{"id":4845,"date":"2021-06-14T08:26:56","date_gmt":"2021-06-14T07:26:56","guid":{"rendered":""},"modified":"2021-06-14T08:26:56","modified_gmt":"2021-06-14T07:26:56","slug":"greater-sins-and-smaller-sins","status":"publish","type":"post","link":"https:\/\/shiastudies.com\/en\/4845\/greater-sins-and-smaller-sins\/","title":{"rendered":"Greater Sins and Smaller Sins"},"content":{"rendered":"

Greater Sins and Smaller Sins<\/strong><\/h2>\n

Greater Sins and Smaller Sins: <\/strong>Abstaining From the Greater Sins Cause the Lesser Sins to be Overlooked. If one avoids the Greater Sins, the Lesser sins shall be overlooked. Allah, the Almighty, by His grace, excuses the Lesser sins. As it is mentioned in the following verse of the Holy Qur\u2019an :<\/p>\n

\u201cIf you shun the Greater Sins which you are forbidden, We will do away with your smaller sins and cause you to enter an honourable place of entering.\u201d (Surah an-Nis\u0101\u2019 4: 31)
\nThe Gates of Paradise are Open for the Pious<\/p>\n

The Holy Prophet (S) is reported to have said,<\/p>\n

\u201cI swear by Allah, in Whose power is my life, there is not a single person who prays five times a day, fasts during the month of Ramadhan and abstains from sins that the gates of Paradise will not be opened for him.\u201d<\/p>\n

After this he recited the Qur\u2019anic verse quoted above.1
\nIntercession<\/strong><\/p>\n

A person who commits a Greater Sin and does not repent for it, is a transgressor. Sal\u0101t is not allowed behind him (he cannot lead a prayer assembly). His testimony is unacceptable. After death, he is liable for Divine punishment. By the Grace of Allah (S.w.T.) such a person may yet get salvation; and the Grace of Allah (S.w.T.) that can make this possible is the intercession of Muhammad (S) and his Progeny (a.s.).<\/p>\n

As the Holy Prophet (S) says in one of his traditions:<\/p>\n

\u201cMy intercession has been kept for the sinful among my followers.\u201d2<\/p>\n

He (S) also said,<\/p>\n

\u201cMy intercession is specially for the sinful ones among my followers. But those who abstain from the Greater Sins, for them there is no accounting (of deeds).\u201d<\/p>\n

That is, they would be admitted to Paradise right away.
\nIntercession Should not Prompt one to Commit Sins<\/p>\n

There is hardly any doubt regarding the reality of Shafa\u2019at (intercession). Actually it is the right bestowed upon the Holy Prophet (S) and the purified Imams (a.s.), by Allah (S.w.T.), to show their greatness and position. The other aim of intercession is to make their respect evident. The people who have committed Greater Sins shall be entrusted to them. By the grace of their intercession the sinful people will be able to ascend the heights like other groups of people. All this is evident from the Holy Qur\u2019an and the authentic reports. It is also clear from Mutawatir (most frequently related) traditions. It would be needless to relate all such traditions for such a short discussion.<\/p>\n

Only one point must be stressed at this stage. Intercession should not be taken as a license for committing sins nor should it make one heedless of repentance.
\nSuicide in the Hope of Salvation<\/p>\n

To sin and not to repent in the hope of intercession is akin to consuming poison or putting ones hand in the snake\u2019s mouth with the hope that a doctor would arrive and cure you. It is against logic, because after consuming poison it cannot be taken for granted that medical assistance would be available. Even if a doctor and medicines arrive on time it is still difficult to say that life would be saved. Before the medicine could have any effect the poison may spread to the whole body and death may occur.<\/p>\n

In the same way, one who performs lewd actions in the hope that he would be interceded after death; cannot be sure that intercession will come to the rescue immediately.
\nDeath is of Three Types<\/strong><\/p>\n

Imam Muhammad Taqi (a.s.) has related from his forefathers that Amir ul-Mu\u2019min\u012bn \u2018Ali (a.s.) was queried by someone about death. He replied,<\/p>\n

\u201cYou have come to the knowledgeable (personality).\u201d \u201cDeath occurs to a person in one of the Three ways:<\/p>\n

He is given the good news of everlasting bounties, or informed of the never-ending retribution or he remains in a perpetual state of terror and fear.<\/p>\n

His affair remains undecided and unpredictable, and it is not known about the kind of future that awaits him. Then (you must know) that our devotee who is obedient of our command and does not sin, is given the good news of everlasting bounties. But our opponent shall forever be involved in Divine punishment. And the person who has been unjust to his soul and who has abused it will be found in an unsure condition. Unaware of what the future will hold. Such a person is a sinner whose death will be accompanied with terror and fear. But Allah will not consider him on the same level as our enemy. Rather he would be removed from Hell because of our intercession.<\/p>\n

Then, act (rightly) and obey the commandments of Allah. Do not consider the Divine punishment to be trifle, and certainly there are such people who would not be able to receive our intercession till after 3,00,000 years.\u201d3
\nI am Concerned About You Regarding Barzakh<\/strong><\/p>\n

Umar Ibn Yazid says that, \u201cI asked Imam Ja\u2019far as-Sadiq (a.s.), \u201cI have heard you saying that all our Shia\u2019s will enter Heaven however sinful they may be?\u201d Imam replied,<\/p>\n

\u201cBy Allah I had truly said, they shall all belong to Heaven.\u201d<\/p>\n

Then I asked, \u201cMay my life be sacrificed upon you, even if their sins are great and in large number?\u201d Imam said,<\/p>\n

\u201cAll of you (Shias) shall enter Paradise by the intercession of the Holy Prophet (S) or his successors on the Day of Judgement. But, by Allah I fear for you the Barzakh.\u201d<\/p>\n

I asked,\u201dWhat is Barzakh?\u201d<\/p>\n

He replied,<\/p>\n

\u201cBarzakh is the grave. Its duration commences from the time of death until the Day of Judgement.\u201d4
\nTears of Blood<\/strong><\/p>\n

The Holy Prophet (S) called the attention of Ibn Masud and imparted some advice to him. He said in this regard.<\/p>\n

\u201cNever imagine a sin to be trifle and small and abstain from the Greater Sins, because, on the Day of Judgement, when the slave beholds his sins, tears of blood and puss shall flow from his eyes. At that moment Allah shall say, \u201cThis is the day when everyone shall see his good or bad deeds, and wish there be a great distance between them and their sins.\u201d5<\/p>\n

It is also related from the Holy Prophet (S) that he said,<\/p>\n

\u201cVerily, a person shall be kept imprisoned in Hell for a hundred years for each of the sins (that he commits).\u201d6
\nNo Intercession for Those Who Regard Sal\u0101t Unimportant<\/strong><\/p>\n

Making light of Sal\u0101t is counted among the Greater Sins. It is mentioned in some reports that the one who considers the prayers unimportant is not eligible for intercession.<\/p>\n

Thus Imam Ja\u2019far as-Sadiq (a.s.) said:<\/p>\n

\u201cOur intercession is not for those who consider the Prayers unimportant.\u201d<\/p>\n

Imam Ja\u2019far as-Sadiq (a.s.) said:<\/p>\n

\u201cOur intercession is not for those who considered the Prayers lightly.\u201d7<\/p>\n

It is related from the Holy Prophet (S) that he said:<\/p>\n

\u201cOne who considers prayers unimportant is not from me. By Allah, he is not from me. By Allah, he cannot reach near me at the Haudh al-Kauthar.\u201d (the cistern in Paradise)8<\/p>\n

