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The Forty-first Greater Sin: Backbiting

The foremost great sin for which Quran and hadith have promised chastisement is back-biting. As mentioned by Allah in Quran,

“Surely (as for) those who love that scandal should circulate respecting those who believe, they shall have a grievous chastisement in this world and the hereafter.”

(Surah Nur 24: 19)

Ibne Abi Umayr narrates from Imam Ja’far as-Sadiq (a.s.),

“One who reports about a believer, everything he has himself seen and heard is from those about whom Allah says, “There is grievous chastisement for those who like undesirable things regarding the believers becoming public.”

(Al-Kafi Vol. 2 Pg. 357)

According to this tradition, Gheebat (backbiting) is included in the ayat where clear punishment is mentioned. Therefore, the Quran states,

“…nor let some of you backbite others. Does one of you like to eat the flesh of his dead brother? But you abhor it…” (Surah Hujurat 49: 12)

The above ayat describes the condition of the backbiter in the hereafter. He will be raised in a condition similar to the person who eats dead meat. A tradition of the Messenger of Allah (s.a.w.s.) says,

“On the night of Meraj (ascension) I saw some people in Hell who were eating dead meat. I asked Jibreel (a.s.) who those people were. He replied. ‘They used to eat human flesh in their worldly life (that is, they used to backbite about other people).”

(Mustadrakul Wasael)

It appears therefore that one who backbites about a person deserves the punishment he would have had if he had eaten the same person’s flesh.

Imam Hasan al-Askari (a.s.) says,

“Know that! Gheebat of your believing brother, who is the Shia of Aale Muhammad is worst than eating dead meat, regarding which Allah says, ‘do not back-bite for each other.”

Allah says in Surah Humazah,

“Wael (Hell) is for every Slanderer, defamer,”

(Surah Humazah 104: 1)

According to Tafseer Majmaul Bayan this Divine statement is a decree of punishment for every back-biter and slanderer who causes separation between friends. Some others have stated that, it is slander when uttered in the presence of the person and defaming when speaking in his absence.

Wael is one of the compartments of Hell. There is a well in it which is a symbol of terrible punishment. Gheebat is a sin that is promised penalty at a number of places in the Quran.

Traditions on Gheebat

There are a large number of traditions that speak of Gheebat as a sin, which is promised divine punishment. We quote a tradition of Makasib where Shaykh Ansari has recorded a tradition of the Holy Prophet of Islam (s.a.w.s.):

“Gheebat is worse than fornication because if a fornicator repents, Allah forgives him but He does not forgive the back-biter till the person about whom he has back-bited forgives.”

(Makasibe Muhrima Vol. 3 Pg 310)

One day the Messenger of Allah (s.a.w.s.) describing the evil aspects of usury said that taking a Dirham as usury was worst than committing adultery thirty six times. Then he said that the worst kind usury is revealing the defects of a Muslim and insulting him.

(Makasibul Muharima)

In the light of the above traditions Gheebat is proved to be a greater sin also because it is worse than Adultery and Usury and we have already proved in the earlier chapters that Adultery and Usury are greater sins. The Holy Prophet (s.a.w.s.) also said,

“Allah will not keep a person who reveals the fault of a Momin, along with him in Paradise, and if he accuses him of faults the Momin does not have, the pure relationship of their faith will be destroyed and the back biter will forever dwell in Hell, which is a dreadful place.”

(Makasibul Muharima)

The below tradition is sufficient for a person with insight.

“One who thinks that he is legitimately born is wrong, because by doing Gheebat of people he is consuming their flesh. Beware of Gheebat because it is the diet of the dogs of Hell.”

(Makasibul Muharima)

“One who moves from his place with the intention of back-biting about his brother in faith, you should know that he has taken the first step towards Hell.”

(Makasibul Muharima)

“Even if the back-biter repents he will be the last to enter Paradise, and one who dies without repenting will be first in Hell.”

(Makasibul Muharima)

The Second Martyr (Shaheed-e-Thani) narrates from Imam Sadiq (a.s.) and the Messenger of Allah (s.a.w.s.) that the thing nearest to infidelity is that a person listens to a word from a person and remembers it for using it later to insult him by telling it to others. Such people can never make a gain in the hereafter.

(Kashful Rabi of Shaheed-e-Thani)

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

“Gheebat affects the religion of a person faster than leprosy spreads in human body.”

(Al-Kafi Vol. 2 Pg. 357)

Imam Ja’far as-Sadiq (a.s.) says,

“Gheebat is haraam for all Muslims and there is no doubt that Gheebat destroys good deeds like fire destroys wood.”

(Al-Kafi)

The Shaykh says, “Gheebat eats good deeds”, means that Gheebat invalidates all the good actions that one has performed or that the sin of Gheebat exceeds the rewards he has accumulated from the past good deeds, or that the deeds of back-biter are transferred to the scroll of deeds of the one about whom he has back-bited. These points are mentioned in a number of traditions. The Messenger of Allah (s.a.w.s.) is reported saying that a person will be brought for accounting in Qiyamat and handed his scroll of deeds. When he sees the good deeds performed by him missing from his record he would say, ‘O Allah! This is not my record because I cannot find the good deeds performed by me in it.’ He will be told, ‘Your Lord does not err or forget, your good deeds have disappeared due to backbiting about the people.’ Then another person will be brought and given his record of deeds. When he finds therein good deeds that he had never performed he shall say, ‘O Allah! This is not my scroll of deeds. Because I find recorded therein such good deeds as I had never performed’. So he shall be informed, “These are the good deeds of that certain person who back-bited about you and as a recompense his good deeds have been given to you.”

The Shaykh concludes that Gheebat is indeed a greater sin, and in fact it is more serious than some greater sins like Adultery and Usury.

Moreover, Khayanat discussed in the earlier chapters is confirmed to be a greater sin, and Gheebat can be considered a form of Khayanat; which Khayanat can surpass the action of betraying the confidential things of a believing brother? One proceeds to gobble the flesh of ones brother in faith while the latter is completely unaware.

Please take note, that Gheebat is haraam only in the case of believers. That is, the believers in all the tenets of faith the foremost of which is the belief in the Imamat of the twelve Imams (a.s.). Therefore, Gheebat of those who opposes this belief is not haraam.

However by way of precaution, we must not backbite any person belonging to any of the sects of Islam. Especially those who are not the enemies of truth and are just deficient in knowledge. We should also know that Gheebat is haraam not only when told to adults, it is not permitted to speak words of back biting even to a child who is old enough to understand them and be affected by them. Some scholars have stated that Gheebat is not allowed even to children who have not yet reached the age of understanding.

Meaning and Occasions of Gheebat

The Messenger of Allah (s.a.w.s.) explains Gheebat in the following words,

“Gheebat is remembering your brother in a way he dislikes.”

(Makasib Muhrima)

Imam Sadiq (a.s.) says,

“Gheebat is exposing that aspect of your brother which Allah had concealed.”

(Makasib, Al-Kafi Vol. 2 Pg. 358)

Imam Moosa Ibne Ja’far (a.s.) says,

“If one speaks of a person in his absence about those of his traits which are actually present in him and people are also aware of it, it is not Gheebat. But if he mentions something which is present in the person but people are unaware of it, it would be Gheebat. Moreover if what he is says is not present in the man, it is allegation (bohtaan).”

On the basis of these two traditions mentioning the defects of a person which are well-known to those who are being told and also other people is not Gheebat, even if it could be construed as criticism, scolding, causing hurt and insult, which is also haraam as will be discussed later.

After taking into account the meaning of word Gheebat by dictionary experts and the different implications of Gheebat according to traditional reports the Shaykh concludes that Gheebat is of three types: Absolute Gheebat, Apparent Gheebat and Implied Gheebat.

In the first instance it is backbiting for sure. The defect be according to Shariat or according to what is generally accepted as defect in a person and also that if it is mentioned in the absence of the person and were he to know about it he would not like it. Besides, one who indulges in this Gheebat should be doing it with the intention of exposing him or in trying to find defects in him. In short if one exposes the defect of a believer with a clear intention of defaming, it would be Gheebat.

In the second category is Gheebat which is not done for exposing a person but for some other purpose. For example in jest or to prove ones point, or for expressing ones concern, or to cite it as an example. In all such cases also if one is revealing the hidden defect of a believer it is Gheebat and haraam according to Shariat.

The third kind is to mention the defects to a person who is already aware of it. Regarding this some traditions say it is not Gheebat but other traditions have included it among backbiting, particularly when the person is scolding with vehemence and insult. Such a Gheebat is absolutely haraam even though it is doubtful whether it is Gheebat in the real sense, since this will cause grief to a believer and humiliation. Also if a person uses nicknames that will invite criticism, saying: he is a son of a Jew, or ‘His mother was of loose character’. All such things are haraam as mentioned in the verse of Surah Hujurat.

“…nor call one another by nicknames; evil is a bad name after faith…”

(Surah Hujurat 49: 11)

Types of Gheebat

According to clear traditions and opinion of religious scholars it makes no difference whether the defect mentioned is of a physical nature, pertains to ones descent, a trait of ones character or with regard to ones speech or actions, or whether it is with regard to religion or worldly aspects. Special mention is made of defects pertaining to ones dress, house, vehicle etc. Examples are cited for each of these. A physical defect is mentioned that, such and such is cockeyed, one-eyed, bald, short, tall, dark complexioned, yellow skinned etc. If these characteristics are mentioned in a manner that he will be unhappy if he heard about it, it is Gheebat. Gheebat of ones family origin is saying, ‘His father was a sinner, evil, miser, libertine, weaver, low caste etc. Gheebat of character is saying such and such is bad-character, miser, arrogant, coward, weak, hypocrite, thief or an oppressor. Gheebat with regard to religious matters is saying that a person is a liar, a drunkard, he neglects prayers, he is bad mannered, ungrateful, he doesn’t realise his low position, he’s talkative, a glutton, an excessive sleeper. Gheebat in relation to dress is saying his dress is dirty, torn, old, long or short. If these are mentioned in a manner that a person wouldn’t like to hear about himself, it is Gheebat.

It should be clear that it makes no difference whether the defect is mentioned verbally or expressed in action or gestures. Even if one makes an allusion and it is understood in the sense he intends, it is Gheebat. Sometimes allusion is worse than Gheebat. For example, saying, ‘Alhamdolillah (Praise to be Allah), Allah has not made us covet rulership, or made us supporters of oppressors or did not make us greedy of wealth. Or if one says, we seek refuge of Allah from jealousy, niggardliness or shamelessness, May Allah protect us from the mischief of Shaitan; and by saying all this he desires to indicate the person who has these traits.

Often times when someone intends to do Gheebat of a person, he initially heaps praises upon him. For example saying: He is so nice! It’s a pity he’s caught in Satan’s trap and became such and such. Another example is to be aggrieved in a hypocritical way: I am really aggrieved and my heart has burnt in the sorrow for such and such person. This is not true because if he were really sincere and a true friend he would not have criticized him and exposed his defects.

Gheebat of Specified Persons and Gheebat of General People

It is Gheebat only if it is with respect to a particular person. If there is no mention of name or special traits of a person it is not termed Gheebat. For example, one says, ‘I saw a person in such and such way.’ This would not be Gheebat. But if at the same time he indicates a distinguishing feature of this person, it is Gheebat. Like for example saying that the person has such and such type of son or daughter. It is haraam because in this way he has caused grief to all the concerned people. If one mentions the genre like he says. ‘A person from Isfahan or Shiraz has done that. This is allowed. It is also allowed to say some people of Isfahan are such and such.’ But saying that all the people of Isfahan or Shiraz are like that, is haraam without any doubt. This is because it would amount to be the Gheebat of all the people of these cites. If one says that majority of the people of that city are like that, it is against precaution. In fact there is a strong indication of its illegality.

Expiation and Repentance for Gheebat

As Gheebat is a greater sin anyone falling into it, is obliged to feel remorse for having disobeyed Allah. After sincere repentance he must seek forgiveness, with the intention of never repeating it in the future. As mentioned in some of the traditions, if possible one must apologize to the person whose Gheebat he had done. He must beg him for forgiveness and somehow obtain his satisfaction. Also he must make up for it by speaking well of the person in proportion to the Gheebat he has committed with regard to this person. This is more appropriate when the person is already dead and it is not possible to contact him. Or there is a good chance, the person will be more angry and would distance himself further. For example when he is ignorant of what was said about him and by hearing about the Gheebat he would be infuriated. The aim of seeking his forgiveness would not be achieved. In such cases we should ask Allah’s forgiveness for him and beseech Allah to make this person happy, as mentioned in the 39 thDua of Sahifa Sajjadiya. It is also mentioned in the supplication of Monday.

Occasions when Gheebat is Permitted

Scholars permit Gheebat in some cases. We shall mention the opinion of Shaykh in this matter as given in his book Makasib Muhrima.

(1) Gheebat of a person whose defect is not hidden. It is known to all. Like the one who roams the streets with a bottle of wine on his lips.

“One who sins openly is not worthy of respect and his gheebat is not haraam.

(Makasib Muhrima Pg. 27, Vol. 4)

A tradition also says,

“(The Gheebat of) one who has thrown away the robe of shame (and commits sins openly) is not Gheebat.

(Makasib Muhrima Pg. 27 Vol. 4)

It should be noted that, Gheebat is allowed only for those sins that are committed openly. There is no proof of the legality of Gheebat for the sins committed secretly, though according to the Shaykh, if his visible sins are more severe than his concealed defects, there is no harm in relating them. However, one should abstain from it as a matter of precaution.

Gheebat is allowed only in the case of a person who has himself announced his sins openly. But if he presents an excuse for this action, his Gheebat is not allowed. For example, he says, ‘I drink wine for medicinal purpose and I am in Taqlid of a person who allows it.’ Or one who eats during daytime in the month of Ramadhan says that he is sick or on a journey, or he may be having other acceptable reason. Similarly in the case of one who oppresses or cooperates with the oppressors, and then justifies his act. However, it should not be a blatant act. As a matter of precaution, Gheebat should not be done about a person who commits sins openly but in an alien town or locality.

(2) If an oppressed person complains about the oppressor and mentions his acts of injustice, it is not Gheebat. As the Almighty Allah says,

“And whoever defends himself after his being oppressed these it is against whom there is no way (to blame). The way (to blame) is only against those who oppress into and revolt in the earth unjustly, these shall have a painful punishment.”

(Surah Shura 42: 41-42)

In Surah Nisa, the Almighty Allah Says,

“Allah does not love the public utterance of hurtful speech unless (it be) by one to whom injustice has been done.”

(Surah Nisa 4: 148)

Precaution demands that we must complain of injustice to someone who is capable of redressing it. It is not permitted to complain to someone who is not capable of getting justice for you.

(3) Advice to those who ask for it. When a Muslim approaches for advice in a particular deal that he intends to enter with a person and the person approached knows about a defect of that person which, if he does not reveal the person who enters into contract will suffer loss and have problems; in this case there is no harm in passing such information.

One must pay attention to two things in this case: The defect should be mentioned only if there is harm in not informing about it. If the defamation or insult caused by revealing the defect is more serious than the loss caused to the other person, one should abstain from Gheebat. Secondly, Gheebat is allowed only if by doing so the person is warned. If he can be cautioned without doing Gheebat, Gheebat is not allowed. For example he says, “I don’t see benefit in this matter” and the person who sought advice obeys him. Then one should stop at this.

(4) Gheebat is allowed with the intention of Nahy Anil Munkar. For example you see a Muslim prone to an evil way and think that by doing Gheebat he’ll give it up. Gheebat is allowed in this case provided one is sure that it will have the desired effect. If there is doubt that the person has already given it up his Gheebat is not permitted. As in the previous case, we should take into consideration the harm of doing his Gheebat in comparison to the harm caused by his bad deed. That is, if the exposure of this Muslim is more serious than the sin he his committing, his Gheebat is not allowed, even if we are sure that by doing his Gheebat he would give up the act.

Conclusive remarks from the foregone discussions:

When one sees a Muslim doing something wrong one must study all its aspects. If the person has already given up the sin his Gheebat is haraam. By the same token he must not be scolded or criticised because Nahy Anil Munkar is to wean him away from sin; if he himself has given it up there is no sense in reprimanding him. If he has not discontinued it and he does it secretly then his sin comes in the ambit of secret sins and it is haraam to mention them to others. What is required in this case is to do Nahy Anil Munkar with all necessary conditions and if in spite of this he does not reform himself and we know that he will forgo it only if it is made public, we can do his gheebat. But we must be sure that his sin is more serious than his Gheebat.

Therefore Gheebat for the purpose of Nahy Anil Munkar is allowed only when the person is persistent in his sin, and refuses to heed admonitions, when the evil of his sin is greater than exposing him; and we must be sure that he will forgo it if he is exposed. However, if any one of the four conditions are missing his Gheebat is haraam.

(5) Gheebat of a person is allowed if in addition to committing the sin himself he is instrumental in instigating others to follow him. For example he introduces an innovation in Allah’s religion. In order to warn the people of his deceit his Gheebat is permitted.

(6) Gheebat is allowed in connection with a person who narrates a false hadith or gives a false testimony. It should be to ensure that people are not misled by his falsehood.

(7) It is allowed to mention the defect of a person by which he is well-known. For example blind, cock-eyed, lame etc. Our intention must not be to point out his defect but by way of indication. Also one must bear in mind that the person himself not feel irked by these titles. Only in such circumstances is it allowed, otherwise we must use some other means to indicate towards him.

(8) One is allowed to expose the false claims of a person’s lineage, because the harm caused by this exposure is less than the harm to families and clans if he relates himself to them.

(9) If two people are eyewitness to a sin. Later one of them mentions it to others. There is no harm in it because the one who is spoken to is not hearing something unknown to him, Shaheed Thani says it is better to refrain from mentioning something which the other person has forgotten or when there is a risk of scandal.

(10) According to Shaykh Ansari the discussion between two people who are eyewitnesses is allowed, if they do not do it with the intention of criticizing or denouncing the person. In all cases, Gheebat is allowed when the harm it causes is less serious than the insult or defamation incurred by the person.

Listening to Gheebat is also Haraam

Lending ear to Gheebat is haraam just as uttering Gheebat is haraam. The Messenger of Allah (s.a.w.s.) says,

“The one who listens to Gheebat is one of those who do Gheebat.”

(Mustadrakul Wasael)

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

“One who lends ear to back-biting is one of the back-biters.”

(Kashful Rabi)

Imam Sadiq (a.s.) says,

“Gheebat is equal to infidelity (One who does it is Kafir) and listening to and being pleased with it is like polytheism.”

(Mustadrakul Wasael)

Traditions that describe the respect due to believers, indicate that the honour of a momin is more than the respect of Kaba. His dishonour is same as his murder. His exposure will bring upon the guilty severe chastisement. It is obvious that the main pillar of gheebat is the one who listens to backbiting. Because if the listener is not there or he refuses to listen to it, there is no Gheebat.

Therefore all Muslims are obliged not to hear the Gheebat of a believer. They must restrain the back biter so that the honour of the momin is preserved. They should help the momin in saving his honour.

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

“If the Gheebat of ones believing brother is being done in ones presence and it is possible to defend him, one must defend him and Allah will help such a person in Hereafter. If in spite of being able he does not defend him, Allah will leave him on his own in the Hereafter and He shall not help him.”

(Al-Majalis)

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

“If one defends his believer brother’s honour while back-biting is done about him in a way that he proves him faultless, Allah shall remove from him thousands of mischiefs from the world and the hereafter. But if he does not dispel them in spite of being able to do so, his sin shall be seventy times that of the back-biter.”

After quoting the above tradition, the Shaykh says that the sin of the listener is more than that of the back-biter because, but for him the back-biter would not have dared to back-bite. And listening to Gheebat mutely implies support of the back biter.

So if it is a worldly defect that is pointed out, he must say there is nothing of the sort. Faults are those which are described as faults by Allah and those that Allah has prohibited. So if you say anything that is not a fault in Allah’s view, it is not a Gheebat. The real mistake is the mention of this imaginary fault.

If the defect mentioned is according to religious law, one should try to absolve the momin in whatever way possible. One can present a valid excuse for his actions or if this is not possible, one should draw the attention of the criticizer that after all a momin is not infallible; if a momin falls into sin we should pray for his forgiveness, instead of exposing and defaming him. We should also make him realize that his revelation can be more serious sin than the one committed by the momin.

As a corollary to the discussion on what constitutes Gheebat according to the condition described, it is not obligatory to restrain the backbiter. At times it may happen that one may not be sure whether the criticism is of the permissible kind or not. In this case one should weigh the pros and cons of the situation. It is possible that the criticism is of the permissible type and by restraining the backbiter or by refuting his statements, we may do more harm, either to an individual or to a cause.

Hell and the two Tongues

Upon the conclusion of his discussion on Gheebat Shaykh Ansari writes in Makasib: If a person back-bites about a person but heaps excessive praises on him in his presence, the sin of his backbiting is double. In religious language he is termed ‘Zul lisaaneen’, one having two tongues. It is absolutely haraam and according to traditions, “The man with two tongues will be brought on the day of Qiyamat in such a way that two tongues of fire shall be there for him.”

(Makasib Muhrima)

The Forty-second Greater Sin: Tale Telling

The second greater sin described as such due to the mention of its punishment in Quran and hadith is Namima or Tale-telling. Shaheed Thani in Kashful Rabi and Shaykh Ansari in Makasibul Muhrima have clearly defined it to be a greater sin, and have presented many Quranic ayats to support their view. For example:

“And those who break asunder the covenant of Allah after its confirmation and cut asunder that which Allah has ordered to be joined and make mischief in the land; (as for) those, upon them shall be curse and they shall have the evil (issue) of the abode.”

(Surah Ra’d 13: 25)

The tale-teller listens to a thing from a person and goes to tell it to someone else. By this he has broken that which Allah had ordered to join. Instead of promoting love and unity among the believers, he creates hatred, separation and enmity. Then the curse of Allah is upon him and the punishment in the hereafter.

In Surah Baqarah it is mentioned that,

“…and mischief is more severe than slaughter.”

(Surah Baqarah 2: 191)

and also,

“…and mischief is greater than slaughter.”

(Surah Baqarah 2: 217)

Evidently the tale-teller spreads mischief. In Surah Nun Allah mentions the signs of disbelievers who become eligible for Hell in the words, “going about in Slander.” (Surah Nun 68: 11)

Imam Sadiq (a.s.) mentions after describing the different kinds of magic,

“Indeed the worst type of magic is tale-telling that creates separation between friends. It creates enmity among clean and pure people who were of similar views. Tale-telling leads to bloodshed, homes are destroyed and secrets are exposed. The worst creature to walk the earth is the tale-teller.”

(Ihtejaj Vol. 2 Pg. 82)

We have already proved that magic is a greater sin. Since tale-telling is the worst form of magic, it is also a greater sin. The Prophet of Allah (s.a.w.s.) says,

“Shall I not inform you of the most evil person among you?”

“Certainly, O Messenger of Allah”, said the people.

“The worst are those who go out for tell tales, cause separation between friends and search for defects in righteous people.”

(Al-Kafi Vol. 2 Pg. 369)

Imam Baqir (a.s.) says,

“Paradise is not allowed for those who go out to perpetrate scandals.”

(Al-Kafi Vol. 2 Pg. 369)

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

“One who goes here there tale-telling between two people, will be sent fire by Allah in his grave which will scorch him. When he comes out from the grave a black serpent will be appointed on him which will continue to chew his flesh till he is made to enter Hell.”

(Sawaabul A’maal Pg. 335)

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

“When I was on Me’raj (ascension) I saw a woman whose face was that of a pig and body of a donkey and she was being subjected to thousands of punishments.”

Someone asked the Prophet (s.a.w.s.) what her crime was. The Prophet (s.a.w.s.) replied,

“She was tale-teller, a liar.”

Wasaelush Shia has recorded twelve traditions that prove tale-telling is haraam. All these traditions state that Paradise is forbidden for the tale-tellers.

In Surah Humaza, Allah says,

“Wael (Hell) is for every Slanderer (Humaza), defamer (Lumaza)”

(Surah Humaza 104: 1)

Wael is a level of Hell, it can also be a well situated in Hell. It denotes most severe punishment. Humaza means tale-telling or slander as clearly mentioned by Shaheed Thani in his book Kashful Rabi. Some scholars have also narrated the tradition that states that a tale-teller is illegitimately born.

There is no rain due to Tale-telling

When there was drought in Bani Israel, Prophet Moosa (a.s.) prayed for rain. It was revealed to him: I shall not accept the prayers of your companions and you because there is a tale-teller amongst you who does not abstain from tale-telling. Moosa (a.s.) beseeched Allah to tell him the name of that person so that he could be removed from the society. Allah said, “I Myself prohibit tale-telling how can I expose the tale-teller?”

On hearing this all of them repented together and the tale-teller also repented with them and finally it rained.

(Wasaelush Shia)

What is Tale-Telling?

Shaykh Ansari (r.a.) has written in Makasibul Muhrima that tale-telling is haraam in the light of Quran, hadith, Ijma and Aql. It is reporting a thing a person had said about another. The person who is spoken to, goes on to the one it concerns. The Shaykh also says that till the time the concerned person is prepared to allow the information to be passed on to others, it is Tale-telling as well as Gheebat. The tale-teller would also suffer the punishment for Gheebat. And his punishment will be in proportion to the damage caused by his tale-telling.

Shaheed Thani writes in Kashful Rabi: Tale-telling is exposing the secret of the person who is bad in the eyes of one who utters it or the repetition of it, to whom it was told to another, who further repeats it to still another. They are all equally guilty. Tale-telling can be verbal or in writing or by gestures, or by action. Whether it concerns a defect or a fault or not, tale-telling is exposing confidential matters. Since it reveals secrets it can lead to undesirable or evil consequences. One should mention it only to the extent that benefits the Muslim or that which corrects his errors. For example one sees a person squandering the wealth of another. If he is called upon as a witness he must not hide the fact. But if he sees that a person has hidden his treasure in a particular place and he informs another person about it, it is tale-telling and exposing secrets. If the secret concerns personal defects of the Muslim it is also Gheebat.

Shahid Thani also says that there are many reasons for tale-telling. First of all to speak evil of the person and cause harm to him. Secondly to pretend loyalty and support with the one to whom he speaks. Thirdly, to exhibit humour and talkativeness.

The person to whom secrets are being told has six responsibilities. Shaheed Thani says if someone says to you, “Such and such person has mentioned such and such thing about you”, or “he has criticized you, he is about to spoil your affairs and destroy you”; you have to follow six steps: First of all do not believe the story and do not accept it as true because the tale-teller is an evil-doer and the Almighty Allah says,

“If an evil-doer comes to you with a report, look carefully into it.”

(Surah Hujurat 49: 6)

Secondly, restrain him from tale-telling and advise him against it according to Allah’s command,

“and enjoin the good and forbid the evil.”

(Surah Luqman 31:17)

Thirdly, for the pleasure of Allah we must consider him an enemy because Allah Himself considers him an enemy and enmity with the enemy of Allah is wajib.

Fourthly, do not harbour misunderstanding against your believer brother due to this tale-telling because the Almighty says,

“Avoid most of suspicion, for surely suspicion in some cases is a sin.”

(Surah Hujurat 49: 12)

Fifthly, do not take any action as soon as you hear the tale-teller and start investigation against the person about whom he has spoken because Allah says. “And do not spy.” That is, do not start spying on people on the basis of suspicion.

Sixthly, do not consider tale-telling as something good for you and do not fall into this habit yourself. You should also not pass on these things to others because you shall also become a tale-teller and a back-biter. The Shaheed has quoted an incident in Kashful Rabi: There was a scholar who had a friend, who had come to meet him after a long time. During the conversation the friend mentioned an unpleasant remark a person had passed about this scholar. When the scholar heard this he said, “You have come to me after such a long time but you have brought three types of ‘mistrusts’. First of all you have driven a wedge between me and that person, secondly you have involved me in useless thoughts that I was hitherto free from. Thirdly you have proved yourself a betrayer of trust.

The Shaheed has said that there is a very high possibility that a person who tells tales to you about someone would also tell tales regarding you. So do not consider him trustworthy. How beautifully a poet has worded the following couplet: “One who tells you the defects of others will surely take your defects to him as gifts.”

The Shaheed has quoted another incident: A man was selling a slave and saying that he had no defects except that he is a tale-teller. The buyer agreed to purchase him and took him home. The slave told the man’s wife. “Your husband loves you no more and he is planning to get a slave-girl so when he goes to sleep you cut off some hair from his beard with a sword that I may use them in a magic potion so that he will again be attached towards you.”

On the other hand he told his master that his wife was having an illicit affair with another man and was planning to kill him while he was asleep. So he should pretend to be asleep and see what she does.

The master agreed and pretended to be asleep. After a while the wife approached with a sword and got hold of his whiskers. The man was convinced that she has come to cut his throat. He jumped up and with that same sword killed the wife. The wife’s relatives revenged her murder by killing her husband. Later the relatives of the husband engaged in the massacre of the wife’s kin. Thus there was untold bloodshed. All as a consequence of tale telling.

The Thirty-eighth Greater Sin: Not Giving Importance to Hajj

The thirty-eighth of the Greater sins is to consider Hajj insignificant and not to give it due importance. This has been recorded in the tradition of Imam Ja’far as-Sadiq (a.s.) by Amash and in the tradition of Imam Reza (a.s.) by Fazl Ibne Shazaan. Since Hajj is also an obligatory article of faith, what is true of avoiding prayers and zakat also applies to Hajj, viz. a person who refuses to acknowledge it as an obligatory duty is a Kafir and the one who does not fulfill this duty, due to laziness, carelessness or excessive involvement in worldly affairs has committed a great sin. Hajj is highly emphasised as a religious duty of tremendous importance. Indifference towards it is sacrilege.

Delay from the year of Capability is Haraam

Hajj is from those obligatory duties that must be performed immediately, if it is possible to do so. Not only is failure to perform Hajj a greater sin, but postponing it, is also a greater sin, even if it be for a year. Hajj has to be performed the very year, in which one is capable of doing so.

Muhaqiq says in Shariatul Islam that delay from the year of capability is a deadly (Great) sin. Shaheed Thani (the second Martyr) says in Masaalik , “There is no difference of opinion among the Shia Scholars regarding this matter and there are sufficient proofs from the Quran and traditions that delay from the year of capability is a Greater Sin.” It is therefore clear that any delay in performing Hajj amounts to not giving it the importance which is due to it.

Quranic ayats and traditions of Masoomeen (a.s.) equate failure to perform Hajj with infidelity. It is a denial of Allah and a sort of polytheism. The Almighty Allah says in the Holy Quran,

“…and pilgrimage to the House is incumbent upon men for the sake of Allah, (upon) everyone who is able to undertake the journey to it and whoever disbelieves, then surely Allah is self-sufficient, above any need of the worlds.”

(Surah Aale Imran 3: 97)

Imam Sadiq (a.s.) says,

“By the words ‘whoever disbelieves’ is meant the one who does not perform it.”

Ali Ibne Ja’far records in his Sahih that, “My brother Imam Moosa Ibne Ja’far (a.s.) says,

‘Indeed, the Almighty Allah has made Hajj incumbent on those who are capable. That is if they do not perform Hajj in the year of capability the omitted Hajj will become incumbent on them every year till the end of their lives.’”

For further explanation of this statement the book Urwathul Wuthqa can be referred.

Ali Ibne Ja’far says: I asked Imam (a.s.) whether those of us who did not perform Hajj would become infidels? Imam (a.s.) said,

“No, but the one who denies Hajj and does not give it due importance. He shall be a Kafir.”

Zarih Muharibi writes in his Sahih a tradition from Imam Ja’far as-Sadiq (a.s.):

“If a person dies without performing the obligatory Hajj while there was nothing that prevented him from doing so, that is, he was not having any need or problem and neither was he sick and nor any strong person stood in his way, then Allah shall raise him in Qiyamat with the Christians or Jews.”

(Wasaelush Shia Vol. 8 Pg. 20)

Imam (a.s.) also said,

“A person who delays Hajj intentionally till such a time that he dies, will be raised by Almighty Allah on the day of Qiyamat in the form of a Jew or a Christian.”

(Wasaelush Shia Vol. 8 Pg. 21)

Muhaddith Faiz says in the book Wafi regarding above tradition that “need” means a necessity that impoverishes or that which will impoverish him in the future. Also, Imam (a.s.) has said that a person who fails to perform Hajj without a valid excuse will die as a Christian or a Jew. This implies that he has no faith in this important Islamic tenet. Otherwise in the absence of any obstruction he would have performed it immediately, considering the possibility that he may not be alive the next year.

Ishaq Ibne Ammar narrates from Imam Ja’far as-Sadiq (a.s.) that he said,

“One who dies (without performing Hajj) while he was healthy and wealthy is like the one regarding whom Allah says that, ‘We shall raise him blind in Qiyamat.’”

Ishaq was surprised and he asked Imam (a.s.) whether that person will be actually blind in Qiyamat? Imam (a.s.) said,

“Yes! Allah will blind him from seeing the path to Paradise.”

(Wasaelush Shia)

Muhammad Ibne Fuzail says that he asked Imam Moosa Ibne Ja’far (a.s.) regarding the ayat,

“And whoever is blind in this, he shall (also) be blind in the hereafter and more erring from the way.”

(Surah Bani Israel 17: 72)

Imam (a.s.) said,

“It is the one who delays Hajj even in the event of his being financially capable. He keeps saying he would perform Hajj the coming year till he dies without performing Hajj.”

(Wasaelush Shia Vol. 8 Pg. 18)

Ayats that Imply the ones who Neglect Hajj

The Almighty Allah says in Surah Munafiqoon,

“And spend out of what We have given you before death comes to one of you, so that he should say: My Lord! Why didst Thou not respite me to a near term, so that I should have given alms and been of the doers of good deeds?

And Allah does not respite a soul when its appointed term has come and Allah is Aware of what you do.”

  (Surah Munafiqun 63: 10-11)

After this Imam Moosa bin Ja’far (a.s.) said,

“I should have given alms”, indicates Sadaqah and “good deeds”, implies Hajj.”

(Faqih Vol. 2 Pg. 220)

Also the following Ayat says,

“Say: Shall we inform you of the greatest losers in (their) deeds?

(These are) they whose labour is lost in this world’s life and they think that they are well-versed in skill of the hands.”

(Surah Kahf 18: 103-104)

Imam (a.s.) explains,

“It implies those who neglect Hajj and continue to postpone it saying they’ll go next year.”

There are many traditions that say neglecting Hajj is a Greater Sin, however the ones quoted above should suffice our purpose.

Worldly Consequences of Postponing Hajj

One of the worldly consequences of postponing Hajj is failure in the affairs for which Hajj is postponed.

Imam Baqir (a.s.) says that if a person postpones Hajj in order to acquire or complete some worldly affair he will see that other people have gone and come back from Hajj while neither his aim is achieved nor his work complete.

Neglecting Hajj causes poverty

The Messenger of Allah (s.a.w.s.) says in the Sermon of Ghadeer:

“O gathering of People! Perform the Hajj of the Holy House. Those families who perform Hajj become wealthy and those who neglect Hajj will be reduced to penury.”

  “O gathering of People! The Haji is helped by Allah and whatever they spent (on Hajj) is restored to them in this world. And Allah does not waste the recompense of the doers of good (in hereafter).”

(Ihtejaj of Tabarsi)

Imam Baqir (a.s.) says,

“Three things are such whose reward is in this life in addition to that of the Hereafter: Hajj that removes poverty, Sadaqah that removes calamities and doing good (to others) which increases the life span.”

(Mustadrakul Wasael)

Imam Sadiq (a.s.) says,

“If people neglect Hajj there will be no delay in the descent of punishment upon them.”

(Al-Kafi Vol. 4 Pg. 271)

Samah says that, “Imam Sadiq (a.s.) asked me why I did not go for Hajj this year? I said I have entered into a deal with some people and there were other activities also. I hope that those matters for which I couldn’t go for Hajj will be beneficial for me. Imam (a.s.) said,

I swear by Allah! Allah has not reposed benefit in any matter that acts as an obstruction to your Hajj. Every person remains deprived of Hajj due to the sins that he has committed.”

  (Al-Kafi)

Ishaq bin Ammar told Imam Ja’far as-Sadiq (a.s.) that, “A person had sought my advice regarding his intention for going for Hajj because he was weak (physically and financially), so I urged him not to go for Hajj.”

Imam (a.s.) said,

“For preventing the person from Hajj you have made yourself eligible for being involved in some malady for the whole year.”

Ishaq says that as the Imam (a.s.) had predicted, I was sick throughout the following year. It follows that we must not restrain anyone from good deeds, especially Hajj. If we do so, we close the way of Allah. Our aim should be to motivate others to do good deeds and encourage them to hasten towards them. Similarly we should never advise people to give up a good action they wish to perform and substitute it with another good one of our choice. Because it is possible that he may not do the latter and even skip the former. Thus, if we do this we will have performed the divine obligation of Amr bil Ma’roof.

Imam Sadiq (a.s.) says,

“Beware of discouraging your believing brother from Hajj. If one does this he shall face worldly calamities in addition to the punishment of Hereafter.”

(Wafi)

Virtues of Hajj

Just as neglecting Hajj is severely punished its fulfillment is greatly rewarded with numerous benefits for this life as well as hereafter. Traditions mention a great number of benefits some of which are presented below.

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

“People who perform Hajj are of three kinds. The first kind are those who have greater position than others, and all their past and future sins are forgiven, and Allah shall protect them from the chastisement of the grave. The second group is that whose only past misdeeds are condoned and the third group is such that their wealth and children will remain safe till they return from Hajj.” (Al-Kafi)

Another tradition speaks of a group who go for Hajj but do not fulfill all the conditions. Their hajj is not accepted and they do not qualify for any rewards in the hereafter but till the time they return their families will remain safe.

A person asked Imam Ja’far as-Sadiq (a.s.) in the Masjidul Haraam as to who is the greatest sinner? Imam (a.s.) replied,

“One who stands at mawquf (Between Arafat and Muzdalifah), walks between Safa and Marwa and prays at Maqam-e- Ibrahim and even after this he thinks Allah has not forgiven him. He is the greatest sinner.” (Because he has despaired of Allah’s Mercy) and as we have stated before despairing of Allah’s Mercy is a greater sin).

Imam Ja’far as-Sadiq (a.s.) relates from his forefathers that a Bedouin came to the Holy Prophet (s.a.w.s.) and said, “O Messenger of Allah (s.a.w.s.)! I started for hajj but could not reach it though I am wealthy. So tell me how much I should spend to obtain the sawaab equal to it?”

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

“Look at Mt. Abu Qubais, If the whole of it turns to gold and comes to your possession and you spend all of it in the way of Allah you would still not be able to reach the status of one who has performed Hajj.”

Then he (s.a.w.s.) said,

“When a person decides to go for Hajj, after this for every item that he pick up and puts down he is rewarded ten times and he is raised ten degrees. When he mounts the camel each of its step is just as stated before. When he performs the tawaf of Kaba he is purified of all sins. After he has finished running between Safa and Marwah he is again cleansed from sins. Again when he stays at Arafat his sins are washed. When he stays at Masharil Haraam he is purified of bad deeds. When he stones the satans he is again forgiven the sins.”

In this way the Messenger of Allah (s.a.w.s.) mentioned each stage and continued saying that the person is purified of sins. Then he (s.a.w.s.) told the Bedouin,

“How can you reach the level of one who performs Hajj?”

After this Imam Sadiq (a.s.) says,

“His sins are not recorded for four months and if he does not commit a greater sin, only good deeds are recorded during this period.”

(Tahzeeb, Vol. 5, pg. 19)

Muhaddith Faiz commenting on the above tradition of the Holy Prophet (s.a.w.s.) says that, there are different classes of sins, based on their terrible consequences, their blackening of the heart, their magnitude, etc. and what the tradition probably implies is that man is purified of particular kinds of sins at the different stages of Hajj till he is cleansed of every kind of sin. There are traditions which mention that there are some sins which are only forgiven when the Haji camps at Arafat on the day of Arafah.

Another tradition says,

“People who come for Hajj and Umrah are guests of Allah. If they ask Allah for anything He grants it to them, if they call Him He replies. If they recommend for others He accepts it. If they remain quiet He gives without their asking and for each Dirham they spend on it, He shall give them a thousand.”

The different types of sins are material, mental or physical in nature. Physical sins may verbal or practical. Of the practical sins, there are as many sins as can be associated with the different parts of the body. These sins are of different magnitude. Some invite calamities, some nullify supplications, some prevent rains, some obstruct sustenance and others cause sudden death as mentioned in the supplication of Kumayl. So each of the Hajj rituals is prescribed for a particular kind of sin. The effect of some sins is not known to anyone except Allah. The sins which are forgiven in Arafat are probably hard-heartedness, neglect or staying at the place of sin, etc.

(Wafi)

The narration continues,

“When the pilgrim reaches Makkah, Allah appoints two guardian angels for him who protect him during Tawaf, Prayer and Say’y. When on the day of Arafah he camps, they slap his shoulders and say that Allah has forgiven all his previous sins, now he should worry about his future.”

When does Hajj become Wajib?

The first condition necessary for Hajj is maturity. If a person performs Hajj, even before reaching maturity, it cannot substitute for obligatory hajj, even though it may have been correctly performed and is Mustahab like any other act of worship. After reaching maturity, the person is obliged to perform Hajj again, provided all the other necessary conditions apply to him. The second condition is that he should be of a sound mind, the third that he should be independent (not a slave), the fourth condition is that by going for Hajj he must not be compelled to do a haraam act, or to forgo a wajib act. (For the latter situation some scholars are of the opinion that, that wajib act should be carried out, which is considered more important according to the priorities laid down by the tenets of our religion, and the fifth condition is that he should be capable of performing Hajj.

Conditions that make one capable

Capability is based on the factors mentioned below.

He should have the money to cover the expenses to and fro from Hajj. Should have means of transportation.

He should have sufficient physical strength to go for hajj and return.

There should be no obstacles that prevent him from travelling for Hajj. If he is apprehensive about the safety of his life, property and honour on the way to Hajj, he is not obliged to go for it.

He must have the time to complete the Hajj.

He must have sufficient funds to cover the expenses of his household till he returns. His household constitutes all those who are dependant on him. Whether their expenses are wajib on him; like the wife and children or those whose expenses are not wajib; like younger or elder brother who is himself poor and is sustained by him. Also the orphans that he has undertaken to maintain and the servants who are under his care.

He should not face difficulties regarding his livelihood upon returning from Hajj. He should have some income or profits from estates through which it would be possible for him to maintain his household expenses and not to bear hardships.

If one has missed Hajj due to carelessness he must perform it the next year, even if he does not have financial capability or has to bear hardships and problems. If in the subsequent years he is financially capable but suffers from a malady and there is no hope for its cure, he must send someone to perform Hajj on his behalf. He should fix a payment for the substitute and must also bear the expenses of his proxy. Even if he has not appointed a proxy and dies before it, his successors are obliged to send someone as a proxy and perform the Hajj of deceased. Special provision must be made in the property of the departed person even if he had not made a bequest in this regard. This provision should be made whether there remains any amount to be distributed among his inheritors or not and even if his successor is his child. This should be done, because to pay for the proxy Hajj of the deceased is as important as paying his debts. It is the foremost duty on the successor. After that if any amount remains it can be shared among the survivors.

In case the deceased had made a bequest for proxy Hajj the expense of the same must be deducted from the one-third portion of his wealth (Regarding which he is allowed to make bequest).

It should be noted that only one Hajj is obligatory in one’s life. After a person has performed the obligatory Hajj, it is Mustahab (recommended) for him to perform it every year, if he is capable of doing so. If all the above six conditions are fulfilled it is obligatory for the person to perform Hajj the same year. As already mentioned, postponing a wajib Hajj for the next year is haraam and a Greater sin.

It is Mustahab to appoint Proxies for living and Deceased Persons

It is Mustahab to appoint proxies to perform the Mustahab Hajj of living or deceased people. As mentioned in the tradition of Wasaelush Shia narrated from Muhammad bin Isa that Imam Reza (a.s.) sent him some money and instructed him to perform Hajj as the proxy of Imam (a.s.); along with his brother Moosa and Yunus bin Abdur Rahman.

Abdullah Ibne Sinan says that I was with Imam Sadiq (a.s.) when a person came to him and Imam (a.s.) gave him 30 Dinars so that he should perform the Proxy Hajj and umrah of his deceased son, Ismail. After that, Imam (a.s.) said,

“If you do so, Ismail will get the reward of a mustahab Hajj because it is paid from his property and you will get the reward of nine Hajjs because you shall bear the difficulties and hardships of Hajj.”

(Al-Kafi Vol. 4 Pg. 248)

The Proxy of Imam should be Pious

It is mentioned in Wasaelush Shiathat Abu Muhammad Alji had two sons, one was pious and the other evil. Some Shias had paid him a sum to appoint a proxy for performing Hajj on behalf of Imam Hujjat Ibnul Hasan (a.s.). It was one of the acts of worship that Shias used to perform. So Abu Mahmood gave the amount to his evil son and performed the Hajj with him. Abu Muhammad says that on the day of Arafah I saw a wheat-complexioned, well-dressed and handsome youth. He was engrossed in supplications and seeking forgiveness more than other people. When it was time for the people to move from Arafat to Mashar he came to me and said, “O Shaykh! Aren’t you ashamed of Allah?”

“Why?” I asked.

He said, “You are told to appoint a proxy for a person you knew well for performing Hajj, and you have entrusted it to a man who drinks and spends on evil deeds.”

Then he pointed to one of my eye and said,

“Do you not fear becoming blind in the eye?”

I was ashamed and when I recovered from the shock I tried to look for the youth but he had disappeared from the plains of Arafat. Forty days had not passed when the eye towards which he had pointed, become infected and I became blind.

The book Al-Kafi contains a tradition related by Moosa bin Qasim from Imam Jawad (a.s.) that he said to Imam (a.s.), “I wish to perform Tawaf on your behalf and on the behalf of your ancestors. But some people have told me that it is not allowed.” Imam (a.s.) said,

“Perform as many circumambulations as you can. This is certainly permitted.”

The narrator says, “After three years I again went to Imam (a.s.) and said, “A few years ago I had sought your permission to perform tawaf on behalf of your respected self and your honoured ancestors. So, I performed this deed as much as Allah gave me Taufeeq (divine opportunity). I performed tawaf on behalf of the Holy Prophet (s.a.w.s.), Amirul Momineen Ali (a.s.) and so on till the end when I did it on your behalf. And these personalities are so dear to me that I consider their love a part of my faith.”

Imam (a.s.) said,

“Then you have followed a religion, besides which there is no other acceptable faith in view of Almighty Allah.”

Imam (a.s.) said,

“You may perform this deed as much as you can. It is the best of deeds that you perform.”

Reasons why Hajj is made Obligatory

The traditions of Ahle Bayt (a.s.) mention the reasons for making Hajj obligatory. The traditions also explain the significance and wisdom underlying each of the rituals.

In Wasaelush Shia is a tradition by Imam Reza (a.s.), in which the Imam (a.s.) says that Hajj is made incumbent so that people may derive the spiritual and material benefits inherent in it. Some benefits of Hajj are as follows:

Hajj is a unique occasion, to present yourself humbly before the Almighty and devote yourself entirely to Him in order to gain His pleasure and seek nearness to Him. It is an occasion for you to set aside all your worldly cares and concerns and immerse yourself entirely in worshipping your creator and carrying out His commands. For this you deny yourself worldly pleasures and comfort, face hardships and the vagaries of nature. Your sincere efforts in fulfilling the obligations of Hajj are rewarded with Allah’s pleasure and nearness to Him; untold bounties for this world as well as the hereafter; your repentance is accepted and your sins forgiven; your supplications are granted, this is a special divine favour for individuals who are part of a large gathering at a single place.

Besides Hajj is a unique opportunity for Muslims in general, from all over the world. It provides a common ground for interaction between Muslims of different countries at various levels. Individuals benefit financially be they traders, suppliers, retailers or hirers or beggars and destitute who receive alms.

People of one country get first hand information of the situations prevailing in other Muslim countries. Such interaction brings awareness of the problems and difficulties faced by your brother Muslim and perhaps open avenues for extending help.

Servitude of Allah and Comparison with Angels

Amirul Momineen (a.s.) says in a sermon of Nahjul Balagha:

Allah has made obligatory upon you the pilgrimage (hajj) to His sacred House which is the turning point for the people who go to it as beasts or pigeons go towards spring water. Allah the glorified made it a sign of their supplication before His Greatness and their acknowledgement of His Dignity. He selected from among His creation those who on listening to His call responded to it and testified His word. They stood in the position of His Prophets and resembled His angels who surround the Divine Throne securing all the benefits of performing His worship and hastening towards His promised forgiveness. Allah the glorified made it (His sacred House) an emblem for Islam and an object of respect for those who turn to it. He made obligatory its pilgrimage and laid down its claim for which He held you responsible to discharge it. Thus, Allah the glorified said:

“…And (purely) for Allah, is incumbent upon mankind, the pilgrimage to the House, for those who can afford to journey thither. And whoever denieth, then verily, Allah is Self sufficiently independent of the worlds”

(Surah Aale Imran 3: 97)

Allamah Naraaqi has described the spiritual and material benefits of Hajj in eloquent words in his book Me’rajus Sadat . Some of his comments:

The main purpose for which Allah has created man is that he should recognize his Creator, be devoted to Him and remain attached to Him. [This depends upon the purity of his inner self, which in turn depends on his control over his sensual desires and his aversion to evil]. Throughout his life he has to continually remember Allah and direct his efforts in thought and action towards dedication to Allah. At all times his priorities are to be clear; that nothing pertaining to the material world is to have precedence over the pleasure of Allah. As a means of attaining this objective the Almighty desires to be worshipped. The compassionate Allah has ordained that by worshipping Him and supplicating Him man would have fulfilled the very purpose of his creation and his existence. In His wisdom and mercy He has made some acts of worship obligatory so that man is compelled to benefit himself.

Zakat and Khums are compulsory deeds of worship. Acting upon them a person will be obliged to spend from his wealth in the way of Allah. This practice will gradually develop in him a detachment towards material world. Fasting as an obligatory worship inculcates a spirit of self-control over desires and self-denial of worldly pleasures. Prayers encourage us to give our full attention to Allah, both with our senses and our bodily movements.

Hajj is such an excellent act of worship that it embraces the significance and virtues of all other forms of worship. Not only does it include spending in the way of Allah, leaving our homeland, denying ourselves comfort and pleasures; spending time in prayers and supplications and several other rituals like Tawaf, recanting the oath we have taken for Allah. We also have to perform some ritual like running between Safa and Marwah, which display an extreme form of humility and helplessness and the stoning of satans which we cannot fully comprehend. Some rituals can be understood through reason, but there are some others that defy our intellect and try as we may we cannot fathom the depths of their significance.

However, keeping their benefits aside we must consider them a form of service to Almighty and a fulfillment of one of His commands. Indeed, total submission and true devotion is displayed only through such types of rituals. Because submission implies that we do whatever we have been commanded solely for Allah’s pleasure. That is why the Messenger of Allah (s.a.w.s.) said regarding Hajj.

“I have heeded your call by performing Hajj by sincere servitude and obedience.”

He (s.a.w.s.) did not utter such words regarding any other act of worship. Indeed the act of worship the wisdom of which we cannot fathom is the best form of worship. Those who are surprised at the unusual rituals of Hajj have not understood the secret of devotion and servitude. One of the special characteristic of Hajj is to perform all rituals even without necessarily comprehending the rationale behind them.

Every ritual of Hajj has a significance that relates it to the events of the hereafter. Besides, it is a necessary requirement of Hajj that all the people gather at a place which was frequented by the Angels who brought divine revelation to the Holy Prophet (s.a.w.s.). Before the Messenger of Allah (s.a.w.s.), the friend of Allah (Khaleelullah) Hazrat Ibrahim (a.s.) stood at this place and it was at that very spot the Angels descended for him. It is such a purified land that from Adam (a.s.) to the seal of the Prophets the greatest messengers of Allah have camped here. It is here that divine revelation and angels have descended through the ages. It is the birth place of the chief of Prophets (s.a.) and the ground oft trodden by him and the other prophets (a.s.). The Almighty Allah has addressed it as “My House” and made it a place of worship for men. He appointed the surroundings of this House as a Sanctuary. He chose the plain of Arafat near His House as a place of forgiveness. In order to maintain the dignity of His House, He prohibited the killing of any living creature or uprooting of vegetation. He bestowed a special status to this place, for people to gather from far off places and humble themselves before the Lord of the House and confess verbally that He is higher and beyond place and time.

No doubt, gathering at such a place increases love and brotherhood. We get a chance to meet righteous believers from around the world thus forming ties of friendship, which results in early acceptance of the invocations of the people. We are also reminded of the struggles and difficulties borne by the Messenger of Allah (s.a.w.s.) in the establishment and dissemination of religion. All these factors purify the souls of those present in Hajj and fill them with tenderness. It is a display of the magnificence of Islam and the greatness of the founders of Islam.

Last, the high status of the House of Allah was further enhanced by Him by making it the birth place of Amirul Momineen Ali (a.s.), without allegiance to whom, no act of worship is acceptable to Allah.