Alhassanain(p) Network for Heritage and Islamic Thought

Lesson 23: Sins And Disobedience

Kinds of Sins

{الَّذِينَ يَجْتَنِبُونَ كَبَٰٓئِرَ الْإِثْمِ وَالْفَوَٰحِشَ إِلَّا اللَّمَمَ إِنَّ رَبَّكَ وَٰسِعُ الْمَغْفِرَةِ }

Those who avoid the major sins and immoralities, only [committing] slight ones. Indeed, your Lord is vast in forgiveness. (An Najm 53:32).

Every sin is referred as an immorality, such as adultery. For the term “slight ones”, اللَّمَمَ , different meanings could be derived. Such as:

1. Sins that are heedless and not consistently committed.

2. Sins that have been decided upon, but not acted on.

3. Sins that have been committed but then forgiveness and repentance is sought for.

4. Sins that have no punishment promised for them.

5. Sins that have not had a punishment assigned to them.

Disobedience of Allah, no matter how small, is significant, however by the same token, not all sins are equal. Some sins such as lying and back biting are considered more obscene and have higher severity in punishment assigned to them. Likewise, the time the sin is committed, the place the sin is committed, the intention of the sinner who committed the sin, their knowledge or ignorance with regards to the sin, insistence upon its commitment or otherwise, all have implications.

Imam Ali (pbuh) stated that the worst of sins is one that considered small or light.

اشد الذنوب ما استخف به صاحبه

Imam Redha (pbuh) indexes sins in the following manner:

Killing a soul, adultery, theft, consuming alcohol, dissatisfaction of and disownment of parents, running away from the battlefield, acting oppressively with the wealth of an orphan, consuming meat of a dead animal (not slaughtered in the Islamic manner), consuming blood and pig, and anything not slaughtered in the name of Allah, taking usury, taking bribery, gambling, selling items with less weight than stated, throwing allegations at virtuous women, homosexuality, false testimonies, losing hope in the mercy of Allah, considering oneself hell-bound with certainty, despair from the Divine Mercy, assisting and relying on oppressors, lying under oath, withholding the rights of others, lying, arrogance, squandering, wastefulness, treason, shortcomings in performing the pilgrimage (when one was able to), enmity towards the Divinely Guided Guardians, being engaged in entertainment and play, and insistence upon sin.

Some factors and conditions will change “minor” sins in to “major” ones, such as:

Consistency in the committing of minor sins, considering the sin minor and light, feeling of joy or satisfaction while committing the sin, committing the sin out of rebellion, making ones sins apparent to others, sins of those who have a high status in society.

The Effects of and Consequences of Sin

Sin and disobedience has an effect on the soul and psychology of an individual, their family and society, place, time and the generations that follow will be greatly affected. For example, the Holy Qur’an and narrations tell us that some of the effects of sin and disobedience are: The bringing of Divine Punishment (considering sin is contrary to intellect and natural instinct), hardening of the heart, the stripping of blessings, the rejection of supplication, the changing of provisions granted, being deprived of the ability to pray the Night Prayers, sudden calamities, lack of rain, the destruction of homes, disgrace, shortening of one’s life, earthquakes, poverty, illness, being dominated by evil…. etc.

The Path to Restitution

1. Repentance and compensation to make up for sins:

{إِلَّا مَن تَابَ وَءَامَنَ وَعَمِلَ صَٰلِحًا فَأُولَٰٓئِكَ يَدْخُلُونَ الْجَنَّةَ وَلَا يُظْلَمُونَ شَيْـًٔا }

Save him who repents, and believes, and does a righteous deed; those they shall enter Paradise, and they shall not be wronged anything; (Maryam 19:60).

2. Faith and good deeds:

{وَالَّذِينَ ءَامَنُوا وَعَمِلُوا الصَّٰلِحَٰتِ لَنُكَفِّرَنَّ عَنْهُمْ سَيِّـَٔاتِهِمْ وَلَنَجْزِيَنَّهُمْ أَحْسَنَ الَّذِى كَانُوا يَعْمَلُونَ}

And those who believe, and do righteous deeds, We shall surely acquit them of their evil deeds, and shall recompense them the best of what they were doing. (Al Ankabut (29:7).

