook the minor faults of the children . They should appreciate insignificant favours and show happiness and gratitude for these favours which would encourage the child to further good actions . They should make the children aware that they wish them the best and pray for their happiness in the world and the Hereafter .

We will now put forward the rights of children upon their parents , as enunciated by educated jurists and propounded in the books of Islamic Law .

MAINTENANCE OF CHILDREN

It is Wajib upon the parents to bear the expenses of the children right from the time of their birth till they become independent , and in case of a daughter , till she gets married .

ARRANGING THE MARRIAGE

One of the

most important duties of the father is to arrange for the marriage of the son when he attains maturity . In case of the daughter too the father must strive to find a good match for her . The parents cannot restrain their daughter from matrimony . The Holy Quran states clearly :

� . . . then do not prevent them from marrying their husbands when they agree among themselves in a lawful manner . �

(Surah Baqarah 2 : 232)

RELIGIOUS EDUCATION AND TRAINING

Another important duty for the parents is to give a good education to their children . The parents must strive to instruct the children with regard to the fundamentals of Islamic faith . The seriousness and significance of observing the laws of Shariat should be inculcated in the children , and no leniency must be shown if the religious laws are not strictly followed . However , the aspect of Amr bil Maroof and Nahy Anil Munkar must be kept in mind . The details regarding the same shall be explained in the chapter of Amr bil Maroof (enjoining good) and Nahy Anil Munkar (forbidding evil) .

Various traditions stress upon the duty of the parents to shower their love and affection upon the children . A few of these are quoted below .

LOVE AND AFFECTION FOR THE CHILDREN

The Holy Prophet (s . a . w . s . ) said :

�Be affectionate to your children and have mercy upon them . When you promise them something , fulfill your promise because the children

repose hope only in the parents . When a promise is not fulfilled , it causes dissatisfaction and strains relationships . Certainly Allah is most wrathful when the women and children are disheartened . �

KISSING THE CHILDREN

The Holy Prophet (s . a . w . s . ) has told that when a person kisses his child , a good deed is recorded in his Nama-e-Aamal (Scroll of deeds) .

DAUGHTERS ARE MORE DESERVING OF KINDNESS

The parents have been ordered to be more kind towards the daughters . It is mustahab that when a father brings something for the children he must first offer it to the daughter; especially the one who is named Fatima .

If the children oppose the parents , they must never be abused or reviled . The curses of the parents cause an increase in the misery of the children .

to the physical body . Similarly the punishment of the �Aaq� of the spiritual fathers is much more severe than that of the �Aaq� of ordinary parents .

Prophet (s . a . w . s . ) and the Ahlul Bayt (a . s . ) is to be found in the chapter of Sileh Rahem . Two traditions are reported from Imam Ja�far as-Sadiq (a . s . )

The first tradition is when Umroo bin Yazid enquired about the meaning of the following Ayat of Surah Raad :

�And those who join that which Allah has bidden to be joined and have awe of their Lord and fear the evil reckoning . �

(Surah Raad 13 : 21)

The next tradition is concerned with the tafsir of the same �Ayat� . It says that the above Ayat has been revealed about the Sileh Rahem to Muhammad (s . a . w . s . ) and the Ahlul Bayt (a . s . ) , the close relatives of the Momin being included in it . The tradition further says ,

�And do not be of those who restrict the Ayat to some particular personalities . But whenever you hear of a verse regarding a kind of people you must consider it to be applicable to the other people of the same kind . �

who were present answered , �Yes� . Imam (a . s . ) continued ,

�The spiritual parents are superior to your biological parents . Do not give them an opportunity to say this . Rather consider yourself lucky be to their son or daughter . �

land; (as for) those , upon them shall be curse and they shall have the evil (issue) of the abode .

3) Surah Muhammad , Ayat No . 22-23

But if you held command , you were sure to make mischief in the land and cut off the ties of kinship . Those it is whom Allah has cursed , so He has made them deaf and blinded their eyes .

them . If the ill-behaved relatives do not rectify their ways then at least the Mercy of Allah will be upon the one who continues kindness to them (the relatives) .

It is very clear to us that we must not sever relations even with those relatives who are unkind to us and who want to cut off the relationships .

The Holy Prophet (s . a . w . s . ) says :

�Do not sever relation with your kindered even if they cut off relations with you . �

(Al Kafi)

Imam Muhammad al-Baqir (a . s . ) states :

�There are three sins whose punishment has to be borne in this world itself : -

The first is injustice , the second is breaking of relationships and the third is false oath . �

(Al Kafi)

Life is Shortened

Hazrat Ali (a . s . ) says in one of his sermons : -

�I seek refuge from the sins which cause the hastening of death . �

Someone asked him , �Maula , Is there any sin by which the death is hastened ? � He replied ,

�Yes , the breaking up of the family ties . �

Families who live with co-operation and care for each other are given increase in sustenance by Allah and those who remain divided and are aloof from each other , Allah removes the bounty from their sustenance and their lifespan shortens even if they are all pious (in other respects) .

ill-treatment given to him by his relatives ,

�My own brother as well as my paternal cousins are harassing me . They have snatched the house that rightfully belonged to me and have given me only a room to live in . If I complain to the government , I shall be able to recover all my property .

Imam (a . s . ) said ,

�Be patient , everything will be alright . �

The man returned satisfied . In the year 131 A . H . there was a terrible plague . All the relatives of the man perished . Thereafter when he arrived before Imam Ja�far as-Sadiq (a . s . ) , he (Imam a . s . ) asked ,

�How are your relatives ? �

The man said , �By Allah all of them are dead . � The Imam (a . s . ) said ,

�Their deaths have been due to their ill-treatment and Qat-e-Rahmi of relatives like you , not recognizing your right and cutting off relationships . �

:

�Among the various sins , injustice and cutting off relationships are such that one who commits these is punished in this world itself . Apart from this the punishment for these sinners has already been prepared in the Hereafter . �

(Mustadrak)

At another occasion the Holy Prophet (s . a . w . s . ) has informed :

�One who severs relationships will not enter Heaven . �

Jabir Ibne Abdullah Ansari (r . a . ) has related from Imam Muhammad al-Baqir (a . s . ) that he quotes the Holy Prophet (s . a . w . s . ) as follows :

�Jibraeel (a . s . ) has informed me that even at a distance of a thousand years man will be able to smell the fragrance of Heaven , but one who disobeys his parents , the one who breaks ties with the kith and kin , or the aged adulterer will not be able to smell it . In fact , the fragrance of Paradise will be felt even at a distance of two thousand years , but not by those who disobey their parents and those who break ties with the relatives . �

The exalted Prophet of Islam (s . a . w . s . ) has also informed that the invocation of the person who breaks family ties shall not be answered . �In the chapter on the merits of Shab-e-Qadr the Prophet (s . a . w . s . ) has stated that in the night

of Qadr Allah forgives the sins of all the people except of those who drink wine , who disobey their parents , and those who break ties with the relatives or harbour enmity towards the believers . �

the thankfulness to one�s parents . If one is not grateful to one�s parents it is as if he has not been grateful to Allah .

3) Allah has ordered piety along with kindness to ones kith and kin . Then one who is not kind towards the relatives is not pious . �

distance of two thousand years (of travel) . But the one who disobeys his parents or breaks ties with the kin will be so far away from Paradise , that he will not even experience its fragrance .

(Behaarul Anwaar)

be able to cross the �Siraat� easily and will reach Paradise .

None of the good deeds will benefit those who have broken ties with relatives or committed breach of trust . They will slip from the bridge of �Siraat� and drop into Hell-fire .

(Al Kafi)

THE WORLDLY BENEFITS OF KINDNESS TO RELATIVES

Numerous reports (Rawayaat) testify that Sileh Rahmi (kindness to one�s relatives) also has worldly benefits . Like , increase in the life-span , postponement of death , increase in the number of descendants etc . , Hazrat Imam Ja�far as-Sadiq (a . s . ) related three traditions from the Holy Prophet (s . a . w . s . ) in the court of Mansur Dawaniqi (l . a . ) .

1) �A man who has only three years of life remaining , performs an act of kindness to his relatives and Allah increases his life by thirty years . In the same way a man has thirty years of life but due to his breaking off the ties of relationship , his (remaining) life is decreased to three years . Then the Holy Prophet (s . a . w . s . ) said : Whatever Allah wills He erases and whatever He wills He writes .

It means that if Allah wills He can alter (certain destinies) due to one�s actions and deeds . �

(Behaarul Anwaar)

2) �Fulfilling the rights of kith and kin increases the life-span even if the relative is a sinner . �

(Behaarul Anwaar)

3) Sileh Rahmi (kindness to relatives) is a

cause for the easy accounting of one�s deeds on the day of Qiyamat and it (Sileh Rahmi) protects one from sudden death . �

Hazrat Imam Ja�far as-Sadiq (a . s . ) has told Maysar :

(O� Maysar) the time of your death has arrived many times but Allah has postponed (your death) due to your kindness to the relatives and good behaviour towards them .

upon you , when will I die ? �

Imam (a . s . ) replied ,

�Your death had also arrived but you did an act of kindness to your father�s sister (your aunt) and thus your lifespan increased by twenty years (or months) . �

As Imam (a . s . ) has predicted , Yaqoob�s brother died before he could reach home and was buried on the way .

(Safinatul Behaar)

w . s . ) says , regarding the rewards for Sileh Rahmi :

�The reward for Sadaqah in the way of Allah is ten times , whereas the reward for giving a loan is twelve times (because in giving a loan the dignity of the Loanee is maintained) . The reward for the good behaviour to the believing brothers is twelve times and the reward for Sileh Rahmi is twenty four times . �

(Behaarul Anwaar)

are immediate relatives or separated by several generations . �

(Al Kafi)

for him a job or initiating him into a trade . It can also be in the form of a sound advice , spiritual guidance and religious teachings .

