IMPORATANCE OF ABSTAINING FROM SIN BY MAULANA ASHRAF ALI THANAVI (MUSLIM WAY OF LIFE)

IMPORTANCE OF ABSTAINING FROM SIN

Source: How to Live as a Muslim ( Hayaatul Muslimeen) by Maulana Ashraf Ali THANAVI
and Fear of Hell by Maulana Ahmad Saeed Dehlvi

It is of vital importance for a true believer( Mu'min) to abstain from all sin. This is essential of developing his Imaan. Sin darkens Imaan and creates weakness in it. On the assumption that there will not be punishment for sins, then too, it is necessary for the Mu'min lo abstain from sin, for sin is disobedience which is the cause of Allah's displeasure. No man wishes to displease even a worldly benefactor (boss) . The favors of Allah on man are innumerable. Allah Ta'ala is man's greatest and true Benefactor. How can the Mu'min then displease Him? Besides this consideration, there is also the danger of punishment for the commission of sin. Such punishment may be both in this' world as well as in the Hereafter. One form of worldly punishment is that a man given up to sin engrosses himself fully, body and heart, in the world to such a degree that he becomes fearful of the AKHIRAH and thus detests it. He loses firmness of heart and Imaan. The Mu'min Should therefore, not venture near to sin, no matter what type of sin it may be, whether the sin pertains to Huqooqullah (Rights of Allah) or Huqooqul Ibaad (Rights of creation).

Some views on minor and major Sins
Source: Fear of Hell by Saahibul Hind Maulana Ahmad Saeed Dehlvi

There are different views of religious scholars about minor and major sins. Some of them have denied the classification of sins into minor and major. According to them, all sins in nature are major sins. Hence they have totally denied to accept any sin as minor. But such strict views are non-acceptable. The main purpose of such views is only to shows the Sublimity of God, Whom to disobey even in minor acts, is a major sin. However little an act of sin may be, when it is compared to God's Dignity and Sublimity, it is really a major disobedience. The religious Scholars who have described such views are less in number and the majority has opposed them. Those who hold contradictory views, have classified the lawful into minor and major. I think that such opinion of majority is more conforming with holy Quran and hadith. The study of holy Quran and hadith shows such kind of classification and according to the holy Prophet (sallallahu alayhi wasallam) the sins differ in their nature. As the holy Quran speaks of it in the fifth chapter:

"If ye (but) eschew the most heinous of the things which you are forbidden to do, We shall expel out of you all the evil in you. and admit you to a gate of great honor . "

The holy verse of Hujrat narrates:

"And He has made hateful to you, unbelief, wickedness, and rebellion, such indeed are those Who walk in righteousness."

Similarly the 27th chapter (of holy Quran) describes:

"Those who avoid great sins and shameful deeds only (falling into) small faults verily the Lord is ample in forgiveness."

There may be no need of repentance, as the minor sins are only forgiven by virtuous deeds as the Shahi 'Muslim' relates the story of a date-seller who committed every crime with a woman except intercourse. He used to incite her for good dates and commit the act of kissing and embracing. While the matter was put before the holy Prophet (sallallahu alayhi wasallam), he remained silent. The more the sinner was worried and anxious, the less heed was paid to him by the holy Prophet (sallallahu alayhi wasallam). At last the time of prayer arrived and the sinner offered the prayer. The holy Prophet sallallahu alayhi wasallam) consoled the sinner after salaam (prayer), saying that his sin was forgiven by the prayer. The holy Prophet (sallallahu alayhi wasallam), in regard to this matter recited the verses of holy Quran:

"Verily the virtues wash off sins."

When the holy Prophet (sallallahu alayhe wasallam) was asked whether the happy tiding of forgiveness concerned to that very person or it was meant for all Muslims. He (sallallahu alayhi wasallam) reported that the happy news was in favor of all Muslims. Every minor sin is forgiven by virtuous deeds. Thus those who commit minor sins should act upon virtuous deeds in abundance. Allah, the Most Merciful will forgive the minor sins.

Definitions and Opinions on Major Sins:

There are different views of learned people in regard to the definition of major sin after this classification of sins. According to Rosa's writer, the major sin is one for which there is disapproval and warning in the holy Quran. According to Bagwi, the major sin is one on which any restriction has been imposed in Islamic code of conduct. Some religious scholars are of opinion that a major sin is one which is proved by the holy Quran or a declared unlawful act.