3. Seeking forgiveness for one’s own self and for others:

{فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ }

And prayed forgiveness of God, and the Messenger had prayed forgiveness for them (An Nissa 4:64).

4. Prayers:

{وَأَقِمِ الصَّلَوٰةَ إِنَّ الْحَسَنَٰتِ يُذْهِبْنَ السَّيِّـَٔاتِ ذَٰلِكَ ذِكْرَىٰ لِلذَّٰكِرِينَ }

And perform the prayer... Surely the good deeds will drive away the evil deeds. (Hud 11:114).

5. Avoiding major sins:

{إِن تَجْتَنِبُوا كَبَآئِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّـَٔاتِكُمْ وَنُدْخِلْكُم مُّدْخَلًا كَرِيمًا }

If you avoid the heinous sins that are forbidden you, We will acquit you of your evil deeds, and admit you by the gate of honour. (An Nissa 4:31).

6. Joining struggles and martyrdom:

{وَقَٰتَلُوا وَقُتِلُوا لَأُكَفِّرَنَّ عَنْهُمْ سَيِّـَٔاتِهِمْ }

And fought, and were slain - them I shall surely acquit of their evil deeds (Al Imran 3:195).

7. Paying alms and helping those in need:1

صدقة السر تكفر الخطيئة

Charity given in secrecy covers the mistakes.

8. Solving the problems of others:

من کفارات الذنوب العظام اغاثة الملهوف

From the atonement of the great sins are coming to the aid of the heart broken.

9-11. Greeting with a “Salam” (Peace be Upon you), giving food and Night Prayers:

ثلاث کفارات: افشاء السلام و اطعام الطعام و الصلاة بالليل و الناس نيام

Three atonements: The giving of greetings (Salam), the feeding of food, and the Prayers of the Night while people are asleep.

12. The recitation of praise upon Mohammad and his Purified Household:

فانها تهدم الذنوب ذنباً

For it destroys the sin of all sins.

Seeking Forgiveness

{رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَٰنِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَٰنِ }

Our Lord, forgive us and our brothers, who preceded us in belief. (Al Hashr 59:10).

Forgiveness is the coming out of the pit, while repentance is the movement.

Forgiveness is the cleansing of the sin; repentance is to return to a pure heart.

The Prophet was himself amongst those who sought forgiveness as well as one who advised Seek forgiveness from your Nurturer and then repent to him.

استغفروا ربكم ثم توبوا اليه

We should not only seek forgiveness for ourselves, but should also ask the Divine Guardians to seek intercession on our behalf.

{يَٰٓأَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَآ }

Our father, ask forgiveness for us (Yusuf 12:97).

The Prophet stated that my life and death for you is to your benefit. In my life, Allah will takes punishment away from reaching you and after my death, with your deeds being presented to me, with your requests of forgiveness and pardon through me, will also be to your benefit.

{وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوٓا أَنفُسَهُمْ جَآءُوكَ فَاسْتَغْفَرُوا اللَّهَ

وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَّحِيمًا}

If; when they wronged themselves, they had come to thee, and prayed forgiveness of God, and the Messenger had prayed forgiveness for them, they would have found God turns, All-compassionate. (An Nissa 4:64).

Just as seeking forgiveness through the Prophet is of benefit (Ayah 4:64 above), so is seeking it through the pious and the angels. In the Holy Qur’an, each of these has been proposed.

{وَالْمَلَٰٓئِكَةُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيَسْتَغْفِرُونَ لِمَن فِى الْأَرْضِ }

And when the angels proclaim the praise of their Lord, and ask forgiveness for those on earth. (Ash Shura 42:5).

{وَيَسْتَغْفِرُونَ لِلَّذِينَ ءَامَنُوا }

And they ask forgiveness for those who believe (Ghafir 40:7).

The visitation of the Divine Guards and appealing and begging through them, is supported through the Holy Qur’an.

Of course, the Prophet (pbuh) is not who forgives the sins, but is rather an intermediary to Divine Forgiveness. Therefore, for those who have erred, they must at first be regretful and return to the path of truth, thereafter for the strengthening of their relationship with Allah, request help from the Prophetic Mission.

{وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنتَ فِيهِمْ

وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ}

But God would never chastise them, with thee among them; God would never chastise them as they begged forgiveness. (Al Anfal 8:33).

The above Ayah indicates the reservation of the unleashing of the wrath of Allah upon the Muslims by the grace of the presence of the Prophet amongst them, just as in the delaying of punishments of previous nations, despite there being certain people deserving of Divine Punishment.

Disobedience and committing of some sins are the cause of the deliverance of Divine Punishment and the way towards restitution is repentance and seeking forgiveness.

{وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ }

God would never chastise them as they begged forgiveness. (Al Anfal 8:33).

And

{وَمَا كَانَ رَبُّكَ لِيُهْلِكَ الْقُرَىٰ بِظُلْمٍ وَأَهْلُهَا مُصْلِحُونَ }

Yet thy Lord would never destroy the cities unjustly, while as yet their people were putting things right.‌ (Hud 11:117).

We also have in the narrations that until such time that amongst the people are virtuous and pious individuals, Allah would withhold punishment and the delivery of hardship to the others. Such as the eradication of the Nation of Lot(pbuh), where Prophet Abraham(pbuh) asked the angels to deliver their punishment that amongst them is Prophet Lot(pbuh), meaning would they deliver the punishment while he was amongst them? The angels replied that they are aware of his presence, and have ordered him to leave that area.

Or such as Imam Ali (pbuh) after the passing of the Prophet, stated that one of two of your security has passed, so keep the second, which is forgiveness, well protected.

Or Imam Redha(pbuh) when he said to Zakaria son of Adam, that you should remain in Qom so that just as the Divine Punishment did not fall upon the people of Baghdad for the sake of Imam Kadhim(pbuh), based upon your presence, calamities upon that city will be distanced.

Seeking forgiveness pushes away calamities. Repentance and seeking forgiveness has significance and value with Allah, so much so that the final destination of a nation may be rewritten - God would never chastise them as they begged forgiveness.

Sinners must not despair; seeking forgiveness, repentance and visitations of Divine Guardians is a route to spiritual return and upliftment. Of course, seeking forgiveness for disbelievers and hypocrites has no value or effect.

{سَوَآءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ }

Equal it is for them, whether thou askest forgiveness for them or thou askest not forgiveness for them. (Al Munafiqun 63:6).

Note

1. Translators note: See also Holy Qur’an 2:271

Lesson 24: Repentance

The Features of Repentance in the Holy Qur’an

{إِلَّا مَن تَابَ وَآمَنَ وَعَمِلَ صَالِحًا فَأُولَـٰئِكَ يَدْخُلُونَ الْجَنَّةَ وَلَا يُظْلَمُونَ شَيْئًا }

Save him who repents, and believes, and does a righteous deed; those- they shall enter Paradise, and they shall not be wronged anything (Maryam 19:60).

Generally, the Holy Qur’an follows Ayahs regarding punishment with words such as “Save him who repents” or “Except those who repent”, indicating that: the path to reconciliation is never closed to anyone.

1. Repentance is an obligation upon us; because Allah states that we should collectively seek repentance to Allah:

{وَتُوبُوا إِلَى اللَّـهِ }

And turn all together to God (An Nur 24:31).

2. The acceptance of the authentic and genuine repentance is a certainty, it is impossible for us to obey His command to seek repentance but for Him to reject it.

{وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ }

It is He who accepts repentance from His servants. (Ash Shurra 42:25).

{هُوَ التَّوَّابُ الرَّحِيمُ }

He is All-forgiving and All-merciful. (Al Baqarrah 2:37).

3. Allah not only accepts true repentance but also loves those who repent much

{إِنَّ اللَّـهَ يُحِبُّ التَّوَّابِينَ }

Truly, God loves those who repent (constantly). (Al Baqarah 2:222).

Repentance must be accompanied by pure action and sins be resituated

{ثُمَّ تَابَ مِن بَعْدِهِ وَأَصْلَحَ }

And thereafter repents and makes amends. (Al Anaam 6:54).

4. Repentance Is the secret to redemption

{... وَتُوبُوا إِلَى اللَّـهِ... لَعَلَّكُمْ تُفْلِحُونَ }

And turn all together to God... haply so you will prosper. (An Nur 24:31).