The fourth stage of Sileh Rahmi is towards those people who are dependents of our relatives . For example , the brother�s wife or the step-mother .

The simplest kind of Sileh Rahmi consists of salutations , a lesser kind is the conveying of Salaam (through someone) . The smallest kind of Sileh Rahmi is to pray for relatives in their presence and to encourage them .

relative , if by doing so one would be in the midst of Na-mehram or may be compelled to hear music .

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

the Mercy of Allah . �

(Al Kafi)

a Muslim relative apostises and becomes a kafir , his rights are not invalidated .

Ibne-e-Hamid enquired from Imam Ja�far as-Sadiq (a . s . ) : �My relatives are not of my religion . Are any of their rights upon me ? � Imam (a . s . ) gave the following reply :

�Why not ? The rights of the relatives do not become invalid for any reason (even if the relatives are unbelievers) but if the relatives are Muslim then their rights are twice as much . One is due to their being relatives and second because of their being Muslim . �

(Al Kafi)

this action of mine about which Imam (a . s . ) was informed and he told of it on my return to Madinah . �

have willfully forgotten this verse . After this , Imam Ja�far as-Sadiq (a . s . ) and Abdullah embraced each other .

(Al Kafi)

behave well with our Kafir relatives , but at no stage should we be oblivious of the fact that they are non-believers and deserve to be hated for being Kafirs .

enmity , then Sileh Rahmi is Wajib towards him .

and results in Qat-e-Rahem . �

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

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

and the wisdom , although before that they were surely in manifest error . �

(Surah Aale Imran 3 : 164)

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

. Also , since the Holy Prophet (s . a . w . s . ) and the Imams (a . s . ) are the spiritual fathers of all believers and Shias , we all are related to each other , and are like brothers of each other .

�Certainly the Believers Are Brothers of Each Other . �

(Surah Hujarat 49 : 10)

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

of my descendants when they were surrounded by enemies and were homeless . �

Paradise . � Then Allah shall give them a place near the Holy Prophet (s . a . w . s . ) and his Ahlul-Bayt (a . s . ) and there would be nothing to obstruct their view . �

, your tongue , and your hands . The fourth right is that you guide him and teach him that which is beneficial for him . The fifth , is that do not eat till satiation when your believing brother is hungry , and do not drink to satiation if he is thirsty , and do not dress nicely if he is deprived of good clothes . The sixth right is that if you have a servant you should send him to do his work . The seventh right is that if the believing brother says something on oath you should believe him , if he invites , you accept his invitation , if he is sick , visit him , if he dies , accompany his bier , if you come to know any of his needs , fulfill them it before he asks . �

(Al Kafi)

to insult and disrespect to the spiritual father , (the infallible Imam [a . s . ]) . It is for very reason that insulting a believer brings the wrath of Allah upon us and makes us deserving of severe punishment .

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

the orphans . The last phrase , �They shall enter burning fire� indicates that one who deprives an orphan of his rightful property will be liable to be burnt in Hell-fire , even if he has not committed any other sin .

The Almighty Allah says ,

�And give to the orphans their property , and do not substitute worthless (things) for (their) good (ones) and do not devour their property (as an addition) to your own property; this is surely a great sin . �

(Surah Nisa 4 : 2)

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

In the same chapter of Surah Nisa , Allah says in verse number nine :

�And let them fear who , should they leave behind them weakly offsprings , would fear on their account , so let them be careful of (their duty to) Allah , and let them speak right words . �

(Surah Nisa 4

: 9)

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

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

The marvellous functioning of our body is the result of the co-ordination between the various composite parts and organs . We as individuals are also composite members of a large body , which is our community . Just as the malfunction of one organ in the body , causes distress in the other organs , so also whatever hurt or misery that we may inflict on another is bound to take us also in its grip .

So it is , that the injustice we do to another�s child will cause our own children to suffer the repercussions of our actions . It is of course another matter that the Almighty in his Infinite Mercy allows some of our good deeds to compensate for the bad actions .

�And whatever affliction befalls you , it is on account of what your hands have wrought , and (yet) He pardons most (of your faults)�

(Surah Shuara 42 : 30)

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

them be careful of (their duty to) Allah , and let them speak right words . � (Surah Nisa 4 : 9)

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

Ali (a . s . ) has also mentioned :

�Do good to the children of others so that good may be done to yours (after you are dead) . �

Imam Ja�far as-Sadiq (a . s . ) has informed :

�If one oppresses someone , Allah will appoint an oppressor upon him or upon his children . �

(Al Kafi)

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

Hazrat Imam Ja�far as-Sadiq (a . s . ) has stated :

�If the father is virtuous the Almighty Allah protects the children . �

As mentioned in the Quranic verses of Surah Kahf :

�And as for the wall , it belonged to two orphan boys in the city , and there was beneath it a treasure belonging to them , and their father was a righteous man , so your Lord desired that they should attain their maturity and take out their treasures , a mercy from your Lord . . . �

(Surah Kahf 18 : 82)

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

. �

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

The Prophet replied :

�Those who have illegally appropriated the property of the orphans . �

(Behaarul Anwaar)

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

He replied :

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

The Holy Prophet (s . a . w . s . ) says :

�On the night of ascension (Meraj) when I was taken to the skies I decried a group of people whose bellies were being stuffed with fire . And the fire was spilling from their anal openings . I asked Jibraeel , who they are ? Jibraeel replied , �They are those who used to usurp the property of the orphans unjustly� . �

(Wasaelush Shia)

up abruptly and said :

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

The Holy Prophet (s . a . w . s . ) said :

�Yes ! There are three types of people among the muslims whose souls shall be taken out this way . First group is of the unjust rulers . The second is of those who unjustly appropriate the wealth of orphans and the third is of those who give false witness . �

) says :

�I and one who maintains an orphan would be together in Paradise in the presence of Allah , in the same way as these two fingers are together . �

And he pointed out to his index and the middle finger joined together .

According to a tradition , The Holy Prophet (s . a . w . s . ) and one who maintains an orphan , will not be separated nor would there be any barrier between them in Paradise .

The Prophet (s . a . w . s . ) has also stated :

�If anyone from you becomes the guardian of an orphan and deals kindly with them , and he fulfills these actions satisfactorily , and he strokes the head of the orphan with sympathy , then Allah necessarily writes good deeds equivalent to the hair covered by his hand and forgives sins equal to the number of hair , and raises his position in grades equal to the hair of the orphan�s head . �

Elsewhere the Holy Prophet (s . a . w . s . ) has been reported to have said :

�When an orphan cries the Heaven shudders , then Almighty Allah says , �O Angels , Is this the same orphan whose father has been buried in the earth ? � The Angels reply , �(O Allah) you are the all-knowing . �

Then Allah would say , �O My Angel be a witness . Whoever consoles this orphan and makes him happy , I will make him

happy on the day of Qiyamat . ��

The caressing of an orphan�s head removes callousness from the heart . There are many tradition which indicate this . However , only a few shall suffice for our discussion .

orphan must be accurately calculated . It would be highly commendable if the guardian took a little less as the orphan�s share than the calculated amount . He would indeed gain Allah�s immense pleasure .

At times , however , due to the dietary requirements of the orphan , it may be necessary to cook his food separately . This would certainly pose some problems . But the main thing the guardian has to keep in mind is the wellbeing of the orphan and an honest assessment of his expenses .

This has been permitted because it is easier and much more economical then having food cooked separately for the orphan . However , if there is a great difference between the dietary requirement of the orphan child and other family members , it would be very difficult to adhere to this arrangement . For example , if a child does not eat meat and rice , then it would be difficult to have his food cooked together with the main dish . The thing to be taken care of , is that the well-being and property of the orphan is maintained .

A verse of Surah Baqarah says :

�And they ask you concerning the orphan�s; say : To set right for them (their affairs) is good , and if you become co-partners with them , they are your brethren; and Allah knows the mischief-maker and the peace-maker . . . �

(Surah Baqarah 2 : 220)

The above verse was revealed at a time the people were confused as

to how they should handle the money of their orphan wards . The verse revealing the severe punishment for those who misappropriate an orphan�s property had struck such fear into the hearts of guardians that they started cooking the orphan�s food separately . They would not even touch the leftovers and allowed them to rot . They then approached the Holy Prophet (s . a . w . s . ) in a confused state of mind and the above verse was revealed .

It is evident that we must live together with the believing brother . The Omniscient Allah knows what is in our heart , and is aware of our intentions . He knows who intends to misappropriate the property of the orphans and who wants to put right their affairs .

you may be successful . And guard yourself against the fire that has been prepared for the unbelievers .

(Surah Aale Imran 3 : 130-131)

It means that the fury of the fire that is prepared for those who take interest will be just as intense as the fire prepared for the unbelievers .

The verse of Surah Baqarah says ,

�Those who swallow down usury cannot arise except as one whom Shaitan has prostrated by (his) touch does rise . That is because they say , trading is only like usury; and Allah has allowed trading and forbidden usury . To whomsoever then the admonition has come from his Lord , then he desists , he shall have what has already passed , and his affair is in the hands of Allah; and whoever returns (to it) - These are the inmates of the fire; they shall abide in it . �

(Surah Baqarah 2 : 275)

The above verse confirms that the usurer will remain in Hell eternally and there is no salvation for him . Allama Muhammad Husain Tabatabai , in his Tafsir , �al-Mizan� says that the punishment ordered by Allah for usury is so severe , that such severity is not mentioned even for disobedience to any of the Furu-e-Deen . Another equally serious offence is to nurture friendship with the enemies of Islam . The direct ill-effects of usury are clear and evident . Hoarding of wealth increases the disparity between the rich and the poor . Poverty is a malady that can degrade and

humiliate its victims , erode his values and destroy his morals . This in turn leads to corruption , theft and murder . Those directly responsible for destroying the social equilibrium , are the hoarders , who amassed wealth and thus it was unavailable to those who needed it . The total disintegration of the social fabric can precipitate a civil war and further a world war which brings with it only death and destruction . In the world of today with the advances of the nuclear and chemical weapons , war does not only bring death to the humans , but leaves them a caricature , sick and maimed and deformed for generations to come .