According to Ibne Qaseeri, the major sin is one which is committed fearlessly and negligently. Some learned scholars of the later period have also appreciated this view. Maturidi says that where there is a reproach and warning against any sin is a major sin. According to Alimi a thing which has been forbidden by itself is a real unlawful thing and to commit it is a major sin. Some are of opinion that those sins which have been proved by holy Quran as unlawful are really major sins. As for instance:

"He hath forbidden you dead meat."

According to Wahedi, the major sins are so small in nature that they can neither be limited nor defined. Allah has secreted them into minor sins, so that His Obedient Subjects may remain far away from all sins. According to Hasan Basri, Ibne Zuhar and Zuhak, the major sin is one which has been warned against the fire of Hell. Ibne Abdul Salam says that if the evil of any sin is lesser than the description of holy Quran is minor otherwise it is a major sin. According to Ibne Sulah the major sin is one whose defaulter is reproached and cursed. And according to Ibne Abbass, the major sin is one which has been expressed with threat and warning of Hell fire, reproaches and punishments.

Number of Major Sins

As there is a difference in the definitions of major sins, the numbers of the same also differ. According to some religious scientists there are only major sins the others extend its number up to fourteen and some upto fifteen. According to one saying of Ibne Mas'ood, the major sins are only three in number but he has also described ten types of sins in his another saying. And according to Ibne Abbass the major sins are seventeen seventy in number. To Saeed bin Jubair the major sins extend up to seven hundred in number. Shaikhul Islam Alaei has given only twenty five sins as major in number after a thorough study and search of all ahadith. To Abu Talib Makki they are seventeen. To Waleemi they are forty in number. There is a difference in the definitions of major sins, hence in number.

However, it is not the number of major sin that is counted, it is its treatment. True repentance with firm resolution firm resolution and determination and not to commit sin in future is only its remedy.

Proper treatment of Major Sins

Spiritual remedy of major sins as the holy Quran provides, has been described in different places. True repentant have been promised by God, not only the promotion of health but the bright future also.

"But those who repent and believe in God and act upon righteousness, God will replace their vices with virtues."

In addition to this verse, there are many verses Quran) that give the happy news of repentance and forgiveness to the sinners. It has been clearly described clearly described that true repentant are forgiven.

The seventh chapter of the holy Quran speaks of the message of God for His obedient Muslims, giving a hopeful, declaration as follows:

Tibrani has related the story of a person who went to inquire of the holy Prophet (sallallahu alayhi wasallam) whether such a criminal who committed every sin and even plundered the caravans of holy pilgrims could also express his penitence (wrong doing) and if it might benefit him. The holy Prophet (sallallahu alayhi wasallam) asked him if he had embraced Islam. The person recited kalimah declaring that there is no God save Allah and Mohammed (sallallahu alayhi wasallam) is the true holy Prophet of Allah. Then he (sallallahu alayhi wasallam) advised him to abandon the evil deeds and act upon righteousness, Allah would forgive his all sins. He again asked him (sallallahu alayhe wasallam) respectfully if all his major and minor sins would be forgiven and thereupon he was responded- in positive. Having heard it, he raised a slogan Allah Akbar — (Allah is Great, Almighty and Powerful).

In book of Tirmizi" are such that on the Day of Judgment God would declare to derive such person from the fire of Hell, who feared Allah in committing any unlawful deed or called Him in fear at any day. In the words of Ibne Habban, Allah-fearing people would be rewarded with peace secure on the Day of Judgment and those who do not fear Allah would get no peace on the Day of Resurrection. Syyedna Ibne Abbass quoted a verse:

"O, believers of Allah, save yourself and your kinsfolk form the fire of Hell."

When this verse was heard by a young man, he was much impressed that he fell down senseless. While the Holy Prophet (sallallahu alayhi wasallam) put his hand on heart, it was beating. He (sallallahu alayhi wasallam) told him to recite kalimah. The young man recited: "There is no God save Allah." The holy Prophet (sallallahu alayhi wasallam) gave him happy news of Paradise. Thereupon the Sahaabah inquired of him (sallallahu alayhi wasallam) if the happy reward of Paradise was common for all Muslims in that case. And the holy Prophet (sallallahu alayhe wasallam) related the verse of Holy Quran in response:

"And for such a person who fears Allah in all respects."