The above discussion makes it evident that not avoiding sins, committing sins blatantly and then repenting in the hope of intercession is foolishness and a sign of arrogance and negligence.
\nExcessive Sins Destroy the Faith (Belief)<\/strong><\/p>\n

Whatever has been mentioned in the discussion of intercession states that intercession comes to the rescue when the person concerned has died with correct belief. It happens, sometimes that, due to excessive involvement in sins and delay in repentance, faith in religion is erased from the heart. Subsequently he enters the limit of doubt and reaches the point of denial (Kufr). At this time if he is taken away by death, such a person is similar to the one who had consumed poison in the false hope that the doctor would save his life. But when the doctor arrives, death had already preceded him. What can the doctor do to cure him. In the same way the request of the intercessors is ineffective for the one who has died as an unbeliever.<\/p>\n

\u201cSo the intercession of intercessors shall not avail them.\u201d(Surah al-Muddaththir 74:48)<\/p>\n

In order to prove my statement I propose to quote one verse from the Holy Qur\u2019an and two traditions:<\/p>\n

\u201cThen evil was the end of those who did evil, because they rejected the communications of Allah and used to mock them.\u201d(Surah ar-R\u016bm 30:10)
\nSins Blacken the Heart<\/strong><\/p>\n

The first tradition is reported from Imam Ja\u2019far as-Sadiq (a.s.): He said,<\/p>\n

\u201cThere is no man who does not have a white spot in his heart. When he commits a sin a black spot emerges from this spot. If he repents, the blackness goes away but if he sinks in sin and continues to sin the blackness keeps on increasing till it surrounds the whiteness of the heart completely. When the white spot is totally covered by the blackness, the owner of this heart will never revert towards goodness. This tradition is in consonance with the utterance of Allah:<\/p>\n

\u201cBy no means! But on their hearts is the stain of the (ill) which they do.\u201d (Surah al-Mu\u0165affif\u012bn 83:14)
\nThe Blackened Heart is Immune to Advice and Counsel<\/p>\n

The people with the \u2018blackened heart\u2019 are totally unaffected by any counsel because their sins have caused the darkness to spread all over their heart. The loss of the inner eye prevents them from perceiving truths nor can they recognise the truth when they see it. They cannot accept any exhortation and revert to the path of virtue. It is in this connection that Imam Ja\u2019far as-Sadiq (a.s.) explains:<\/p>\n

\u201cA man resolves to perform a sinful action but does not act upon it, but sometimes does commit it; Allah sees him and says: \u201cBy My Glory, after this I shall never forgive you.\u201d<\/p>\n

According to another report, the (sinner) person is kept away from the Mercy of Allah (S.w.T.) due to his sin. He also does not get the impetus to seek repentance, hence his sin is never forgiven. Allama Majlisi (r.a.) writes in the explanatory note of the above tradition: \u201cThe purport of this tradition of Imam Ja\u2019far as-Sadiq (a.s.) is that, the Imam has commanded us to fear all types of sins because every sin seems to be such that it may not qualify being overlooked.
\nTo Be Fearful of the Past Sins<\/strong><\/p>\n

The believing people should always be fearful of the sins committed in the past and should weep for them since we do not know which of our sins can bring about our destruction. The Imam (a.s.) has not informed us of any sin that we can ignore and remain bereft of the Mercy of Allah (S.w.T.). However, it is certain that the sin for which we have not repented would be sure to prevent our salvation. So we must enter the domain of Allah (S.w.T.)\u2019s grace through the door of repentance. We should sincerely repent for those sins, which are forgotten by us and especially seek forgiveness of those sins that we remember. The method of repenting shall be explained later insha\u2019Allah.
\nIntercession Should Neither Raise False Hope, Nor be a Cause to be Arrogant<\/strong><\/p>\n

The preceding discussion has shown that the element of intercession does not become the cause of arrogance and disobedience. Rather, intercession imparts strength to the sinner in a state of despair. It creates in him the habit of repenting with fervour. Consequently, he would be able to reach a high position and achieve nearness to the Lord of the Worlds.<\/p>\n

The Fear and Dread of Sins is Still Necessary<\/strong><\/p>\n

It should not be so, that a person is hopeful of intercession and is negligent at the same time. Along with the hope of intercession the fear of Allah (S.w.T.) is also a must. Because fear is not contrary to intercession. The one who is hopeful of the grace and mercy of the Almighty Lord may also experience fear. Otherwise he may not be able to obtain intercession of his masters {The Holy Prophet (S) and the Imams (a.s.)} for a very long time.<\/p>\n

In other words, such a person would be able to receive intercession only after being afflicted with the punishment of the grave for a long period of time. In the meantime the fear, awe, agony, suffering and misery that he is experiencing, may become the cause for him to receive intercession of the purified Ahl ul-Bayt (a.s.). It may also spur him to be attached to them steadily.
\nThe Shias of Ahl ul-Bayt (a.s.)<\/p>\n

One of the traditions concerning the position of the Shias and the lovers of Ahl ul-Bayt (a.s.) states that the fire of Hell cannot scorch them. Thus, these types of traditions impart strength to our hope. Our love for the Ahl ul-Bayt (a.s.) is certainly a surety for us but it should not tempt us to commit sins blatantly.
\nShia and Mohib<\/strong><\/p>\n

The traditions regarding this subject are based on two important points. The first is concerned with \u2018Shia\u2019 and the second \u2018Mohibs\u2019 (Admirers) of the Holy Ahl ul-Bayt (a.s.). The position and status of those Shias who have achieved excellence in the field of knowledge and good deeds is definitely higher. Even so, such people did not consider themselves fit to be called the Shias of Ahl ul-Bayt (a.s.). Take the example of Muhammad bin Muslim Thaqafi. He was the honourable companion (Sah\u0101bi) of Imam Muhammad Baqir (a.s.) and Imam Ja\u2019far as-Sadiq (a.s.).<\/p>\n

Both the Holy Imams (a.s.) have recommended him to the Shias for solving their religious problems. Muhammad bin Muslim Thaqafi has also been mentioned as the greatest Jurist of his time in the books of Rijal (Chain of narrators).<\/p>\n

On one occasion Muhammad bin Muslim along with Abu Karibatul Azdi went to see Qazi Shar\u012bk. Shar\u012bk glared at him in anger and said, \u201cThese two are Ja\u2019fari and Fatimi!\u201d [Shias of Ahl ul-Bayt (a.s.)]. Upon hearing this, both of them began to cry bitterly. When the Qazi enquired the reason for their lamentation, they replied, \u201cYou have associated us with such a lofty personality [Imam Ja\u2019far as-Sadiq (a.s.)]!. Are people like us who lack in piety and abstinence to be compared with such an exalted person? What connection does the dust have with the Divine existence? (A Persian saying). We shall be highly obliged to you if you can accept our request (and give us not the title that we do not deserve).\u201d
\nThe True Shias are Those Who Follow (Obey) the Imams (a.s.)<\/p>\n

Yes, we can give the title of \u2018Shia\u2019 to that individual who follows the Imams (a.s.) in all aspects of character and speech. Thus, Bab-ul-Hawaij Imam Musa al-Kadhim (a.s.) says:<\/p>\n

\u201cOur shias are only those who follow us (in every respect), walk in our footsteps and imitate our actions.\u201d9
\nConversation of \u2018Ali (a.s.) With Some Shias<\/p>\n

On a certain evening \u2018Ali (a.s.) was departing from the mosque. The surroundings were bright due to the moonlight. He saw behind him a group of people walking towards him. He enquired as to who they were? They said: \u201cWe are your Shias.\u201d \u2018Ali (a.s.) looked at their faces carefully and said.<\/p>\n

\u201cWhy is it that your faces do not exhibit any sign of you being a Shia?\u201d.<\/p>\n

\u201cMaster, what are the signs of a Shia?\u201d<\/p>\n

\u201cTheir faces are pale due to excessive worship and the fear of Allah, their backs are bent due to prolonged prayers, too much fasting causes their abdomen to touch their backbones, their lips become dry be repeating endless invocations, and their hearts are filled with the fear of Allah.\u201d10<\/p>\n

Now I will quote three traditions for the benefit of the readers.
\nMere Claim is not Sufficient<\/p>\n

1) Jabir (a.r.) relates from Imam Ja\u2019far as-Sadiq (a.s.) that he said,<\/p>\n

\u201cIs it sufficient for one to associate himself with Shiaism and say that, \u201cI am a lover of Ahl ul-Bayt (a.s.)? By Allah, our Shia is not, but the one who fears Allah and obeys His Commands.\u201d11<\/p>\n

2) Imam Ja\u2019far as-Sadiq (a.s.) told Mufazzal bin Umar,<\/p>\n

\u201cIf you wish to see one of our devotees then look for that person who abstains from sins and fears more His Creator and remains hopeful of His reward. Whenever you find such an individual then take it for granted that he is one of my devotees.\u201d<\/p>\n

3) Isa bin Abdullah Qummi entered in the presence of Imam Ja\u2019far as-Sadiq (a.s.). The Imam said,<\/p>\n

\u201cThat person is not from us nor do we hold him in esteem, the one who, if he lives in a town of a population of hundred thousand and there is even one non-Shia who is more pious than him.\u201d12<\/p>\n

Thus the belief, actions and the piety of the Shias of Ahl ul-Bayt (a.s.) should be such that they should be the best and none should excel them. Allah (S.w.T.) has defined such people \u2018Khairul Bar\u012bya\u2019 in the Holy Qur\u2019an:<\/p>\n

\u201c(As For) those who believe and do good, surely they are the best of men.\u201d (Surah al-Bayyina 98:7)<\/p>\n

The Holy Prophet (S) is reported to have explained that \u2018Khairul Bar\u012bya\u2019 connotes the Shias of \u2018Ali (a.s.):<\/p>\n

\u201cO \u2018Ali, \u2018Khairul Bar\u012bya\u2019 means you and your Shias. On the Day of Judgement, they would be satisfied with what Allah has bestowed upon them and they shall be liked by Allah.13
\nWil\u0101yat<\/p>\n

There is not an iota of doubt that the one who possesses the Wil\u0101yat of Ahl ul-Bayt (a.s.) would be deserving of salvation. In fact, he shall be with the Prophets (S) and the Pure Imams (a.s.). Imam Ri\u010fa (a.s.) said:<\/p>\n

\u201cAllah shall collect our Shias on the Day of Judgement in such a condition that their faces shall be aglow with (radiance). His arguments would be lighted (manifest) and his proof shall be obvious before Allah. It is upon Allah to collect our Shias with the Prophets, the martyrs and the truthful ones on the Day of Judgement. These personalities are the best of the loyalists.\u201d14
\nThe Meaning of Wil\u0101yat<\/strong><\/p>\n

It is written in the book Majmaul Bahraen regarding the meaning of the word \u2018Wil\u0101yat\u2019: \u201cWil\u0101yat is the love for Ahl ul-Bayt (a.s.), the natural consequence of which is to follow them in religious matters, to fulfil the obligations laid down on us and to abstain from the things prohibited. Wil\u0101yat is to walk in the footsteps of the Ahl ul-Bayt (a.s.) following their ways in deeds, behaviour and manner of speech.\u201d<\/p>\n

Wil\u0101yat therefore means love and obedience. This idea is supported by a tradition from Imam Muhammad al-Baqir (a.s.) wherein the Holy Imam (a.s.) has related love with obedience.
\nWil\u0101yat of \u2018Ali (a.s.) is a Strong Fort of Allah (S.w.T.)<\/p>\n

The tradition explaining this concept is to be found in the tradition of Silsilatuz Zahab. It is related by Imam Ja\u2019far as-Sadiq (a.s.) from Imam Ri\u010fa (a.s.). It is as follows:<\/p>\n

\u201cAllah says, \u201cThe Wil\u0101yat of \u2018Ali Ibn Abi Talib is My fort. Then one who enters My Fort is safe from My wrath (Ghazab).\u201d15<\/p>\n

There is no doubt that entering the Wil\u0101yat of the purified Ahl ul-Bayt (a.s.) implies taking refuge with the Ahl ul-Bayt (a.s.), to abstain from all unlawful acts and to remain aloof from their enemies. The word \u201cTahassum\u201d denotes \u2018taking refuge in an established fort\u2019 and it also suggests that the refuge is not only physical in nature but of a moral form (in spirit) as well. It is therefore imperative to take refuge with these exalted personalities and to follow their superior examples in all aspects of speech and behaviour. In short one who follows them has actually taken refuge in their fort.
\nVerbal Claim Unaccompanied by Actions is Insufficient<\/strong><\/p>\n

After describing the qualities of the Shias, Imam Muhammad Baqir (a.s.) observed;<\/p>\n

\u201cO Jabir, is it enough for one, to say that \u2018I love \u2018Ali (a.s.) and I have achieved his Wil\u0101yat,\u2019 whereas he does not act upon it?\u201d<\/p>\n

\u201cIf someone says, \u201cSurely, I love the Holy Prophet (S) because he was superior to \u2018Ali (a.s.) and I am Shia al-Muhammad.\u201d Inspite of this claim he does not follow the Ahl ul-Bayt (a.s.) whom the Holy Prophet (S) had ordered to follow. It is surprising that even after claiming to love the Prophet they do not follow his Purified Progeny (Ahl ul-Bayt a.s.). Mere claim of love is not sufficient.\u201d
\nSuccess is Through Actions Alone<\/strong><\/p>\n

The tradition continues,<\/p>\n

\u201cO Jabir, the nearness of Allah is not achieved without His obedience. When our Shias do not have obedience and action (to their credit) we have no authority to free them from Hell. Merely a verbal claim, \u201cI am a Shia\u201d is not sufficient argument for Allah. (If Allah wills he can involve him in punishment; Allah has not promised to bestow salvation upon the claimants of Shiaism- the criteria are obedience and good actions). Then, only one who obeys Allah is our Wal\u012b (lover) and the one who is a sinner is our enemy and our Wil\u0101yat cannot be achieved but by piety and good deeds.\u201d16
\nTypes of Taqwa According to Allama Majlisi<\/p>\n

According to Allama Majlisi (r.a.) there are four types of \u2018Taqwa\u2019 :<\/p>\n

1. \u201cWara at-Ta\u2019b\u012bri\u201d, which means to abstain from the prohibited things.<\/p>\n

2. \u201cWara as-Salih\u012bn\u201d, to abstain from doubtful things so that one may not commit a Har\u0101m act.<\/p>\n

3. \u201cWara al-Muttaq\u012bn\u201d, to abstain from permissible things so that one is absolutely protected from \u2018Har\u0101m\u2019.<\/p>\n

4. \u201cWara as-S\u0101diq\u012bn\u201d, to avoid everything that is not religious so that one may not waste precious time in useless acts, even though there may not be any risk of committing a sin.
\nLove<\/p>\n

According to traditions, both from the Shia and the Sunni sources, it is established that love protects one from being a slave of one\u2019s desires and Shaitan. This is because the love of an exalted personality entails that we also love his friends and hate his enemies. The friendship of Shaitan and the following of one\u2019s evil desires are two of the biggest hurdles in one\u2019s love for Allah (S.w.T.) and the Ahl ul-Bayt (a.s.).<\/p>\n

Insha\u2019Allah the followers of \u2018Ali (a.s.), by the blessing of his love will remain away from the path of Shaitan. Thus, love (for Ahl ul-Bayt) protects one from evil rather than make him susceptible to sins. In order to explain this idea a few traditions are mentioned below:
\nLove Makes a Man Steadfast<\/strong><\/p>\n

Imam Muhammad Baqir (a.s.) has said,<\/p>\n

\u201cWhoever has been bestowed the love of \u2018Ali (a.s.) in his heart by Allah, is not prone to wavering (from his path) but he becomes steadfast (on the path of Allah) and also towards other (matters).\u201d17
\nThe Testimony of Jabir Ibn Abdullah Ansari (r.a.)<\/p>\n

Hazrat Jabir Ibn Abdullah Ansari (r.a.) says: If the first step of the lovers of Ahl ul-Bayt (a.s.) is in the wrong direction due to excess sins the next step is guided aright by (the grace of) their love.18
\nThe Angels Seek Forgiveness for the Partisans of \u2018Ali (a.s.)<\/p>\n

According to the traditions of the Ahl ul-Bayt (a.s.), it is an established fact that even the angels ask forgiveness (on behalf) of the followers of \u2018Ali (a.s.). A tradition is quoted in Bih\u0101r al-Anw\u0101r from the Sunni sources in this regard. Anas relates from the Holy Prophet (S) that he said,<\/p>\n

\u201cAllah has created seventy thousand angels from the light of \u2018Ali Ibn Abi Talib\u2019s face. These angels will (continue to) ask forgiveness (on his behalf and on the behalf of his devotees) till the Day of Judgement.\u201d
\nDevotion for \u2018Ali (a.s.) Consumes Our Sins<\/p>\n

The love and devotion for Hazrat \u2018Ali (a.s.) destroys one\u2019s sins as is proved by the numerous reports. Bih\u0101r al-Anw\u0101r has the following tradition related from the Holy Prophet (S) by Ibn Abbas (r.a.):<\/p>\n

\u201cLove of \u2018Ali (a.s.) consumes the sins like fire consumes wood.\u201d<\/p>\n

There is a Persian \u2018Qata\u2019 (four-line poem) which summarises this discussion as follows:<\/p>\n

The love of \u2018Ali (a.s.) removes the darkness of the heart like the moon and the stars illuminate the night. Salvation will be based on ones love for him and not ones worship deeds.<\/p>\n

But those who are his devotees, must also rely upon the Merciful (God). We should not be satisfied only with this devotion and forget Allah (S.w.T.).
\nDifficulties and Calamities Nullify the Sins<\/strong><\/p>\n

The Almighty Allah (S.w.T.) imposes difficulties and sends calamities to the sinful people among the followers of Ahl ul-Bayt (a.s.) This is because He wishes to cleanse them of their sins so that they are not liable to any punishment after death. If the sins are more, then he gets a difficult death and if the sins are still in excess then he is punished in Barzakh (grave) upto the Day of Judgement.<\/p>\n

It is also stated in the traditions that if there is a sinner whose sins are so much that even after all the punishment they are not expiated; then that person will be interned in the Hell-fire till he has recompensed for the remaining sins. The devotee of Ahl ul-Bayt (a.s.) shall not remain in the fire forever. The everlasting punishment is only for the unbelievers and the enemies of Ahl ul-Bayt (a.s.)
\nThe Rewards are Proportionate to the Intensity of Love<\/strong><\/p>\n

Another point to be remembered is that, the intensity of one\u2019s devotion is the means for the early forgiveness of ones sins. If love is more, the intercession is swift. Even the painful moments of death are converted into comfort by the help of Ahl ul-Bayt (a.s.). There was a poet by the name of Sayyid Himyari who died in 173 A.H. He was an ardent devotee of Hazrat \u2018Ali (a.s.) and has composed a Qasida (panegyric) on each and every quality of this exalted personality. Whenever there was a Majlis (gathering) in the honour of Ahl ul-Bayt (a.s.) he always insisted upon reciting one of his poems. Various books of the Shias and Sunnis, like Al-Ghad\u012br (vol.3), Kitab Aghani, Manaqib Sarwari, Kashful Ghumma, Am\u0101li of Shaikh Sad\u016bq, Basharatul Mustafa and Rij\u0101l Kashi mention about him. The following is the gist of the miraculous happenings at the time of his death.<\/p>\n

Sayyid was very handsome and fair. At the time of his death he was surrounded by people. Among them were also those who were opposed to the Shias. The condition of the Sayyid deteriorated and all of a sudden a black spot appeared on his face. The stain spread on his face and his complete face turned charcoal black. The opponents were pleased to see his discomfort. The pain caused the Sayyid to lose his consciousness. When he regained his senses he turned towards Najaf al-Ashraf and pleaded: \u201cO Amir ul-Mu\u2019min\u012bn \u2018Ali (a.s.). O the centre of the hope for helpless people. Do you deal with your devotees in this way?\u201d He repeated this phrase twice more. No sooner did he complete his entreaty that a spot of whiteness became visible on his face. It spread upon his face and soon his face became radiant once again like a full moon. Sayyid was filled with joy, and recited the following couplets extemporaneously.<\/p>\n

\u201cWho said \u2018Ali (a.s.) could not save his followers from difficulties lied. I swear upon my Creator that I have entered Paradise with my sins all forgiven. I give this good news to those who are devoted to \u2018Ali (a.s.) till death. And after him revere his eleven descendants who are the Imams.\u201d<\/p>\n

After reciting these couplets he confessed to the Oneness of Allah (S.w.T.) and the Prophethood of the Holy Prophet (S) and the Wil\u0101yat of Amir ul-Mu\u2019min\u012bn (a.s.). Then he closed his eyes and departed from this world.
\nEvil Desires are a Barrier to Devotion<\/strong><\/p>\n

Sometimes the desire of this world and its material comforts can cause the love of Ahl ul-Bayt (a.s.) in ones heart to decrease. An excess of such desires may even make the heart bereft of the love of Ahl ul-Bayt (a.s.). Such a person when he approaches his last moments will obviously not get any help from the material he had cherished in his life but he will be so unfortunate as to forfeit the intervention of Ahl ul-Bayt (a.s.) to save him from a painful death. Several traditions to this effect are present in the books. It would be too lengthy to relate these here, as also it would be straying from our point. Only a casual mention of some traditions would suffice for our purpose.
\nA Persian Saying<\/strong><\/p>\n

There is a saying in Persian which means that, \u201cThose who believe should try to develop as much as possible the love for the Ahl ul-Bayt (a.s.) in their hearts.\u201d It could be further explained that one should also remove all other objects of desire from the heart and especially refrain from the Greater Sins so that (Insh\u0101llah) they are safe from a dreadful death and the horrors of the Hereafter.
\nDo Not Use the Bounties for Committing Sins<\/strong><\/p>\n

Imam Ja\u2019far as-Sadiq (a.s.) wrote a letter to certain friends of his:<\/p>\n