The direct ill effects on the Muslim society as a result of friendship with those opposed to Islam , are also clear and evident .

History has recorded that friendship with the enemies of Islam can only be bought at a price . The price in this case is to compromise . Compromise on the tenets , the culture and the spirit of Islam , till a time comes when the country loses its identity as an Islamic society .

have acted against intellect and Shariat . They have been oblivious of humanity and the needs of humanity . They did not deal equitably with others and disobeyed the law of co-operation . Actually these people had been insane in the world , because they have followed the direction of Shaitan and performed such insane acts .

the helpless poor into further destitution; and usury does just that , causing economic imbalance and trampling upon human rights , equity and justice . Maulana Sayed Abul Ala Maududi of Pakistan has written a comprehensive and interesting book on usury that describes its evil effects and the arguments are supported by statistics .

The needy person ends up returning not only the amount loaned to him but far in excess of it . The excess can even amount to more than the principal amount if the repayment is delayed . Taking interest imposes an excruciating financial burden on one who is already needy and it is nothing short of blackmail . Needy people should be given loans without interest . This promotes a feeling of friendship , co-operation and charity .

have what has already passed , and his affair is in the hands of Allah , and whoever returns (to it) these are the inmates of the fire , they shall abide in it . �

(Surah Baqarah 2 : 275)

However there are certain ways to compensate for this sin and pray for forgiveness . Certain sinful acts are forgiven by just repenting sincerely . If a Polytheist repents for his sins and becomes a Muslim , a great sin like �Shirk� is forgiven . He does not have to do anything more than that . But there are some sins that require compensation in addition to sincere repentance i . e . like the one who has Qaza prayers and fasts . Along with repentance he must perform all the prayers and observe all the fasts due on him . Similarly in the case of interest , the penitent should give back the amount that he has taken as interest from his debtors .

devoid of harmony and co-operation cannot progress , it destroys itself with its own corruption . Charity and Sadaqah on the other hand promote feelings of friendship , love and brotherhood . An atmosphere of peace and prosperity prevails which inspires people to further good deeds .

s . ) would be prepared to fight him . In the Hereafter the fire of Hell shall keep him in torment by the order of Allah . The usurer must be fought till he submits to the Divine orders and refrains from taking usury . Traditional reports state that after the revelation of this verse , the Holy Prophet (s . a . w . s . ) informed the Commissioner of Makkah that if the tribe of Bani Mughaira does not desist from taking usury , they must be fought against .

The Holy Prophet (s . a . w . s . ) also said inter alia in a sermon at Makkah : �Know that the usury which has been accumulated in the period of ignorance is now condoned completely . First of all I condone the interest (that is upon your neck) of (my uncle) Abbas Ibne Abdul Muttalib . �

(a . s . ) was informed about the person who took interest and considered it as permissible as mother�s milk . Imam (a . s . ) said :

�If Allah gives me power over this man , I would strike off his head . �

(Al Kafi)

It is clear that to consider interest Haraam is an article of faith . One who disregards this and says that interest is not Haraam becomes an apostate . The Imam (a . s . ) can also have him killed .

are two schools of economics whose ideology is not based on interest . One is Communism and the other Islam . Whereas the foundation of imperialist economy is based upon interest . Even the Communist and the Islamic schools of economies differ greatly .

Unlike the Communists , Islamic government has never felt the compulsion to accept interest as inevitable , in order to fit the logistics of economy . And yet , Islamic economy is not known to have weakened because it does away with interest .

Yes , it is a necessity for the few selfish and greedy people who wish to add to their already enormous wealth , by increasing the miseries of the poor and the destitute . Their aim is to enslave the deprived people . We are well aware of the logic of these hoarders .

in the house of the borrower for a year without paying any rent . Or a person may give gold as a loan and expect the borrower to make some jewellery free of cost . Whatever is taken in excess of what was given , irrespective of its form , is interest and is Haraam . Also it does not matter whether such conditions for giving loan were stated in the beginning or decided later . It is Haraam in any case .

.

3) If at the time of disbursement of the loan there had been no mention of interest and the loanee wishes to return the loan amount with an increase out of his own wish , it is not Haraam . In fact it is Mustahab . It is also Mustahab to repay the loan , if possible , before its due-date or before the lender demands it . It is also Mustahab for the debtor that when repaying the loan he should add something to it with the intention of giving it as a gift to the creditor . But the intention must be of �gift� . It must not even remotely be thought of as interest . Similarly , it is Mustahab for the creditor to accept whatever extra is given to him as a gift , not think of it as an interest , and accept it as a goodwill .

or Pound it is allowed . In the same way whatever was taken by the unit of measurement as metre and returned by the units of measurement as foot or yard , is valid too .

In the same way it is Haraam for a person to lend one Mound of wheat for a month and in return borrow one mound of wheat for two months from the same person . Even though the quantity is the same , the transaction is Haraam because time is also a significant factor .

remaining half a mound of wheat shall be in the lieu of the handkerchief . It is also possible that a person may give one Mound of wheat and a handkerchief and take back one Mound of wheat and some other article , for example , soap . In this way too he has not committed usury .

3) If a person first sells one Mound of his wheat for two Tumans and later purchases one and a half Mound of wheat for two Tumans , it is permitted . Since both these transactions are separate . It does not constitute usury .

It may be possible that Zaid sells a Mound of wheat to Khalid , and Khalid gives half a Mound of his wheat to Zaid as a gift . This is also permitted .

country) is concerned it is Haraam to enter into a transaction of interest with him . Taking and giving of interest both are Haraam in this case .

deep that if a stone is dropped into one of them , it will take seventy years to reach the bottom .

It is mentioned in Surah Bani Israel :

�And go not nigh to Fornication , surely it is an indecency and an evil way . �

(Surah Bani Israel 17 : 32)

It is an evil due to which paternity is not established . It leads to corruption and mischief . The child that is born is bereft of inheritance . The child that is born and its father do not have rights upon each other like the legal father and son .

It must be remembered that fornication contaminates the progeny .

But when this evil becomes prevalent in a society just to satisfy the basic instincts , it leads to destruction and despair .

Also , as a result of an immoral life countless people and their children suffer from debilating , deforming and incurable diseases . Huge sums of money are drained from the budget to take care of victims and to find a cure for such diseases . Innumerable illegitimate children are born ill and undernourished; destitutes without a home and with no one to care or be concerned for them .

(Balahae-e-Ijtemai)

Page number 131 of the same book describes the evil that has spread due to sexual crimes and illicit relationships . Such destruction and evil does not have an equivalent in the 20th century .

In the highly competitive world of today , man strives to use all his assets to optimal capacity . His efforts are fully concentrated in deriving the maximum efficiency from all his inputs so that he can achieve unprecedented progress in minimum time . So it is pity to see him make a wasteland of his most precious possessions , his natural instincts and desires gifted to him by Allah for his happiness and prosperity .

Like all branches of science , nuclear and medical science has also made a progress . Vast sums of money are poured into research for discovering new drugs that may save mankind from the scourge of these diseases . Yet , the number of people suffering

from debilitating maladies resulting from immoral conduct are ever on the increase . In every country , countless such people have to be hospitalised over extended period of time . They wreck their own lives and are also a burden to society .

Every country makes ambitious plans to achieve progress and prosperity . But all these development plans come to naught as millions of illicit children are born , posing a challenge to the economy of even the most affluent countries . For the poor undeveloped countries the results are disastrous . Not only are the uncared children a drain on the country�s economy , they even pose a law and order problem as they grow up uneducated in a condition of abject poverty and crime . A shocking survey of statistics reveals the enormity with which sexual crime has gripped the world .

According to Encyclopedia Britannica a majority of Americans contract venereal diseases . America has hundreds of special hospitals for patients with venereal diseases .

The book �Qawaaneene Jinsi� says that every year thirty-four thousand new born children die of hereditary diseases . The deaths caused by these diseases are more than the deaths due to any other cause (except tuberculosis) .

The �Kahyan Daily� (no . 5356) has mentioned ,

�Dr . Maulin Norjoe who practices in North London , writes in his article that every year 50000 abortions of illicit children are carried out in London . One child out of every twenty newborns is illegitimate . �

The daily �Ittelat�(no . 1414) writes that

in 1957 America had illegitimate children numbering 201700 . There has been a five fold increase in the next twenty years . This year , unmarried pregnant women numbered 24000 . It is astonishing and pathetic that a majority of them are less than eighteen years of age . In Paris , of the total of 43515 new born children , 4145 are illegitimate . In the Soviet Union , every year 17000 illegitimate children are born .

invoke curse upon them . � Then there will be not a single person who would not say , �O Allah send your curse (anger) upon these fornicators�

(Wasaelush Shia)

The Holy Prophet (s . a . w . s . ) says :

�After me when Fornication will increase , sudden deaths will also increase . �

He also said :

�Fornication causes depravity and destitution , and because of it , populated places become deserted . �

a . w . s . ) says :

�Marriage is my practice . One who forsakes this practice of mine is not from me . �

The rules and regulations of marriage in Islam are simple so that there are no encumbrances in finalising a marriage . An Islamic government is bound to provide financial support to the unmarried people who are unable to marry because of poverty . In this way , youthful passions and desires are contained and illicit relationships are minimised . In order to eradicate this evil , Islam directs us to fulfill a social as well as a spiritual code of conduct . At the social level it is obligatory for those more fortunate amongst us to fulfill the needs of the less privileged . The wealthy amongst us are duty bound to take care of the financial needs of the poor . It is likewise obligatory to make a sustained and dedicated effort to educate the people for both social welfare and spiritual upliftment . Islam expects every individual to help the members of the community in whichever manner he can . The philosophy of Islam , if adhered to , can ensure the removal of poverty and ignorance which in turn ensures the removal of envies , perversion and illicit and illegal affairs associated with these . With an early marriage , the basic material needs of man are taken care of and an individual is well equipped to resist getting involved in degrading acts like adultery .