The author of Sairul Mawanis describes that in the days of Syyedna Umar (R.A.) a young man went to a lady with evil intention but as he reached her he heard this holy verse from a qaari who was reciting:

"Verily the righteous persons get startled at the time of any evil danger form the Devil and their eyes open abruptly."

The young man heard it and fell down senseless. The woman left him on the very gate and thereafter he was taken to his house by his father who happened to be there by chance. While the young man came into his senses, he recited the same verse of Holy Quran and breathed his last. Consequently he was buried into his grave. When Syyadna Umar came to know about his death in that way, he went to his grave and recited this verse of Holy Quran:

"But for such as fear the time when they will stand before (the judgment seat of) their Lord, there will be two gardens."

The young man responded form his grave that Allah blessed him with tow gardens in Paradise. Hence the humble writer has quoted some verses of Holy Quran and references of hadith in the end of the book so that if ever a true Muslim commits any minor or major sin by way of human nature, he must repent over it and seek Allah's forgiveness instantaneously.
And the last of my prayer is:

"All praise be to Allah, the Sustainer worlds. "

The readers of this book are humbly requested not to forget me (the author) in their prayers.

PUNISHMENT FOR SINS

Various types of punishment for different sins have been mentioned in the ahadith. Abu Hurairah (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:

"When the Mu'min sins, a black spot forms on his heart. If he makes (asks for forgiveness) Istighfaar and taubah, the black mark is removed and his heart is purified. If he increases his sin, the black mark increases. This is the corrosion of the heart spoken of by Allah Ta'ala (in the Qur'aan) (Ahmad! Tirmizi, Ibn Majah)

Muaaz (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:

"Guard yourselves against sin because the Wrath of Allah descends in the wake of sin." (Ahmad)

Anas Bin Malik (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:

"Should I not show you your sickness and its remedy? Your sickness is sinning and your remedy is to seek forgiveness (istighfaar)." (Baihaqi)

Anas (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:

"The hearts too become corroded (by means of sin). Its polish is istighfaar." (Baihaqi)

Rasulullah (sallallahu alayhi wasallam) said:

"Verily, man is deprived of rizq (his provision) because of the sins which he perpetrates." (Ahmad)

6.Abdullah Ibn Umar (radiallahu anhu) narrates that once ten of them were in the company of Rasulullah (sallallahu alayhi wasallam) when he said:

"I seek the protection of Allah from five things which may overtake you. When-immorality becomes rampant in a people, they will be overtaken by epidemics and such diseases which never existed before. When a people are involved in giving short-weight and measure, they will be overtaken by famine, hardship and oppression of the authorities. When a people stops paying poor dues (Zakaat,) rain is withheld from them. If it were not for the animals in their midst, never would there have fallen rain for them. When people violate pledges and promises, Allah will overwhelm them with their enemies from other nations. Thus the enemy will take by force their wealth." (Ibn Majah)

7. Ibn Abbass (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:

"When khiyaanat (abuse of trust) becomes rampant in a people, Allah Ta'ala overwhelms their hearts with fear. A nation perpetrating injustice will be overpowered by its enemies." (Malik)

8.Thaubaan (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:

"There will soon come a time when all the nations (of the kuffaar) will unite against you (Muslims)..

."Someone asked: 'Will we be less in numbers at that time?" Rasulullah (sallallahu alayhi wasallam)
said:

'In fact, you will be numerous, but useless... Allah Ta'ala will remove your respect and fear rom the hearts of your enemies (who will then despise you) and Allah will instill weakness in your hearts."

