Chapter on Recognizing the Major Sins for Which Allah سبحانه وتعالى, the Almighty, Has Threatened with Hellfire
Man Lā Yaḥḍuruh al-Faqīh|Volume 3|Book 4|Chapter 26
Man Lā Yaḥḍuruh al-Faqīh
Volume 3, Book 4, Chapter 26
Chapter on Recognizing the Major Sins for Which Allah سبحانه وتعالى, the Almighty, Has Threatened with Hellfire
37 hadiths · 2 commentaries
رَوَى عَلِيُّ بْنُ حَسَّانَ اَلْوَاسِطِيُّ عَنْ عَمِّهِ عَبْدِ اَلرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "إِنَّ اَلْكَبَائِرَ سَبْعٌ فِينَا أُنْزِلَتْ وَ مِنَّا اُسْتُحِلَّتْ فَأَوَّلُهَا اَلشِّرْكُ بِاللَّهِ اَلْعَظِيمِ وَ قَتْلُ اَلنَّفْسِ "اَلَّتِي حَرَّمَ اَللّٰهُ" عَزَّ وَ جَلَّ وَ أَكْلُ مَالِ اَلْيَتِيمِ وَ عُقُوقُ اَلْوَالِدَيْنِ وَ قَذْفُ اَلْمُحْصَنَةِ وَ اَلْفِرَارُ مِنَ اَلزَّحْفِ وَ إِنْكَارُ حَقِّنَا فَأَمَّا اَلشِّرْكُ بِاللَّهِ اَلْعَظِيمِ فَقَدْ أَنْزَلَ اَللَّهُ فِينَا مَا أَنْزَلَ وَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فِينَا مَا قَالَ فَكَذَّبُوا اَللَّهَ وَ كَذَّبُوا رَسُولَهُ فَأَشْرَكُوا بِاللَّهِ وَ أَمَّا قَتْلُ اَلنَّفْسِ "اَلَّتِي حَرَّمَ اَللّٰهُ" فَقَدْ قَتَلُوا اَلْحُسَيْنَ بْنَ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ وَ أَصْحَابَهُ وَ أَمَّا أَكْلُ مَالِ اَلْيَتِيمِ فَقَدْ ذَهَبُوا بِفَيْئِنَا اَلَّذِي جَعَلَهُ اَللَّهُ عَزَّ وَ جَلَّ لَنَا فَأَعْطَوْهُ غَيْرَنَا وَ أَمَّا عُقُوقُ اَلْوَالِدَيْنِ فَقَدْ أَنْزَلَ اَللَّهُ تَبَارَكَ وَ تَعَالَى ذَلِكَ فِي كِتَابِهِ فَقَالَ عَزَّ وَ جَلَّ: اَلنَّبِيُّ أَوْلىٰ بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَ أَزْوٰاجُهُ أُمَّهٰاتُهُمْ فَعَقُّوا رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فِي ذُرِّيَّتِهِ وَ عَقُّوا أُمَّهُمْ خَدِيجَةَ فِي ذُرِّيَّتِهَا وَ أَمَّا قَذْفُ اَلْمُحْصَنَةِ فَقَدْ قَذَفُوا فَاطِمَةَ عَلَيْهَا اَلسَّلاَمُ عَلَى مَنَابِرِهِمْ وَ أَمَّا اَلْفِرَارُ مِنَ اَلزَّحْفِ فَقَدْ أَعْطَوْا أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ بَيْعَتَهُمْ طَائِعِينَ غَيْرَ مُكْرَهِينَ فَفَرُّوا عَنْهُ وَ خَذَلُوهُ وَ أَمَّا إِنْكَارُ حَقِّنَا فَهَذَا مِمَّا لاَ يَتَنَازَعُونَ فِيهِ".
Ali ibn Hassan al-Wasiti narrated from his uncle, Abdur-Rahman ibn Kathir, from Abu Abdullah عليه السلام, who said: "Indeed, the major sins are seven, revealed concerning us and made permissible against us. The first of them is associating partners with Allah سبحانه وتعالى, the Almighty, the killing of a soul 'which Allah سبحانه وتعالى has forbidden' (Almighty and Majestic), consuming the wealth of an orphan, disobedience to parents, accusing a chaste woman, fleeing from the battlefield, and denying our (Ahlulbayt عليه السلام) right. As for associating partners with Allah سبحانه وتعالى, the Almighty, Allah سبحانه وتعالى has revealed regarding us what He سبحانه وتعالى has revealed, and the Messenger of Allah سبحانه وتعالى (peace and blessings be upon him and his family) has spoken about us what He صلى الله عليه وعلى آله وسلم has spoken. But they denied Allah سبحانه وتعالى and denied His Messenger صلى الله عليه وعلى آله وسلم, thus associating partners with Allah سبحانه وتعالى. And as for the killing of a soul 'which Allah has forbidden', Indeed, they killed Imam Hussain ibn Ali عليه السلام and his companions. As for consuming the wealth of the orphan, they took away our (Ahlulbayt عليه السلام) rightful share of the spoils that Allah سبحانه وتعالى, the Almighty and Majestic, had assigned to us and gave it to others instead of us. As for disobedience to parents, Allah سبحانه وتعالى, the Blessed and Exalted, revealed this in His سبحانه وتعالى Book, saying: 'The Prophet is closer to the believers than their own selves, and his wives are their mothers' (Surah Al-Ahzab 33:6). Yet, they disobeyed the Messenger of Allah سبحانه وتعالى (peace and blessings be upon him and his family) concerning his progeny, and they disobeyed their mother Khadijah through her children. As for accusing a chaste woman, they accused Sayyida Fatimah صلى الله عليه وعلى آله وسلم from their pulpits. As for fleeing from the battlefield, they pledged allegiance to the Commander of the Faithful عليه السلام willingly, without coercion, but they abandoned Him عليه السلام and betrayed Him عليه السلام. As for denying Our (Ahlulbayt عليه السلام) right, this is they do without dispute."