Self-control is

further strenthened by practicing the laws of Islam which are encoded at the spiritual level . Islam has defined some acts of worship as obligatory . Our Holy Prophet (s . a . w . s . ) and our Ahlul Bayt (a . s . ) have taught us and guided us to innumerable recommended acts of worship like mustahab fasts , Mustahab prayers and Etekaf . Every prayer essentially refines a person�s character and raises him to greater heights of nobility . By earnestly keeping up prayers and fasts , an individual can strengthen his inner resources and develop his spiritualism . Such an individual will have the power to exercise control over his passions and natural instincts and will not stoop to commit adultery which is declared as a Greater sin by his religion .

Islam prescribes very strict and severe laws of punishment for the wrong doers . This is necessary . It is only the severity of a law that compels average individuals to abide by it . But , however severe the punishments prescribed in Islam may be , they are always tempered by Allah�s Mercy and Compassion . Hadd (punishment) for adultery can only be executed if there are four just witnesses who have seen the sin being committed with their own eyes . Obviously the worldly punishment can be given only to those who publicly and shamelessly behave like beasts . It is truly amazing that even for such loathsome behaviour , Islam orders leniency in punishment .

For example , only a married person who commits adultery is to be stoned to death . The punishment for an unmarried person is a hundred lashes .

The present day youth is caught in the mire of economic and moral decline . They are mentally disturbed and unstable . They believe it is advantageous to avoid the bonds and responsibilities of marriage and satisfy their natural needs with illicit relationships .

Undoubtedly , these problems have arisen because we do not implicitly practice the code of conduct as laid down by Shariat and we do not fully implement the rules and regulations as defined in Islam . Had there been an Islamic government , it would have endeavored to eradicate this immorality from the society by providing the basic needs to the poor and facilities for an early marriage .

An Islamic government would strictly ban pornography , bars , night clubs etc . , all of which arouse sexual desires in people and lure them to indecencies and indiscriminations . Islam prohibits all activities that excite passions and promote shameful and degrading behaviour .

The strict laws of punishment in Islam should not lead us to think that Islam only wishes to punish the wrong doers . Its laws are designed to rid the society of all evil . In fact , Islam takes a very compassionate view of sinners . On the one hand , the stern orders of punishment are strictly regulated so no injustice is done in carrying them out . On the other

hand , Islam outlines a code of social obligation that creates an atmosphere of joy and dignity for all . No one in an Islamic society would be compelled by helplessness and desperation into bad conduct . It is a pity and our misfortune that we fail to implement fully our social obligations .

Islam has not ignored the punishment for the wrong-doers . Punishment is prescribed for sins in order that law and order are maintained in the society . Hadd (punishment) for adultery is prescribed only when a person performs this act shamelessly and openly , in the presence of four just witnesses . He defiles the chastity of some women and satisfies his beastly desires in the worst manner . Islam orders the punishment only when four just witnesses state that they have witnessed the actual act with their own eyes . Islam punishes the fornicator when he plays with the honour of the society . It is surprising that even in this case , Islam has been lenient with the wrong doers to a great extent . If the adulterer is unmarried a hundred lashes is his punishment . Stoning to death is only for that sinner who has a legal wife and indulges in this serious crime only to give vent to his lewdness .

It is necessary to mention this remarkable fact . In today�s world , the youth is having such a state of mind that due to the economics and morals of the society they try to escape from

the bonds of marriage and are attracted towards sexual perversions .

It is true that our youth is involved in economic difficulties and moral problems . But what is the root of this problems ? A simple answer to this is that Islamic rules and regulations are not being followed and are not being put into practice . If the Islamic laws are fully implemented we would remain safe from immorality . If there had been an Islamic government it would have endeavoured to eradicate the lewdness and immorality from society . It would have provided the means of an early marriage . It would have also endeavoured to provide the basic necessities to the common people . It would save its youth , who are its future , from falling into the abyss of destruction .

and helplessness of the fornicator , and only then does it prescribe the punishment . The fornicators are divided into seven groups and different penalties are fixed for them .

1) Stoning to death .

2) Stoning and lashes - both .

3) A hundred lashes and exile from the city after shaving the head .

4) Fifty lashes .

5) Seventy five lashes .

6) �Zighas�- it means picking up the lash many times to hit once .

7) The penalty of Fornication and fine - both .

Here , we shall describe the legal rulings , according to jurisprudence and traditions , for the information of our respected readers .

1) In order to establish the crime of adultery , four just male witnesses are required or three just male and two just female witnesses or two just male and four just female witnesses . If two just male witnesses and four just female witnesses state that they have witnessed the act , and if the sinner or the fornicator does not have a legal wife , or the fornicator woman does not have a legal husband , than they are not stoned to death . They are only given a hundred lashes each .

2) All the witnesses must testify that the crime had occurred at one and the same place .

3) All the witnesses must testify that the crime had occurred at the same time .

4) All the witnesses must testify in the same sitting .

5) If four just people quote the testimony of four just witnesses it is not sufficient

.

6) If four just witnesses testify that a certain woman has committed fornication , their testimony shall not be accepted if they are not familiar with this woman since they do not know her and it could be that she is the legal wife of that man .

7) If three of the four witnesses testify and the fourth one refrains from testifying , or if his testimony differs from the previous three witnesses , the three witnesses who have testified shall be punished for �qazf� (defaming a chaste man or woman of adultery) .

8) If the fornicator confesses his crime thrice , but refrains from the fourth confession , he cannot be punished . For a penalty to be lawful , it is necessary to confess four times .

9) He must make four confessions in four different sittings . He cannot be penalised if he makes four confessions in one sitting .

10) It is not permitted for the Judge to goad the accused to confess . He must also not be prompted to complete sentences (that is , words must not be put into his mouth) . The Judge must try to maintain purity , chastity and dignity among the common people and must try his utmost that the crime of adultery is not proved . The Judge must try to give such suggestions to the accused that he may be able to save himself from the penalty by falling into doubts and uncertainties . It is also the duty of the Judge to encourage

the accused to plead innocence .

11) When a married man confesses of adultery four times but later pleads innocence , the penalty of stoning will not be imposed upon him . His punishment shall be reduced .

12) A new convert to Islam who is unaware of the punishment shall not be punished .

13) If the adulterer is unmarried and he is suffering from some illness , the jurist is authorised to beat him with a broom of twigs or a branch of the date palm . He should consider these as lashes . He could also beat him with a branch or broom and consider each of its twig equivalent to one lash .

14) The lashing should be so controlled that the flesh of the body is not affected . The accused can only be punished when he has committed the crime willingly . (If someone is forced to commit fornication , penalty cannot be imposed upon them ) .

15) If a man mistakes a woman to be his legal wife and has sexual intercourse with her , then he cannot not be punished .

This is thus the detailed analysis of the laws prescribed by the all Beneficent and the all Merciful Allah , who knows His creatures very well . He has prescribed such regulated punishments for a serious sin like fornication . Now we shall quote a tradition that proves the extent to which the saints of Allah strived to protect the dignity of the people . How much precaution they took in

passing a decree of fornication .

In the time of the rule of Umar a woman came to him and confessed of adultery . She also said , �Please impose the penalty of fornication upon me . �

When Umar heard this , he ordered that the penalty of fornication be executed upon this woman . Ali (a . s . ) happened to be there and was surprised at this . He said , �Umar , inquire from this woman the conditions when she had committed fornication . �

The woman explained , �I was extremely thirsty in the desert . When I went far in search of water , I sighted a black tent which belonged to an Arab . I approached him and asked for water . But he refused to give me any water without my having adultery with him . I did not agree to his devilish desires and ran away into the desert . My eyes became sunken and I felt as if each of my bones were breaking . I returned to this man and in exchange of a drink of water I gave my body to him . �

Ali (a . s . ) said ,

�It is this compulsion which is mentioned in the ayat ,

� . . . But whoever is compelled by hunger , in inclining willfully to sin , then surely Allah is Forgiving Merciful , �

(Surah Maidah 5 : 3) .

This woman is not at all guilty of the crime . �

Then Imam (a . s

. ) ordered for her release and she was released . (Burhan - e - Quran)

speak a good word . �

(Surah Ahzab 49 : 32)

Another verse states ,

�And when you ask them (the wives of the Prophet) any goods , ask of them from behind a curtain , this is purer for your hearts and (for) their hearts . � (Surah Ahzab 49 : 53)

In the above verses , the Muslim woman is ordered to veil herself . She must not come before namehram without Hijab . She should dress in such a manner that strange men do not get an opportunity to glance at those parts of her body which arouse passion; and thus make her an object of desire . It is the responsibility of a woman to assume such poise and behaviour that she does not excite a man�s passions . Even a glance of lust can infatuate a man and a seemingly harmless encounter eventually lead to mischief and corruption in society , destroying entire families . In Iran , during the rule of the Shah when the law of Hijab had been revoked , the cases of fornication increased sharply . Every day many cases related to sexual crimes were heard in the courts of law . Every month many married mothers used to forsake their homes to enter into a perverse life of illicit sex . Five thousand such parents established a new township outside the city of Tehran . The condition steadily deteriorated and came to a stage that every day approximately seven infants were found abandoned in the streets of Tehran ,

as reported by the commissioner . It is obvious that illicit children born as a result of fornication , whose parentage is not established , cannot create a position for themselves and are a burden to society . Due to the absence of Hijab , adultery and fornication became common and thousands of chaste women become immoral . One of the highly effective ways of protecting the society from the sin of adultery is that women wear hijab and ward off the evil glances of sensuous men .