Someone asked: 'What is the cause of the weakness?' Rasulullah (sallallahu alayhi wasallam) said:

"Love of the world and detestation for (Death) Maut."- (Abu Dawood, Baihaqi)

9. Rasulullah (sallallahu alayhi wasallam) said:

"When Allah Ta'ala desires to punish people (for their sins) he causes their children to die in abundance and makes their women barren. "(Jazaaul A'maal)

10. Abu Darda (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:

"Allah Ta'ala says: 'I am the King of kings. their hearts are in My control. When servants (i.e. Muslims) are obedient to Me, I make the rulers merciful to them. When the servants are disobedient to Me, I cause the rulers to oppress them and be cruel to them..." (Abu Nuaim)

11 Wahab (radiallahu anhu) narrates that Allah Ta'ala said to Bani Israeel:

"When I am obeyed, I become pleased; when I become pleased I bestow limitless blessing (barkat). When I am disobeyed, I become Wrathful and I curse (the disobedient ones). the effect of My La'nat (Curse) extends to even generations." (Jazaaul A'maal, Ahmad)

This does not mean that the Curse which descended on the wrongdoers, settles on the future
generations

"Hear! Do not be unjust. Hear! A man's wealth is not permissible ( halaal) (for another) without his voluntary consent." (Baihaqi, Daar Qutni)

This hadith brings within its scope of warning all forms of injustices in which the rights of others were
usurped and violated. Examples of such violation of rights are:

Incurring debt and not paying.
Depriving the rightful Shar'i (legal) heirs of their inheritance.
Extracting funds for charitable purposes by exercising pressure whether direct or indirect on people.

People are sometimes put to shame and contribute towards the charitable project what they cannot
afford. Prominent people make use of their influence to extract contributions. This is in fact a form of exertion.

Saalim (radiallahu anhu) narrates on the authority of his father that Rasulullah (sallallahu alayhi
wasallam) said:

"A man who usurps even one cubit of land belonging to another, will be garlanded with the (weight) of that land as far as it extends into the seven earths." (Bukhari, Ahmad)

Abdullah Ibn Umar (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) cursed the taker and giver of bribery (Abu Dawood, Ibn Majah, Tirmizi)

In another narration by Thu'baan (radiallahu anhu) it is said that Rasulullah (sallallahu alayhi wasallam) cursed the agent who arranged the bribe as well. (Ahmad, Baihaqi)
In the case of bribery too, are exceptions. Where one is not able to escape the oppressions and
injustice of an oppressor, but by giving a bribe, it will not be sinful to give a bribe in such
circumstances, but it will always remain not permissible (haraam) for one to accept a bribe.

6. Abdullah Ibn Umar (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam)
prohibited liquor and gambling. (Abu Dawood).

All forms of intoxicants are covered by this hadith. Insurance, lotteries, etc., all forms of qimaar
(gambling) which are prohibited.

7. Rasulullah (sallallahu alayhi wasallam) said.

"My Rabb has commanded me to destroy all musical instruments. .." (Ahmad)

8. Abu Hurairah (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:

"The fornication of the eyes is to look with lust; the fornication of the tongue is to speak lustful things; the fornication of the hands is to touch with lust; the fornication of the feet is to walk towards lust; the fornication of the heart is to desire evil;... (Muslim)

These forms of 'fornication' are stepping stones to the final act of zina (fornication). Intermingling
with the opposite sex gives rise to such acts which lead to fornication.

9. Abdullah Ibn Umar (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:

"The major sins are: to commit shirk with Allah Ta'ala, disobedience to parents, killing an innocent person, and to take a false oath." (Bukhari)

Shirk means to associate any created being or object in the worship or in the specific attributes of
Allah Ta'ala, such attributes which belong to Him exclusively. Among the practices of shirk
prevalent in our time are:

Worshiping of graves of the (Friends) Auliya of Allah Ta'ala. The Auliya are the created beings and servants of Allah Ta'ala. Worshiping their graves by means of sajdah, ruku, tawaaf of the graves is among the worse acts of shirk. Kissing the graves of the Auliya and adorning the graves with bed-sheets also are linked to the practice of shirk.

Taking a vow in the name of some Wali of Allah Ta'ala. Vows (Minnat) can only be taken in the Name of only Allah Ta'ala.

Believing that Allah Ta'ala has assigned the affairs of the universe to created beings in such a way that the created beings act independently of the Will of Allah.

The belief that the Auliya are able to grant children, wishes and prayers (dua). in consequence of this belief of shirk people direct their dua directly to the Auliya instead of directly to Allah Ta'ala.

Disobedience to parents applies to all such things which are not in contradiction to the Law of Allah Ta'ala. Obedience to parents is of paramount importance, but obedience to parents is not permissible in such things which are haraam. It is not permissible to obey parents if their wishes conflict with the Wishes of Allah Ta'ala.

13.Abu Hurairah (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam)
said:

"(Among the major sins are): to (1) devour the wealth of orphans, (2) to flee from the battlefield of Jihaad and (3) to slander innocent and chaste women (to accuse them of fornication and immorality)." (Bukhari, Muslim)

In another hadith Abu Hurairah also mentions among the great sins, stealing, banditry and
fornication. (Bukhari, Muslim)

13.Abdullah Bin Umar (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:

"Four qualities in man render him a total munaafiq (hypocrite). If one (of there four) exists in him, a share of nifaaq (hypocrisy) is found in him; such nifaaq will remain in him as long as he retains that quality. (These four qualities of nifaaq are): (1) Abuse of trust when trust is reposed in him (2) When he speaks. he lies. (3) When he promises, he violates his promise. (4) When he argues. he becomes abusive.

Safwaan Ibn Assaal (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:

"Do not deliver an innocent person to the authority so that he be executed (or oppressed) and do not practice magic " (Tirmizi, Abu Dawood, Nisaai)

All forms of injustices committed with the aid of the authorities in the land and all forms of evil satanic practices such as witchcraft. fortune telling, etc., come within the scope of this hadith's prohibition.
The following are some evil acts prohibited in Islam and for which grave warnings of punishment
have been sounded by Rasulullah (sallallahu alayhi wasallam):

To mock at someone.
To taunt a person.
To call a person by a degrading nick-name.
To cast suspicion against someone.
To search for the faults of others.
Gheebat (scandalizing /Backbiting).
To gossip.
To revile a person for no proper reason.
Double-talk, to be two-faced.
To slander.
To deceive.
Pride, vanity.
Cruelty and oppression
Refraining from aiding one in hardship Inspite of having the means.
To create loss for another in his wealth.
To cast aspersions against a person thereby ruining his reputation.
To be unkind to juniors and disrespectful to seniors.
To break ties with a Muslim for some worldly motive.
Pictures of living things-people and animals.
Shaving or cutting the beard.
Imitating the kuffaar and fussaaq in dress.
For women to imitate men in dress and for men to imitate women in dress.

Besides the above, there are many other sins and it is essential to abstain from all sin. Involvement in
sin stunts spiritual development and the (Light) Noor of Imaan does not glitter. Sin darkens the heart. Sin hardens the heart and creates a detestation for Allah Ta'ala and for all pious men associated with
Allah Ta'ala. Constant indulgence in sin creates in one an aversion for pious company. The consequence is that the one given up to sin recedes further and further from the (Blessing) Rahmat of Allah Ta'ala. He then loses all hope in rectitude and in the mercy and forgiveness of Allah Ta'ala. When overcome by this structure condition, the Believer will be standing on the threshold of kufr. It
is essential to continuously resort to taubah and seek the forgiveness of Allah Ta'ala. Taubah and
Istighfaar do not allow the darkness flowing from sin to engulf and permanently settle on the heart.
Taubah secures forgiveness for all sins of violation of Allah's Rights. However, if the sin involves the
huqooq (rights) of others as well, a requisite for obtaining forgiveness is to rectify the rights of those
whose rights were violated. This is to be done by either discharging the actual object if the haqq is in
tangible form, e.g. money, etc. or by obtaining pardon if the right is intangible, e.g. slander, abuse,
violence against the person.

13.Abdullah Ibn Mas'ood (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi asallam) said:

"A sincere repentance of sins is like one who has not committed sins." (Baihaqi)

14.Abu Hurairah (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:

"Discharge the rights of the brother (Muslim) today-whether such rights pertain to his honor or wealth before there comes the time (AKHIRAH) when there will be neither gold or silver." (Bukhari)

If arrangements are not made here to fulfill usurped or un-discharged huqooq (rights), the demand for discharge will be made in the AKHIRAH. But, there, man will have no means of paying his rights and fulfilling what he had cast aside here. Thus, he will be made to pay and discharge the rights of others in Qiyaamah by means of his accepted virtuous deeds. His deeds (the sole capital of the Believer in Aakirah) will be taken and in proportion to the right usurped will be handed over to the Saahibul Haqq (the one who is entitled to the rights).

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