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى عَبْدُ اَلْعَظِيمِ بْنُ عَبْدِ اَللَّهِ اَلْحَسَنِيُّ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ قَالَ سَمِعْتُ أَبِي مُوسَى بْنَ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ يَقُولُ: "دَخَلَ عَمْرُو بْنُ عُبَيْدٍ اَلْبَصْرِيُّ عَلَى أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَلَمَّا سَلَّمَ وَ جَلَسَ تَلاَ هَذِهِ اَلْآيَةَ: "اَلَّذِينَ يَجْتَنِبُونَ كَبٰائِرَ اَلْإِثْمِ" ثُمَّ أَمْسَكَ فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ "مَا أَسْكَتَكَ" قَالَ أُحِبُّ أَنْ أَعْرِفَ اَلْكَبَائِرَ مِنْ كِتَابِ اَللَّهِ عَزَّ وَ جَلَّ فَقَالَ "نَعَمْ يَا عَمْرُو أَكْبَرُ اَلْكَبَائِرِ اَلشِّرْكُ بِاللَّهِ يَقُولُ اَللَّهُ تَبَارَكَ وَ تَعَالَى: إِنَّ اَللّٰهَ لاٰ يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَ يَقُولُ اَللَّهُ عَزَّ وَ جَلَّ: إِنَّهُ مَنْ يُشْرِكْ بِاللّٰهِ فَقَدْ حَرَّمَ اَللّٰهُ عَلَيْهِ اَلْجَنَّةَ وَ مَأْوٰاهُ اَلنّٰارُ وَ مٰا لِلظّٰالِمِينَ مِنْ أَنْصٰارٍ وَ بَعْدَهُ اَلْيَأْسُ مِنْ رَوْحِ اَللَّهِ لِأَنَّ اَللَّهَ عَزَّ وَ جَلَّ يَقُولُ: إِنَّهُ لاٰ يَيْأَسُ مِنْ رَوْحِ اَللّٰهِ إِلاَّ اَلْقَوْمُ اَلْكٰافِرُونَ ثُمَّ اَلْأَمْنُ مِنْ مَكْرِ اَللَّهِ لِأَنَّ اَللَّهَ تَعَالَى يَقُولُ: فَلاٰ يَأْمَنُ مَكْرَ اَللّٰهِ إِلاَّ اَلْقَوْمُ اَلْخٰاسِرُونَ وَ مِنْهَا عُقُوقُ اَلْوَالِدَيْنِ لِأَنَّ اَللَّهَ عَزَّ وَ جَلَّ جَعَلَ اَلْعَاقَّ جَبَّاراً شَقِيّاً فِي قَوْلِهِ تَعَالَى: "وَ بَرًّا بِوٰالِدَتِي وَ لَمْ يَجْعَلْنِي جَبّٰاراً شَقِيًّا" وَ قَتْلُ اَلنَّفْسِ "اَلَّتِي حَرَّمَ اَللّٰهُ" تَعَالَى "إِلاّٰ بِالْحَقِّ" لِأَنَّ اَللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ مَنْ يَقْتُلْ مُؤْمِناً مُتَعَمِّداً فَجَزٰاؤُهُ جَهَنَّمُ خٰالِداً فِيهٰا " إِلَى آخِرِ اَلْآيَةِ "وَ قَذْفُ اَلْمُحْصَنَاتِ لِأَنَّ اَللَّهَ عَزَّ وَ جَلَّ يَقُولُ: إِنَّ اَلَّذِينَ يَرْمُونَ اَلْمُحْصَنٰاتِ اَلْغٰافِلاٰتِ اَلْمُؤْمِنٰاتِ لُعِنُوا فِي اَلدُّنْيٰا وَ اَلْآخِرَةِ وَ لَهُمْ عَذٰابٌ عَظِيمٌ وَ أَكْلُ مَالِ اَلْيَتِيمِ ظُلْماً لِقَوْلِ اَللَّهِ عَزَّ وَ جَلَّ: إِنَّ اَلَّذِينَ يَأْكُلُونَ أَمْوٰالَ اَلْيَتٰامىٰ ظُلْماً إِنَّمٰا يَأْكُلُونَ فِي بُطُونِهِمْ نٰاراً وَ سَيَصْلَوْنَ سَعِيراً وَ اَلْفِرَارُ مِنَ اَلزَّحْفِ لِأَنَّ اَللَّهَ عَزَّ وَ جَلَّ يَقُولُ: وَ مَنْ يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ إِلاّٰ مُتَحَرِّفاً لِقِتٰالٍ أَوْ مُتَحَيِّزاً إِلىٰ فِئَةٍ فَقَدْ بٰاءَ بِغَضَبٍ مِنَ اَللّٰهِ وَ مَأْوٰاهُ جَهَنَّمُ وَ بِئْسَ اَلْمَصِيرُ وَ أَكْلُ اَلرِّبَا لِأَنَّ اَللَّهَ تَعَالَى يَقُولُ: اَلَّذِينَ يَأْكُلُونَ اَلرِّبٰا لاٰ يَقُومُونَ إِلاّٰ كَمٰا يَقُومُ اَلَّذِي يَتَخَبَّطُهُ اَلشَّيْطٰانُ مِنَ اَلْمَسِّ وَ يَقُولُ اَللَّهُ عَزَّ وَ جَلَّ، يٰا أَيُّهَا اَلَّذِينَ آمَنُوا اِتَّقُوا اَللّٰهَ وَ ذَرُوا مٰا بَقِيَ مِنَ اَلرِّبٰا إِنْ كُنْتُمْ مُؤْمِنِينَ. فَإِنْ لَمْ تَفْعَلُوا فَأْذَنُوا بِحَرْبٍ مِنَ اَللّٰهِ وَ رَسُولِهِ وَ اَلسِّحْرُ لِأَنَّ اَللَّهَ عَزَّ وَ جَلَّ يَقُولُ: وَ لَقَدْ عَلِمُوا لَمَنِ اِشْتَرٰاهُ مٰا لَهُ فِي اَلْآخِرَةِ مِنْ خَلاٰقٍ وَ اَلزِّنَا لِأَنَّ اَللَّهَ عَزَّ وَ جَلَّ يَقُولُ: وَ مَنْ يَفْعَلْ ذٰلِكَ يَلْقَ أَثٰاماً. يُضٰاعَفْ لَهُ اَلْعَذٰابُ يَوْمَ اَلْقِيٰامَةِ وَ يَخْلُدْ فِيهِ مُهٰاناً. إِلاّٰ مَنْ تٰابَ وَ آمَنَ " اَلْآيَةَ "وَ اَلْيَمِينُ اَلْغَمُوسُ لِأَنَّ اَللَّهَ عَزَّ وَ جَلَّ يَقُولُ: إِنَّ اَلَّذِينَ يَشْتَرُونَ بِعَهْدِ اَللّٰهِ وَ أَيْمٰانِهِمْ ثَمَناً قَلِيلاً أُولٰئِكَ لاٰ خَلاٰقَ لَهُمْ فِي اَلْآخِرَةِ اَلْآيَةَ وَ اَلْغُلُولُ قَالَ اَللَّهُ تَعَالَى: وَ مَنْ يَغْلُلْ يَأْتِ بِمٰا غَلَّ يَوْمَ اَلْقِيٰامَةِ وَ مَنْعُ اَلزَّكَاةِ اَلْمَفْرُوضَةِ لِأَنَّ اَللَّهَ عَزَّ وَ جَلَّ يَقُولُ: يَوْمَ يُحْمىٰ عَلَيْهٰا فِي نٰارِ جَهَنَّمَ فَتُكْوىٰ بِهٰا جِبٰاهُهُمْ وَ جُنُوبُهُمْ وَ ظُهُورُهُمْ هٰذٰا مٰا كَنَزْتُمْ لِأَنْفُسِكُمْ فَذُوقُوا مٰا كُنْتُمْ تَكْنِزُونَ وَ شَهَادَةُ اَلزُّورِ وَ كِتْمَانُ اَلشَّهَادَةِ، لِأَنَّ اَللَّهَ عَزَّ وَ جَلَّ يَقُولُ: وَ مَنْ يَكْتُمْهٰا فَإِنَّهُ آثِمٌ قَلْبُهُ وَ شُرْبُ اَلْخَمْرِ لِأَنَّ اَللَّهَ عَزَّ وَ جَلَّ عَدَلَ بِهَا عِبَادَةَ اَلْأَوْثَانِ وَ تَرْكُ اَلصَّلاَةِ مُتَعَمِّداً أَوْ شَيْئاً مِمَّا فَرَضَ اَللَّهُ عَزَّ وَ جَلَّ لِأَنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ قَالَ "مَنْ تَرَكَ اَلصَّلاَةَ مُتَعَمِّداً فَقَدْ بَرِئَ مِنْ ذِمَّةِ اَللَّهِ عَزَّ وَ جَلَّ وَ ذِمَّةِ رَسُولِهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ " وَ نَقْضُ اَلْعَهْدِ وَ قَطِيعَةُ اَلرَّحِمِ لِأَنَّ اَللَّهَ عَزَّ وَ جَلَّ يَقُولُ: أُولٰئِكَ لَهُمُ اَللَّعْنَةُ وَ لَهُمْ سُوءُ اَلدّٰارِ " قَالَ فَخَرَجَ عَمْرُو بْنُ عُبَيْدٍ وَ لَهُ صُرَاخٌ مِنْ بُكَائِهِ وَ هُوَ يَقُولُ هَلَكَ مَنْ قَالَ بِرَأْيِهِ وَ نَازَعَكُمْ فِي اَلْفَضْلِ وَ اَلْعِلْمِ".