2 . Looking at the Namehram

The women are also ordered not to look at namehram men , and the men are similarly warned .

It is ordered in Surah Nur ,

�Say to the believing men that they cast down their looks and guard their private parts; that is purer for them; surely Allah is aware of what they do . �

(Surah Nur 24 : 30)

w . s . ) that he said;

�The wrath of Allah is very severe upon the married woman who apart from her husband sees another namehram man with a prolonged glance . When this woman does this , Allah the mighty invalidates all her good deeds and does not give her any rewards . �

(Behaarul Anwaar)

A few traditions mention that looking at a woman in hijab is also not allowed . Although it is a generally considered a makrooh act . Although there are numerous traditions that denounce glancing at namehrams these shall suffice for our purpose .

anyone else entering or coming . Like a room , the door of which is locked from inside . Or a place not frequented by people .

Islam has prescribed severe penalty for a serious offence like adultery . Some of the aspects are given in the points mentioned below .

1) If a person commits an incestuous fornication he is to be killed according to Islamic laws .

2) If one sees that a stranger is fornicating with his wife , then he can kill both of them if he considers himself safe in doing so . But if he does not feel safe or if he does not wish to kill them , then apparently his wife is not prohibited for him .

3) If a Kafir commits adultery with a Muslim woman , he is to be killed according to shariat . Similarly , if a Muslim is punished thrice for fornication and is again proved guilty for the fourth time , he is to be executed .

4) If the person is sane , major , and legally married , and has a wife with whom he could establish sexual relation whenever he wants , and inspite of this he commits fornication with another sane , mature woman , he has to be stoned to death according to the Islamic law . And according to some Mujtahids , he must first be given a hundred lashes .

5) If a man does not fulfill the conditions listed in the above point , and if he commits fornication

with a woman then his penalty according to Islamic law is a hundred lashes . Similarly , the married woman who willingly commits fornication should be stoned to death . If she is unmarried , then the penalty for her is a hundred lashes .

�As for the fornicatress and the fornicators , flog each other of them , (giving) a hundred lashes , and let not pity for them detain you in the matter of obedience to Allah , if you believe in Allah and the Last Day , and let a party of believers witness this chastisement . � (Surah Nur 24 : 2)

After quoting the above ayat , the Journal of Anjuman-e-Tablighat-e-Islam writes :

Two points are derived from this . The first is that the punishment of the adulterer is carried out in the presence of other people . This will be a warning and a lesson to them . They will be terrified of committing the same sin after witnessing the horror of the punishment .

Another point , although its truth is not established , is that the punishment acts as a cure for the diseases of the sinner . It could be that due to the hundred lashes , the bodies of the sinners are so much heated that the germs that have entered their bodies are annihilated before they could multiply and spread .

One more point to be noted is that the germs of disease like syphilis etc . are not confined only to those who commit fornication . The

spouse of the fornicator may also contract these diseases . Marriage with an adulterer is therefore detestable and is discouraged . If an adulterer man marries an adulteress woman , an innocent person is not victimised , but their deeds will definitely affect their progeny adversely . Their future generations will be contaminated with the evil of their sin and there will be some deformity or the other in their progeny . It is for this very fact that the religion of Islam says;

�The fornicator shall not marry any but a fornicatress or idolatress , and (as for) the fornicatress , none shall marry her but a fornicator or an idolater; and it is forbidden to the believer . � (Surah Nur 24 : 3)

has committed adultery becomes Haraam for her . There are minor differences of opinion among the Mujtahids in these problems . Any one who wishes to study further should refer to the knowledgeable jurists .

The opponents of Islam take objection to the law of Islam and support the sexual ethics of the West . They praise the sexual freedom of these countries and say that the Europeans and Americans are not hypocrites and express whatever feelings they have , freely and openly . They say that sexual desire is the legitimate desire of all human beings . If this desire is suppressed , it shall have a damaging effect upon man . These desires should therefore be satisfied so that man can rid himself of various limitations and inhibitions . He can then perform his day to day activities efficiently to achieve progress and development .

These words express the misguided thoughts of the enemies of Islam . They have forgotten the Second World War when France had surrendered to Germany in the very first attack . The German forces freely indulged in the satisfaction of their carnal passions . Even the French people began to pray for peace .

Freedom must also have a limit and must be disciplined . If the sexual drive is uncontrolled , man behaves worse than an animal . The defeat of France was also to an extent due to the promiscuous way of life prevalent in France . It is written in the book �Chun France Shikast Khund� (When France

was defeated) :

�When the German planes started to bomb the French cities , the Prime Minister �Patrino� tried to contact the Central Headquarter of the air force so that additional bombers could be summoned for defence . He continously tried to phone the Central Headquarters , and each time he dialed the number of the Major on duty , each time the phone was attended by the beloved of the Major , Madam Dolly . Madam Dolly answered the phone and spoke foolishly to the Prime Minister in a demure way whereas there was bloodshed all around , and France was being converted into a sort of Hell .

As far as America is concerned , 38 % of the middle school female students become pregnant . As these girls reach high school , colleges and universities , the incidence of unwanted pregnancies reduce . These girls use their past experiences to avoid getting pregnant . American society is plagued with this evil , but its laws are unable to cope with the situation .

There is no doubt that the sexual urge is a natural instinct , but it must be controlled and disciplined . Islam does not expect the sexual urge to be suppressed , nor does it order anyone to forsake productive activities . On the contrary , Islam is against celibacy . However , Islam , as any other decent society , cannot allow for absolute freedom as seen in the animal kingdom . What Islam does is to lay down the golden

rules for the satisfaction and fulfillment of natural desires and instincts such that neither the personal freedom of man is endangered nor is the peace of society disrupted .

There is no doubt that the West is far ahead in the field of science and technology and has progressed and prospered as a result of it . But their success is hollow . The excessive affluence has eroded human values and deluded them to search for happiness in immorality and perversity . Their culture deprives them of true happiness and comfort that comes with peace and stability of mind .

The women of these countries have also taken great strides . They work shoulder to shoulder with men in practically all walks of life . But many of them fail in what is their primary duty , as loyal wives and caring mothers . It is quite common to come across women having extra marital relations and neglecting their home and children . These children deprived of parental love and care in turn search for happiness by following the degraded examples set by their misguided parents and the vicious circle continues . The result is that couples just live together without being married and go their own way when they choose to . If there are marriages , they often end in divorce . The divorce rate in America today is 40 % and is on the increase . Women have come to occupy high positions in governmental and commercial organisations , but this does not solve

the human problems facing these societies . It is a pity that these societies have no guidelines that will help them to realise that their well being lies in maintaining well-knit families where husband and wife care for each other , are loyal to each other and the children are secure and happy . This is what Islam aims to achieve for its followers . By upholding the laws of Islam our lives are automatically channelised into maintaining a healthy family life which provides for physical satisfaction , mental peace and spiritual upliftment , where the family members are a source of strength , solace and comfort to each other .

(Adapted from Burhan-e-Quran)

even all the water of this world cannot remove it . Allah will be wrathful at him and curse him . (That is He will take away His Mercy from him and will award Hell for him . ) What a dreadful place it is ! Then the Heavens shudder of it . And the person who allows another to mount him from behind to commit sodomy , then Allah puts him on the fringe of Hell (in extreme heat) and keeps him there till He completes the reckoning of all the people . Then He orders him to be put into Hell . One by one he is made to suffer all the punishments of Hell till he reaches the lowest stage . Then he never comes out from there . �

(Wasaelush Shia)

Sin from Imam Ja�far as-Sadiq (a . s . )� . The Imam replied :

�To press the sexual organ between the thighs in an illegal way�

I asked , �Who is the person who commits sodomy� .

Imam (a . s . ) replied;

�One who has disbelieved in what Allah has revealed to his Messenger (the Holy Quran) . �

(Wasaelush Shia)

Imam Ja�far as-Sadiq (a . s . ) was queried by Abu Basir regarding the verse :

�So when our decree came to pass , we turned them upside down and rained down upon them stones , of what has been decreed , one after another . �

(Surah Hud 11 : 82)

Imam (a . s . ) explained :

�There is no one who leaves this world while considering sodomy halaal , but that Allah hits him with one of the stones that had fallen on the people of Hazrat Lut (a . s . ) . �

It is reported in Wasaelush Shia that a person who believes sodomy to be Halaal and commits it several times and does not repent; at the time of his death Allah hits him with one of the stones that had rained upon the people of Lut (a . s . ) . His death is brought about by the impact of this stone , but people do not see it (the stone) .

(Tafsir-e-Qummi)

and shriek , the second was the shower of stones that rained upon them , and the third was that the earth turned upside down . After mentioning the last calamity , it is said in Surah Hud :

�Marked (for punishment) with your Lord and it is not far off from the unjust . �

(Surah Hud 11 : 83)

This verse is an indication that such type of punishments may even be inflicted upon those who commit similar acts (acts of homosexuality) .

and he shall reach the place of the dead of Lut . Where destiny annihilated them . Then that person will also be counted among them� . �

(Kitab Mualim-uz-zalfa)

he said;

�Refrain from looking lustfully at the children of rich people and slaves , especially those who have yet no beard . Because the mischief that is possible by such glances is greater than mischief of glancing at young girls , who are in veil . �

(Wasaelush Shia)

It is obligatory for a Muslim to control his glances and safeguard against such indecencies .

thirty to ninety lashes as decided by the Qazi . This is the punishment according to Islamic law .