If you wish that your life and the hereafter be accomplished with the best of the deeds and that your soul be captured (death occurs) in this condition, then acknowledge the supremacy of Allah. Do not misuse the bounties and gifts granted to you by Allah in committing acts that are forbidden by Him and become disobedient to Him. Respect all those who remember us, Ahl ul-Bayt, and claim to love us. It is immaterial (for you) whether he is truthful or not. For you will be rewarded according to your intention and they (the liars) will be punished for their sins.19
\nThe Gloom of Sins and the Glow of Repentance<\/strong><\/p>\n

Imam Ja\u2019far as-Sadiq (a.s.) was explaining the following verse of the Holy Qur\u2019an:<\/p>\n

\u201cAllah is the guardian of those who believe. He brings them out of the darkness into the light.\u201d (Surah al-Baqarah 2:257)<\/p>\n

He said,<\/p>\n

\u201cIt means Allah takes them away from the darkness of the sins to the light of repentance. Because they were having \u2018Wil\u0101yat\u2019 of all the just Imams (all twelve of whom are appointed by Allah). The next portion of the same verse is, \u201cand (as to) those who disbelieve, their guardians are Shaitans who take them out of the light into the darkness.\u201d<\/p>\n

The Imam further explained,<\/p>\n

\u201cIt only means those who followed the light of Islam initially but later started following each an every usurper (leader) not authorised by Allah. They left the light of Islam and entered into the darkness of disbelief (Kufr). Thus Allah ordained upon the disbelievers the fire of Hell.
\nGreater Sin and Lesser Sin<\/strong><\/p>\n

The foregoing discussion has made it clear that sins are of two types- The Greater and the Lesser. The characteristics of the Greater Sins and their evil effects have also been explained. Now we shall enumerate various Greater Sins. The traditions regarding the number of Greater Sins are sometimes in disagreement with each other. It is not possible to study all such traditions due to their voluminous nature. It is also beyond the scope of the present book. Those who wish a detailed study may refer to the Exegesis of al-K\u0101fi or \u2018Arba\u012bn\u2019 of Shaikh Bahai (a.r.).<\/p>\n

All the scholars and the jurists agree that the most authentic tradition is the one quoted by the eminent jurist of the school of Ahl ul-Bayt, Sayyid Muhammad al-Kadhim Tabatabai Yazdi. He mentions four ways of recognising a Greater sin:
\nWhat is a Greater Sin?<\/strong><\/p>\n

1) All those sins are Greater which have been specifically termed as Greater in the Holy Qur\u2019an and the traditions. The number of such sins exceeds forty and they all have been explained in the traditions of the Holy Ahl ul-Bayt (a.s.). The explanation of these traditions will follow later.<\/p>\n

2) All those sins are Greater about which the Qur\u2019an and Hadith explicitly state that those who commit these sins will enter Hell. Or if it is not explicit then it should purport to mean the same. For example the tradition of the Holy Prophet (S):<\/p>\n

\u201cCertainly the Almighty Allah and His messenger disown such a person who willfully neglects prayers.\u201d<\/p>\n

In this tradition the punishment of Hell is not named specifically but it amounts to the same thing. Another report corroborates this assertion. Imam Muhammad Baqir (a.s.) and Imam Ja\u2019far as-Sadiq (a.s.) said,<\/p>\n

\u201cAll those sins are Greater (the doer of which) is promised the fire (Hell).\u201d<\/p>\n

There is another tradition from Imam Zadeh Abdul Az\u012bm Hasani, which shall be quoted later. Thus we understand that there is no difference whether the promise of the Divine punishment is given in the Qur\u2019an or in a hadith.<\/p>\n

3) Any sin, which is clearly Greater than a sin specified as a Greater one in the Qur\u2019an and hadith; is also Greater. For example the killing of a person is a sin and it is clear from the Qur\u2019an and hadith. Thus the tradition from Ibn Mahb\u016bb clearly states that the killing of a \u2018soul\u2019 is a Greater sin. The Qur\u2019an has promised Divine punishment for murder. Then if any other sin is proved to be more than the killing of a person, by the verses of Qur\u2019an or authentic reports then this sin will also be considered as a Greater sin. For example the Holy Qur\u2019an says that to spread corruption in the world is worse than murder:<\/p>\n

\u201cAnd the (spreading of) mischief is Greater than murder.\u201d(Surah al-Baqarah 2:191)<\/p>\n

Hence we can conclude that the spreading of disturbance must also be counted among the Greater Sins.<\/p>\n

4) Any sin which has all along been regarded as a Greater one by the scholars and the jurists should also be considered as \u2018Greater\u2019. But it should be ascertained that such a sin has been regarded as Greater from the present time right upto the time of the Ma\u2019s\u016bm\u012bn (a.s.). Examples of these types of sins are to descerate the Holy Ka\u2019ba, or a mosque or to throw away a copy of the Qur\u2019an. All such acts have been regarded as the Greater Sins. Now we shall mention the traditions that explain the Greater Sins.
\nFirst Tradition<\/strong><\/p>\n

1) Sad\u016bq (a.r.) has recorded in Oy\u016bne Akhb\u0101r that Imam Zadeh Hazrat Abdul Az\u012bm the son of Abdullah Hasani said, \u201cI heard from Abu Ja\u2019far the second, Imam Muhammad Taqi (a.s.) who heard from his respected father Imam Ri\u010fa (a.s.) who quotes Imam Musa al-Kadhim (a.s.) that he said,<\/p>\n

\u201cA person by the name of Umr\u016b bin Ab\u012bd entered into the presence of Abu Abdillah Imam Ja\u2019far as-Sadiq (a.s.). After taking his seat he recited the following verse of the Qur\u2019an:<\/p>\n

\u201cAnd those who shun the great sins and indecencies…\u201d (Surah ash-Sh\u016br\u0101 42:37)<\/p>\n

Then he (Umr\u016b bin Ab\u012bd) paused.<\/p>\n

\u201cWhy have you become silent?\u201d asked the Imam (a.s.),<\/p>\n

\u201cI would like to derive the Greater Sins from the Holy Qur\u2019an.\u201d he replied.<\/p>\n

The Imam said,<\/p>\n

\u201cO Umr\u016b, the Greatest of the Greater Sins is Shirk (to attribute partners) with Allah. The Almighty Allah says,<\/p>\n

\u201cCertainly whoever associates (others) with Allah, then Allah has forbidden to him the Garden (Paradise)…\u201d (Surah al-M\u0101\u2019ida 5:72)<\/p>\n

2) After this, is \u201cto despair from the Mercy of Allah (S.w.T.).\u201d As the Almighty Allah (S.w.T.) says,<\/p>\n

\u201cSurely none despairs of Allah\u2019s mercy except the unbelieving people…\u201d(Surah Y\u016bsuf 12:87)<\/p>\n

3) Then, \u201cnot fearing the retribution of Allah (S.w.T.).\u201d The High and the Mighty Allah (S.w.T.) remarks,<\/p>\n

\u201cBut none feels secure from Allah\u2019s plan except the people who shall perish.\u201d(Surah al-Ar\u2019\u0101f 7:99)<\/p>\n

4) One of the Greater Sins is to disobey ones parents because the Glorified Allah (S.w.T.) has said,<\/p>\n

\u201cAnd dutiful to his parents, and he was not insolent, disobedient.\u201d (Surah Maryam 19:14).<\/p>\n

Here the disobedience of the parents is considered a form of insolence or transgression.<\/p>\n

5) To kill a believer is prohibited by Allah (S.w.T.). Because Allah (S.w.T.) has informed,<\/p>\n

\u201cAnd whoever kills a believer intentionally, his punishment is Hell; he shall abide in it, and Allah will send His Wrath on him and curse him and prepare for him a painful chastisement.\u201d (Surah an-Nis\u0101\u2019 4:93)<\/p>\n

6) To slander a believing man or a woman of adultery (or sodomy) is a Greater sin as is proved by the statement of Allah (S.w.T.).<\/p>\n

\u201cSurely those who accuse chaste believing woman, unaware (of the evil), are cursed in this world and the hereafter, and they shall have a grievous chastisement.\u201d (Surah an-N\u016br 24:23)<\/p>\n

7) The usurpation of an orphan\u2019s property is a Greater sin, as is clear from the following verse:<\/p>\n

\u201c(As for) those who swallow the property of the orphans unjustly, surely they only swallow fire into their bellies and they shall enter burning fire.\u201d(Surah an-Nis\u0101\u2019 4:10)<\/p>\n

8) It is a Greater sin to retreat from Jihad (Holy war) as the Divine verse says:<\/p>\n

\u201cAnd whoever shall turn his back to them on that day- unless he turn aside for the sake of fighting or withdraws to a company- then he, indeed becomes deserving of Allah\u2019s wrath, and his abode is Hell; and an evil destination shall it be.\u201d (Surah al-Anf\u0101l 8:16)<\/p>\n

9) One of the Greater Sins is to take \u201cinterest.\u201d Allah (S.w.T.), the Almighty informs:<\/p>\n

\u201cOne who swallows down usury cannot arise except as one whom Shaitan has prostrated by (his) touch does rise. This is because they say, trading is only like usury; and Allah has allowed trading and forbidden usury.\u201d (Surah al-Baqarah 2:275).<\/p>\n

{Explanation: Some people say that taking interest is same as any other business. But this verse clearly says that usury is different from trade. Secondly, usury is forbidden whereas trading is permitted.}<\/p>\n

10) And magic is a Greater sin. Thus Allah (S.w.T.) says,<\/p>\n

\u201cand certainly they know that he who bought it (the magic) should have no share of good in the hereafter and evil was the price for which they sold their souls; had they but known this.\u201d (Surah al-Baqarah 2:102)<\/p>\n

11) Among the Greater Sins is Adultery (fornication). Allah (S.w.T.) says in the Holy Qur\u2019an,<\/p>\n

\u201cAnd they who do not call upon another god with Allah and do not slay a soul which Allah has forbidden except in the requirements of justice, and (who) do not commit fornication. And he who does this shall find a requital of sin. The punishment shall be doubled to him on the Day of Resurrection, and he shall abide therein in abasement. (Surah al-Furq\u0101n 25:68-69)<\/p>\n

12) One of the Greater Sins is taking a false oath. Allah (S.w.T.) says about it.<\/p>\n

\u201c(As for) those who take a small price for the covenant of Allah and their own oaths-Surely they shall have no portion in the hereafter, and Allah will not speak to them, nor will He look upon them on the day of resurrection nor will He purify them, and they shall have a painful chastisement.\u201d (Surah \u0100li- \u2018Imran 3:76)<\/p>\n

13) Among the sins which are specifically graded as Greater is a sin of \u201cbetrayal of trust, or to act unfaithfully. Allah (S.w.T.) has informed thus:<\/p>\n

\u201cAnd it is not attributable that he should act unfaithfully; and he who acts unfaithfully shall bring that in respect of which he has acted unfaithfully on the day of resurrection; then shall every soul be paid back fully what it has earned, and they shall not be dealt unjustly. Is then he who follows the pleasure of Allah like him who has made himself deserving of displeasure from Allah, and his abode is Hell; and it is an evil destination.\u201d (Surah \u0100li- \u2018Imran 3:161-162)<\/p>\n

14) Failure to pay the Zakat is a Greater sin. Allah (S.w.T.) says regarding it:<\/p>\n

\u201cand (as for) those who hoard up gold and silver and do not spend it in Allah\u2019s ways, announce to them a painful chastisement. (Surah at-Tawba 9:34)<\/p>\n

15) To bear a false witness is also a Greater sin. Allah (S.w.T.) says<\/p>\n

\u201c…and avoid false words.\u201d (Surah Hajj 22:30)<\/p>\n

16) Do not conceal evidence as it is a Greater sin. Allah (S.w.T.) says:<\/p>\n

\u201c…and do not conceal testimony and whoever conceals it, his heart is surely sinful; and Allah knows what you do.\u201d (Surah al-Baqarah 2:283)<\/p>\n

17) Drinking of wine is a Greater sin. As it is prohibited by Allah (S.w.T.) in the following verse of the Holy Qur\u2019an:<\/p>\n

\u201cThey ask you about intoxicants and games of chance. Say: In both of them there is great sin and means of profit for men, and their sin is greater than their profit.\u201d (Surah al-Baqarah 2:219)<\/p>\n

18) To wilfully avoid the prayers is a Greater sin.<\/p>\n

19) The failure to perform any obligatory religious act is a Greater sin. The Holy Prophet (S) says:<\/p>\n

\u201cOne who wilfully avoids the prayers is away from the protection of Allah and His Messenger.\u201d<\/p>\n

20) Breaking an oath is also a Greater sin. Allah (S.w.T.) has stated:<\/p>\n

\u201cWho break the covenant of Allah after its confirmation and cut as under what Allah has ordered to be joined, (that is mutual relationships) and make mischief in the land; these it is that are the losers.\u201d (Surah al-Baqarah 2:27)<\/p>\n

21) To break ties with the relatives is one of the Greater Sins. In the Qur\u2019anic verse quoted below, Allah (S.w.T.) says,<\/p>\n

\u201cand cut asunder what Allah has ordained……\u201d(Surah ar-R\u0101\u2019d 13:25)<\/p>\n

When Imam Ja\u2019far as-Sadiq (a.s.) concluded his hadith the narrator, Umr\u016b bin Ab\u012bd rose up and while going out stopped and said: \u201cCertainly, one who does not follow the guidance of the Imams (a.s.) and gives his own opinion is doomed.\u201d It means that those who refuse to follow the Imams (a.s.) are on the wrong path.
\nSecond Tradition<\/p>\n

Ibn Mehb\u016bb has mentioned in his \u2018Sahih\u2019 that he and his companions had written a letter to Imam Ri\u010fa (a.s.) enquiring about the number of the Greater Sins. Also the method of determining their \u201cgreatness\u201d. The respected Imam (a.s.) replied thus:<\/p>\n

\u201cThe Greater Sins are those, the performers of which have been promised (Hell) fire. If any believer abstains from these or repents for the same Allah will forgive these sins. There are seven such sins, which have been promised (Divine) punishment.<\/p>\n

To kill one whose murder is prohibited.<\/p>\n

To disobey parents.<\/p>\n

To accept usury.<\/p>\n

To return to ignorance after migration (Hijrat).<\/p>\n

To accuse a chaste woman of adultery.<\/p>\n

To consume wrongfully the property of orphans.<\/p>\n

To flee from the battlefield.20
\nThird Tradition<\/p>\n

Abu Samit has narrated from Imam as-Sadiq (a.s.) that he said:<\/p>\n

The Greater Sins are;<\/p>\n

To associate others (attribute partners) to Allah.<\/p>\n

Killing anyone whose killing is prohibited by Shari\u2019a.<\/p>\n

Wrongfully acquiring the property of orphans.<\/p>\n

To disobey parents.<\/p>\n

To accuse falsely a chaste woman of adultery.<\/p>\n

To flee (cowardly) from the battlefield.<\/p>\n

To deny any of the obligations of religion promulgated by Allah.<\/p>\n

Abdur Rahm\u0101n Ibn Kath\u012br has narrated from the same Mas\u016bm (a.s.) that he said:<\/p>\n

\u201cNot acknowledging the rights of us (Ahl ul-Bayt) is a Greater sin.\u201d<\/p>\n

Abi Khadija has quoted a tradition that:<\/p>\n

\u201cTo attribute falsehood to the Holy Prophet (S) and the Holy Imams (a.s.) is counted among the Greater Sins.\u201d<\/p>\n

Sad\u016bq (r.a.) has quoted that: \u201cTo deprive anyone of his rights (What he rightfully deserves) by not mentioning him in one\u2019s will is a Greater sin.\u201d<\/p>\n

The book Kanzul Ummal has mentioned in a tradition:<\/p>\n

\u201cShedding blood in the precincts of the Holy Ka\u2019ba is a Greater sin.\u201d<\/p>\n

This is because Allah (S.w.T.) has ordained it to be a protected sanctuary.
\nFourth Tradition<\/p>\n

In the Uy\u016bn al-Akhb\u0101r ar-Ri\u010fa (a.s.) there is a tradition quoted by Fazl Ibn Shaz\u0101n. He quotes from reliable authorities that Imam Ri\u010fa (a.s.) wrote to Mamun a letter prohibiting the following sinful acts, as they were Greater Sins:<\/p>\n

1) To kill those whose murder is prohibited by Allah (S.w.T.).<\/p>\n

2) Adultery.<\/p>\n

3) Stealing.<\/p>\n

4) Drinking of Wine.<\/p>\n

5) To disobey the parents.<\/p>\n

6) Fleeing from the battlefield (in Jihad).<\/p>\n

7) Usurping property of the orphans.<\/p>\n

8) Eating dead animals (animals not slaughtered in the Islamic way) blood and pigs without any compulsion.<\/p>\n

9) Accepting usury when it is obvious.<\/p>\n

10) Consuming prohibited (Har\u0101m) wealth.<\/p>\n

11) Gambling.<\/p>\n

12) Cheating in business by under-weighing.<\/p>\n

13) To accuse chaste women of adultery.<\/p>\n

14) Homosexuality.<\/p>\n

15) To despair of the Mercy of Allah (S.w.T.).<\/p>\n

16) Not fearing the Divine retribution.<\/p>\n

17) Not acknowledging the bounties of Allah (S.w.T.).<\/p>\n

18) Cooperating with oppressors.<\/p>\n

19) To associate with the oppressors.<\/p>\n

20) Taking a false oath.<\/p>\n

21) To obstruct the rights (of someone) without (any valid reason or compulsion).<\/p>\n

22) Lying.<\/p>\n

23) Pride (arrogance).<\/p>\n

24) Squandering wealth.<\/p>\n

25) Expenditure in ways not permitted by Allah (S.w.T.).<\/p>\n

26) To betray trust.<\/p>\n

27) To consider Hajj of the Holy Kab\u0101 unimportant.<\/p>\n

28) To fight the friends (devotees) of Allah (S.w.T.).<\/p>\n

29) To enjoy vain poccupations (like music).<\/p>\n

30) To persist in sins.<\/p>\n

Insha\u2019Allah these traditions shall be explained at the appropriate places.
\nA Difficult Problem and its Solution<\/strong><\/p>\n

Some people raise the following objections regarding the subject of Greater Sins: –<\/p>\n

1. Why does the Qur\u2019an not explain in detail such an important subject as the Greater Sins?<\/p>\n

2. Why are there conflicting reports from Ma\u2019sum\u012bn (a.s.) with regard to the Greater Sins?<\/p>\n

Some traditions mention that the Greater Sins are five, some give the figure as seven, nine, twenty one and thirty one. One of the traditions reported from Ibn Abbas says that the total number of Greater Sins are seven hundred and seven. Let us now consider these objections so that appropriate replies can be provided.
\nReply to the First Objection<\/strong><\/p>\n

It is Allah (S.w.T.)\u2019s grace that He has not mentioned the total number of Greater Sins in the Holy Qur\u2019an. There is hidden wisdom in this. Let us suppose that the fixed number of Greater Sins had been given in the Qur\u2019an. Then the people would have abstained only from these sins.<\/p>\n

They would have freely committed other sins thinking that they are not doing anything against the Holy Book. In this way they would, be emboldened to perform all other types of misdeeds. Thus Allah (S.w.T.) has prohibited his creatures to avoid even the lesser sins. This is because if one becomes unmindful of the lesser sins, he will slowly be attracted to the Greater Sins too.
\nTo Persist in Lesser Sins is Equivalent to Committing a Greater Sin<\/p>\n

It is an established fact that if one repeatedly commits a lesser sin he eventually becomes liable for a Greater punishment. Insha\u2019Allah we shall explain in detail the lesser sins in the chapter of \u201cPersistence in Lesser Sins.\u201d<\/p>\n

By not specifying the number of Greater Sins the Almighty Allah (S.w.T.) has bestowed a favour upon the people. Had such a number been fixed, the people would have the tendency to abstain mainly from these sins. They would be inclined to regard other sins lightly and indulge in them, underestimating their seriousness. Such indulgence over a period of time makes an individual bold enough to perform other types of misdeeds. It is for this reason that Allah (S.w.T.) has commanded His creatures to avoid all types of sins, because, being unmindful of minor sins will gradually attract them towards Greater ones. It is indeed Allah (S.w.T.)\u2019s Grace that by encouraging us to abstain from all types of sins, He keeps us safe from the most dreadful ones.<\/p>\n

Another important and subtle point that should be stressed is the fact that considering a minor sin to be minor is itself a Greater sin. No sin is to be considered insignificant and trivial. This point shall also be explained in the future.
\nDeprived of Divine Rewards (Taw\u0101b)<\/strong><\/p>\n

He who commits a minor sin is deprived of the Taw\u0101b, he would have deserved, had he abstained from it. Also every sinful act has some evil repercussion or the other; so it happens that one who repeatedly commits minor sins slowly becomes susceptible to the Greater ones. On the other hand, he who refrains from such acts becomes the recipient of Allah (S.w.T.)\u2019s blessings. Besides he who avoids Greater Sins has his minor sins spontaneously forgiven. Thus one who persists in minor sins will be doubly unfortunate. He will not derive the Taw\u0101b that is reserved for avoiding these sins -and secondly he will be disqualified from Allah (S.w.T.)\u2019s forgiveness for these sins.<\/p>\n

This idea has been presented in the following tradition from the Mas\u016bm (a.s.):<\/p>\n

\u201cMay Allah forgive the sins of the sinners. These people have surely been deprived of the Taw\u0101b of good deeds.\u201d
\nIt is Necessary to Refer to the Holy Ahl ul-Bayt (a.s.)<\/p>\n

It may be mentioned here that another subject also dealt with briefly in the Qur\u2019an but elaborated by the Holy Prophet (S) and the Imams (a.s.) concerns the absolute authority of the Ahl ul-Bayt (a.s.) as the representatives of Allah (S.w.T.) upon the Earth, to teach and demonstrate to mankind the laws of Allah (S.w.T.) about the right and the wrong.<\/p>\n

Allah the Almighty Himself says:<\/p>\n

\u201cAnd We have revealed to you the Reminder that you may make clear to men what has been revealed to them, and that haply they may reflect.\u201d (Surah an-Nahl 16:44)<\/p>\n

Allah (S.w.T.) makes it obligatory for the people to refer to the Ahl ul-Bayt (a.s.). He orders in the Holy Qur\u2019an:<\/p>\n

\u201cSo ask the followers of the Reminder if you do not know.\u201d (Surah an-Nahl 16:43)
\nHow the Ahl ul-Bayt (a.s.) are the People of Remembrance (Ahl \u2018ul-Zikr)<\/p>\n

Numerous traditions have reached us which explicitly state that the \u2018Ahl \u2018ul-Zikr\u2019 mentioned in the Qur\u2019an are the Holy Ahl ul-Bayt (a.s.). One such tradition is the statement of Imam Ri\u010fa (a.s.) in the court of Mamun:<\/p>\n

\u201cWe are Ahl \u2018ul-Zikr.\u201d<\/p>\n

Sunni scholars present at the meeting objected to this statement and maintained that Ahl \u2018ul-Zikr in the Qur\u2019an means the Christain and the Jews; and Zikr refers to the Inj\u012bl (Bible) and Taurat (Torah). Imam Ri\u010fa (a.s.) replied:<\/p>\n

\u201cGlory be to Allah! How is it possible? How could Allah command the Muslims to refer to the Christians and the Jewish Scholars? If we refer to them they will consider their religion to be the true one and better than Islam, and will invite us to their point of view. Will you accept this invitation?\u201d21<\/p>\n

Mamun interjected, \u201cCan you support your claim with the Qur\u2019anic proof?\u201d The Imam said,<\/p>\n

\u201cYes, Zikr means the Holy Prophet and we are his people (Ahl). To prove my point I quote the following ayat:<\/p>\n

\u201cO (those) who believe! Allah has indeed revealed to you a reminder (zikr), an apostle who recites to you the clear communications of Allah.\u201d (Surah at-Tal\u0101q 65:10-11).<\/p>\n

Shahristani a Sunni scholar has reported that Imam Ja\u2019far as-Sadiq (a.s.) and Hazrat \u2018Ali (a.s.) said:<\/p>\n

\u201cWe are the People of remembrance (Ahl \u2018ul-Zikr)\u201d.<\/p>\n

Another argument is that since Allah (S.w.T.) has mentioned only in brief many of the important subjects in Qur\u2019an, He must have appointed a point of reference for the guidance of the people, which would provide a detailed explanation to the subject. And this reference point is undoubtedly the Progeny of Muhammad (\u0100li Muhammad) in whom Allah (S.w.T.) has reposed His Knowledge and His secrets, not known to any of His other creatures. Those who desire knowledge and truth will forever be dependent on Ahl ul-Bayt (a.s.) and remain attached to them with love and devotion. And this devotion for the Ahl ul-Bayt itself is a blessing, which fetches Allah (S.w.T.)\u2019s rewards and Mercy.
\nReply to the Second Objection<\/strong><\/p>\n

From the traditions of the Pure Imams (a.s.) it is clear that they are not in favour of mentioning the exact number of Greater Sins, nor do they describe in detail the Greater Sins. Although time and again they do indicate the method of determining whether an act is a Greater Sin or not is exemplified by the already quoted tradition from Imam as-Sadiq (a.s.):<\/p>\n

\u201cThe Greater Sins are those (sins) the doer of (those who commit them) are promised the fire of Hell by Allah.\u201d<\/p>\n

The reason for the Imam (a.s.) not to be specific is the same as stated above in the reply to the First objection.
\nSome of the Greater Sins are Included in Others<\/strong><\/p>\n

The Ahl ul-Bayt (a.s.) did not specify some of the sins because they come under a broad classification of a sin they have stated to be a Greater one. Hence they are not mentioned separately. Ab\u012bd bin Zorara relates from Imam Ja\u2019far as-Sadiq (a.s.) that he said:<\/p>\n

\u201cThe Greater Sins as mentioned in the book of \u2018Ali (a.s.) are seven:<\/p>\n

To disbelieve in the existence of Allah (S.w.T.).<\/p>\n

To kill a believer wrongfully.<\/p>\n

To disobey parents<\/p>\n

Accepting usury when it is clear (obvious).<\/p>\n

To wrongfully acquire any property belonging to orphans.<\/p>\n

To flee from the battlefield in Jihad.<\/p>\n

Reverting to disbelief after accepting Islam.<\/p>\n

The narrator asked, \u201cAre all these the Greater types of sins? \u201cYes\u201d, The Imam (a.s.) replied. Then asked the narrator, \u201cWhich is the Greater sin, acquiring of a single Dirham (silver coin) from an orphan forcefully or neglecting prayers?\u201d Imam (a.s.) replied,<\/p>\n

\u201cNeglecting prayers is comparatively a Greater sin.\u201d<\/p>\n

\u201cWhy did you not include the neglecting of prayers among the Greater Sins?\u201d In reply Imam (a.s.) asked,<\/p>\n

\u201cWhat was the first Greater sin that I mentioned?\u201d Disbelief in Allah.\u201d<\/p>\n

He said,<\/p>\n

\u201cThe leaving of the prayers unattended is the same as disbelief.\u201d<\/p>\n

Hence he had not mentioned the neglecting of prayers as a separate Greater sin.22<\/p>\n

It is clear from the foregoing discussion that there is no tradition from the Ma\u2019s\u016bm\u012bn (a.s.) which limits the number of Greater Sins. Hence we can say that none of the traditions are fully comprehensive in listing the total number of Greater Sins.<\/p>\n

However if we study the Sahifa of Abdul Az\u012bm Hasani carefully we can conclude that in the tradition related by Umr\u016b bin Ab\u012bd, Imam Ja\u2019far as-Sadiq (a.s.) has told about twenty one Greater Sins from the Holy Qur\u2019an. Umr\u016b ibn Ab\u012bd left the Imam\u2019s assembly suddenly. Had he listened more patiently the Imam might have proceeded on the subject and enlightened him further.<\/p>\n

I would like to inform the readers that I have explained in detail only those sins, which are the confirmed Greater ones. However it does not mean that all those sins which are not mentioned in this book are not Greater. Rather those sins, which are not established as the Greater ones are mentioned briefly.<\/p>\n

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

note:<\/strong>
\n<\/em><\/p>\n

1. Tafs\u012br Minh\u0101jus S\u0101diq\u012bn
\n2. Bih\u0101r al-Anw\u0101r vol.3
\n3. Bih\u0101r al-Anw\u0101r vol.3 quoted from Ma\u2019aniul Akhb\u0101r
\n4. al-K\u0101fi
\n5. Bih\u0101r al-Anw\u0101r vol.17
\n6. al-K\u0101fi
\n7. Bih\u0101r al-Anw\u0101r vol.3
\n8. Bih\u0101r al-Anw\u0101r
\n9. ih\u0101r al-Anw\u0101r
\n10. Bih\u0101r al-Anw\u0101r, Al-Irshad
\n11. al-K\u0101fi
\n12. al-K\u0101fi
\n13. Tafs\u012br Tabarsi, Manaqib Khw\u0101razmi, Ibn Hajar
\n14. Bih\u0101r al-Anw\u0101r
\n15. Uy\u016bn al-Akhb\u0101r ar-Ri\u010fa
\n16. al-K\u0101fi
\n17. Bih\u0101r al-Anw\u0101r
\n18. Safinat\u2019ul-Bih\u0101r
\n19. Bih\u0101r al-Anw\u0101r
\n20. Wasa\u2019il ul-Shia
\n21. Uy\u016bn al-Akhb\u0101r ar-Ri\u010fa
\n22. Wasa\u2019il ul-Shia
\n<\/em><\/p>\n

\n

Imamate of the Twelve Imams<\/a><\/p><\/blockquote>\n