Abdul-Azim ibn Abdullah al-Hasani narrated from Abu Ja'far Muhammad ibn 'Ali al-Ridha عليه السلام, from his father عليه السلام, who said: I heard my father Imam Musa ibn Jafar Al-Kadhim عليه السلام say: 'Amr ibn 'Ubayd al-Basri entered upon Abu Abdullah عليه السلام. When he greeted him and sat down, he recited the verse: "Those who avoid the major sins" (Surah Al-Shura 42:37), then he stopped. Imam عليه السلام said to him: "What has made you stop?" He replied: "I wish to know the major sins from the Book of Allah سبحانه وتعالى, the Almighty and Majestic." Imam عليه السلام said: "Yes, O 'Amr, the greatest of the major sins is associating partners with Allah سبحانه وتعالى. Allah سبحانه وتعالى, the Blessed and Exalted, says: 'Indeed, Allah does not forgive associating partners with Him' (Surah An-Nisa 4:48). And Allah سبحانه وتعالى, the Almighty and Majestic, says: 'Indeed, whoever associates partners with Allah, then Allah has forbidden Paradise for him, and his abode is the Fire, and there are no helpers for the wrongdoers' (Surah Al-Ma'idah 5:72). After that is despairing of the mercy of Allah سبحانه وتعالى - for Allah سبحانه وتعالى, the Almighty and Majestic, says: 'Indeed, no one despairs of the mercy of Allah except the disbelieving people' (Surah Yusuf 12:87). Then, feeling secure from the plan of Allah سبحانه وتعالى, for Allah سبحانه وتعالى, the Exalted, says: 'None feels secure from the plan of Allah except the losing people' (Surah Al-A'raf 7:99). Among them is disobedience to parents, for Allah سبحانه وتعالى, the Almighty and Majestic, has made the disobedient one arrogant and wretched, as He سبحانه وتعالى says in His سبحانه وتعالى Book: 'And dutiful to my mother, and He did not make me an arrogant wretched one' (Surah Maryam 19:32)." And the killing of a soul 'which Allah has forbidden, except by right' (Surah Al-Isra 17:33), for Allah سبحانه وتعالى, the Almighty and Majestic, says: 'And whoever kills a believer intentionally, his recompense is Hell, wherein he will abide eternally...' (Surah An-Nisa 4:93) until the end of the verse. And accusing chaste women, for Allah سبحانه وتعالى, the Almighty and Majestic, says: 'Indeed, those who accuse chaste, unaware, believing women are cursed in this world and the Hereafter, and for them is a great punishment' (Surah An-Nur 24:23). And consuming the wealth of the orphan unjustly, for Allah سبحانه وتعالى, the Almighty and Majestic, says: 'Indeed, those who consume the wealth of orphans unjustly are only filling their bellies with fire, and they will be burned in a Blaze' (Surah An-Nisa 4:10). And fleeing from the battlefield, for Allah سبحانه وتعالى, the Almighty and Majestic, says: 'And whoever turns his back to them on that day, unless maneuvering for battle or joining another company, has certainly drawn upon himself the wrath of Allah, and his refuge is Hell-and wretched is the destination' (Surah Al-Anfal 8:16). And consuming usury, for Allah سبحانه وتعالى, the Exalted, says: 'Those who consume usury will not stand except as one stands who is being beaten by Satan into insanity' (Surah Al-Baqarah 2:275). And Allah سبحانه وتعالى, the Almighty and Majestic, says: 'O you who have believed, fear Allah and give up what remains [due to you] of usury, if you should be believers. But if you do not, then be informed of a war from Allah and His Messenger...' (Surah Al-Baqarah 2:278-279). And sorcery, for Allah سبحانه وتعالى, the Almighty and Majestic, says: 'And they certainly knew that whoever purchased it would have no share in the Hereafter...' (Surah Al-Baqarah 2:102). And fornication, for Allah سبحانه وتعالى, the Almighty and Majestic, says: 'And whoever does that shall meet a penalty. The punishment will be doubled for him on the Day of Resurrection, and he will abide therein humiliated-except for those who repent and believe...' (Surah Al-Furqan 25:68-70). And the false oath (al-yamin al-ghamus), for Allah سبحانه وتعالى, the Almighty and Majestic, says: 'Indeed, those who exchange the covenant of Allah and their oaths for a small price will have no share in the Hereafter...' (Surah Aal-e-Imran 3:77). And misappropriation (ghulul), for Allah سبحانه وتعالى, the Exalted, says: 'And whoever misappropriates [an item], he will bring forth what he misappropriated on the Day of Resurrection...' (Surah Aal-e-Imran 3:161)." And withholding the obligatory Zakat, for Allah سبحانه وتعالى, the Almighty and Majestic, says: 'On the Day when it will be heated in the fire of Hell and their foreheads, their sides, and their backs will be branded with it: This is what you hoarded for yourselves, so taste what you used to hoard' (Surah At-Tawbah 9:35). And false testimony and concealing testimony, for Allah سبحانه وتعالى, the Almighty and Majestic, says: 'And whoever conceals it, his heart is sinful' (Surah Al-Baqarah 2:283). And drinking intoxicants, for Allah سبحانه وتعالى, the Almighty and Majestic, has equated it with the worship of idols. And deliberately abandoning prayer or anything that Allah سبحانه وتعالى, the Almighty and Majestic, has made obligatory, for the Messenger of Allah (peace and blessings be upon him and his family) said: 'Whoever deliberately abandons prayer has indeed removed himself from the protection of Allah, the Almighty and Majestic, and the protection of His Messenger (peace and blessings be upon him and his family).' And breaking covenants and severing family ties سبحانه وتعالى, for Allah, the Almighty and Majestic, says: 'For them is the curse, and for them is the worst home' (Surah Ar-Ra'd 13:25). Then 'Amr ibn 'Ubayd left, crying loudly and saying, 'Perished is the one who speaks based on his own opinion and disputes with you (Imam عليه السلام) in virtue and knowledge!'"
