Alhassanain(p) Network for Heritage and Islamic Thought

The Twenty-fifth Greater Sin: Consumption of Haraam

Consumption of Haraam is a sin and it is the twenty-fifth Greater Sin in the view of Quran and hadith. The tradition of Imam Reza (a.s.) in the bookOyoon-e-Akhbare Reza mentions this, and the tradition of Imam Ja’far as-Sadiq (a.s.) as related by Amash also includes this sin among the greater ones. It is one of the characteristics of Jews, according to the following ayat of Surah Maidah:

“And you will see many of them striving with one another to hasten in sin and exceeding the limits, and their eating of what is unlawfully acquired; certainly evil is that which they do. Why do not the learned men and doctors of law prohibit them from their speaking of what is sinful and their eating of what is unlawfully acquired? Certainly evil is that which they work.”

(Surah Maidah 5: 62-63)

“Akal-e-soht” means eating of that which is acquired unlawfully, and it is a Greater Sin. To “eat” unlawfully acquired things means to use them. The use can be eating, drinking or having a dress made out of unlawfully acquired cloth or construction of a house with unlawful money. Even if a person acquires something illegally and just keeps it with himself and does not restore it to the lawful owner, it is said to that he has “eaten” haraam. To take interest, or to usurp the property of an orphan also amounts to the same. In short, every type of use of unlawfully acquired is called“Soht” in this ayat. The dictionary meaning of‘Soht’ is ‘to be finished’ or ‘to be lost’. The thing that becomes‘soht’ is that which is finished off or used up. Anything that is acquired unlawfully does not carry‘barkat’ . Hence one who uses such things is deprived of increase (barakat) and cannot derive any benefit. It is due to this fact that Quran has termed it as the ‘eating of ‘soht’ .‘Soht’ signifies each and every type of haraam thing. That is, things which are acquired by unlawful means.

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

It is haraam to use something acquired unlawfully. However, the use of some is more sinful than others. One who takes interest is equated to the one who has made war against Allah and the Prophet (s.a.w.s.). Shaikh Sadooq (r.a.) has narrated a tradition from Imam Ja’far as-Sadiq (a.s.) that he said,

“Any action of Kheyanat with the Imam is ‘Soht’.

‘Soht’ is of various kinds. One of these is that which is received from the tyrant rulers. It includes the bribe to Qazis, the payment for prostitution, wine, alcoholic nabid (a kind of wine), and also interest. All these aresoht and they are all haraam according to the clear (Islamic laws).

“To bribe a Qazi (for giving a favourable judgement) is to disbelieve in Allah the Almighty.”

(Khisaal of Sadooq)

A similar kind of tradition is to be found in the bookAl Kafi , Imam Muhammad al-Baqir (a.s.) says:

“‘Soht’ means the payment for non-hunting dogs and wine. It also denotes the fee paid to a prostitute, the bribe of a judge and the money earned by passing of information of the unknown acquired with the help of jinns.”

  (Wasaelush-Shia)

Such traditions indicate that the consumption of every type of haraam is‘soht’ . Though some of them are denounced more emphatically and their punishment is more severe. The worst of these is the taking of bribe. One who accepts bribe is just like a disbeliever and the Holy Prophet (s.a.w.s.) has cursed him.

Types of bribe

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

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

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

“May Allah curse one who gives a bribe, one who accepts it and one who acts as an agent between them.”

(Safinatul Behaar)

Elsewhere, the Holy Prophet (s.a.w.s.) says:

“Beware of bribe! It is nothing but disbelief. The one who is involved in bribe will not even smell the fragrance of Paradise.”

(Safinatul Behaar)

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

This type of bribe is absolutely haraam whether paid in cash or kind. It may also comprise of offering some services to the judge like stitching free of cost his clothes or constructing his house etc. Bribe can even be paid in words. That is, praising the judge unduly so that he is attracted towards us and rules in our favour. There is no doubt whatsoever that all such types of bribes are haraam.

