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The Forty-fourth Greater Sin: Intrigue, Deception and Breaking Covenants

The forty-fourth sin which will be punished by damnation in Hell is intrigue, deception and failure to observe covenants etc. In the book Al-Kafi , Book of Imaan and Kufr, six traditions are mentioned under the chapter, ‘Intrigue, Deception and Breaking covenants.’ Here we shall quote two of them.

Hazrat Amirul Momineen (a.s.) says,

“If the punishment for intrigue and deception had not been Hell, I would have been the greatest plotter (of intrigue) among the people.” (Al Kafi Vol. 2 Pg 336)

He (a.s.) also said,

“Indeed, breaking covenants, sinfulness, misappropriation; all of them are punished by Hell.”

(Al-Kafi vol. 2 Pg. 338)

Wasaelush Shia records a prophetic tradition saying that we must never cheat or deceive Muslims. According to Jibreel (a.s.) a cheater and deceiver belongs to Hell. Then the Messenger of Allah (s.a.w.s.) says,

“One who cheats a Muslim or misappropriates his property is not from us.”

Other traditions on the topic are also mentioned in the books, Wasaelush Shia and Mustadrakul Wasael . When people suggested to Amirul Momineen (a.s.) that he should allow Muawiyah the post of governor till he (Ali) was Caliph so that there would be no danger from Muawiyah, Ali (a.s.) said,

“Those who deceive, cheat and break covenants; all of them belong to Hell.”

(Mustadrakul Wasael)

Meanings of Intrigue, Cheating and Breaking Covenant

Breaking Covenants has been dealt with in detail in the chapter of the Twenty-first Greater Sin. Intrigue and cheating both mean to do some evil to a person in such a way that he is not able to understand. That is a person apparently does good to another but in reality works to his detriment. Or the person pretends to love and have regard for another but in reality bears enmity and malice for him in his heart. Or the person acts as if he has nothing to do with another but as soon as he gets the chance he causes harm. Cheating and deception are hypocritical, two-coloured, double crossing acts, with an outward show of goodness but concealed evil. Cheating and deception can be practised with regard to Allah, His Messenger (s.a.) and the Imam (a.s.) and secondly, with respect to the people.

Cheating and Tricking with Allah

The worst type of cheating is that which the hypocrites do against Allah. These people make an outward appearance of accepting Islam and having Imaan but inwardly they conceal their kufr. Allah says about them,

“They desire to deceive Allah and those who believe, and they deceive only themselves and they do not perceive.”

(Surah Baqarah 2:9)

Obviously no one can deceive Allah, as He is aware of all things. Deceiving Allah means, deceiving the Holy Prophet (s.a.w.s.) and the believers, is equivalent to deceiving Allah. Or it may be said that the hypocrites think that they can fool Allah by merely repeating the formula of faith, verbally, while they carry Kufr in their hearts. By doing so they are not harming the Holy Prophet (s.a.w.s.) or the believers, but depriving themselves of righteousness and salvation. They invite upon themselves disgrace in this life and chastisement in the hereafter. Another way by which the hypocrites think they can fool Allah is by praying to show off. This subject has been discussed in detail in the chapter on ‘Shirk’.

False Claims of Spiritual Status

Included in cheating Allah is the false claim of having special spiritual powers and a high religious status, whereas in reality they do not even have, for example, Patience, thankfulness, reliance, love, satisfaction, submission, sincerity. For example a person says that he only worships Allah, his creator, whereas he follows the path of Shaitan, or he says ‘Allah is the Greatest’, while at the same time considering wealth and worldly position more important. If he is told to give up a sin for the sake of Allah or to pay the obligatory taxes for the sake of Allah, he will not be ready but he will give it up if he finds that it comes in the way of his worldly attainment. Imam Ja’far as-Sadiq (a.s.) says,

“When you recite the Takbir (Allaho Akbar) for prayers you should consider all the things between Tharaa and Tharya small in comparison to Allah’s greatness.”

When a person says Allah is the Greatest and Allah sees that what he is saying is not true He says, “O Liar! Are you trying to fool Me? By My Might and Majesty I shall deprive you of the sweetness of My remembrance and the taste of My nearness and invocation.”

(Mustadrakul Wasael)

Cheating the Holy Personalities

A person claims to have love and respect for Ahle Bayt (a.s.) and claims that he is a friend with their friends and enemies towards their enemy, but in reality there is no sincerity in his claim, because he does not follow in their footsteps and goes against their teachings.

Tricking the People

Cheating, cunning, fraud and deception are different types of qualities common in those people who are not worried about the hereafter. All of them are haraam and Greater Sins. The more harmful they are, the more is the severity of these crimes and the more severe the punishment. The Almighty Allah says in Surah Fatir,

“and the evil plans shall not beset any save the authors of it.”