- Ṣaḥīḥ al-Faqīh
وَ رُوِيَ فِي خَبَرٍ آخَرَ: "أَنَّ اَلْحَيْفَ فِي اَلْوَصِيَّةِ مِنَ اَلْكَبَائِرِ".
And it has been narrated in another report: "Indeed, injustice in a will is among the major sins."
- Ṣaḥīḥ al-Faqīh
وَ كَتَبَ عَلِيُّ بْنُ مُوسَى اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ إِلَى مُحَمَّدِ بْنِ سِنَانٍ فِيمَا كَتَبَ مِنْ جَوَابِ مَسَائِلِهِ: "حَرَّمَ اَللَّهُ قَتْلَ اَلنَّفْسِ لِعِلَّةِ فَسَادِ اَلْخَلْقِ فِي تَحْلِيلِهِ لَوْ أَحَلَّ وَ فَنَائِهِمْ وَ فَسَادِ اَلتَّدْبِيرِ وَ حَرَّمَ اَللَّهُ تَبَارَكَ وَ تَعَالَى عُقُوقَ اَلْوَالِدَيْنِ لِمَا فِيهِ مِنَ اَلْخُرُوجِ مِنَ اَلتَّوْقِيرِ لِلَّهِ عَزَّ وَ جَلَّ وَ اَلتَّوْقِيرِ لِلْوَالِدَيْنِ وَ كُفْرَانِ اَلنِّعْمَةِ وَ إِبْطَالِ اَلشُّكْرِ وَ مَا يَدْعُو مِنْ ذَلِكَ إِلَى قِلَّةِ اَلنَّسْلِ وَ اِنْقِطَاعِهِ لِمَا فِي اَلْعُقُوقِ مِنْ قِلَّةِ تَوْقِيرِ اَلْوَالِدَيْنِ وَ اَلْعِرْفَانِ بِحَقِّهِمَا وَ قَطْعِ اَلْأَرْحَامِ وَ اَلزُّهْدِ مِنَ اَلْوَالِدَيْنِ فِي اَلْوَلَدِ وَ تَرْكِ اَلتَّرْبِيَةِ لِعِلَّةِ تَرْكِ اَلْوَلَدِ بِرَّهُمَا وَ حَرَّمَ اَللَّهُ تَعَالَى اَلزِّنَا لِمَا فِيهِ مِنَ اَلْفَسَادِ مِنْ قَتْلِ اَلْأَنْفُسِ وَ ذَهَابِ اَلْأَنْسَابِ وَ تَرْكِ اَلتَّرْبِيَةِ لِلْأَطْفَالِ وَ فَسَادِ اَلْمَوَارِيثِ وَ مَا أَشْبَهَ ذَلِكَ مِنْ وُجُوهِ اَلْفَسَادِ وَ حَرَّمَ اَللَّهُ عَزَّ وَ جَلَّ قَذْفَ اَلْمُحْصَنَاتِ لِمَا فِيهِ مِنْ فَسَادِ اَلْأَنْسَابِ وَ نَفْيِ اَلْوَلَدِ وَ إِبْطَالِ اَلْمَوَارِيثِ وَ تَرْكِ اَلتَّرْبِيَةِ وَ ذَهَابِ اَلْمَعَارِفِ وَ مَا فِيهِ مِنَ اَلْكَبَائِرِ وَ اَلْعِلَلِ اَلَّتِي تُؤَدِّي إِلَى فَسَادِ اَلْخَلْقِ وَحَرَّمَ أَكْلَ مَالِ اَلْيَتِيمِ ظُلْماً لِعِلَلٍ كَثِيرَةٍ مِنْ وُجُوهِ اَلْفَسَادِ أَوَّلُ ذَلِكَ إِذَا أَكَلَ اَلْإِنْسَانُ مَالَ اَلْيَتِيمِ ظُلْماً فَقَدْ أَعَانَ عَلَى قَتْلِهِ إِذِ اَلْيَتِيمُ غَيْرُ مُسْتَغْنٍ وَ لاَ يَتَحَمَّلُ لِنَفْسِهِ وَ لاَ قَائِمٍ بِشَأْنِهِ وَ لاَ لَهُ مَنْ يَقُومُ عَلَيْهِ وَ يَكْفِيهِ كَقِيَامِ وَالِدَيْهِ فَإِذَا أَكَلَ مَالَهُ فَكَأَنَّهُ قَدْ قَتَلَهُ وَ صَيَّرَهُ إِلَى اَلْفَقْرِ وَ اَلْفَاقَةِ مَعَ مَا حَرَّمَ اَللَّهُ عَلَيْهِ وَ جَعَلَ لَهُ مِنَ اَلْعُقُوبَةِ فِي قَوْلِهِ عَزَّ وَ جَلَّ: "وَ لْيَخْشَ اَلَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعٰافاً خٰافُوا عَلَيْهِمْ فَلْيَتَّقُوا اَللّٰهَ وَ لْيَقُولُوا قَوْلاً سَدِيداً" وَ لِقَوْلِ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ "إِنَّ اَللَّهَ أَوْعَدَ فِي أَكْلِ مَالِ اَلْيَتِيمِ عُقُوبَتَيْنِ عُقُوبَةً فِي اَلدُّنْيَا وَ عُقُوبَةً فِي اَلْآخِرَةِ" فَفِي تَحْرِيمِ مَالِ اَلْيَتِيمِ اِسْتِبْقَاءُ اَلْيَتِيمِ وَ اِسْتِقْلاَلُهُ لِنَفْسِهِ وَ اَلسَّلاَمَةُ لِلْعَقِبِ أَنْ يُصِيبَهُمْ مَا أَصَابَهُ لِمَا أَوْعَدَ اَللَّهُ عَزَّ وَ جَلَّ فِيهِ مِنَ اَلْعُقُوبَةِ مَعَ مَا فِي ذَلِكَ مِنْ طَلَبِ اَلْيَتِيمِ بِثَأْرِهِ إِذَا أَدْرَكَ وَ وُقُوعِ اَلشَّحْنَاءِ وَ اَلْعَدَاوَةِ وَ اَلْبَغْضَاءِ حَتَّى يَتَفَانَوْا وَ حَرَّمَ اَللَّهُ اَلْفِرَارَ مِنَ اَلزَّحْفِ لِمَا فِيهِ مِنَ اَلْوَهْنِ فِي اَلدِّينِ وَ اَلاِسْتِخْفَافِ بِالرُّسُلِ وَ اَلْأَئِمَّةِ اَلْعَادِلَةِ عَلَيْهِمُ اَلسَّلاَمُ وَ تَرْكِ نُصْرَتِهِمْ عَلَى اَلْأَعْدَاءِ وَ اَلْعُقُوبَةِ لَهُمْ عَلَى إِنْكَارِ مَا دُعُوا إِلَيْهِ مِنَ اَلْإِقْرَارِ بِالرُّبُوبِيَّةِ وَ إِظْهَارِ اَلْعَدْلِ وَ تَرْكِ اَلْجَوْرِ وَ إِمَاتَتِهِ وَ اَلْفَسَادِ وَ لِمَا فِي ذَلِكَ مِنْ جُرْأَةِ اَلْعَدُوِّ عَلَى اَلْمُسْلِمِينَ وَ مَا يَكُونُ فِي ذَلِكَ مِنَ اَلسَّبْيِ وَ اَلْقَتْلِ وَ إِبْطَالِ حَقِّ دِينِ اَللَّهِ عَزَّ وَ جَلَّ وَ غَيْرِهِ مِنَ اَلْفَسَادِ وَ حَرَّمَ اَللَّهُ عَزَّ وَ جَلَّ اَلتَّعَرُّبَ بَعْدَ اَلْهِجْرَةِ لِلرُّجُوعِ عَنِ اَلدِّينِ وَ تَرْكِ اَلْمُؤَازَرَةِ لِلْأَنْبِيَاءِ وَ اَلْحُجَجِ عَلَيْهِمُ اَلسَّلاَمُ وَ مَا فِي ذَلِكَ مِنَ اَلْفَسَادِ وَ إِبْطَالِ حَقِّ كُلِّ ذِي حَقٍّ لاَ لِعِلَّةِ سُكْنَى اَلْبَدْوِ وَ لِذَلِكَ لَوْ عَرَفَ اَلرَّجُلُ اَلدِّينَ كَامِلاً لَمْ يَجُزْ لَهُ مُسَاكَنَةُ أَهْلِ اَلْجَهْلِ وَ اَلْخَوْفِ عَلَيْهِ لِأَنَّهُ لاَ يُؤْمَنُ أَنْ يَقَعَ مِنْهُ تَرْكُ اَلْعِلْمِ وَ اَلدُّخُولُ مَعَ أَهْلِ اَلْجَهْلِ وَ اَلتَّمَادِي فِي ذَلِكَ وَ عِلَّةُ تَحْرِيمِ اَلرِّبَا لِمَا نَهَى اَللَّهُ عَزَّ وَ جَلَّ عَنْهُ وَ لِمَا فِيهِ مِنْ فَسَادِ اَلْأَمْوَالِ لِأَنَّ اَلْإِنْسَانَ إِذَا اِشْتَرَى اَلدِّرْهَمَ بِالدِّرْهَمَيْنِ كَانَ ثَمَنُ اَلدِّرْهَمِ دِرْهَماً وَ ثَمَنُ اَلْآخَرِ بَاطِلاً فَبَيْعُ اَلرِّبَا وَ شِرَاؤُهُ وَكْسٌ عَلَى كُلِّ حَالٍ عَلَى اَلْمُشْتَرِي وَ عَلَى اَلْبَائِعِ فَحَرَّمَ اَللَّهُ عَزَّ وَ جَلَّ عَلَى اَلْعِبَادِ اَلرِّبَا لِعِلَّةِ فَسَادِ اَلْأَمْوَالِ كَمَا حَظَرَ عَلَى اَلسَّفِيهِ أَنْ يُدْفَعَ إِلَيْهِ مَالُهُ لِمَا يُتَخَوَّفُ عَلَيْهِ مِنْ إِفْسَادِهِ حَتَّى يُؤْنَسَ مِنْهُ رُشْدُهُ فَلِهَذِهِ اَلْعِلَّةِ حَرَّمَ اَللَّهُ عَزَّ وَ جَلَّ اَلرِّبَا وَ بَيْعُ اَلرِّبَا بَيْعُ اَلدِّرْهَمِ بِالدِّرْهَمَيْنِ وَ عِلَّةُ تَحْرِيمِ اَلرِّبَا بَعْدَ اَلْبَيِّنَةِ لِمَا فِيهِ مِنَ اَلاِسْتِخْفَافِ بِالْحَرَامِ اَلْمُحَرَّمِ وَ هِيَ كَبِيرَةٌ بَعْدَ اَلْبَيَانِ وَ تَحْرِيمِ اَللَّهِ عَزَّ وَ جَلَّ لَهَا لَمْ يَكُنْ ذَلِكَ مِنْهُ إِلاَّ اِسْتِخْفَافاً بِالْمُحَرَّمِ اَلْحَرَامِ وَ اَلاِسْتِخْفَافُ بِذَلِكَ دُخُولٌ فِي اَلْكُفْرِ وَ عِلَّةُ تَحْرِيمِ اَلرِّبَا بِالنَّسِيئَةِ لِعِلَّةِ ذَهَابِ اَلْمَعْرُوفِ وَ تَلَفِ اَلْأَمْوَالِ وَ رَغْبَةِ اَلنَّاسِ فِي اَلرِّبْحِ وَ تَرْكِهِمْ لِلْقَرْضِ وَ اَلْقَرْضُ صَنَائِعُ اَلْمَعْرُوفِ وَ لِمَا فِي ذَلِكَ مِنَ اَلْفَسَادِ وَ اَلظُّلْمِ وَ فَنَاءِ اَلْأَمْوَالِ".