The traditions imply that those who perform such an act should also be punished like the adulterers , that is , a hundred lashes for each of them . However , if two women are involved the Qazi prescribes less than a hundred lashes for them .

. These are the ways prescribed for punishing the criminal , but it is at the discretion of the Judge to determine the method . Similarly , the method adopted for the death of the passive partner is also determined by the Qazi .

According to Amirul Momineen Ali (a . s . ) , a person who has committed this sin must also be burnt after being killed .

As in the case of adultery , the guilt of sodomy is also proved in one of two ways . The first is that both the participants , or one of them confesses four times before a Judge . If he confesses less than four times the legal penalty cannot be issued . He is only warned and severely rebuked so that he may never repeat it . Some Mujtahids believe that the four confessions should be on four different occasions . It is also required that the accused be major , sane , free and independent . Even if he confesses four times , a minor person can only be reprimanded for the act so that he never does it again . The same applies for the slave and the insane person . Apart from this , if someone is forced into such a crime and is unable to avoid it , there is no penalty for him .

The second method of proving the crime of sodomy is that four just witnesses see it being committed with their own eyes and testify in consonance . If

the witnesses are less than four , the testimony is not accepted and the penalty for sodomy is withheld . If less than four people have seen this act , they should not testify . If they do so , they shall themselves become liable for the penalty of �qazf� . This clause shall be elaborated later . If the guilty repents before the four witnesses testify , the penalty is not imposed and he is not killed . The confession or the testimony should be with regard to the penetration of the anus with the penis , only then the capital punishment is carried out . But if the two men cause ejaculation without penetrating the anus (by pressing the sexual organ between the thighs of another man or by rubbing with the buttocks) , then the punishment is a hundred lashes for them .

it was common to see a man mount upon another and perform sodomy right before the eyes of the onlookers . Women also had sexual relations among themselves . Allah cursed these people and destroyed them .

Homosexuality is such a hideous crime that if one does not repent and pray for forgiveness , he becomes like the one who has disbelieved in Allah . He becomes liable for eternal punishment like the Kafirs . Hence , there is no better way than to kill this person and burn the corpse .

We have already noted in the chapter on adultery that punishment in Islam for acts of indecency are severe but tempered with Allah�s Mercy and Compassion . We have also discussed that Islam has formulated strict laws not just to punish the wrong doers but rather to act as a detriment for the negligent . Although capital punishment is prescribed for sodomy , it can only be administered after four just witnesses have testified to the sin being committed in their presence . The extreme degree of leniency in Islamic laws is apparent here . If an individual shows just enough decency as not to commit a filthy act in public and that too for fear of being put to death , Islam does not allow his fellow-beings to punish him . Further , if the sinner repents before the four witnesses have testified , he cannot be put to death . But if the testimony is complete , penalty cannot be reduced and the

guilty has to be killed .

As far as confession of the crime is concerned , the same regulations hold as in the case of adultery . The guilty must confess four times . He must confess in clear unambiguous words and must not speak in an elusive way . The Judge must make sure that the person is sane . Also , that he is not joking and confessing to something he has not really done . All these stipulations and concessions are given to the guilty by the Almighty so that the sinner has an opportunity to save himself . If , finally the guilty is found deserving a death sentence , his death will be a lesson for others . The aim of Islam in designing these laws is not merely to punish the offenders but to reform society . Islam aims at creating a sound environment for us where we can get the best of the world and the hereafter .

A person who is guilty , he confesses and undergoes the penalty for it in this world , and thus he will have atoned for his sins and will not be subjected to the torture of the hereafter . Even so , it is better if he refrains from revealing his secrets and submits his case only before the Almighty . He should repent , weep and beg for forgiveness from Allah . Insha Allah , Allah will forgive him . However , a person should not be complacent after seeking forgiveness

. While he is hopeful of Allah�s Mercy , he should be in dread of Allah�s retribution and must continue to implore Allah to forgive him . In this way , he will attain a degree of piety and emerge a far better human being than he ever was .

In the end we quote a tradition from Amirul Momineen Ali (a . s . ) : �If anybody deserves to be stoned to death twice , it is the homosexual . �

All the revealed religions are unanimous that sodomy must be dealt with strictly . Not only is the human race inflicted with spiritual degradation and physical illness and disabilities , it also runs the risk of extinction . The boy who is sexually assaulted , loses his manliness . Sodomy takes the society to the depths of depravity . It is therefore incumbent on men and women to marry and satisfy their sexual urge in a healthy manner , the way Nature has designed . This will ensure the continuity and the well-being of the human race .

, you may have had some misunderstanding . �

The next day the man returned and repeated his confession and requested for penalty . Ali (a . s . ) said ,

�Go home , you may not be in your sense right now . �

He went away only to return the third time and repeat his confession and again asked for punishment .

At last when he came for the fourth time , Ali (a . s . ) said ,

�The Holy Prophet (s . a . w . s . ) has prescribed three methods of dealing with the situation , you may choose any one of the three deaths - by having the arms and feet tied and thrown from the cliff , being beheaded or being burnt alive . �

He said , �O , Ali (a . s . ) which is the worst of these methods ? � Imam replied , �Burning alive . � �Then I choose this death . � said the man . By permission of Ali (a . s . ) , he stood and prayed two rakaat prayer and then said , �O Allah ! A sin was committed by me of which You are well aware . Then I had the fear of this sin , I came to the Successor of your Prophet and requested him to purify me . He gave me a choice of three deaths . I chose the most dreadful death . I pray to you to consider this penalty as the

expiation of my sin and do not burn me in the fire of Hell which is ignited by you . �

Then he got up weeping and jumped into the pit into which the fire had been lit . He sat in the fire and the fire engulfed him from all the sides . Ali (a . s . ) began to weep , upon seeing this condition and the other companions were also in tears .

Ali (a . s . ) said , �Arise , the one who has caused the angels of the earth and the sky to weep . Allah has certainly accepted your repentance . Get up but never approach the sin that you have committed . �

It so happened that the man came out of the fire unscathed . The fire could not burn the one who repented .

from such people on whom the wrath of Allah has descended and be very careful not to believe their false accusations . False accusers have to be penalised in this world according to the Islamic law . Once their testimony is proved false , they can never ever testify in a court of Islamic law .

, a slanderer who cannot furnish four witnesses , is given lashes . If three witnesses testify and the fourth witness is not available then the former three are also punished with eighty lashes each . However , if a husband accuses his wife of adultery but cannot support his accusation with witnesses , he cannot be lashed . This is to avoid domestic upheavals . In this case the husband is made to repeat four times by calling Allah as a witness that his wife has committed adultery . And the fifth time he has to say that if he is lying , the curse of Allah be upon him . His wife is also given a similar right that she can say four times , calling Allah as a witness that her husband is lying . And the fifth time she has to say that if her husband is telling the truth , then the curse and the wrath of Allah may be upon her . She can escape punishment in this way . This law is derived from the sixth and the seventh ayat of Surah Nur .

Whether it is true or false it must be known that it is Haraam to accuse anyone of adultery or homosexuality till he sees with his own eyes the penetration of the sexual organ . Even after being the eye witness of this he must not testify before a Qazi till three other just witnesses testify (he must himself be just (adil) too) . As

stated earlier , if the witnesses are less than four , their testimony is rejected . In this case , the witnesses are considered as transgressors instead of the alleged sodomist and the fornicator , and penalised with eighty lashes each .

the allegation after careful consideration and not under compulsion . No penalty can be imposed on an accuser if he has made a genuine mistake or if he has made the accusation in jest .

2) One who has been accused of adultery or sodomy must possess five characteristics . First of all , he must be a major . Secondly , he must be sane and not a madman . Thirdly , he must be free and not a slave . Fourthly , he must be a Muslim and not a Kafir . Lastly , he must apparently be chaste . A person who strongly objects to being blamed of adultery and fornication or is shocked and dismayed by such an accusation is taken to be a chaste person . So if the accused does not fulfill the above conditions or is notorious for being corrupt and indecent , the accuser is not penalised for qazf .

3) The accusation should clearly mention adultery or sodomy . If an accuser is vague in his allegations and merely hints at adultery or sodomy or addresses the accused as �adulterer� or �sodomist� , then he can be exempted from punishment . But in this case , the accused has a right to demand action against the accuser .

Sometimes , the allegation is against someone other than the one who is addressed . For example , One says , �Your father was an adulterer ! Your father was a sodomist ! � In such a situation , it is

the right of the father , of the one who is addressed to insist upon the penalty . The son is not directly accused but insulted in the process . Consequently , he cannot demand the sentence of qazf against the accuser but must insist upon a lighter penalty like reprimanding or beating so that the sin is not repeated .

In the same way , if someone says �bastard� or �adulterously born ! � etc . , the right of having the punishment decreed rests upon the one who is actually accused . The person who is addressed can only claim a reduced penalty .

) remarked ,

�May be this action of yours will act as the expiation of your utterance and you may not suffer it�s consequences in the hereafter . �

(Wasaelush Shia)

from punishment .