5. Repentance is the means to which sinful deeds are transformed into good deeds.

{إِلَّا مَن تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا فَأُولَـٰئِكَ يُبَدِّلُ اللَّـهُ سَيِّئَاتِهِمْ حَسَنَاتٍ }

Save him who repents, and believes, and does righteous work - those, God will change their evil deeds into good deeds. (Al Furqan 25:70).

6. Repentance is the cause for rain to come down and for blessings from the skies

{تُوبُوا إِلَيْهِ يُرْسِلِ السَّمَاءَ }

Then repent to Him, and He will loose heaven in torrents upon you. (Hud 11:52).

7. Repentance is the cause of pure sustenance

{تُوبُوا إِلَيْهِ يُمَتِّعْكُم مَّتَاعًا حَسَنًا }

Repent to Him, and He will give you fair enjoyment. (Hud 11:13).

8. Repentance committed when the effects of death are upon us or during times of punishment is not accepted.

{حَتَّىٰ إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الْآنَ }

When one of them is visited by death, he says, 'Indeed now I repent,' (An Nissa 4:18).

9. Allah, accepts repentance, as well as showing Mercy upon his servants. Alongside Ayahs of repentance the attributes of Mercy, Gentleness and Compassion are indicated.

{هُوَ التَّوَّابُ الرَّحِيمُ }

He is All-forgiving and All-merciful. (Al Baqarrah 2:37).

{ثُمَّ تَابَ عَلَيْهِمْ إِنَّهُ بِهِمْ رَءُوفٌ رَّحِيمٌ }

then He turned towards them; surely He is Gentle to them, and All-compassionate. (Al Tawba 9:117).

{ثُمَّ تَابَ عَلَيْهِمْ إِنَّهُ بِهِمْ رَءُوفٌ رَّحِيمٌ }

God forgave them because of His Compassion and Mercy. (Al Tawba 9:117).

{ثُمَّ تُوبُوا إِلَيْهِ إِنَّ رَبِّي رَحِيمٌ وَدُودٌ }

And turn to Him in repentance. My Lord is certainly All-merciful and Loving. (Hud 11:90).

10. The Holy Qur’an views the abandonment of repentance as oppression and self-annihilation

{وَمَن لَّمْ يَتُبْ فَأُولَـٰئِكَ هُمُ الظَّالِمُونَ }

And whoso repents not, those - they are the evildoers (Al Hujjarat 49:11).

{ثُمَّ لَمْ يَتُوبُوا فَلَهُمْ عَذَابُ جَهَنَّمَ }

and then have not repented, there awaits them the chastisement of Hell (Burooj 85:10).

Conditions of The Acceptance of Repentance

Ayah 17 of Surah an Nissa gives us one aspect of the conditions of acceptance of Repentance:

{إِنَّمَا التَّوْبَةُ عَلَى اللَّـهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِن قَرِيبٍ فَأُولَـٰئِكَ يَتُوبُ اللَّـهُ عَلَيْهِمْ وَكَانَ

اللَّـهُ عَلِيمًا حَكِيمًا}

God shall turn only towards those who do evil in ignorance, then shortly repent; God will return towards those; God is All-knowing, All-wise. (An Nissa 4:17)

A) The sins for which repentance are accepted are those committed out of ignorance unintentionally, not those committed out of stubbornness and disobedience.

B) Repent quickly, before the sin besieges the sinner, or it becomes a characteristic of the individual, or the wrath and divine punishment be sent down.

Imam Sadiq (pbuh) states: Every sin that one commits, even if committed while aware, is in fact committed ignorantly, for they have put themselves in the path of Divine Wrath.

Of course, one who committed sin and repents is similar to one who has not committed sin and like a new born child that has just been born, pure, pure.

Repentance Is Lifesaving

{فَلَوْلَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا قَوْمَ يُونُسَ

لَمَّا آمَنُوا كَشَفْنَا عَنْهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا

وَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ}

Why was there never a city that believed, and its belief profited it? Except the people of Jonah; when they believed, We removed from them the chastisement of degradation in this present life, and We gave unto them enjoyment for a time. (Yunus 10:98).