Imam Ali ibn Musa Ar-Ridha عليه السلام wrote to Muhammad ibn Sinan in response to his questions: "Allah سبحانه وتعالى has forbidden the killing of a soul because of the corruption it would cause among creation if it were permitted, leading to their annihilation and the disruption of order. Allah سبحانه وتعالى, Blessed and Exalted, has forbidden disobedience to parents because it entails abandoning reverence for Allah سبحانه وتعالى, the Mighty and Majestic, and respect for parents. It also involves ingratitude for blessings, the nullification of gratitude, and leads to a decrease and eventual cessation of offspring due to the lack of respect and recognition of parents' rights, the severing of family ties, and the parents' disinterest in their children, resulting in neglecting their upbringing due to the child's failure to honor them. Allah سبحانه وتعالى, the Exalted, has forbidden adultery because of the corruption it brings, such as the killing of souls, the loss of lineage, neglect in raising children, the disruption of inheritance, and other forms of corruption that arise from it. And Allah سبحانه وتعالى, the Mighty and Majestic, has forbidden the slandering of chaste women because it leads to the corruption of lineage, denial of children, disruption of inheritance, neglect in upbringing, and the loss of relationships and associations. It also includes grave sins and causes that lead to the corruption of creation. Allah سبحانه وتعالى has forbidden the consumption of an orphan's wealth unjustly due to many reasons related to corruption. The foremost of these is that when a person consumes the wealth of an orphan unjustly, it is as if he has contributed to the orphan's death. The orphan is not self-sufficient, cannot manage his own affairs, and has no one to care for him as his parents would. Thus, when his wealth is consumed, it is as though he has been killed, leading him to poverty and destitution, in addition to what Allah سبحانه وتعالى has forbidden and the punishment He has set, as Allah سبحانه وتعالى, the Mighty and Majestic, says: 'And let those fear [injustice] who, if they left behind weak offspring, would be fearful for them. So let them fear Allah and speak words of appropriate justice' (Surah An-Nisa 4:9)."" And Abu Ja'far Imam Muhammad ibn Ali Al-Baqir عليه السلام said: "Indeed, Allah سبحانه وتعالى has promised two punishments for consuming the wealth of an orphan: a punishment in this world and a punishment in the Hereafter." Thus, the prohibition of consuming the wealth of an orphan ensures the preservation of the orphan, their independence, and the safety of their descendants from facing the same consequences due to the punishment Allah سبحانه وتعالى, the Mighty and Majestic, has promised. Additionally, it prevents the orphan from seeking revenge when they grow up and stops the spread of hatred, enmity, and hostility, which could lead to mutual destruction. Allah سبحانه وتعالى has forbidden fleeing from the battlefield because it weakens the religion, shows disregard for the messengers and just Imams (peace be upon them), and results in abandoning their support against enemies. It leads to punishment for denying what they called toward-acknowledging the Lordship عز وجل of Allah سبحانه وتعالى, establishing justice, and rejecting oppression-thus allowing oppression and corruption to prevail. Moreover, it emboldens the enemy against Muslims, leading to captivity, killing, and the nullification of Allah's سبحانه وتعالى true religion and other forms of corruption. Allah سبحانه وتعالى, the Mighty and Majestic, has forbidden reverting to a nomadic life after migration because it entails turning away from religion, abandoning the support of prophets and divine proofs (peace be upon them), and causing corruption while nullifying the rights of those deserving them. This prohibition is not due to merely living in the desert. For this reason, if a person fully understands the religion, it is impermissible for them to live among the ignorant and those who instill fear, as there is a risk they may abandon knowledge, associate with the ignorant, and persist in ignorance. The reason for the prohibition of usury is due to what Allah سبحانه وتعالى, the Mighty and Majestic, has forbidden and because of the corruption it brings to wealth. When a person buys one dirham with two dirhams, the value of one dirham is legitimate while the other is invalid. Thus, both selling and buying through usury result in loss for both the buyer and the seller in every case. Therefore, Allah سبحانه وتعالى, the Mighty and Majestic, has forbidden usury due to the corruption it causes in wealth, just as He has prohibited handing over wealth to the foolish because of the fear that they would squander it, until their sound judgment is observed. For this reason, Allah سبحانه وتعالى, the Mighty and Majestic, has forbidden usury. The sale involving usury is like selling one dirham for two dirhams. The reason for the prohibition of usury, even after clear evidence, is because it reflects disregard for what Allah سبحانه وتعالى has forbidden. It becomes a major sin after clarification, and Allah's سبحانه وتعالى prohibition of it is only due to treating the sacred and forbidden lightly. Taking it lightly leads to disbelief. The reason for the prohibition of deferred usury (riba al-nasi'ah) is because it leads to the loss of kindness, the destruction of wealth, people becoming overly focused on profit, abandoning loans, and neglecting charitable lending, which is a form of kindness. It results in corruption, oppression, and the eventual destruction of wealth."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى هِشَامُ بْنُ سَالِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: "إِنَّمَا حَرَّمَ اَللَّهُ عَزَّ وَ جَلَّ اَلرِّبَا كَيْلاَ يَمْتَنِعُوا مِنْ صَنَائِعِ اَلْمَعْرُوفِ".
Hisham ibn Salim narrated from Abu Abdillah عليه السلام that he said: "Indeed, Allah سبحانه وتعالى, the Mighty and Majestic, only forbade usury so that people would not refrain from acts of kindness."
- Ṣaḥīḥ al-Faqīh, p. 306
وَ فِي رِوَايَةِ مُحَمَّدِ بْنِ عَطِيَّةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "إِنَّمَا حَرَّمَ اَللَّهُ عَزَّ وَ جَلَّ اَلرِّبَا لِئَلاَّ يَذْهَبَ اَلْمَعْرُوفُ".
In the narration of Muhammad ibn Atiyyah from Zurara, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir عليه السلام, he said: "Indeed, Allah سبحانه وتعالى, the Mighty and Majestic, only forbade usury so that acts of kindness would not disappear."
- Ṣaḥīḥ al-Faqīh, p. 306
وَ سَأَلَ هِشَامُ بْنُ اَلْحَكَمِ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنْ عِلَّةِ تَحْرِيمِ اَلرِّبَا فَقَالَ "إِنَّهُ لَوْ كَانَ اَلرِّبَا حَلاَلاً لَتَرَكَ اَلنَّاسُ اَلتِّجَارَاتِ وَ مَا يَحْتَاجُونَ إِلَيْهِ فَحَرَّمَ اَللَّهُ اَلرِّبَا لِيَفِرَّ اَلنَّاسُ مِنَ اَلْحَرَامِ إِلَى اَلْحَلاَلِ وَ إِلَى اَلتِّجَارَاتِ وَ إِلَى اَلْبَيْعِ وَ اَلشِّرَاءِ فَيَبْقَى ذَلِكَ بَيْنَهُمْ فِي اَلْقَرْضِ".
Hisham ibn al-Hakam asked Abu Abdillah عليه السلام about the reason for the prohibition of usury. Imam عليه السلام said: "If usury had been permissible, people would have abandoned trade and the things they need. Therefore, Allah سبحانه وتعالى forbade usury so that people would turn away from what is unlawful toward what is lawful, engaging in trade, buying, and selling, allowing these practices to continue among them through lending."
- Ṣaḥīḥ al-Faqīh
وَ فِي رِوَايَةِ اَلسَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ: "سَاحِرُ اَلْمُسْلِمِينَ يُقْتَلُ وَ سَاحِرُ اَلْكُفَّارِ لاَ يُقْتَلُ" قِيلَ يَا رَسُولَ اَللَّهِ لِمَ لاَ يُقْتَلُ سَاحِرُ اَلْكُفَّارِ قَالَ "لِأَنَّ اَلشِّرْكَ أَعْظَمُ مِنَ اَلسِّحْرِ وَ لِأَنَّ اَلسِّحْرَ وَ اَلشِّرْكَ مَقْرُونَانِ".
In the narration of al-Sakooni from Imam Jafar ibn Muhammad Al-Sadiq عليه السلام from his father, Imam Muhammad ibn Ali Al-Baqir عليه السلام, it is reported that the Messenger of Allah سبحانه وتعالى (peace be upon him and his family) said: "The magician among the Muslims is to be executed, but the magician among the disbelievers is not to be executed." It was asked: "O Messenger of Allah سبحانه وتعالى, why is the magician among the disbelievers not executed?" He صلى الله عليه وعلى آله وسلم replied: "Because polytheism is greater than magic, and indeed, magic and polytheism are closely linked."
- Ṣaḥīḥ al-Faqīh
وَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: "حَرَّمَ اَللَّهُ عَزَّ وَ جَلَّ اَلْخَمْرَ لِفِعْلِهَا وَ فَسَادِهَا".
Abu Ja'far Imam Muhammad ibn Ali Al-Baqir عليه السلام said: "Allah سبحانه وتعالى, the Mighty and Majestic, has forbidden alcohol because of its effects and its corruption."