(Surah Fatir 35: 43)

Whenever a person plans evil for other, evil befalls him and he himself will face problems if he desires problems for others. Every kind of trickery and cheating causes disgrace to the cheater and trickster. The cheater has to suffer in the lowermost level of Hell due to this crime and the one whom he cheated receives great rewards for having undergone hardships and is granted a high position in this world and the hereafter. Thus we usually see that the cheat is disgraced in the world and he himself suffers the damage caused by this deed. According to Tafseerul Mizan the following saying was common among the Arabs: One who digs a hole for his brother; Allah throws him headlong into it. A similar proverb is present in Persian also: Do not do evil to anyone the same evil will turn towards you.

Double Crossing and Treason

Imam Sadiq (a.s.) says,

“One who meets the Muslims with a double face and double tongue will come in Qiyamat in such a way that there will be two tongues of fire for him.”

(Al-Kafi Vol. 2 Pg. 343)

Imam Baqir (a.s.) says,

“How evil is the person who is hypocritical and two-faced. He praises his brother on the face but maligns him behind his back and eats his flesh (Does his Gheebat). If his brother is bestowed some bounty he is jealous, if he is in some calamity he deserts him and does not help him.”

(Al-Kafi Vol. 2 Pg. 343)

The Messenger of Allah (s.a.w.s.) says that the double - faced person will come in Qiyamat in such a way that he would be hanging out his tongue and a flame of fire protruding from them will be scorching his body. It is said: This the one who was double faced and double-tongued in the world and he shall be recognized due to the chastisement that he has to bear. Similarly the Holy Prophet (s.a.w.s.) said that the hypocrite who has two faces and two tongues in the world will be having two faces and two tongues in the hereafter.

Bluffing

There is an interesting incident in Tafseer Minhajus Sadiqeen to illustrate a person who tries to be a blatant cheat. Two friends had collected some money. They decided to hide it below a tree lest it is stolen from them. When night fell one of the two came to the tree and took away the money. The next morning when both came together and found the money missing the one who had stolen it caught the collar of the other and said: You must have stolen it because no one else had seen us hiding it. The poor fellow swore he was innocent but the thief took him to court. The judge asked him if he could provide a witness. He said the tree will testify for him. That night the thief told his brother to hide in the hollow of the tree and when the judge comes in the morning he should blame the other person for having taken the money. So when the judge came in the morning and asked the tree to testify, the thief’s brother shouted from inside blaming the other person for stealing the money. The judge sensed foul play for trees do not usually speak. He ordered that it should be set afire so that it will not be a cause for mischief. It was set on fire. The thief was worried but kept quiet. When it was unbearable he began to scream and shout. The people pulled out the thief’s brother half-dead from the hollow trunk. When the judge asked him he confessed the truth. The judge took away the money and gave it to the falsely accused and the thief was given a tough sentence.

Muhaddith Jazaeri writes in his book Zahra Rabi an interesting anecdote. There was a man in Isfahan who used to beat his wife but unfortunately she succumbed to his beating though he had not intended to kill her. But when she was dead he became fearful of her relatives. In a state of anxiety he came out of his house and met an acquaintance to whom he posed his problem. The friend told him to invite a young man to his house and behead him and put the severed head next to his wife’s corpse. Then he could tell the wife’s relatives that he had found them together in bed and was not able to control his ire and slew them both. The man liked the idea and sat at the doorway in anticipation of a young man. After some time a handsome youth passed by his house. He invited him inside and beheaded him. Then he summoned the wife’s relatives and told them the concocted story. They were satisfied but the person who had devised this plan had a teenaged son who did not reach home that day. The man was worried and when the son failed to turn up he came to the house of the one whom he had offered evil advice and asked him if he carried out the plan suggested by him. ‘Yes’, said he and took him near the dead bodies. He was shocked when he saw that the youth he had killed was his own son. His evil advice caused the death of his own son. The moral of this story is that one who digs a pit for others falls into it himself. History is replete with such incidents.

A similar incident is mentioned in the book Mujjatul Baiza. It concerns jealousy as well as trickery and we have mentioned it in the chapter of jealousy.

What is the Meaning of Two tongued and Two faced?

There are many types of hypocrites. It is a person who says two opposite things. He is always on the look-out for worldly benefits and he makes contradictory statements. For example after accepting something he rejects it. Or after testifying to something he changes his testimony. Or he praises someone in his presence but maligns him behind his back.

(2)   Double faced and double tongued is the one who meets two opposing parties and expresses his solidarity with both of them.

(3)   A person who tells two enemies who speak against one another, what each has said against another. It is worse than tale-telling, because tale-telling is one-way. But the one who does this is a two-tongued person.

(4)   A person who meets two people who are hostile to each other, and to each he praises his foe. This is also double tongued behaviour.

(5)   To promise help and assistance to two opposing parties.

All the above examples are of hypocrites but if one meets two opposing parties and is friendly to both of them and praises both of them without conveying what each had said about the other, it is not hypocrisy.

Adulteration is also a type of fraud

One type of fraud is to resort to adulteration. Adulteration is mixing two things such that it is not detectable. For example, mixing water in milk, or to mix the same thing of two different qualities (e.g. fine rice with coarse rice) and to sell it saying it all of higher quality.

Imam Muhammad Baqir (a.s.) says that one day the Messenger of Allah (s.a.w.s.) was passing through the market. He saw a grain seller selling food grains (wheat or barley). He said it was of a good quality. But revelation descended on him and he put his hand deep inside the sack and drew out grain of low quality. The man had topped the sack with high quality grain to fool the customers. The Holy Prophet (s.a.w.s.) was angry and he said,

“You have done Khayanat with Muslims and practiced adulteration.”

(Wasaelush Shia Vol. 12 Pg. 210)

He (s.a.w.s.) also said,

“One who resorts to adulteration in his dealings with Muslims is not a Muslim. He shall be raised with the Jews on the day of Judgement. Because the Jews are the most common adulterators with Muslims.”

(Wasaelush Shia Vol. 12 Pg. 210)

The Prophet of Allah (s.a.w.s.) says that one who sleeps with the intention of practicing adulteration with his brother (the next day), sleeps with the displeasure of Allah. He begins his day while Allah is angry with him. Allah continues to be wrathful with him till he does not repent and give up adulteration. If he dies without repenting he dies a death of a non-Muslim. After this he (s.a.w.s.) said thrice,

“Know that! One who adulterates with Muslims is not of Muslim. And Allah removes barakat from the sustenance of one who adulterates with his Muslim brother. Allah stops his sustenance and leaves him to Himself.

(Wasaelush Shia Vol. 12 Pg. 210)

Imam Ja’far as-Sadiq (a.s.) told a flour seller to keep aloof from adulteration because one who practiced adulteration will himself be a victim of adulteration. If he has no wealth to be adulterated there will be adulteration with his family.

(Wasaelush Shia Vol. 12 Pg 210)

There are many traditions on this subject some of which have been described by us in the chapter of cheating in business.

Selling at Exorbitant Rates is Also Fraud

Like adulteration, selling at a much higher rate to a person who is ignorant of its actual value, is also a type of fraud.

Imam Ja’far as-Sadiq (a.s.) says,

“To cheat a person who is unaware of the actual value of goods is soht.”

(Wasaelush Shia vol.12 Pg. 363)

As we have seen “Soht” is described in the Twenty-fifth greater sin. Imam (a.s.) also says,

“Cheating the Muslims is haraam.”

and in another tradition he (a.s.) says,

“Do not cheat one who trusts you because it is not allowed to cheat him.”

(Wasaelush Shia Vol. 12 Pg. 364)

1- Adulteration is indeed haraam in dealings but a proper deal with this man is valid in Shariah. Thus one who has been cheated has the prerogative to terminate the contract or accept it with some modifications. For example, if he delivered adulterated gold he can return it and accept pure silver.

Now we shall quote a few legal rulings about cheating from Tauzihul Masael of Ayatullah Al-Uzma Agha Seestani:

2079.* If a person sells ghee mixed with fat and specifies it, for example, he says: “I am selling 3 kilos of ghee” - the transaction will be void if the quantity of fat is more, to the extent that it cannot be called ghee. But if the quantity of fat is small, so that it can just be classified as ghee mixed with fat, the transaction will be valid. But the buyer has a right of refusal, based on the deficiency in the quality, and can therefore cancel the deal and ask for refund. And if ghee and fat are distinct from each other, the deal covering the fat will be void and the seller will have to refund the price of that fat and keep the fat for himself. But in this case also, the buyer has a right of cancelling the transaction of pure ghee which is in it. Where the seller does not say that he is selling a particular thing and just sells, say, 3 kilos of ghee he possesses, and if it turns out to be ghee mixed with fat, the buyer can return it and ask for pure ghee.

2133. * If a buyer does not know the price of the commodity, or was unconcerned about it at the time of purchase and buys the thing for higher than usual price, he can cancel the transaction if the difference of price is substantial and if the difference is established at the time of abrogation. Otherwise, the buyer cannot cancel the deal. Similarly, if the seller does not know the price of the commodity, or was heedless about it at the time of selling and sells the thing at a cheaper price, he can cancel the deal if the difference is substantial.

2132. * If one of the parties presents his commodity as better than it actually is and thereby attracts the buyer, or makes him more enthusiastic about it. This is called Khiyar tadlis.

The Forty-fifth Greater Sin: Hoarding and Black-marketing

Hoarding of essential items like wheat, barley, rice and oil etc during periods of shortages with the intention of selling them at higher rates to people who are compelled to purchase them is haraam and a Greater sin. It is promised Hell-fire.

The Messenger of Allah (s.a.w.s.) says that he heard from Jibreel (a.s.) that there was a valley in hell and fierce fire blazed in it. When he asked the caretaker of Hell about those who would be put there he said that it was for three groups: The hoarders, the drunkards and those who earned commission on unlawful deals.

(Wasaelush Shia Vol. 12 Pg. 314)

He (s.a.w.s.) also said that only the sinful people resort to hoarding goods. Also that if a person buys food items and hoards them for forty days so that prices rise in the Muslim markets, he has committed such a serious sin that if he were to later sell all the hoarded material and donate all the income it will not expiate for his sin.

(Mustadrakul Wasael Vol. 2 Pg. 314)

Some traditions have called the hoarders accursed. The traditions also say that one night divine retribution descended on Bani Israel. By next morning four groups of people had died: The drummers, the singers, the hoarders and those who ate pork.

(Mustadrakul Wasael)

The Prophet (s.a.w.s.) also says that one who hoards some goods for forty days will not be able to perceive the fragrance of Paradise, while the fragrance of Paradise reaches upto a distance of five hundred year’s journey. When even the fragrance of Paradise is prohibited to him there is no question of his entering Heaven.

(Mustadrakul Wasael)

He (s.a.w.s.) also said that one who hoards food items for forty days in anticipation of rise in their prices has distanced himself from Allah and Allah tires of him and breaks off connection with him.

(Mustadrakul Wasael)

Hoarding is not haraam under three conditions. A person can hoard essential commodities when people do not need those items or if the need arises it is possible for people to fulfil their needs. Also when hoarding is done to fulfill the future needs of your family and not with the intention of selling it at a higher price. Other than this it is haraam and a Greater sin. It is the duty of the Hakim-e-Shara to convince him to sell at a reasonable rate. But if he does not agree the Hakim-e-Shara has the authority to purchase it at moderate rates and sell the food grains to the needy people.

The Forty-sixth Greater Sin: Disrespect of Quran

The fourth method to ascertain whether a particular sin is Greater is to see what is the opinion of the religious scholars about it. Its seriousness must be established among the religious people from the time of the Holy Prophet (s.a.w.s.) and the Holy Imams to the present day. To insult the sacred things whose respect is wajib upon us is haraam and a Greater sin. For example the Holy Quran, the Ka’ba, Makkah Mukarama, Mosques, the tombs of the infallibles (a.s.) and the Martyrs of Karbala etc. It is wajib to accord respect to all of them and any act of disrespect towards them is a Greater sin. In the following pages we shall briefly discuss the legal rulings with regard to each of them.

Respecting the Quran is one of the Necessities of Faith

Every Muslim knows that Quran is the word of the Creator of the Universe. It is the most sacred and honourable book of the Islamic world. Nothing is more venerated than Quran. The Holy Prophet (s.a.w.s.) has mentioned it as the ‘Greater weighty object’. Thus he (s.a.w.s.) says,

“Indeed I leave behind for you two heavy things. The Quran is the greater heavy thing and this wasi (legatee) of mine (Ali) and my two sons (Hasan and Husain) and their descendants and successors (the Imams) are the lesser heavy thing.”

(Safinatul Behaar Vol. 1 Pg. 132)

The Best Reward

Describing the greatness and virtues of Quran, Imam Muhammad Baqir (a.s.) says,

“On the day of Qiyamat the Quran will say: O Allah! Some of Your servants have accorded full respect to me. They protected me and did not allow anything of mine to be wasted. However, some other people have wasted me. They did not fulfill my rights and they falsified me.

Then Allah shall say, ‘By My Honour, Majesty and High position, today I shall appoint the best of the rewards for your sake and also decree the worst punishment for your sake.’”

(Al-Kafi Vol. 2 Pg. 597)

It is related from Imam Ja’far as-Sadiq (a.s.) that he said, the Almighty Allah says,

“By My Honour, Majesty and High position today I will honour the one who has honoured you and indeed disgrace the one who has disgraced you.”

(Al-Kafi Vol. 2. Pg 602)

Every Muslim is aware of the fact that insulting the Quran is a Greater Sin. Insulting Quran is insulting Allah and disrespect of the seal of the Prophets (s.a.w.s.).

The Messenger of Allah (s.a.w.s.) says,

  “On the Day of Qiyamat I shall be the first one to appear before Allah and accompanying me will be my family and the Book of Allah. After this my Ummah will enter. Then I will ask my nation how they dealt with the Book of Allah and my Ahle Bayt (a.s.).”

(Al-Kafi)

Disrespect of Quran and Quranic Laws

In order to conclude whether a particular act is an act of disrespect or not, we should take into consideration the general view held in this matter. Any act of disrespect, verbal, by action or gesture which is commonly understood as disrespect for Quran, is therefore haraam. But it is haraam only if the intention of the person is to insult the religion of Islam and the Shariat of the Chief of the Prophets (s.a.w.s.). In other circumstances his action would tantamount to infidelity and he is a renegade. Since disrespect of Quran is haraam and it is one of the necessities of faith if one wilfully tramples the Quran under his feet, or throws it in Najasat his action is evidently an act of disrespect of religion and denial of respect for Quran. In these circumstances this man is an infidel. It is allowed to spill his blood except that he confesses, that it was in a bout of anger and that he was not in his senses.

At this juncture we feel it is necessary to mention important points with regard to the duty of respecting the Quran and prohibition of causing disrespect to it.

1-It is haraam to defile or cause disrespect to the cover of Quran, its covering, the pages, the letters and the printed matter. It is haraam to make them Najis (impure) and wajib to make it paak (pure) if it is causing disrespect to it.

2-It is haraam to write Quran with Najis ink. If it is written with a Najis ink or if after writing it becomes Najis, it should be purified and if it is not possible to purify it, the written part should be obliterated.

3-It is haraam to hand over Quran to a Kafir if he is going to cause disrespect to it or touch the letters. But according to some scholars, however, it is not permitted under any circumstance; if it is given it is Wajib to take it back from him.

4-If any of the sacred objects like the Quran, the pages containing religious inscriptions or names of infallibles, the soil of Karbala etc. accidentally fall in the toilet it is wajib to remove them and make them paak, even if their removal incurs lots of expenses. Till the time they are not removed it is haraam to use this toilet. If it is not possible to extract it, the toilet must be permanently sealed so that it can never be used in the future. The removal of sacred objects from Najasat and their purification is not wajib only on the owner or those who have made them Najis, it is wajib upon all those Muslims who are aware of it. But it is a Wajib-e-Kifai, that is if one performs it, others are relieved of their duty. If in spite of all of them being aware of it, none of them performs this duty, all of them shall be held responsible.

5-It is haraam to touch the letters of the Quran without Wuzu (ritual ablution), whether with hands or lips or with any other part of the body. There are detailed laws for this and those who wish to learn more should refer to Urwathul Wuthqa, section of Wuzu, Masla nos. 1-19.

6-At the conclusion Makasibul Muhrima Shaykh Ansari writes that a group of scholars believe that selling and buying Quran is haraam. Their decision is based on a tradition that we cannot narrate here. On the basis of this we should only make intention of buying and selling the covering and paper etc and not ‘the cost of Quran’. The buyer should pay the cost with the intention of giving hadiya to the seller.

An Important Reminder

A person who is imbued with the Marefat of Allah and a superior level of understanding of the greatness and majesty of Allah, would consider the Quran with the utmost respect. He will accord as much respect to it as possible, and yet consider himself deficient in fulfilling the rights of the word of Allah. Such a person will never dare to touch the Quran without Wuzu. That is he will not even touch the cover or the margins of Quran without Wuzu or with a Najis hand, whether wet or dry. He will not carry it without being with Wuzu. If he has to always carry Quran with him, he will always remain with Wuzu. One should not turn ones back to Quran or stretch our legs towards it. Not to place anything on top of Quran. Sit facing the Qibla while reciting the Quran. Quran should be recited in a pleasant tone, slowly and with thinking upon the meaning. Quran itself says,

“Do they not then reflect on the Quran? Nay, on the hearts there are locks.”

(Surah Muhammad 47: 24)

If someone else is reciting it we must listen to it carefully as commanded by Almighty Allah,

“And when the Quran is recited, then listen to it and remain silent, that mercy may be shown to you.”

(Surah Aaraf 7: 204)

If one is present in an assembly where people do not show importance to Quran and would not listen attentively one should not recite the Quran there.

The book Gulzar-e-Akbarirecords from Abul Wafa Hirwi that he said: I was reciting the Holy Quran in the royal court one day. The people present over there were busy talking to each and they were not listening to it carefully. That night I saw the Messenger of Allah (s.a.w.s.) in my dream. The colour of his face had changed and he was angry. He said to me, “Do you recite the Quran in an assembly where people remain busy among themselves and do not pay heed to it? Indeed from today (because you had not observed the respect of Quran) you shall not be able to recite the Quran, except if Allah’s will is there.” I awoke at once and found myself dumb-mute. But since he (s.a.w.s.) had said ‘Except as Allah wills’ I was hopeful that one day I shall be able to speak again. After four months I saw the Holy Prophet (s.a.w.s.) in my dream again, He said, “You have indeed repented.”

“Yes! O Messenger of Allah (s.a.w.s.)”, said I.

He said, “Allah turns towards those who turns towards Him.” (those who repent).

Then he said,

“Put out your tongue.”

I put out my tongue and he touched it with his index finger and said as a warning,

“When you are reciting the Quran in an assembly where people are not listening to it carefully, you must stop the recitation as long as the people present there do not agree to listen to the Divine words.” When I awoke my speaking ability had been restored.

In the 40 thchapter of the above book some anecdotes are mentioned in connection with the respect of sacred objects, places and personalities etc. Just as disrespect of Quran is haraam the disrespect of the collections of traditions of fourteen Masoomeen (a.s.) is also haraam. For example Sahifa Sajjadiya. Like throwing them or stepping upon them. If it is generally regarded as an act of disrespect, it is haraam.

The Forty-seventh Greater Sin: Disrespect of Ka’ba

After the Holy Quran there is nothing more respected and venerated than the Holy Ka’ba. Every Muslim is well-aware that not only is the disrespect of Ka’ba a greater sin, in some cases it tantamounts to Kufr and apostasy, as mentioned in the chapter of disrespect of Quran.

Sadooq (r.a.) narrates from Imam Ja’far as-Sadiq (a.s.) that he said,

“Nothing is more honourable in the eyes of Allah than the following three: The Holy Quran, which is His wisdom and Light, His House which He has appointed as the Qibla for men, and the Progeny of his Prophet (a.s.).”

(Khisaal of Sadooq)

He (a.s.) also said,

“Allah has not created any house on the earth more loved by Him than the Ka’ba and more honoured by Him.”

(Man la Yahzarul Faqih)

Every believer and all the Muslims are well-aware of the fact that disrespecting the Holy Ka’ba is a very serious crime. In fact it is obligatory for Muslims to respect the entire sanctuary and the city of Makkah.

Emphasis on Respecting the Ka’ba

Nass is available to indicate that it is a Greater sin to show disrespect to the Ka’ba and the Messenger of Allah (s.a.w.s.) has clearly stated,

“It is a greater sin to consider the disrespect of the Holy House permissible.”

Allah says in Surah Maidah,

“O you who believe! Do not violate the signs appointed by Allah.”

(Surah Maidah 5:2)

According to Tafseerul Mizan the word ‘Ihlaal’ (violate) actually means to consider the disrespect of a sacred thing permissible (Mubah). It refers to the failure to maintain the sanctity of the signs of Allah. There is no doubt that the Holy Ka’ba is a great sign of Allah. It is mentioned in the Holy Quran that,

“And whoever respects the sacred ordinances of Allah, it is better for him with his Lord.”

(Surah Hajj 22: 30)

Some commentators of Quran say that the words “Sacred Ordinances” in the above verse refer to the Holy Ka’ba. The term also implies the sacred Mosque, the city of Makkah which is a sacred city; the sacred months and other sanctified things.

Levels of Disrespect

As we have mentioned before, there are different levels of disrespect like tearing up the Quran, throwing it intentionally into Najasat and making it Najis; all these lead to infidelity and apostasy. But there are other ways of showing disrespect, some of which are mentioned below.

Defiling the Holy Sanctuary

Every sin and irreligious act committed in the Holy city of Makkah is actually an act of disrespect to the Ka’ba, because to go there and commit such illegal acts show that the person has no regard of its status and sanctity.

According to some traditions any good deed performed in the Holy City carries a double reward and any sinful act committed there earns double punishment. The traditions of the Holy Ahlul Bayt (a.s.) indicate that if a person commits an illegal act in Makkah and is penalized for it, he deserves more than the prescribed punishment, because he has performed that deed in the sanctuary of Allah. Therefore any sin committed within the Holy Sanctuary is a greater sin. According to Shaykh Ahmad Jazaeri in his book Ayaatul Ahkam every sin committed within the Holy Sanctuary is a greater sin according to the following verse,

“and whoever shall incline therein to wrong unjustly, We will make him taste of a painful chastisement.”

(Surah Hajj 22: 25)

Please note that a sin committed within the boundaries of Makkah is itself a greater sin. When a sin is committed it causes disrespect to the Holy Sanctuary and it is an act of defilement. This is a separate crime. Therefore the one who sins earns the punishment for the illegal act as well as the punishment of defiling the Holy House.

Imam Ja’far as-Sadiq (a.s.) says,

“Every act of injustice that a person does upon himself, like stealing or oppressing people, or to cross the boundaries of divine law; is ‘Ilhad’ in my view.”

For this reason extremely pious people refrain from overstaying in the Holy Sanctuary, lest they fall into some sin and bring down upon themselves divine punishment. A few more traditions of this kind are mentioned in the book of Al Wafi.

In the exegesis of the above hadith, Allamah Majlisi says that this tradition indicates that there is no harm in settling down within the limits of Makkah for one who can protect himself from sins. A person told Imam Ja’far as-Sadiq (a.s.) that there was a ferocious bird in the sanctuary and the pigeons of that area were not safe from its ferocity. Imam (a.s.) said,

“Catch this bird and kill it, because it has committed Ilhaad in the Sanctuary.”

(Al-Kafi)

We should know that the boundaries of the sanctuary stretch to a radius of four farsakhs, which is altogether sixteen farsakh (Each farsakh equals three miles). (Masalik)

The Sanctuary is an Area of Peace

No one can touch the person who has committed a crime outside the limits and then taken refuge within the holy boundaries. He should be boycotted in such a way that he would be forced to leave the holy boundaries of his own accord. Then he should be punished for the crime. However, if one commits a crime for which there are prescribed penalties he can be punished within the limits of the Sanctuary.

Imam Ja’far as-Sadiq (a.s.) was queried about the person who murders a man outside the holy limits and then enters the sanctuary. Imam (a.s.) said that as long as he was in the sanctuary he cannot be persecuted (killed). Such a person should be denied food and drink and no sort of dealing must be conducted with him. He should not be provided any lodging so that he ultimately leaves the sanctuary. Then he can be punished.

Then Imam (a.s.) was asked about the person who commits a murder or steals within the sanctuary. Imam (a.s.) says that he shall be penalized in the sanctuary itself because he has no respect for the sanctuary.

Sama asked Imam Ja’far as-Sadiq (a.s.) that a person owed him something but he continued to hide himself from Sama for quite a long time. At last Sama saw him going around the Ka’ba one day. So could he demand his money from this person? Imam (a.s.) said,

“No! But do not say salaam to him (so that he recognizes you) you must not threaten him till he leaves the sanctuary.”

(Wafi)

Killing of Animals and Uprooting of Vegetation

Except for camel, cow, sheep/goat and Chicken it is haraam to slaughter any other animal in the sanctuary. But it is allowed to exterminate snakes, scorpions, rats, mosquitoes and every other pest to get rid of its pestilence. In the same way it is haraam to uproot any vegetation that sprouts in the sanctuary. For details on this topic refer to the Manasik-e-Hajj of Maraja-e-Taqleed.

Entering the sanctuary without Ihram

It is not allowed to enter Makkah without donning the ritual dress (Ihram). That is, in whichever part of the year we go to Makkah we have to tie the Ihram from Miqaat, and enter it. Then after performing the tawaaf and Sa’ay he can take it off. However, those people who have to frequently enter the limits of miqaat are exempted from this rule. Like postmen, woodcutters, goatherds and doctors etc. Similar is the rule for those who have worn the Ihram less than a month ago. For details refer to the books of Hajj laws. Some scholars consider entering the sanctuary without Ihram a greater sin that falls within the ambit of ‘Violation of the Signs’.

Relieving oneself facing the Qibla or with ones back towards it

It is haraam to urinate or defecate facing the Qibla or with ones back towards it. Whether in solitude or in populated areas. It is haraam even if one does it inside a building. Precaution dictates that we do not make even a young child sit facing the Qibla. However, if he does it of his own accord it is not incumbent to turn him away. Mature people of sound mind who are unaware of this rule must be made aware of it. Those who wilfully disobey in spite of knowing the rule should be restrained according to the dictum of Nahy Anil Munkar, the details of which have been explained in the previous chapters. If one sits a little to the left or right such that he is not exactly facing the Qibla or not having his back exactly to it, there is no harm. More details however are available in the books of religious laws.

The Forty-eighth Greater Sin: Disrespect to Masjids

Every building that is designated as a Mosque by one or other sects of the Muslims is deserving of respect. Its respect is wajib and its disrespect, like demolishing it or making it impure is a Greater Sin. Every religious person knows that a Mosque is associated with the Almighty Allah.

“And that the mosques are Allah’s,”

(Surah Jinn 72: 18)

Therefore disrespect of a mosque is an act of insult towards Allah, the blessed and the High.

Abu Baseer the narrator says that he asked Abu Abdillah Imam Ja’far as-Sadiq (a.s.) for the reason why respect of mosques is obligatory? Imam (a.s.) said that it was because a mosque is the house of Allah on earth.

According to traditions the Almighty Allah says, that, ‘Mosques are My houses on the earth. How fortunate are those who perform Wuzu in My house and they visit Me in My house in a state of ritual purification. In these circumstances it is wajib for the master of the house to honour the guests who visit him. To convey the good news of light (Noor) that I will bestow on the day of Qiyamat upon those who leave their homes to go to the mosques in the darkness of the night.

(Wasaelush Shia)

All the faithfuls consider disrespect of mosques a Greater Sin. The Holy Quran has mentioned breaking of a Masjid an act of disrespect to it and considered it one of the serious types of injustices.

“And who is more unjust than he who prevents (men) from the Masjids of Allah, that His name should be remembered in them and strives to ruin them?”

(Surah Baqarah 2: 114)

We shall now explain in brief the various legal rulings with regard to Masjids.

Polluting a Masjid is Haraam

It is haraam to make a Masjid najis. Also it is haraam to take any absolute Najis thing (Ain-e-Najasat) inside a Mosque, lest it pollutes the Masjid. And even if the Masjid is not polluted it would be an act of defilement. The same rule applies to things that have become polluted (Najis) due to their contact with Ain-e-Najasat, even if they are dry, and they will not pollute the mosque, it is haraam in all cases. But if it neither pollutes the Masjid nor is it an act of disrespect, it is permissible. However, on the basis of precaution Ain-e-Najasat must not be taken inside the Masjid under any circumstances.

Purification of Masjid is Wajib

Purifying the Masjid immediately is Wajib, such that it should not be generally considered as wilful delay or heedlessness. Immediately means that if there is some time for the prayer it should be purified before prayers. It should also be clear that purifying the Masjid is incumbent not only on the person who has polluted it, but it is a Wajib-e-Kifai on all Muslims. It is wajib to bear the expenses even if it is a costly matter. If one cannot bear the cost alone it is incumbent on him to ask help from others.

Staying in the Mosque in a state of Janabat, Haiz or Nifas

A Junub person, a woman in haiz or Nifas is not permitted to stay in a mosque. Thus the Holy Quran says,

“Nor when you are under an obligation to perform a bath - unless (you are) travelling on the road - until you have washed yourselves.”

(Surah Nisa 4: 43)

In other words a Junub person is allowed to pass through a mosque from one door and out of another. He cannot come out from the same door nor leave anything inside the mosque. However, in the case of Masjidul Haraam, Masjidun Nabi and Masjidul Aqsa the Junub persons and haiz and Nifas women cannot even pass through them.

Recommended Actions

Lighting a lamp in Masjid, keeping it absolutely clean and pure, entering it with the right foot forward and leaving it with the left foot first are all recommended (Mustahab) acts. Before entering we must ensure that our shoes are not najis, lest the Masjid becomes najis due to it. Enter the Masjid in a state of ritual purification (Ghusl and Wuzu). Wear the best dress, apply perfume and pray two rakat prayers of saluting the mosque.

Detestable (Makrooh) Acts

Passing through a mosque is Makrooh without reciting at least two rakats of prayers. We must not throw nasal discharge and sputum in the mosque. Also makrooh are the following acts: sleeping in the mosque, raising ones voice except in Azan (call for prayer), announcing lost property loudly, or asking something from a person, reciting poetry that does not contain any moral lessons. Discussing worldly matters and business transactions are makrooh in a Masjid. We must not go to the mosque after eating onion, garlic or anything that creates a foul breath. We must also avoid taking young children and insane persons inside the mosque.

Different Grades of Mosque

The most sacred and honourable mosque is Masjidul Haraam. A prayer inside this Masjid equals one hundred thousand prayers in ordinary Masjids. The next in status is Masjidun Nabi (of Madinah). A prayer performed in it equals ten thousand prayers in ordinary ones. Next in line are Masjids of Kufa and Aqsa. A single prayer offered in these mosques carry the reward of one thousand prayers in other Masjids. After this the Jama Masjids of the city carry great merit. And prayers in Jama Masjids are hundred times more rewarding than prayers in other places. After Jama Masjid the main Masjid of the area deserve greater respect because a single prayer in it equals twenty five prayers. Last of all is the Masjid in market, wherein prayers earn the worshipper twelve rewards in comparison to one reward of other prayers.