In the exegesis, we see that Prophet Yunus preached worship to his people for many years, but amongst the many people he preached to, only two people believed as a result, one who was a worshipper and the other a wise scholar. Prophet Yunus (pbuh) by the suggestion of the worshipper, took to cursing the people and left them behind. Little did he know that this will be the cause of difficulties sent his way from Allah.

Prophet Yunus (pbuh) boarded a ship destined to another place. During the voyage, a large whale rammed the boat and it was not going to be long before everyone on board would drown at sea. The people on board decided to throw a man overboard so that the rest can escape the whale. In order to choose who to sacrifice, they decided to draw lots, in which Prophet Yunus’(pbuh) was picked, and subsequently was thrown overboard. The whale swallowed him up without hesitation, but by Divine order, was not chewed or digested.

Prophet Yunus (pbuh), in the darkness with in the whale and in the depths of the waters, acknowledged the oppression he committed upon himself, the misplaced curse he sent upon the people and his departure from them. Allah accepted his supplication and granted him salvation from the situation he was in. Since then, Prophet Yunus (pbuh) was given the name " ذو النون " (Dhul Al Noon), a name given to him as a result of this incident, and which is mentioned in the Ayahs of 87 and 88 of Surah Al Anbiyaa (21:87-88).

Sometime later, he returned to the people he left behind and found that they had not been destroyed. Upon inquiry, it was explained to him that the wise scholar, upon witnessing the curse and the signs of punishment coming down, rose and called to the people to be warned and cautioned. The people were affected and were guided by the wise scholar to leave their city and separate themselves from their children, they cried and supplicated to their Lord, and their Lord accepted their repentance and saved them from their certain punishment.

Yes, man can not only avert certain punishment and torment with faith, repentance and invocation, even when overbalancing on the cusp of the proverbial cliff, but also reach success.

The story of the repentance of the people of Prophet Yunus (pbuh) was in the middle of the Ayah and was hinted at, but the Surah was named Surah Yunus(pbuh), perhaps because of the sensitivity and importance of the actions of the people of Yunus, that at the last moment they repented and their repentance was accepted.

Lesson 25: The Return

Audit of the Day of Resurrection

{اقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ وَهُمْ فِي غَفْلَةٍ مُّعْرِضُونَ }

Nigh unto men has drawn their reckoning, while they in heedlessness are yet turning away; (An Biyaa 21:1).

From what we find from the Ayahs of the Holy Qur’an:

1. Every individual will be subjected to interrogation:

{فَلَنَسْأَلَنَّ الَّذِينَ أُرْسِلَ إِلَيْهِمْ وَلَنَسْأَلَنَّ الْمُرْسَلِينَ }

So We shall question those unto whom a Message was sent, and We shall question the Envoys. (Al Aaraaf 7:6).

2. All of our deeds will be accounted for

{وَلَتُسْأَلُنَّ عَمَّا كُنتُمْ تَعْمَلُونَ }

And you will surely be questioned about the things you wrought. (An Nahl 16:93).

3. All matters under all circumstances will be under investigation

{وَإِن تُبْدُوا مَا فِي أَنفُسِكُمْ أَوْ

تُخْفُوهُ يُحَاسِبْكُم بِهِ اللَّـهُ}

Whether you publish what is in your hearts or hide it, God shall make reckoning with you for it. (Al Baqarra 2:284).

4. Questions will be asked of every part of our body

{إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَـٰئِكَ كَانَ عَنْهُ مَسْئُولًا }

The hearing, the sight, the heart - all of those shall be questioned of. (Al Israa 17:36).

5. Questions will be asked from the divine blessings one is blessed with

{ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ }

Then you shall be questioned that day concerning true bliss. (At Takathur 102:8).

6. All actions conducted at any place no matter how little or significant

{إِن تَكُ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ فَتَكُن فِي صَخْرَةٍ أَوْ فِي السَّمَاوَاتِ أَوْ فِي الْأَرْضِ يَأْتِ بِهَا اللَّـهُ}

If it should be but the weight of one grain of mustard-seed, and though it be in a rock, or in the heavens, or in the earth, God shall bring it forth. (Luqman 31:16).

The first question will be that of prayer and of items of such significance; youth, your life, how you earned a living and related expenses, how wealth was spent, and issues of who your leader and guide is will be asked, and all of this will be accounted for by Allah Himself

{وَكَفَىٰ بِنَا حَاسِبِينَ }

And sufficient are We for reckoners. (Al Anbiya 21:47).

Different Ways of Being Accountable

On Resurrection Day, there will be different ways that people will be investigated:

1. A group that will have an easy interview and accounting

{حِسَابًا يَسِيرًا }

Receive an easy reckoning (Inshiqaq 84:8).

2. Another group will be interrogated harshly and in detail

{حِسَابًا شَدِيدًا }

And then We made with it a terrible reckoning (Al Talaq 65:8).

3. Some will be thrown straight in to hell without the need for any questioning or weighing up their deeds

{فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا }

And on the Day of Resurrection We shall not assign to them any weight. (Al Kahf 18: 105).

4. While another will be granted paradise without question

{إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ }

Surely the patient will be paid their wages in full without reckoning. (Az Zumar 39:10).

According to many Ayahs, one who engages others with forgiveness and compassion will have an easy accounting, while those who engage others with difficulty and with detailed auditing will themselves be subjected to the same harshness. A disbelieving polytheist will go to hell without question, while people of patience will be granted paradise without question.1

Scroll of Deeds

{وَكُلَّ إِنسَانٍ أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ

وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنشُورًا}

And every man - We have fastened to him his bird of omen upon his neck; and We shall bring forth for him, on the Day of Resurrection, a book he shall find spread wide open. (Al Isra 17:14).

Multiple times in the Holy Qur’an the issue of Scroll, or Book, of Deeds, and in different Ayahs, a number of issues are raised including:

1. A Scroll of Deeds is for everyone. (Al Isra 17:13)

2. All deeds are in the Scroll. (Al Kahf 18:49)

3. Criminals will be in fear of it. (Al Kahf 18:49)

4. Everyone will be their own judge, upon reading their own Scroll. (Al Isra 17:14)

5. The pious will have their scroll handed to their right hand while hell dwellers will be to their left. (Al Haqqa 69:19,25)

Witnesses of the Court Of Resurrection Day

As for witnesses, there are plenty:

1. Allah, a Witness overall and everything.

{إِنَّ اللَّـهَ كَانَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدًا }

God is witness over everything. (An Nissa 4:33)

2. The Prophet (pbuh).

{فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَىٰ هَـٰؤُلَاءِ شَهِيدًا }

How then shall it be, when We bring forward from every nation a witness, and bring thee to witness against those? (An Nissa 4:41).

3. The Divinely Guided.

{وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِّتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ }

Thus We appointed you a midmost nation that you might be witnesses to the people (Al- Baqarra 2:183).

According to the narrations, the nation in this Ayah refers to the Divinely Guided ×, as any other individual will not have the required knowledge or infallibility to be able to act as a witness on such a day.

4. Angels.

{وَجَاءَتْ كُلُّ نَفْسٍ مَّعَهَا سَائِقٌ وَشَهِيدٌ }

And every soul shall come, and with it a driver and a witness. (Qaf 50:21)

On judgement day, each person will be escorted by two angels, one as the driver, the other as the witness.

5. The Earth.

{يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا }

Upon that day she shall tell her tidings (Zilzilah 99:4)

6. Conscience.

{اقْرَأْ كِتَابَكَ كَفَىٰ بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا }

'Read thy book! Thy soul suffices thee this day as a reckoner against thee.' (Al Isra 17:14).

7. Parts of the body.

{يَوْمَ تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ وَأَيْدِيهِمْ وَأَرْجُلُهُم بِمَا كَانُوا يَعْمَلُونَ }

On the day when their tongues, their hands and their feet shall testify against them touching that they were doing. (An Nur 24:24).

8. Time.

9. Imam Sajjad (pbuh) in his sixth supplication of Sahifah Sajjadiya states:

هذا یوم حادث جدید وهو علینا شاهد عتید

Today is a new fresh day, and it will bear witness upon us on the Day of Resurrection.

10. Deeds.

{وَوَجَدُوا مَا عَمِلُوا حَاضِرًا }

And they shall find all they wrought present. (Al Kahf 18:49).

All deeds will be presented on the Day of Resurrection in their bodily reality and framed upon the doer of the deeds.

Forgive Until Forgiven

For the granting of the mercy of Allah, a method is provided to us in the Holy Qur’an:

{وَلْيَعْفُوا وَلْيَصْفَحُوا أَلَا تُحِبُّونَ أَن يَغْفِرَ اللَّـهُ لَكُمْ وَاللَّـهُ غَفُورٌ رَّحِيمٌ }

But let them pardon and forgive. Do you not wish that God should forgive you? God is All-forgiving, All-compassionate. (An Nur 24:22)

If one truly seeks forgiveness from Allah, then one must also forgive others.

The Day of Resurrection is a day of accounting, punishment and reward, a lonesome day, and we must be thinking of our selves right now. The way to receiving the kindness of Allah on the Day is to be kind to others today, show beneficence and beneficence will be shown to you. Oh! so many were with us last months of Ramadhan that are not with us today, and this year may well be the last month of Ramadhan we have.

Note

1. Please refer to books on the topic of resurrection.

Lesson 26: Expenditure

Kinds of Expenditure

{يَسْأَلُونَكَ مَاذَا يُنفِقُونَ قُلْ مَا أَنفَقْتُم مِّنْ خَيْرٍ فَلِلْوَالِدَيْنِ وَالْأَقْرَبِينَ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّـهَ بِهِ عَلِيمٌ}

They will question thee concerning what they should expend. Say: 'Whatsoever good you expend is for parents and kinsmen, orphans, the needy, and the traveller; and whatever good you may do, God has knowledge of it.' (Al Baqarra 2:215).

Expenditure is of five types:

1. Obligatory expenditure: Such as Khums, Zakat, Kaffara, sacrificial and livelihood to our parents, children and partners (upon the husband).

2. Recommended expenditure: Helping the needy, orphans, and gifts to friends.

3. Banned expenditure: Such as spending money that has been unlawfully obtained or in the way of sin.

4. Disliked expenditure: Such as spending for others while there is needy kinsfolk.

5. General (other) expenditure: Spending for others to improve lifestyle, as opposed to help lift poverty which is mandatory or recommended.

The Best Kind of Expenditure

{لَن تَنَالُوا الْبِرَّ حَتَّىٰ تُنفِقُوا مِمَّا تُحِبُّونَ }

You will not attain piety until you expend of what you love; (Al Imran 3:92)

The term “Al-Birr” in the above Ayah (translated as piety above), refers to goodness and blessings, and used in a place where there is farming and/or life develops. And with attention to the linguistic derivation of the word referring to the expansion of goodness, in the Holy Qur’an, faith, pious deeds, Jihad, prayers and keeping one’s word are samples of piety (or Al-Bir).

It has been recommended that in the process of piety one should accompany and assist each other.

{وَتَعَاوَنُوا عَلَى الْبِرِّ }

Help one another to piety (Al Maida 5:2)

And the road to this priceless gem is in the above Ayah (3:92).

A Sample Of The Expenditure Of The Believers

1. Abu Talha Ansari, who had the most number of date palm trees in the Holy City of Medina and beautiful, prestige garden which produced a handsome income. This garden was opposite the Mosque of the Prophet, and had a water spring with crystal clear waters flowing from it. The Prophet (pbuh) would from time to time enter this garden to drink from the spring. When this Ayah “You will not attain piety until you expend of what you love” was revealed, Abu Talha Ansari came to the Prophet and said that the most beloved to me is this garden, and I want to give it in the way of Allah. The Prophet said that this is a good trade, and offered his praise, but suggested to offer this garden to the needy of his family and relatives. He accepted, and the garden was divided among them.

2. On the wedding night of Syeda Fatima Al Zahra (pbuh), a poor person requested of her some old clothes. Syeda Fatima (pbuh), with this Ayah in mind, changed out of her wedding garments and bestowed that to her.

3. Some guests entered upon Abu Dhar, and Abu Dhar said since he was pre-occupied, to slaughter a camel and prepare the meal. The guests choose a slim camel. Abu Dhar became somewhat uneasy and asked why they choose such skinny camel, to which the guests replied they left the other ones for a day when you would need them. Abu Dhar replied: The day I am in need is the day I am in my grave.

The Hand Of The Needy Is The Hand Of Allah

Imam Sadiq (pbuh) stated that the alms does not reach the hand of the needy unless it goes through the Hand of Allah first. Then he recited this Ayah:

{أَلَمْ يَعْلَمُوٓا أَنَّ اللَّـهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِۦ وَيَأْخُذُ الصَّدَقَـٰت }

Do they not know that God is He who accepts repentance from His servants, and takes the freewill offerings, and that God. (Al Tawba 9:104).

Now that the receiver of the alms is Allah, so we should not only be giving to the needy with the warmest of heart, but be giving the best quality and in the best possible way.

When giving wealth in the way of Allah has the ability to ability to grow in to 700 times over and more, then what of the giving of life and soul in the way of Allah?

Martyrdom The Giving Of The Soul

{وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِى سَبِيلِ اللَّـهِ أَمْوَٰتًا بَلْ أَحْيَآءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ }

Count not those who were slain in God's way as dead, but rather living with their Lord, by Him provided. (Al Imran 3:169).

On the basis that we count those who are martyred as alive, we speak with them, send our peace and blessings to them and seek their intercession, especially the martyrs of Karbala. And now, some points about martyrdom are due to be clarified:

1. It has been narrated that there are seven attributes that are Divinely gifted to martyrs: The first drop of blood grants complete forgiveness of all sins, their heads rest on the laps of fair women with large beautiful eyes, will be adorned in heavenly clothes, perfumed with the most sensual perfumes, will be able to see their place in heaven, they are allowed to wander through the entire heaven, curtains will be moved so they can seek to see Gods face.

2. In narrations, it is stated for every good there is better, except for martyrdom for which anything better cannot be imagined.

3. On the day of resurrection, a martyr will have the honourable position of intercessor.

4. They will enter through specially designated doors, enter Paradise before everyone else and have a designated area in Heaven.

5. Imam Ali (AS), having multiple special attributes, only at the moment of being struck and meeting his martyrdom, said “I swear by the Lord of The Kabbah I have become victorious”. He was the first to embrace Islam, to sleep in the place of the Prophet (to protect him from a plot to kill him while asleep), became the brother of the Prophet, had the only door access direct to the Prophets Mosque in Medina from his home (while all others were ordered closed), is the father of the Imams and husband of Syeda Fatima Al Zahra (Divinely Guided daughter of the Prophet). He destroyed idols, and his striking of the sword in Battle of Khandaq was better than the worship by the Jinn and mankind combined, but he did not say “I have become victorious” in any of these cases.

6. Imam Ali (pbuh) swore by his Lord that the soul of the son of Abu Taleb is in his own hands, tolerating a thousand strikes by a sword for the sake of Allah is easier than death while asleep in bed.

The Best Deed

{خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ وَإِلَيْهِ الْمَصِيرُ }

He created the heavens and the earth with the truth, and He shaped you, and shaped you well; and unto Him is the homecoming. (Taghabun 64:3)

All of Allah’s (SWT) Deeds are the best deeds:

1. His creation is the best creation.1

2. His book, the Holy Qur’an, is the best book.2

3. His stories are the best stories.3

4. His names are the best names.4

5. His rewards are the best rewards.5

6. His promises are the best there is.6

7. His judgement is the best of judgements.7

Allah also wants of us to select act upon the best of deeds, for example:

1. In our speech, say nothing but the best.8

2. In our deeds, do the very best of.9

3. In our altercations, have the best of manners.10

4. In discussions and debates, choose the best of methods.11

5. In gratitude and thankfulness, have the best of ways.12

6. Choose to listen to the very best of sayings.13

7. In monitoring the money of the orphaned, using the very best of methodologies.14

8. Our motivations, to have the purest of intentions and desires towards Allah, so that our deeds are tainted with the colour of Allah.15

Notes

1. Al Muiminoon 23:14

2. Az Zumar 39:23

3. Yusuf 12:3

4. Al Araaf 7:180

5. Al Kahf 18:88

6. An Nissa 4:95

7. Maida 5:50

8. Al Isra 17:53

9. Al Kahf 18:7

10. Al Muiminoon 23:96

11. Al Nahl 16:125

12. An Nissa 4:86

13. Az Zumar 39:18

14. Al Isra 17:34

15. Al Anaam 6:125