- Ṣaḥīḥ al-Faqīh
وَ رُوِيَ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ جَابِرٍ عَنْ زَيْنَبَ بِنْتِ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ قَالَتْ قَالَتْ فَاطِمَةُ عَلَيْهَا اَلسَّلاَمُ فِي خُطْبَتِهَا فِي مَعْنَى فَدَكَ: "لِلَّهِ فِيكُمْ عَهْدٌ قَدَّمَهُ إِلَيْكُمْ وَ بَقِيَّةٌ اِسْتَخْلَفَهَا عَلَيْكُمْ، كِتَابُ اَللَّهِ بَيِّنَةٌ بَصَائِرُهُ وَ آيٌ مُنْكَشِفَةٌ سَرَائِرُهُ وَ بُرْهَانٌ مُتَجَلِّيَةٌ ظَوَاهِرُهُ مُدِيمٌ لِلْبَرِيَّةِ اِسْتِمَاعُهُ وَ قَائِدٌ إِلَى اَلرِّضْوَانِ أَتْبَاعَهُ مُؤَدِّياً إِلَى اَلنَّجَاةِ أَشْيَاعَهُ فِيهِ تِبْيَانُ حُجَجِ اَللَّهِ اَلْمُنَوَّرَةِ وَ مَحَارِمِهِ اَلْمَحْدُودَةِ وَ فَضَائِلِهِ اَلْمَنْدُوبَةِ وَ جُمَلِهِ اَلْكَافِيَةِ وَ رُخَصِهِ اَلْمَوْهُوبَةِ وَ شَرَائِعِهِ اَلْمَكْتُوبَةِ وَ بَيِّنَاتِهِ اَلْخَالِيَةِ فَفَرَضَ اَللَّهُ اَلْإِيمَانَ تَطْهِيراً مِنَ اَلشِّرْكِ وَ اَلصَّلاَةَ تَنْزِيهاً عَنِ اَلْكِبْرِ وَ اَلزَّكَاةَ زِيَادَةً فِي اَلرِّزْقِ وَ اَلصِّيَامَ تَبْيِيناً لِلْإِخْلاَصِ وَ اَلْحَجَّ تَسْنِيَةً لِلدِّينِ وَ اَلْعَدْلَ تَسْكِيناً لِلْقُلُوبِ وَ اَلطَّاعَةَ نِظَاماً لِلْمِلَّةِ وَ اَلْإِمَامَةَ لَمّاً مِنَ اَلْفُرْقَةِ وَ اَلْجِهَادَ عِزّاً لِلْإِسْلاَمِ وَ اَلصَّبْرَ مَعُونَةً عَلَى اَلاِسْتِيجَابِ وَ اَلْأَمْرَ بِالْمَعْرُوفِ مَصْلَحَةً لِلْعَامَّةِ وَ بِرَّ اَلْوَالِدَيْنِ وِقَايَةً عَنِ اَلسَّخَطِ وَ صِلَةَ اَلْأَرْحَامِ مَنْمَاةً لِلْعَدَدِ وَ اَلْقِصَاصَ حَقْناً لِلدِّمَاءِ وَ اَلْوَفَاءَ بِالنَّذْرِ تَعْرِيضاً لِلْمَغْفِرَةِ وَ تَوْفِيَةَ اَلْمَكَايِيلِ وَ اَلْمَوَازِينِ تَعْيِيراً لِلْبَخْسَةِ وَ قَذْفَ اَلْمُحْصَنَاتِ حَجْباً عَنِ اَللَّعْنَةِ وَ تَرْكَ اَلسَّرِقَةِ إِيجَاباً لِلْعِفَّةِ وَ أَكْلَ أَمْوَالِ اَلْيَتَامَى إِجَارَةً مِنَ اَلظُّلْمِ وَ اَلْعَدْلَ فِي اَلْأَحْكَامِ إِينَاساً لِلرَّعِيَّةِ وَ حَرَّمَ اَللَّهُ اَلشِّرْكَ إِخْلاَصاً لَهُ بِالرُّبُوبِيَّةِ فَ "اِتَّقُوا اَللّٰهَ حَقَّ تُقٰاتِهِ" فِيمَا أَمَرَكُمُ اَللَّهُ بِهِ وَ اِنْتَهُوا عَمَّا نَهَاكُمْ عَنْهُ".
It is narrated from Isma'il ibn Mihran, from Ahmad ibn Muhammad, from Jabir, from Sayyidah Zaynab bint Ali صلى الله عليه وعلى آله وسلم, who said that Sayyidah Fatimah صلى الله عليه وعلى آله وسلم, peace be upon them all stated in her sermon regarding Fadak: "Allah سبحانه وتعالى has placed upon you a covenant that He سبحانه وتعالى advanced to you and a successor He سبحانه وتعالى has appointed over you-the Book of Allah سبحانه وتعالى. Its insights are clear, its signs are evident, its inner meanings are unveiled, and its proofs are manifest. It is a guide whose listening is continuous for creation, a leader whose followers are led to Allah's سبحانه وتعالى pleasure, and it brings salvation to its adherents. Within it are the explanations of Allah's سبحانه وتعالى illuminated arguments, His سبحانه وتعالى defined prohibitions, His سبحانه وتعالى encouraged virtues, His سبحانه وتعالى comprehensive instructions, His سبحانه وتعالى granted allowances, and His سبحانه وتعالى prescribed laws. Allah سبحانه وتعالى has obligated faith as purification from polytheism, prayer as a means of distancing from arrogance, zakat as an increase in sustenance, fasting as a clarification of sincerity, Hajj as a strengthening of religion, justice as a source of comfort for hearts, obedience as a system for the community, leadership (Imamate) as a means to unite the people, jihad as an honor for Islam, patience as aid in seeking rewards, enjoining good as a benefit for the public, honoring parents as protection from Allah's سبحانه وتعالى anger, maintaining family ties as a cause for increasing progeny, legal retribution as a safeguard for blood, fulfilling vows as a path to forgiveness, giving full measure and weight as a safeguard against cheating, avoiding the slander of chaste women as protection from curse, abstaining from theft as a guarantee of chastity, and refraining from consuming the wealth of orphans as protection from injustice. Justice in rulings ensures comfort for the subjects, and Allah سبحانه وتعالى has forbidden polytheism to ensure sincerity in His Lordship عز وجل. So, 'Fear Allah سبحانه وتعالى as He سبحانه وتعالى should be feared' in what Allah سبحانه وتعالى has commanded you and refrain from what He has prohibited you from."
- Ṣaḥīḥ al-Faqīh
وَ فِي رِوَايَةِ أَبِي خَدِيجَةَ سَالِمِ بْنِ مُكْرَمٍ اَلْجَمَّالِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "اَلْكَذِبُ عَلَى اَللَّهِ وَ عَلَى رَسُولِهِ وَ عَلَى اَلْأَوْصِيَاءِ عَلَيْهِمُ اَلسَّلاَمُ مِنَ اَلْكَبَائِرِ".
In the narration of Abu Khadijah Salim ibn Mukarram al-Jammal from Abu Abdillah عليه السلام, he said: "Lying against Allah سبحانه وتعالى, His Messenger صلى الله عليه وعلى آله وسلم, and the successors عليه السلام (peace be upon them) is among the major sins."
- Ṣaḥīḥ al-Faqīh
وَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ: "مَنْ قَالَ عَلَيَّ مَا لَمْ أَقُلْ فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ اَلنَّارِ ".
The Messenger of Allah سبحانه وتعالى (peace be upon him and his family) said: "Whoever attributes to Me صلى الله عليه وعلى آله وسلم something I did not say, let him prepare his seat in the Fire."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى يُونُسُ بْنُ عَبْدِ اَلرَّحْمَنِ عَنْ عَبْدِ اَللَّهِ بْنِ سُلَيْمَانَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: "مَنْ آمَنَ رَجُلاً عَلَى دَمِهِ، ثُمَّ قَتَلَهُ جَاءَ يَوْمَ اَلْقِيَامَةِ يَحْمِلُ لِوَاءَ اَلْغَدْرِ".
Yunus ibn Abd al-Rahman narrated from Abdullah ibn Sulayman, who said: I heard Abu Ja'far Imam Muhammad ibn Ali Al-Baqir عليه السلام say: "Whoever grants a man safety over his life and then kills him will come on the Day of Judgment carrying the banner of treachery."
- Ṣaḥīḥ al-Faqīh, p. 306
وَ رَوَى أَحْمَدُ بْنُ اَلنَّضْرِ عَنْ عَبَّادٍ عَنْ كَثِيرٍ اَلنَّوَّاءِ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْكَبَائِرِ فَقَالَ "كُلُّ مَا أَوْعَدَ اَللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ اَلنَّارَ".
Ahmad ibn al-Nadr narrated from Abbad, from Kathir al-Nawwa', who said: I asked Abu Ja'far Imam Muhammad ibn Ali Al-Baqir عليه السلام about the major sins. He said: "Every sin for which Allah سبحانه وتعالى, the Mighty and Majestic, has promised the Hellfire is a major sin."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى زُرْعَةُ بْنُ مُحَمَّدٍ اَلْحَضْرَمِيُّ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَمِعْتُهُ يَقُولُ: "إِنَّ اَللَّهَ تَبَارَكَ وَ تَعَالَى أَوْعَدَ فِي أَكْلِ مَالِ اَلْيَتِيمِ عُقُوبَتَيْنِ أَمَّا إِحْدَاهُمَا فَعُقُوبَةُ اَلْآخِرَةِ بِالنَّارِ وَ أَمَّا عُقُوبَةُ اَلدُّنْيَا فَهُوَ قَوْلُهُ عَزَّ وَ جَلَّ: لْيَخْشَ اَلَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعٰافاً خٰافُوا عَلَيْهِمْ فَلْيَتَّقُوا اَللّٰهَ وَ لْيَقُولُوا قَوْلاً سَدِيداً يَعْنِي بِذَلِكَ لِيَخْشَ أَنْ أَخْلُفَهُ فِي ذُرِّيَّتِهِ كَمَا صَنَعَ بِهَؤُلاَءِ اَلْيَتَامَى ".
Zurah ibn Muhammad al-Hadrami narrated from Samaah ibn Mihran, who said: I heard Imam عليه السلام say: "Indeed, Allah سبحانه وتعالى, Blessed and Exalted, has promised two punishments for consuming the wealth of an orphan. One is the punishment in the Hereafter, which is the Fire, and the other is the punishment in this world, as stated by Allah سبحانه وتعالى, the Mighty and Majestic: 'And let those fear (Allah سبحانه وتعالى) who, if they left behind weak offspring, would be afraid for them. So let them fear Allah سبحانه وتعالى and speak words of appropriate justice.' (Surah An-Nisa 4:9) This means that one should fear that Allah سبحانه وتعالى might deal with his own offspring as to what (wrong) he has done to these orphans."
- Ṣaḥīḥ al-Faqīh, p. 306
وَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ: "سِبَابُ اَلْمُؤْمِنِ فِسْقٌ وَ قِتَالُهُ كُفْرٌ وَ أَكْلُ لَحْمِهِ مِنْ مَعْصِيَةِ اَللَّهِ وَ حُرْمَةُ مَالِهِ كَحُرْمَةِ دَمِهِ ".
The Messenger of Allah سبحانه وتعالى (peace be upon him and his family) said: "Insulting a believer is wickedness, fighting him is disbelief, consuming his flesh (through backbiting) is disobedience to Allah سبحانه وتعالى, and the sanctity of his wealth is like the sanctity of his blood."
- Ṣaḥīḥ al-Faqīh
وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: "مَنِ اِكْتَحَلَ بِمِيلٍ مِنْ مُسْكِرٍ كَحَلَهُ اَللَّهُ بِمِيلٍ مِنْ نَارٍ".
Imam Jafar ibn Muhammad Al-Sadiq عليه السلام said: "Whoever applies kohl with a stick dipped in an intoxicant, Allah will apply a stick of fire to his eyes."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى اِبْنُ أَبِي عُمَيْرٍ عَنْ إِسْمَاعِيلَ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلَهُ رَجُلٌ فَقَالَ أَصْلَحَكَ اَللَّهُ شُرْبُ اَلْخَمْرِ شَرٌّ أَمْ تَرْكُ اَلصَّلاَةِ قَالَ "شُرْبُ اَلْخَمْرِ" ثُمَّ قَالَ "أَ وَ تَدْرِي لِمَ ذَلِكَ" قَالَ لاَ قَالَ "لِأَنَّهُ يَصِيرُ فِي حَالٍ لاَ يَعْرِفُ فِيهَا رَبَّهُ عَزَّ وَ جَلَّ".
Ibn Abi Umayr narrated from Isma'il ibn Salim, who reported from Abu Abdillah عليه السلام that a man asked him: "May Allah سبحانه وتعالى rectify you, is drinking alcohol worse or abandoning prayer?" Imam عليه السلام replied: "Drinking alcohol." Then Imam عليه السلام said: "Do you know why that is?" The man replied: "No." Imam عليه السلام said: "Because it leads a person to a state where he no longer recognizes his Lord عز وجل, the Mighty and Majestic."
- Ṣaḥīḥ al-Faqīh
وَ قَالَ عَلَيْهِ اَلسَّلاَمُ: "إِنَّ أَهْلَ اَلرِّيِّ فِي اَلدُّنْيَا مِنَ اَلْمُسْكِرِ يَمُوتُونَ عِطَاشاً وَ يُحْشَرُونَ عِطَاشاً وَ يَدْخُلُونَ اَلنَّارَ عِطَاشاً ".
Imam عليه السلام said: "Indeed, those who indulge in intoxicants in this world will die thirsty, be resurrected thirsty, and enter the Fire thirsty."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى أَبَانُ بْنُ عُثْمَانَ عَنِ اَلْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: "مَنْ شَرِبَ اَلْخَمْرَ فَسَكِرَ مِنْهَا لَمْ تُقْبَلْ لَهُ صَلاَةٌ أَرْبَعِينَ يَوْماً فَإِنْ تَرَكَ اَلصَّلاَةَ فِي هَذِهِ اَلْأَيَّامِ ضُوعِفَ عَلَيْهِ اَلْعَذَابُ لِتَرْكِهِ اَلصَّلاَةَ".
Aban ibn Uthman narrated from al-Fudayl ibn Yasar, who said: I heard Abu Ja'far Imam Muhammad ibn Ali Al-Baqir عليه السلام say: "Whoever drinks alcohol and becomes intoxicated by it, his prayer will not be accepted for forty days. And if he abandons prayer during these days, his punishment will be doubled for neglecting the prayer."
- Ṣaḥīḥ al-Faqīh
وَ فِي خَبَرٍ آخَرَ: "إِنَّ صَلاَتَهُ تُوقَفُ بَيْنَ اَلسَّمَاءِ وَ اَلْأَرْضِ فَإِذَا تَابَ رُدَّتْ عَلَيْهِ وَ قُبِلْتُ مِنْهُ".
And in another narration: "Indeed, his prayer will be suspended between the sky and the earth. But if he repents, it will be returned to him and accepted from him."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى إِبْرَاهِيمُ بْنُ هَاشِمٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ أَحْمَدَ بْنِ إِسْمَاعِيلَ اَلْكَاتِبِ عَنْ أَبِيهِ قَالَ: أَقْبَلَ مُحَمَّدُ بْنُ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ فِي اَلْمَسْجِدِ اَلْحَرَامِ فَقَالَ بَعْضُهُمْ لَوْ بَعَثْتُمْ إِلَيْهِ بَعْضَكُمْ يَسْأَلُهُ فَأَتَاهُ شَابٌّ مِنْهُمْ فَقَالَ لَهُ "يَا عَمِّ مَا أَكْبَرُ اَلْكَبَائِرِ" قَالَ "شُرْبُ اَلْخَمْرِ" فَأَتَاهُمْ فَأَخْبَرَهُمْ فَقَالُوا لَهُ عُدْ إِلَيْهِ فَلَمْ يَزَالُوا بِهِ حَتَّى عَادَ إِلَيْهِ فَسَأَلَهُ فَقَالَ لَهُ "أَ لَمْ أَقُلْ لَكَ يَا اِبْنَ أَخِي شُرْبَ اَلْخَمْرِ إِنَّ شُرْبَ اَلْخَمْرِ يُدْخِلُ صَاحِبَهُ فِي اَلزِّنَا وَ اَلسَّرِقَةِ وَ قَتْلِ اَلنَّفْسِ "اَلَّتِي حَرَّمَ اَللّٰهُ" وَ فِي اَلشِّرْكِ بِاللَّهِ وَ أَفَاعِيلُ اَلْخَمْرِ تَعْلُو عَلَى كُلِّ ذَنْبٍ كَمَا تَعْلُو شَجَرَتُهَا عَلَى كُلِّ شَجَرَةٍ".
Ibrahim ibn Hashim narrated from Amr ibn Uthman, from Ahmad ibn Isma'il al-Katib, from his father, who said: Imam Muhammad ibn Ali Al-Baqir عليه السلام entered the Sacred Mosque (Masjid al-Haram), and some people said: "Why don't you send one of you to ask him a question?" So a young man from among them approached him and asked: "O uncle, what is the greatest of the major sins?" Imam عليه السلام replied: "Drinking alcohol." The young man returned and informed them. They said to him (the boy): "Go back to him." They persisted until he returned to Imam عليه السلام and asked again. The Imam عليه السلام said: "Did I not already tell you, O son of my brother, that it is drinking alcohol? Indeed, drinking alcohol leads its drinker to adultery, theft, the killing of a soul which Allah سبحانه وتعالى has forbidden, and associating partners with Allah سبحانه وتعالى. The consequences of alcohol surpass every sin, just as its tree rises above all other trees."
- Ṣaḥīḥ al-Faqīh
وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: "مَنْ قَتَلَ نَفْسَهُ مُتَعَمِّداً فَهُوَ فِي نَارِ " جَهَنَّمُ خٰالِداً فِيهٰا" ".
Imam Jafar ibn Muhammad Al-Sadiq عليه السلام said: "Whoever intentionally kills himself will be in the Fire of Hell, abiding therein forever."
- Ṣaḥīḥ al-Faqīh
قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ لا تَقْتُلُوا أَنْفُسَكُمْ إِنَّ اللَّهَ كانَ بِكُمْ رَحِيماً. وَ مَنْ يَفْعَلْ ذلِكَ عُدْواناً وَ ظُلْماً فَسَوْفَ نُصْلِيهِ ناراً وَ كانَ ذلِكَ عَلَى اللَّهِ يَسِيراً
Allah سبحانه وتعالى, Blessed and Exalted, says: "And do not kill yourselves. Indeed, Allah سبحانه وتعالى is ever Merciful to you. And whoever does that in aggression and injustice-We will drive him into a Fire. And that is easy for Allah سبحانه وتعالى." (Surah An-Nisa 4:29-30)
وَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ: "كُلُّ بِدْعَةٍ ضَلاَلَةٌ وَ كُلُّ ضَلاَلَةٍ سَبِيلُهَا إِلَى اَلنَّارِ ".
The Messenger of Allah سبحانه وتعالى (peace be upon him and his family) said: "Every innovation is misguidance, and every misguidance leads to the Fire."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "أَدْنَى اَلشِّرْكِ أَنْ يَبْتَدِعَ اَلرَّجُلُ رَأْياً فَيُحِبَّ عَلَيْهِ وَ يُبْغِضَ".
Muhammad ibn Muslim narrated from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir عليه السلام who said: "The slightest form of polytheism is when a man invents an opinion and then loves and hates based on it."
- Ṣaḥīḥ al-Faqīh, p. 307
وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي حَمْزَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ مَا أَدْنَى اَلنَّصْبِ قَالَ "أَنْ يَبْتَدِعَ اَلرَّجُلُ شَيْئاً فَيُحِبَّ عَلَيْهِ وَ يُبْغِضَ عَلَيْهِ".
Al-Hasan ibn Mahbub narrated from Abdullah ibn Sinan, from Abu Hamzah, who said: I asked Abu Ja'far Imam Muhammad ibn Ali Al-Baqir عليه السلام, "What is the least form of (nasb) hostility (towards the Ahlulbayt عليه السلام)?" Imam عليه السلام replied: "It is when a man innovates something, and then loves because of it and hates because of it."
- Ṣaḥīḥ al-Faqīh
وَ قَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ: "مَنْ مَشَى إِلَى صَاحِبِ بِدْعَةٍ فَوَقَّرَهُ فَقَدْ سَعَى فِي هَدْمِ اَلْإِسْلاَمِ ".
Imam Ali ibn Abi Talib عليه السلام said: "Whoever walks towards a person of innovation and shows him respect has indeed contributed to the destruction of Islam."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى هِشَامُ بْنُ اَلْحَكَمِ وَ أَبُو بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "كَانَ رَجُلٌ فِي اَلزَّمَنِ اَلْأَوَّلِ طَلَبَ اَلدُّنْيَا مِنْ حَلاَلٍ فَلَمْ يَقْدِرْ عَلَيْهَا وَ طَلَبَهَا مِنْ حَرَامٍ فَلَمْ يَقْدِرْ عَلَيْهَا فَأَتَاهُ اَلشَّيْطَانُ فَقَالَ لَهُ يَا هَذَا إِنَّكَ قَدْ طَلَبْتَ اَلدُّنْيَا مِنْ حَلاَلٍ فَلَمْ تَقْدِرْ عَلَيْهَا فَطَلَبْتَهَا مِنْ حَرَامٍ فَلَمْ تَقْدِرْ عَلَيْهَا أَ فَلاَ أَدُلُّكَ عَلَى شَيْءٍ تُكْثِرُ بِهِ دُنْيَاكَ وَ تُكْثِرُ بِهِ تَبَعَكَ فَقَالَ بَلَى قَالَ تَبْتَدِعُ دِيناً وَ تَدْعُو إِلَيْهِ اَلنَّاسَ فَفَعَلَ فَاسْتَجَابَ لَهُ اَلنَّاسُ فَأَطَاعُوهُ فَأَصَابَ مِنَ اَلدُّنْيَا ثُمَّ إِنَّهُ فَكَّرَ فَقَالَ مَا صَنَعْتُ اِبْتَدَعْتُ دِيناً وَ دَعَوْتُ اَلنَّاسَ إِلَيْهِ وَ مَا أَرَى لِي تَوْبَةً إِلاَّ أَنْ آتِيَ مَنْ دَعَوْتُهُ فَأَرُدَّهُ عَنْهُ فَجَعَلَ يَأْتِي أَصْحَابَهُ اَلَّذِينَ أَجَابُوهُ فَيَقُولُ إِنَّ اَلَّذِي دَعَوْتُكُمْ إِلَيْهِ بَاطِلٌ وَ إِنَّمَا اِبْتَدَعْتُهُ فَجَعَلُوا يَقُولُونَ كَذَبْتَ هُوَ اَلْحَقُّ وَ لَكِنَّكَ شَكَكْتَ فِي دِينِكَ فَرَجَعْتَ عَنْهُ فَلَمَّا رَأَى ذَلِكَ عَمَدَ إِلَى سِلْسِلَةٍ فَوَتَدَ لَهَا وَتِداً ثُمَّ جَعَلَهَا فِي عُنُقِهِ وَ قَالَ لاَ أَحُلُّهَا حَتَّى يَتُوبَ اَللَّهُ عَلَيَّ فَأَوْحَى اَللَّهُ عَزَّ وَ جَلَّ إِلَى نَبِيٍّ مِنَ اَلْأَنْبِيَاءِ "قُلْ لِفُلاَنٍ وَ عِزَّتِي وَ جَلاَلِي لَوْ دَعَوْتَنِي حَتَّى تَنْقَطِعَ أَوْصَالُكَ مَا اِسْتَجَبْتُ لَكَ حَتَّى تَرُدَّ مَنْ مَاتَ عَلَى مَا دَعَوْتَهُ إِلَيْهِ فَيَرْجِعَ عَنْهُ" ".
Hisham ibn al-Hakam and Abu Basir narrated from Abu Abdillah عليه السلام who said: "There was a man in earlier times who sought worldly gains through lawful means but could not attain them. Then he sought them through unlawful means, yet still could not attain them. So, Satan came to him and said: 'O man, you have sought the world through lawful means and could not obtain it, and you sought it through unlawful means and still could not obtain it. Shall I guide you to something that will increase your worldly gains and followers?' The man replied: 'Yes.' Satan said: 'Invent a new religion and call people to it.' So, the man did so, and the people responded to him and obeyed him, and he gained from the world. Then he reflected and said: 'What have I done? I invented a religion and called people to it. I see no repentance for me except that I go to those I invited and turn them away from it.' So, he began approaching his followers, saying: 'What I invited you to was false, and I only invented it.' But they responded, 'You are lying! It is the truth, but you have doubted your religion and abandoned it.' When he saw this, he took a chain, fixed it to a peg, placed it around his neck, and said: 'I will not release it until Allah سبحانه وتعالى accepts my repentance.' Then Allah سبحانه وتعالى, the Mighty and Majestic, revealed to a prophet from among the prophets: 'Say to so-and-so: By My سبحانه وتعالى Might and My سبحانه وتعالى Majesty, even if you call upon Me سبحانه وتعالى until your limbs fall apart, I سبحانه وتعالى will not respond to you until you return those who died upon what you called them to and turn them away from it.'"
- Ṣaḥīḥ al-Faqīh
وَ رَوَى بَكْرُ بْنُ مُحَمَّدٍ اَلْأَزْدِيُّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ قَالَ: "إِنَّ صَاحِبَ اَلشَّكِّ وَ اَلْمَعْصِيَةِ فِي اَلنَّارِ لَيْسَا مِنَّا وَ لاَ إِلَيْنَا ".
Bakr ibn Muhammad al-Azdi narrated from Abu Abdillah عليه السلام that Commander of the Faithful عليه السلام said: "Indeed, the one who harbors doubt and persists in disobedience is in the Fire; they are neither from us nor connected to us."
- Ṣaḥīḥ al-Faqīh
وَ فِي رِوَايَةِ عَبْدِ اَللَّهِ بْنِ مَيْمُونٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِيهِ عَنْ آبَائِهِ عَلَيْهِمُ اَلسَّلاَمُ قَالَ: "لِلزَّانِي سِتُّ خِصَالٍ ثَلاَثٌ فِي اَلدُّنْيَا وَ ثَلاَثٌ فِي اَلْآخِرَةِ فَأَمَّا اَلَّتِي فِي اَلدُّنْيَا فَإِنَّهُ يَذْهَبُ بِنُورِ اَلْوَجْهِ وَ يُورِثُ اَلْفَقْرَ وَ يُعَجِّلُ اَلْفَنَاءَ وَ أَمَّا اَلَّتِي فِي اَلْآخِرَةِ فَسَخَطُ اَلرَّبِّ وَ سُوءُ اَلْحِسَابِ وَ اَلْخُلُودُ فِي اَلنَّارِ".
In the narration of Abdullah ibn Maymun from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq عليه السلام, from his father, Imam Muhammad ibn Ali Al-Baqir عليه السلام, from his forefathers (peace be upon them), it is reported that Imam عليه السلام said: "The adulterer has six traits, three in this world and three in the Hereafter. As for those in this world: his face loses its brightness, he inherits poverty, and his destruction is hastened. As for those in the Hereafter: the wrath of the Lord عز وجل, a severe reckoning, and eternal residence in the Fire."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ إِسْحَاقَ بْنِ هِلاَلٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ "أَنَّ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ قَالَ: "أَ لاَ أُخْبِرُكُمْ بِأَكْبَرِ اَلزِّنَا" قَالُوا بَلَى قَالَ "هِيَ اِمْرَأَةٌ تُوطِئُ فِرَاشَ زَوْجِهَا فَتَأْتِي بِوَلَدