PROHIBITION (HARAAM) IN ISLAM

Because Allah is the Creator of mankind and loves His creation many times more than their natural mothers, hence He sent 124,000 prophets in the world to guide them and ordered them to follow His Commands to avoid going to Hell Fire. The man is supposed to thoroughly ascertain if he is committing any prohibited act and abstain from it. The philosophy of prohibition is to avoid acts which are physically, spiritually, and socially harmful to the man himself.

The sources of Jurisprudential prohibition in Islam are the Glorious Qur’an and the (authentic) Traditions of the Noble Messenger (s.a.w.a.s.). Haraam means the things or acts forbidden by Allah. The related terms in the Islamic Jurisprudence are; Wajib (Farz) means Compulsory, Mustahab means recommended or desirable, Mubah means permissible (Neutral), Mak’ruh means disliked and Haraam means sinful or prohibited. There is a punishment for the one who commits Haraam act. The eight part of the “Furu-e-Deen” or Branches of Islam (Shiah) is “Nahi-anil-Munkar” which means the Muslim himself/herself should not commit the “Munkar” or sinful acts and advise others also not to commit any sinful act.

Broadly, sins (Gunah) are divided into Greater or Kabirah and Smaller or Saghirah. Some of the Greater Sins are believing in a partner of Allah, despair, total disregard of Allah’s punishment, murder of an innocent human being, fornication, disobedience to parents, Qata ar-rahm (cut-off ties with relatives), usurping the rights of orphans, usury (taking interest), fornication, homosexuality, Qazaf (wrongfully accuse of fornication), drinking liquor and gambling.

Allah in His infinite mercy may forgive the Smaller Sins as stated in Surah al-Nisa Ayah 31 which says, “If you shun the Greater Sins which you are forbidden, We will do away with your Smaller Sins and cause you to enter an honorable place of entering.”

The concept of Prohibition of Sins is related to the Piety (Taqwa). Imam Ja’far Al-Sadiq (a.s.) defined Taqwa as “Submit to the Commands of Allah and do not go near the prohibited.” Some of the Prohibited acts mentioned in the Glorious Qur’an are as under:

Surah al-Baqarah Ayah 173 which says, “He has only forbidden to you dead animals, blood, the flesh of swine and that which has been dedicated to other than Allah.” Surah al-Baqarah Ayah 275, “But Allah has permitted trade and has forbidden interest….” Certain blood relations have been prohibited for marriage as detailed in Surah al-Nisa Ayah 23.” Shirk or associating others with Allah is prohibited as stated in Surah al-Mai’dah Ayah 72, “O Children of Isra’il, worship Allah, my Lord and your Lord. Indeed, he who associates others with Allah, Allah has forbidden him Paradise, and his refuge is the Fire.” Surah al-An ‘am Ayah 151 saying, “…. And do not approach immoralities, what is apparent of them and what is concealed. And do not kill the souls which Allah has forbidden except by (legal) right.” Surah al-Nur Ayah 2, “Flog the fornicating woman and the fornicator with a hundred lashes each.” Surah al-A’raf Ayah 81, “You engage in lustful activities with men instead of women. You have become transgressing people.” Surah al-Nisa Ayah 10, “Those who wrongfully consume the property of orphans are, in fact, consuming fire in their bellies and they will suffer the blazing fire.” Surah al- Ma’idah Ayah 90, “Believers! wine, gambling are all abominable acts associated with Satanic activities.”

 Making light of Salaat is also counted among Greater Sins. The Noble Messenger (s.a.w.a.s.) said, “One who considers prayer (Salaat) unimportant is not from me. By Allah he is not from me. By Allah he cannot reach near me at Hauz al-Kawthar.”

                Sources: The Glorious Qur’an and Greater Sins by Ayatullah Sayyid Abdul Husayn                                             Dasteghaib Shirazi

THE MULTIPURPOSE BENEFITS OF ISTIGHFAR STATED BY IMAM ALI (A.S.)

The Gateway of Knowledge, the Commander of the Faithful Imam Ali (a.s.) was sitting among his companions when a man approached him and sought his advice about the remedy for the sins he had committed and Imam Ali (a.s.) advised him to recite Istighfar. After some time, another person approached the Imam (a.s.) and complained about poverty and sought advice to increase sustenance and the Imam advised him also to recite Istighfar. Later, another person came and asked for advice for offspring (children) and the Imam (a.s.) repeated the same advice of reciting Istighfar. After some time, a man came and told the Imam (a.s.) that he had a garden which was destroyed and sought advice to replenish the loss. Imam Ali (a.s.) gave him the same advice to recite IstIghfar. Some people from the outskirts of Madinah came and sought help for the drying up of a small river which they toiled to direct towards their village. Imam Ali (a.s.) repeated the same advice to them to recite Istighfar.

The companions inquired about the prescription of Istighfar for different situations as stated above. The Gateway of Knowledge, Imam Ali (a.s.) referred them to Surah Nuh Ayah 10 and 12 which says, “(Noah told his people) Ask forgiveness from your Lord; He is All-forgiving, strengthen you by (providing) you wealth and children, and make gardens and streams for you”.

Surah Nasr was revealed at the time of the Victory of Makkah which says, “(Muhammad), when help and victory come from Allah, you will see large groups of people embracing the religion of Allah. Glorify your Lord with praise and ask Him for forgiveness. He accepts repentance.”