Samaa says that I asked Imam Ja�far as-Sadiq (a . s . ) regarding the person who commits qazf but is forgiven by the one whom he accused falsely . �If later , this person regrets having forgiven and wishes that the accuser be punished , can the punishment for qazf be executed now ? �

Imam (a . s . ) replied;

�No penalty can be imposed upon him after being respited . �

Samaa says that I further enquired ,

�What if the man says , �O son of a fornicatress . � And the one who is falsely accused condones him but leaves the matter to Allah ? � Imam (a . s . ) replied;

�If his mother is alive , the son does not have the right of forgiving the accuser . His mother has the right to forgive . She can exercise her right whenever she wants . If his mother has died , only then does he have the right to forgive . �

(Wasaelush Shia)

It is wajib upon the accuser , that after he has received the penalty or after he has been condoned by the one whom he falsely accused that he must publicly announce that whatever he has uttered is absolutely false . For example , he should say , �I had accused this person of fornication . It was a false accusation . � His announcement should be to the extent that those who have heard the false accusation must hear his confession too .

In an authentic report

Ibne Sinan asked Imam Ja�far as-Sadiq (a . s . ) , �If a person makes a false allegation and undergoes the Islamic punishment and also repents . Can his evidence be accepted in future ? � Imam replied ,

�If he repents and his repentance consist of taking back the words he has uttered and confesses before the Imam (a . s . ) and the Muslims to have uttered a lie . . . Then it is incumbent upon the Imam to accept his evidence and consider him just . �

The book Al Kafi and Al-Tahzeeb contain other reports concerning the same issue . If the accuser has made a false accusation , it is obvious that to falsify his accusation is a must . But there may be a situation where the accuser has really witnessed the act of adultery and sodomy but the crime is not proved due to lack of four witnesses and as a result he becomes liable for penalty . In this case too , he has to falsify his statement .

Since adultery or sodomy could not be established according to the stipulation laid down by Islam , from the point of view of Shariat , his accusation is false . So although he had witnessed the crime , it is appropriate on his part to falsify his statement . This he should do with the clear intention that he is submitting to the laws of Islam .

This is in consonance with the following verse :

�Why did they not

bring the four witnesses of it ? But as they have not brought they are liars before Allah . �

(Surah Nur 24 : 13)

The Shaykh writes in the book �Nihaya� that a person who is guilty of qazf should repent by publicly announcing that the accusation he had made is untrue , and that he had uttered a lie . He should do this at the same place where he had made the accusation . In this way all those who had heard a Muslim being denounced will now be aware of its falsehood and there will be no misunderstanding in their minds about his good character .

A person guilty of qazf transgresses Allah�s right by disobeying a Divine command . Allah has strictly prohibited qazf and a person guilty of it is deserving of the punishment of the hereafter . But if the offender repents sincerely and reforms himself , Allah is most Forgiving and most Merciful .

�Except those who repent after this and act aright , for surely Allah is Forgiving and Merciful . �

(Surah Nur 24 : 5)

Sincere repentance reforms a person . He will either make peace with the person whom he had earlier maligned , or he will confess his guilt and falsify his accusation before a Qazi . After this he is no longer a transgressor or a liar according to Shariat . He is now an adil (just man) whose evidence is acceptable . Beyond this , the experience of being guilty of qazf and repenting sincerely by

going through the humiliation of acknowledging it in public , brings about a deep-rooted transformation in the person�s character . He is now inclined toward virtue and piety and strives for spiritual upliftment .

The Shaykh says in the book �Mabsut� : �After repentance , only good deeds should be seen in that man . �

One who hears the accuser is obliged to advise him to refrain from slandering and even to reprimand him .

accept that the statement is correct according to Shariat . �

�Surely they who concocted the lie are the party from among you . Do not regard it as an evil to you , nay , it is good for you . Every man of them shall have what he has earned of sin and (as for) him who took upon him the main part thereof he shall have a grievous chastisement .

Why did not the believing men and the believing women , when they heard it , think well of their own people and say : this is an evident falsehood ?

Why did they not bring four witnesses of it ? But as they have not brought witnesses they are liars before Allah .

And were it not for Allah�s Grace upon you and His Mercy in this world and the hereafter , a grievous chastisement would certainly have touched you on account of the discourse which you entered into .

When you received it with your tongues and spoke with your mouths what you had no knowledge of , you deemed it an easy matter while with Allah it was grievous .

And why did you not , when you heard it say : �It does not beseem us that we should talk off it , glory be to thee ! This is a great calumny ? �

Allah admonishes you that you should not return to the like of it ever again if you are believers .

And Allah makes clear to you the communications , and Allah

is knowing and wise .

Surely (as for) those who love that scandal should circulate respecting those who believe , they shall have a grievous chastisement in this world and the hereafter and Allah knows while you do not know .

(Surah Nur 24 : 11-19)

Imam Ja�far as-Sadiq (a . s . ) explains ,

�One who speaks wrongly about the believer and says something which he has neither seen nor heard himself is from those who have been mentioned in the verse :

�Surely (as for) those who love that scandal should circulate respecting those who believe they shall have the grievous chastisement in this world and the hereafter and Allah knows while you do not know . �

(Surah Nur 24 : 19)

In conclusion , it is Haraam to accuse anyone of fornication and sodomy without having seen the act with one�s own eyes . Even after seeing it , it is Haraam to speak of it till four just witnesses testify having seen it .

But , if a husband accuses his wife wrongly of adultery , four witnesses are not required . It is sufficient for the husband to say before the qazi in the prescribed manner , �I am the liar , may the curse of Allah be upon me . � And his accusation is admitted . This order is known as �laee� in Islamic terminology . And the accuser must fulfill the conditions as mentioned earlier in which case two just witnesses could testify that he has committed a calumny . As a result

of this he is liable for penalty (eighty lashes) . But these lashes would be lighter than those which are prescribed for the adulterer and the alcoholic . Also , the slanderer will not be lashed on a naked back like an adulterer and the alcoholic . He would be allowed to wear his shirt during lashing .

the point of view of his own faith , then it is allowed to associate him with it .

marriage ? Be away from me ! �

The narrator says , �In the Imam�s life-time , I never saw him walking with Imam (a . s . ) , again . �

Another tradition states ,

�All the people have their kind of marriage due to which they protect themselves from adultery . �

(Al Kafi)

Abul Hasan al Hazzae says that he was in the company of Imam (a . s . ) when a person came and asked him , �What did your debtors do ? � I responded , �Are you asking about the son of that adulteress woman ? � Upon hearing this Imam Ja�far as-Sadiq (a . s . ) glared at me in anger . I said , �May I be sacrificed upon you . He is a Majoos (fire worshipper) and his mother is also his sister (means that his father had married his daughter) . Imam (a . s . ) asked ,

�Is not this type of marriage permitted in their religion ? �

abusive language should be given a light punishment or reprimanded .

The book Mustadrakul Wasael has a tradition from Imam Ali (a . s . ) wherein he said ,

�If a person calls another Sinner , Indecent , Kafir , Munafiq or Donkey , he must be given thirty nine lashes . �

There is no difference if such words are used for relatives or strangers , against a student or a servant . Any bad words which mention the private parts or the indecent act are Haraam whether addressed to one who is an open sinner or not or whether he gets offended or not .

donkey� and he replies with �you dog� then this would be exceeding the limits . Or if one says �you donkey� only once and the other person responds by repeating the same word twice or more , it would constitute an excess . If a person who has uttered a bad word , seeks forgiveness immediately before he is replied to , he must be condoned . In this case it is not allowed to reply even with the same words .

. Repel (evil) with what is best . When lo ! he between whom and you is enmity would be as if he were a warm friend . And none are made to receive it but those who are patient , and none are made to receive it but those who have mighty good fortune . �

(Surah Hamim 41 : 34-35)

The following incident is quoted in the book �Kashful Ghumma� :

A Syrian came to Madinah . He saw a handsome man astride a good camel . Upon enquiry he learnt that it was Imam Hasan ibn Ali (a . s . ) .

This man from Syria stepped forward in anger and said;�Are you the son of Ali ibn Abi Talib ? �

�Yes , I am the son of Ali . �

He said , �You are the son of a person who was a mushrik (polytheist)� . And he continued his foul utterances till he got tired of it . Imam Hasan (a . s . ) remained silent . At last the man felt ashamed . The Imam (a . s . ) seeing his remorse said;

�You look like a traveller , are you from Syria ? �

�Yes sir� , he replied .

Imam Hasan (a . s . ) said ,

�If you need a place to stay , we shall provide it . If you need money we would give it you . If you have any other problem , we shall help you . �

Not only was the Syrian ashamed but was also rendered

speechless by such excellent behaviour .

The following are his words :

�After I had the good fortune of enjoying the hospitality of Imam Hasan Ibne Ali (a . s . ) , I found his personality more likeable than that of any other person in the world . �

Imam Hasan (a . s . ) had offered the same type of hospitality to Asam bin Mutlaq the Syrian , and he too became his devotee .

the alcoholic is affected in various ways . His digestion deteriorates . His intestines do not function well . His liver , lungs and all the five senses , are likewise affected . Ancient and modern doctors have penned quite a few books on this topic . They have revealed astonishing statistics to show the far greater susceptibility of alcoholics to diseases as compared to others . The various ailments which are caused by alcoholism are also enumerated . They have termed wine as deadly poison .

The different kind of diseases that inflict the body of a liquor-drinkers are described in brief :

the stomach are also caused by alcoholism . The belly begins to protrude . The intestines swell and are ulcerated . The large intestines malfunction , causing alternate constipation and loose motions .

EFFECT OF ALCOHOL ON THE LIVER

Wine and alcohol cause swelling and weakening of liver and slow down its function . The swelling increases and this gives rise to acute pain of the liver . The part of the liver that is nearer to the stomach is first affected . The kidneys become yellow and the effect becomes apparent in the eyes of that person .

EFFECT OF ALCOHOL ON THE BLOOD CIRCULATION

Alcohol does not have any benefit for the human body . It is for this reason that none of its constituent parts could be absorbed into the human body . As soon as it reaches the stomach , alcohol enters the blood stream , and as it enters the blood , it goes on destroying the white blood corpuscles . Due to this , blood pressure decreases . It may also cause fainting .

EFFECT OF ALCOHOL ON THE RESPIRATORY ORGANS

The worst effects of alcohol are to be seen in the respiratory system . As it enters the lungs through the blood stream , it causes breathlessness . The tissues are inflamed and functioning of the lungs becomes sluggish . Calcium is continually depleted from the body . The damaged lungs are now highly susceptible to tuberculosis that is the most prevalent disease among the poorer class of people .

EFFECT OF ALCOHOL ON KIDNEYS

Statistics

show that ninety percent of the ailments of the kidneys are due to alcoholism . Alcohol is expelled through urine and causes numerous diseases involving the entire urinary system . It may also cause loss of bladder control .

EFFECT OF ALCOHOL ON THE HEART

Since alcohol circulates through the blood stream it has a detrimental effect on the heart as well . Gradually , layers of fat get deposited on the heart and it increases in size and weight . The heartbeats of an alcoholic are faint or irregular .

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 :

�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)

The prohibition regarding wine is of special significance in those two ayats for the following reasons :

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 daughters appear to them as objects of gratification . When intoxicated a person will easily divulge the most confidential information in his possession .

The 33rd ayat of Surah Araf is as follows :

�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 . �

�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 not aware that it is Haraam . � Imam Musa al-Kazim (a . s . ) replied :

�Wine is Haraam according to the Divine book . �

�At what place in the Quran is wine shown to be Haraam ? �

Imam Musa al-Kazim (a . s . ) said ,

�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)

Imam (a . s . ) further said ,

�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)

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 .

not be able to reach me at the pool of Kausar . �

One more tradition says , that the Holy Prophet (s . a . w . a . ) cursed ten types of people in connection with wine :

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 .

Imam Ja�far as-Sadiq (a . s . ) said :

�One who is addicted to wine (liquor) will meet the Lord (on the appointed day) like an idol worshipper . �

Another tradition says that ,

�On the day of meeting of the Lord , the drunkard will be counted among the disbelievers . �

(Wasaelush Shia , chapter of prohibited drinks )

and the righteous believers send their curses upon him . �

�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 . ) :

�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)

Imam Ali ar-Reza (a . s . ) has informed ,

�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)

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 . . . �

(Proverbs 23 : 30)

Also :

�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 appear before your eyes and you will not be able to think or speak clearly . �

(Proverbs 23 : 29-33)

The punishment for drinking wine is mentioned in the following words :

�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)

Also we find :

�Do not get drunk with wine , which will only ruin you . . . �

(Ephesians 5 : 18)

Imam Ja�far as-Sadiq (a . s . ) says ,

�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 . �

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 .

. 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 :

�If more of it intoxicates , then to consume even a bit of it is Haraam . �

A person enquired from Imam (a . s . ) , �but I dilute it with water ? �

Imam (a . s . ) told him ,

�A Haraam thing does not become halaal by mixing it with water . Fear Allah , refrain from partaking of it . �

(Mustanad ush Shia)

Umar Ibne Hanzala says that he enquired from Imam Ja�far as-Sadiq (a . s . ) :

�Does it matter if as much water is mixed in wine so that it is no more intoxicating ? �

Imam (a . s . ) replied :

�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)

Ibne Wahab has narrated this tradition from Imam Ja�far as-Sadiq (a . s . ) :

�Every intoxicant is Haraam . Something that intoxicates only when consumed in large quantities , is also not allowed to be taken even in a lesser quantity . �

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 .

(Furu Al Kafi)

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 .

and be free 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 .

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 ,

�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 ? �

Imam Ja�far as-Sadiq (a . s . ) replied to Umme Khalid ,

�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 .

�Have you understood ? �

�Yes� , replied Umme Khalid .

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

:

�I will not repeat this formula because I am disgusted with it ! � and he died in the same condition .

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 . �

(Safinatun Behaar Vol . I Pg . 428)

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 :

�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 . �

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 appear perfectly 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 .

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 :

�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)

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 :

�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)

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 .

the foundation of individual and social life .

. 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 .

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 .

(From Tankihat of Abul Ala Maududi)

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 .

. s . ) , is reported to have told Abu Basir :

�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)

The same tradition is recorded in the book Man La Yahzarul Faqih with the addition inter alia that :

�To teach chess to others is also a kind of destructive sin . �

It is related from Imam Ja�far as-Sadiq (a . s . ) :

�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 . �

Another proof is the following verse of Quran , which shows that gambling , is a Greater Sin :

�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)

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 was popular 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 .

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 . �

(Balahae-e- Ijtemai Pg . 329)

It is noticed that most of the criminals like robbers , pickpockets and murderers commit crimes after leaving their gambling dens .

you cannot say that you have not been warned .

Now , we shall describe some forms of gambling .

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 :

�Do not even eat these things ! �

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 . . . ? �

(Surah Nisa 4 : 29)

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 . �

(Uyoon Akhbare Reza)

every competition is gambling and (also) Haraam . �

(Al-Wafi)

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 . �

(Al-Wafi)

An authentic tradition by Muhammad Ibne Qays related from Imam Muhammad al-Baqir (a . s . ) says :

�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 . ��

Imam Muhammad al-Baqir (a . s . ) concludes that Amirul Momineen (a . s . ) has decreed such a deal to be Haraam .

(Makasib , quoted from Al Kafi and Tehzeeb)

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 . ) :

�Every competition is gambling where the loser has to pay a certain amount . Even if it consist of a cashew-nut or wager dung . �

To employ any article for the purpose of taking a bet is gambling even if such an article is not generally associated with gambling .

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 specific 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 .

to be engrossed in musical instruments is also a Greater Sin . �

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 . ) :

�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 . �

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 . �

. �

(Al Kafi)

The Holy Prophet (s . a . w . s . ) has also said ,

�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)

Imam Ja�far as-Sadiq (a . s . ) says ,

�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)

Every moment of our lives , we are enjoying Allah�s unlimited benevolence .

so that he is not concerned or affected even if his women are dishonoured . �

(Wasaelush Shia)

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 .

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)

. 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 . �

(Refer to the booklet; �Tasir Mausiqi bar Asaab� Pg . 3 , 6 , 10)

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 .

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 :

�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)

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 :

� . . . and avoid false words . �

(Surah Hajj 22 : 30)

The Imam (a . s . ) replied ,

� (It means) singing . �

In explanation to the ayat ,

�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)

Imam Muhammad at-Taqi (a . s . ) remarked ,

� (Vain means) singing

. �

(Refer Amali of Shaykh Tusi and also the book Al Kafi . )

In yet another tradition , when Muhammad Ibne Uthman inquired about the meaning of this ayat , Imam Muhammad Taqi (a . s . ) answered ,

�It includes the evil words of one who is singing . �

4 . �False words� denote singing

The later portion of the same verse says ,

� . . . and when they pass by what is vain , they pass by nobly . �

(Surah Furqan 25 : 72)

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 :

�And who keep aloof from what is vain . �

(Surah Mominoon 23 : 3)

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 :

�Vain words imply music and singing and the true worshipers of Allah refrain from these . � (Al Kafi)

5 . Singing and hypocrisy

The sixth Holy Imam , Imam Ja�far as-Sadiq (a . s . ) said ,

�Listening to music , songs and useless words cultivate hypocrisy in the heart , in the same way as algae grows in water . �

(Al Kafi)

The same book , Al Kafi mentions a tradition of Imam as-Sadiq (a .

s . ) that ,

�Singing and music is a nest for the bird called hypocrisy . �

6 . Singing programme

The venue of a singing programme is a place where descends divine retribution . Imam Ja�far as-Sadiq (a . s . ) says :

�Do not even enter houses , the inhabitants of which are deprived of divine mercy . �

He (a . s . ) is reported to have also said ,

�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)

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 ,

�Singing creates hypocrisy and causes poverty . �

(Mustadrakul Wasael , chapter 78)

8 : Punishment for Singing

The Holy Prophet (s . a . w . s . ) has explicitly stated ,

�When the singer shall rise from his grave on the Day of Judgement , he will be blind , deaf and dumb . �

(Jameal-Akhbaar)

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 :

�Molten lead shall be poured into the ears of one who listens to songs , intently . �

(Mustadrakul Wasael)

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 . �

sound , capable of creating a desire for joyful mirth and sensual feelings is a song; and it is haraam .

Murtuza says in his book Waseela that , �Precaution is the way to salvation . �

lying , innocent people are sent to the gallows and their families destroyed . It is for this very reason that the traditions state :

�Lying is an evil , greater than drinking wine . �

you have done . �

(Surah Hujarat 49 : 6)

This ayat was revealed for Walid , who is mentioned as an �evil-doer�; i . e . a liar .

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 . �

that he inquired ,

�Why is this man punished ? �

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 ,

�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 .

31 . Falsehood deprives the liar from true guidance and causes him to deviate .

The Quran says :

�And Allah does not guide the unjust people . �

(Surah Juma� 62 : 5)

32 . Politeness and civility are removed from the one who lies .

Hazrat Isa Ibne Maryam is reported to have said ,

�Civility abandons the one who is a frequent liar . �

(Al Kafi)

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 :

�Falsehood is inversely proportional to belief . �

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 :

�The greatest of the sins is talkativeness and falsehood . �

(Mustadrakul Wasael)

37 . The liar is doomed because of the lies that he utters .

The Messenger of Allah (s . a . w . s . ) says :

�Avoid falsehood . For it may appear to be a way of salvation , whereas in reality it leads to destruction . �

(Mustadrakul Wasael)

38 . The liar does not deserve friendship and brotherhood .

The Chief of the believers , Ali (a . s . ) says :

�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)

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 . ) :

�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)