Bribe in the name of khums and gift

Even if a bribe is paid in the name of khums and gift it is.  For example to give someone a gift or a present with the intention of bribing him. That is with the intention that by giving this the beneficiary will do something for us. Similarly the payment of khums and zakat with the intention of paying it as a bribe is also haraam. It will not be considered as Khums or zakat. It is obligatory for him to pay the khums or zakat once more, because the pure intention is a necessary condition. The intention should be achieving nearness to Allah and there should be no other motive. One of the signs of Qiyamat is mentioned by the traditions in the following words:

“Bribes will be accepted as gifts.”

The second kind of bribe is the bribe paid for some haraam consideration. For example if one bribes a tyrant or an oppressor for inflicting some harm on a third person. There is no doubt that it is also a haraam bribe. As the Holy Quran says:

“And do not swallow up your property among yourselves by false means, neither seek to gain access thereby to the judges, so that you may swallow up a part of the property of men wrongfully while you know.”

(Surah Baqarah 2: 188)

Two things are pointed out in this ayat. First of all the believers are warned against using something obtained illegally and secondly they must not use their wealth to bribe the rulers for obtaining something unlawfully.

Paying a bribe for obtaining ones rights

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

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

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

Imam replied,

“There is no harm in it. You may pay whatever you think fit.”

Then Imam (a.s.) asked:

“Do you have to supply less grain to the ruler after you have paid the bribe to these agents?”

‘Yes, said the questioner.

“You have invalidated your bribe.”  Imam told him.

  (Wasaelush-Shia)

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

Accepting a bribe for doing something lawful

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

“Those who are excessive devourers of haraam.”

(Surah Maidah 5:42)

  (Allah does not intend to purify their hearts from those sins). Explaining this ayat, Amirul Momineen Ali (a.s.) says:

“It is that person who fulfills the wish of his believing brother but does not accept any gift in return.”

Shaikh Ansari says in the book,Makasibul Aamaal: “There are many explanations of this traditions. One of it is that we must absolutely refrain from accepting gifts from the poor people so that they may never fall into paying a haraam bribe.”

Characteristics of those who eat haraam

One of his characteristics is that there is no barakat in his money and wealth. It is narrated from Imam Ja’far as-Sadiq (a.s.) that he said,

“The madness of buildings, mud and water occupies the head of one who earns by unlawful mean.”

  (Behaarul Anwaar)

It means that such a person is constantly worried about his wealth and strives to convert it into landed property so that it is not lost. The buildings of mud of water neither benefit the owner in the Hereafter nor they do provide perfect peace in this world. Such a person spends every bit of his wealth for pieces of land. Finally, Allah orders the land to swallow all his wealth.

On one hand the unlawful gains are harmful from the worldly point of view. That is, they cause the ‘barkat’ to be lost. On the other hand they become an obstacle in the acceptance of worship acts.

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

“When a single morsel of haraam enters the stomach of a person and becomes a part of his body, the angels of the sky and the earth curse him.”

  (Safinatul Behaar)

The Messenger of Allah has also said:

“Worship acts accompanied with the acquiring of haraam is like a buildings that rests on (crumbling) sand.”

(Safinatul Behaar)

They lack a firm foundation and hence are of no use. Such a building can never remain intact and is soon destroyed.

Invocations are not accepted

The noble Messenger of Allah (s.a.w.s.) has remarked,

  “Prayers are not accepted for forty nights of the one who eats a single morsel of haraam. And his invocations are also not accepted for forty days. And every piece of flesh that grows by consuming haraam is most deserving of being burnt in hell-fire. And even a single morsel causes some growth of flesh.”

(Safinatul Behaar)

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

“One who wishes to have his invocations accepted must keep aloof from haraam food and unlawful earnings.”

(Al Kafi)

A man asked the Holy Prophet (s.a.w.s.):

“I wish for the acceptance of my deeds.” The Prophet (s.a.w.s.) told him,

“Keep your food purified from haraam and do not let any unlawful thing to enter your stomach.”

(Al Kafi)

The Almighty Allah revealed to Janabe Isa ibne Maryam (a.s.):

“Inform the oppressors of Bani Israel that they must not call Me and invoke Me as long as they are involved in unlawful earnings. And if they call Me and invoke Me in this condition, I will curse them.”

(Al Kafi)

Hardening of the heart

Whatever man eats is like a seed sown in the earth. If the seed is good it will bear sweet fruits. If the seed is bitter and poisonous so is the fruit that grows from it. If the food is good and lawful it has beneficial effects on the heart. It is purified from every blemish and impurity. The organs of this person perform good deeds, but if one consumes food obtained through unlawful means it causes the heart to harden. The symptoms are soon obvious. When the heart is of stone it is unaffected by every kind of preaching and absolutely impenitent. Such a man is not moved even when he sees clear injustice. No good can be expected from him. Not a trace of goodness is visible in the dark heart. The same aspect is pointed out by Imam Husain (a.s.) in his address to the troops of Ibne Saad:

“You bellies are filled with unlawful (wealth). Now you will not accept the truth. Why don’t you deal with justice? Why don’t you listen to me?”

(Nafasul Mahmoom)

In other words, when a person’s heart becomes hard and darkness occupies it, he refuses to accept what is right. He is immune to every kind of moral advice. He is rather prone to commit even the worst of the sins. The tragedy of Karbala is the perfect example of this phenomenon.

During the rule of the Abbasid King Mahdi, there was a Qazi named Shareek bin Abdullah. He was an honest and upright Judge, till the time he was summoned by the king. The Abbaside King forced him to choose from three things (1) Either he should accept the post of the Royal Qazi (2) He should become the teacher of the King’s son (3) or he should dine with the king, at least once.

The Qazi thought that easiest of the three was to eat with the king once, so he agreed to dine with King Mahdi. The ruler ordered the royal chef to prepare the best of the dishes. When the Qazi had eaten the food, the cook remarked to his companions, “Now, Qazi Shareek will never achieve salvation.”

The prediction came to be true. The haraam food affected the Qazi to the extent that he also accepted the other two conditions. He became the special Qazi of the King and the tutor of his children. It is said that Qazi Shareek used to be very strict and unflinching with the treasurers while obtaining his share from the royal treasury.

One day the treasurer protested, “You have not sold me grain that you act so ruthless in recovering its price.” Qazi Shareek replied, “Yes, I have sold something more valuable! I have sold my religion.”

One day a tray filled with delicious dishes was sent by Haroon al Rasheed for Bahlool. Bahlool did not accept it. The servants of the king said, “It is not possible to reject the present of the Caliph.” Bahlool, the wise, pointed towards the stray dogs and said, “Give it to the dogs.”

The servants became angry and said, “You have insulted the royal gifts.” Bahlool became silent then said, “Be quiet, if the dogs learn that this food is sent by the king,  they will not touch it.”

A morsel of halal food

Eating haraam gives rise to every type of infamy. Whereas, the halal morsel is the cause of every kind of goodness and charity. Numerous traditions praise the acquisition of livelihood through lawful means. For example the Holy Prophet (s.a.w.s.) says,

“Worship consists of seventy parts and the best part is earnings by lawful means.”

(Safinatul Behaar)

The Messenger of Allah has also said,

“When a man eats halaal food an angel stands over his head and prays for his forgiveness till he finishes eating.”

(Safinatul Behaar)

The Prophet has remarked in a similar vein,

“One who strives to earn his livelihood in a lawful manner from morning till night, achieves salvation.”

(Safinatul Behaar)

The Holy Prophet (s.a.w.s.) states that Allah has said:

“I will not care on the day of Qiyamat from which door he enters Hell, the person who does not care from which door he earns money in this world.”

(Behaarul Anwaar)

The Prophet of Allah (s.a.w.s.) has also mentioned the following tradition:

“If a man gives sadqa from the unlawful earnings, he is not rewarded (for it). There is no increase (barkat) in his wealth if he spends from the unlawfully earned money. If a man leaves behind his unlawful wealth, it leads him more towards the fire (Hell).”

(Behaarul Anwaar)

Allah does not provide unlawful livelihood

Maybe, those who refrain from unlawful earnings think that if they give up this chance they may be deprived of the gains and consequently their economic condition will deteriorate causing poverty. This is just a false notion. It is merely a satanic thought. Not only is this against reasoning it also goes against the Divine promise of lawful sustenance repeatedly mentioned in the Quran. It is also contrary to the numerous traditions of Ahlul Bayt (a.s.). The Almighty Allah has promised to provide sustenance to each and every creature. The Divine promise is never unfulfilled. Allah only tests the believers to see if they strive patiently on the path of acquiring lawful livelihood or they act impatiently and deviate. Whatever sustenance is decreed is surely received. It is only the impatience of the people and weakness of their faith that they leave the path of lawful earnings and stray to the illegal occupations. When a person does this he fails the test. Allah deprives this person of the lawful sustenance that was in his destiny. It is not that Allah has decreed for anyone unlawful sustenance.

No one dies without receiving his decreed sustenance

On the occasion of the last Hajj, the Holy Prophet (s.a.w.s.) addressed the Muslims in the precincts of the Masjidul Haraam:

“Know that, the trustworthy Spirit (Jibraeel) has informed that no creature dies till he is has received his destined sustenance.

Then fear Allah and do not vie among yourself in earning your livelihood. If there is some delay in receiving your sustenance, it must not be that you pursue it in disobedience to Allah. Verily, Allah has distributed only halaal sustenance to every creature. He has not destined haraam sustenance to anyone.

Hence one who fears Allah and acts with patience, Allah shall bestow upon him His sustenance though lawful means. But one who abandons purity and takes up haraam methods, a similar amount shall be decreased from his lawful sustenance. He shall be made to account for his haraam earnings on the Day of Qiyamat. Allah the Almighty has prohibited it in the following words:“...and do not substitute worthless (things) for (their) good (ones)...”

  (Surah Nisa 4:2)

It should not be that in a hurry to obtain livelihood you obtain it through illegal ways, before Allah provides you with the halaal sustenance that He had decreed for you.”

  (Al Kafi)

Deprived of halaal food

One day, Amirul Momineen Ali (a.s.) reached the mosque and alighted from his mule. He entrusted his animal to a person and entered the mosque. The man pulled out the rein and ran away leaving the mule unattended. When Ali (a.s.) returned, he was holding two dirhams. He intended to give them to the man who had looked after the mule. He found the mule sans the rein. After reaching home he gave the same two dirhams to his slave for the purchase of another rein. The slave went to the bazaar found the same rein. It came to be known that the thief had sold the stolen rein for two dirhams. It was the same amount that he could have earned in a lawful way. When the slave related the whole incident to Ali (a.s.), he said,

“By abandoning patience man converts his halaal sustenance into haraam. Though he does not receive more than what is in his destiny.”

(Lailail-Akhbaar).

The Twenty Sixth Greater Sin: USURPING THE RIGHTS OF OTHERS (without a valid excuse) OR NON-FULFILLMENT OF RIGHTS

The twenty-sixth among the sins according to Nass (i.e. Quran and hadith) is non-fulfillment of rights; when there is no valid excuse. It means that if a person has some right upon someone and if he demands his right but the one on whom the obligation rests does not fulfill the right, even though he is capable of it, then this person has committed a greater sin. The frequently quoted tradition of Amash from Imam Ja’far as-Sadiq (a.s.) and the other hadith of Imam Reza (a.s.) as narrated by Fazl ibn Shazaan also includes the non fulfillment of rights to be a greater sin.

Hazrat Imam Ja’far as-Sadiq (a.s.) says:

“One who does not fulfill the rights of a believer (and does not repay what he owes to him), on the Day of Judgement, Allah will make him stand on his legs for five hundred years, blood or sweat will ooze from him, an announcer from Allah will announce, ‘This is the oppressor who had not fulfilled the right of Allah.’ then after being admonished for forty days it will be ordered for him to be thrown into the fire (those who admonish him will be either believers or prophets).

In the explanation of this hadith, Allama Majlisi states that if the sinner has oppressed less, sweat will flows from his body and if his oppression is more, blood will seep out of him.

  (Miratul Oqool page 361)

Allama Majlisi further says, “This proves that the right of a believer is the right of Allah.” It could be because Allah has ordered for restoring a believer’s right. Disobeying this command is just like usurping the right of Allah. The tradition further states:

“On the Day of Qiyamat a caller will announce, ‘Where are those who oppressed and tortured the friends of Allah?’ Some people will stand up. They would not be having any flesh on their faces. It will be said, ‘These are the ones who tortured the believers, bore enmity towards them, dealt harshly with them due to their belief.’”

It will be ordered that they may be thrown into Hell. After this, Imam Ja’far as-Sadiq (a.s.) swears by Allah the Almighty and says that these people were having the same belief as the believers, but they did not respect their rights and they also used to expose the secrets of the believer.

(Wasaelush Shia)

And Imam Ja’far as-Sadiq (a.s.) has remarked:

“A believer who has something and another believer is in need of it. But if the former does not fulfill the need of the needy momin he will not never taste the food of Paradise nor drink the Raheeq-al-Makhtoom (A drink of Paradise).”

(Behaarul Anwaar)

Demand for fulfillment of rights on the Day of Qiyamat.

Hazrat Sajjad (a.s.) says:

“On the Day of Qiyamat a person will be caught by his hand and the people of Mahshar (Gathering) will be told that if anyone has any claim upon him may secure his right.”

(Layali Al Akhbaar)

On the Day of Qiyamat, this sort of situation would be the most difficult one. When they will meet any of their relatives whom they owe something they would be in constant dread that it will be demanded that moment. It could be the same fact that is alluded to in the following ayat of the Holy Quran:

“The day on which a man shall fly from his brother, And his mother and his father, And his spouse and his son..”

  (Surah Abasa 80:34-36)

Every person would avoid his acquaintances in the fear that they might claim their rights from him.

Actual poverty

The Holy Prophet (s.a.w.s) asked his followers,

“Do you know who is the actual destitute?”

“One who has no money, property or treasure,” they replied. The Holy Prophet (s.a.w.s) said,

“There is no destitute in my Ummat except the one who has performed the prayers, kept fasts, paid the Zakat, performed Hajj but on the Day of Judgement a person will come whose property he has usurped, and a person whose blood he had shed and another one whom he had beaten. Then the good deeds of this man will be transferred to those who have rights upon him. If his good deeds are exhausted before all the rights are fulfilled then the sins of those who have rights upon him will be added to his sins. Then he shall be thrown into Hell.”

Non-payments of debts and transgressing of rights.

Anything owed by a person is debt, like a monetary loan. The full amount of the loan money is considered as a debt. The amount has to be paid as per the agreed payment schedule. The same applies to an item that is sold but not delivered. The seller is obliged to deliver the goods to the buyer on time. Similarly the one who has taken something on hire is responsible for it. A husband is indebted to his wife till he pays the dower amount. The husband is also responsible for the maintenance of his permanent wife. The laws of guarantee are numerous and available in the books of jurisprudence. We shall only discuss the topics that are relevant for our purpose.

Loan for a fixed period and loan without time limit

Loans are of two types. One is that is not bound by a time limit. Or when the date of payment has already expired. The second type of loan has a fixed time of payment and the creditor cannot demand the loaned property before the due date. If the loanee dies all debts owed by him become due immediately. For example if a person has borrowed something for a year, but dies before the end of the year. Then his legatees must pay his loan before anything else. They cannot say that the time of payment has not come, but if the loaner dies his legatees do not have the right of recalling the loan before time.