The Noble Messenger (s.a.w.a.s.) was infallible, hence there is no question of Istighfar from sins as normally people think that Istighfar is always for seeking forgiveness from sins. Now it is clear why the Fourteen Infallibles used to recite Istighfar.

Surah al-Anfal Ayah 33, says, “Allah would not punish them while you were among them nor while they were asking for forgiveness.” In this regard the existence of the Noble Messenger (s.a.w.a.s.) is a safety for the population of earth. Also seeking forgiveness hinders calamities. The same concept was asserted by the Commander of the Faithful Imam Ali (a.s.) in Nahjul Balagha (saying 88) after the demise of the Noble Messenger (s.a.w.a.s.), “There were two sources of deliverance from Allah’s punishment, one of which has been raised up, while the other is before you. You should therefore adhere to it. (Which is seeking forgiveness). Similarly, in the famous Supplication of Imam Ali (a.s.) in Dua-e-Kumayl, there is a clause that points to the sins which afflictions to come down. It is recited as follows:

                “O Allah! Forgive me the sins which bring about tribulation”

Sources: The Glorious Qur’an Urdu Translation of Tafsir-e-Namoona by Ayatullah Nasir Makarem                           Shirazi

                Inspiration from a speech by Allama Talib Johari

PARENTS AND CHILDREN - RIGHTS AND LIABILITIES - 2

Rights of Parents: Allah (s.w.t.) says in Hadith al-Qudsi: “I swear by My Glory that if a (child who is) disobedient to his parents comes to me with all the good deeds of all the prophets, I will not accept them from him.” (Hadees-e-Qudsi is the word of Allah spoken by the Noble Messenger (s.a.w.a.s.) which is not the Glorious Qur’an).

If there is anyone, after the Creator, who is directly responsible for the existence and progress of the child, it is his parents. Metaphorically, parents are the lords of their children. It is for this reason that the Glorious Qur’an mentioned the obedience of parent’s side by side with the worship of Allah (s.w.t.). In Surah al-Nisa Ayah 36, “Worship Allah and consider no one equal to Him. Be kind to your parents….” Also, Surah al-Isra’ Ayah 23, “Your Lord has ordained that you must not worship anything other than Him and that you must be kind to your parents. If either or both of your parents should become advanced in age, do not express to them which show your slightest disappointment. Never dispute with them but always speak to them with kindness. Be humble and merciful toward them and say, “Lord, have mercy up on them as they cherished me in my childhood.”  

The rights of the parents are very much akin to the rights of Allah (s.w.t.) which may be divided into three categories;

First: The right upon the “soul”, e.g., the knowledge of Allah.

Second: The right upon the “body”, e.g., prayer and fast.

Third: The right upon “property and wealth”, e.g. Zakat and Khums (religious taxes)

The rights of the parents may also be divided into these very categories.

The relevant Ayahs with the explanations by Imam Sadiq (a.s.) in parenthesis is given below:

“Worship Allah and consider no one equal to Him. Be kind to your parents.” (behave kindly with them and do not compel them to bring their needs to your attention; but fulfill their requirements before they must tell you, even though they are not in need of your assistance.) “If either or both of your parents should advance in age” (and become angry with you), “do not express to them which show your slightest disappointment.” (if they beat you). “Never dispute with them, but always speak to them with kindness.” (and respect, i.e. say to them May Allah forgive you.) “Be humble and merciful towards them” (and whenever you look at them, look with gentleness and kindness, do not raise your voice upon their voices, nor your hands above their hands; nor walk before them).

Allah (s.w.t.) has imposed financial obligation on wealthy but spending in the path of Allah for others is recommended. Likewise, everyone has been exhorted to give financial help to their parents. Surah al-Baqarah Ayah 215 says, “They ask you what to spend for the cause of Allah. (Muhammad)tell them that whatever you spend, give it to your parents…. Whatever good you do; Allah certainly is aware of it.” Surah al-Ahq’af Ayah 15 says, “We have advised the human being to be kind to his parents; his mother bore him with hardship and delivered him while suffering a great deal of pain. The period in which his mother bore and weaned him lasted for thirty months. When he grew up to manhood and became forty years old, he then said, “Lord, inspire me to give You thanks for the bounties You have granted to me and my parents, and to act righteously to please You. Lord, make my offspring virtuous. Lord I turn to you in repentance; I am a Muslim.” It is obligatory for the son to help his parents if he can while he maintains himself and his family. If any of the two conditions are not fulfilled, his obligation ceases, but the emphasized recommendation to help the parents remains. The Noble Messenger (s.a.w.a.s.) said, “Anyone who likes long life and increase in sustenance should do good to their parents; because doing good to them is in fact obeying Allah. Rights of a father on his son are that; he should not call his father by name, he should not walk ahead of him, he should not sit until his father is seated, he should not do such acts as a result of which people abuse his father. The look of a child towards his parents out of love for them is an act of worship. Whoever visits the grave of his parents every Friday, Allah shall forgive his sins. Allah shall not accept the prayers of person who looks at the parents with hatred. One who argues with his father is humiliated in this world. Becoming disowned by the parents is one of the Great Sins. Lastly, there is Paradise beneath the mother’s feet.”

                Sources: Islamic Family Life by Allama Sayyid Akhtar Rizvi, Forty Ahadiths on Parents (al-islam.org)