It is Compulsory to repay a Debt

If the time of payment has arrived or if the creditor demands back his loan the loanee is obliged to repay immediately. Even if he has to sell his excess belongings. Even if he has to sell his things at less than the market value; but he must repay the loan. However if he is compelled to sell at a throwaway price and the transaction would result in the waste, then it is not obligatory for the debtor to sell those things. If the debtor does not have anything like a carpet, clothes, household items, shop etc. that he can sell and repay the loan, then he must take up a job that is suitable for his position. In any case he is under an obligation to clear his due.

Carelessness and sloth with regard to the repayment of loan is absolutely haraam; and not fulfilling the rights is a greater sin. If the loanee possesses only those things that are necessary for his life; like a modest house, carpets and clothes etc, then it is not necessary for him to sell them to repay his loan. The creditor cannot compel the debtor to sell off these things. However, it is permitted for him to sell them if he so wishes. If he does so, the creditor is allowed to accept the loan but it is desirable that the creditor respites the debtor till the time Allah makes him capable to repay his debts.

It is related through Uthman bin Ziyad that he said: “I informed Imam as-Sadiq (a.s.) that a person owed money to me and wishes to dispose off his residence to repay me. Upon hearing this Imam (a.s.) said thrice:

“I seek Allah’s refuge for you.” (that you cause this poor man to sacrifice his dwelling place to pay).

Many traditions of similar import have been recorded in books of hadith. Moreover, it is narrated that a famous companion of Imam Musa al-Kazim (a.s.) and Imam Reza (a.s.), by the name of Muhammad bin Abi Umair traded in cloth. It so happened that mounting losses pushed him to the brink of poverty. One of his debtors owed him 10,000 dirhams. When he learnt of the companion’s misfortune he sold his house and brought the money to repay the amount that he owed. Muhammad bin Umair inquired if he had received the amount of 10,000 dirhams as inheritance. When he replied in the negative he asked if he had received it as a gift from someone. Again he replied, “No, but I have sold the house where I lived, so that I can repay my debt to you.”

Muhammad bin Umair related a saying of Imam Ja’far as-Sadiq (a.s.), prohibiting a creditor to force his debtor to sell his dwelling house and said, “By Allah, at present I am in need of each and every Dirham but I cannot take a single dirham from this.”

Actually Muhammad bin Abi Umair was a rich man having assets worth over 500,000 dirham. His current state of poverty was because of his closeness to Imam Musa al-Kazim (a.s.). Due to this he was imprisoned for four years and lashed mercilessly and the tyrant Caliph confiscated whatever he had. May Allah have mercy upon such oppressed people. It is an established fact that if someone deprives a person of his rights then each day that passes makes him liable to a sin which is equal to collecting Ethesher (it was a 1/10 tax collected on orders of tyrant ruler).

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

“The martyr in Allah’s way is absolved of every sin. Except for the unpaid debt; which has no substitute. Repaying the debt is a must; or the creditor may forgo it. (otherwise even the martyr will be interrogated regarding his debts).”

  (Wasaelush Shia Chap 4, vol.13, page 83)

Moreover, he (a.s.) has remarked:

“As soon as the first drop of a martyr’s blood is spilled all his sins are forgiven. Except for the unpaid debt, which is not excused. Its forgiveness can be achieved only by repaying (the debt).”

  (Wasaelush Shia chap.4, Vol.13, page 85)

The gravity of all this can be ascertained from the incident when a person from the Ansars departed from this world. He had left behind an unpaid debt of two dinars. The Holy Prophet (s.a.w.s) refused to pray the namaz-e-Janaza till some of the relatives undertook the responsibility to repay the deceased’s debt.

When Muawiya bin Wahab questioned Imam Ja’far as-Sadiq (a.s.) regarding this tradition, he (a.s.) replied:

“This is an authentic tradition and the Prophet’s saying conveys the same meaning that people should derive lesson from it and understand the seriousness of debt. They should not regard it insignificant and must make it a point to repay their debts.”

(Wasaelush Shia)

The Holy Prophet (s.a.w.s), Hazrat Ali (a.s.), Imam Hasan (a.s.) and Imam Husain (a.s.) were all having some debts when they departed from this world but they appointed their legatees who repaid their debts after their passing away. This hadith means that it is not prohibited to be in debt but to ignore or to delay the repayment of debt is haraam. It is not even permitted to travel (for pilgrimage) to Mecca and Madinah without first having repaid one’s debts.

Abu Samaniya asked Imam Muhammad al-Baqir (a.s.) regarding this, “I wish to go and settle down in Mecca or Madinah but I am in debt to some of the people here.” Imam (a.s.) replied:

“Go home! First repay your debts. It must not be that you die in this condition and meet your Lord while you are in debt. For a believer never does Kheyanat (misappropriation of trust).”

  (Al Kafi vol.5 page 94).

Not repaying debts is kheyanat to all

The above hadith makes it amply clear that not fulfilling someone’s right or delaying the repayment of debt is equal to Kheyanat. Consequently, all the traditions that are recorded in the chapter on Kheyanat are equally applicable here and the Prophetic traditions have described Kheyanat as a kind of oppression.

The Holy Prophet (s.a.w.s) has announced:

“A Muslim who inspite of being capable delays the repayment of debt has committed oppression upon all the Muslims.”

  (Wasaelush Shia Vol.13 page 97).

Not repaying debt is a kind of oppression upon the creditor. But it is also an oppression upon the Muslims because upon seeing that inspite of being capable this person is not repaying the debt, others who are having excess money will not lend to others. As they will fear a similar fate. Thus all people would be disinclined to lend; though lending is a meritorious deed. Hence one who is responsible for discouraging such a deed has indeed oppressed all the Muslims.

Hazrat Imam Ja’far as-Sadiq (a.s.) has said:

“May Allah curse the one who closed the door of good actions. And it is the one who is not thankful to the one who has done some good towards him. Consequently the doer of good refrains from doing the same favour towards someone else in the future.”

(Behaarul Anwaar, Wasaelush Shia)

Certainly, lending a good deed. Undue delay in the repayment of debt is disregarding this favour. This results in the creditor to avoid lending his money to anyone else in future.

Method of lending and borrowing

Authentic traditions have greatly emphasised the rewards that are promised for the one who lends. On the other hand, those who avoid this good deed have severe punishment in store. Sometimes it is neither obligatory nor prohibited to lend and sometimes it is neither Mustahab (recommended) nor Makrooh (detestable).

However it is detestable to borrow when one is not having a genuine need but if there is a real need the detestibility is scaled down. The magnitude of detestibility is directly proportionate to the actual gravity of the situation. So much so that under some circumstances it becomes obligatory to borrow. For example it becomes obligatory to borrow if one’s life or honour depends on it. If one knows that he will not be able to repay them, then on the basis of precaution he should refrain from borrowing even if he is in dire need.

Rewards for lending-punishment for not lending

The blessed Prophet of Allah (s.a.w.s) said:

“One who lends to his believing brother and gives him respite till he is capable of repaying it, the amount that he has lent is considered as zakat and the Angels pray for him and seek Divine mercy for him till this (amount) is returned.”

  (Wasaelush Shia Chap.6 Vol.13 page.86)

The Messenger of Allah (s.a.w.s.) has also remarked:

“If one lends to his Muslim brother, it is for his own (good). Every Dirham that he lends will qualify him for a reward equivalent to Mount Ohud (which is in Mecca) and Mount Sinai. And if he is lenient in collecting his debt he shall cross the bridge of Sirat like a stroke of lightning. And if a Muslim brother relates his woes before a person and this person does not lend him any money, the Heaven shall be denied to him on the Day of recompensing the good doers.”

(Wasaelush Shia)

It is obligatory to have the intention of repaying ones debt

The debtor who is not in a position to repay his debts.

Imam Ja’far as-Sadiq (a.s.) says:

“Three actions are the best. People should receive complete justice from you so much so that what you desire for yourself you must also desire for others. You must co-operate monetarily with your brothers in faith. You must remember Allah in every condition. Remembrance is not merely Subhanallah (Glory be to Allah) or Alhamdo Lillah (Praise be to Allah), (it is remembering Allah, always). When some duty comes upon you which Allah has ordered you must fulfill it, and when some prohibited act comes before you; leave it.”

(Al Kafi)

The scales of justice

Amirul Momineen Ali (a.s.) advises his son Imam Hasan al-Mujtaba (a.s.) in his will:

“O my child, make yourself the measure (for dealings) between you and others. Thus, you should desire for others what you desire for yourself and hate for others what you hate for yourself. Do not oppress as you do not like to be oppressed. Do good to others as you would like good to be done to you. Regard bad for yourself whatever you regard bad for others. Accept that (treatment) from others which you would like others to accept from you.”

(Nahjul Balagha)

Everything has a measure

In Surah Hadid, Allah, The Almighty says:

“Certainly We sent Our apostles with clear arguments, and sent down with them the Book and the balance that men may conduct themselves with equity.”

  (Surah Hadid 57:25)

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

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

In one of the Ziarat of Amirul Momineen Ali (a.s.) we read:

“Peace be upon the balance and the scales.”

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

Justice demands that we avoid the extremes. We should neither exceed the limits nor remain deficient. The scales of justice are very accurate and can detect even a weight of a single strand of hair. After recognising the path of justice it is a formidable task to remain firm upon it. One who is successful in recognising the true path and wishes to follow it, is bestowed Divine help. It is this person who is proved correct by the scales of justice on the Day of Judgement. He crosses the difficult bridge of Sirat with ease and swiftness. One who is not just in this world is proved wrong in the Hereafter. He will stumble from the bridge of sirat and drop into hell. The noble Quran says:

“And there is not one of you but shall come to it, this is an unavoidable decree of your Lord. And We will deliver those who guarded (against evil) and We will leave the unjust therein on their knees.”

(Surah Marium 19: 71-72)

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

The Twenty Seventh Greater Sin: FLIGHT FROM JEHAD

According to the Quran and hadith, to flee from a holy war is a Greater Sin. It is the twenty seventh sin and is termed as a greater one. It is with regard to running away from a confrontation with unbelievers when they are less than twice the number of Muslims. The following verse of Surah Anfaal is clear:

“O you who believe! When you meet those who disbelieve marching for war, then turn not your backs to them. And whoever shall turn his back to them on that day- unless he turn aside for the sake of fighting or withdraws to a company then he, indeed, becomes deserving of Allah’s wrath and his abode is hell; and an evil destination shall it be.”

(Surah Anfaal 8:15-16)

Hazrat Amirul Momineen Ali (a.s.) says:

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

Initiated Jehad and Jehad in defence

Jehad is of two types:

  (1) Initiated Jehad (2) Jehad in defence

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

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

There is a difference of opinion regarding the topic of our discussion; i.e. flight from the battlefield. That whether it refers to the first kind of Jehad or the second type? Some scholars are of the opinion that it pertains only to those wars that have been waged against the unbelievers under the order of the Holy Imam (a.s.) or his special deputy. (For example, exemption from Ghusl and Shroud to the martyr also pertains to this jehad). Other doctors of religion maintain that the decree applies to both the kinds of Jehad. Thus those who wish to study this problem in detail can refer to the books of jehad or the books of jurisprudence.

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

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

“It is not surprising that Abu Bakr fled from Hunain.

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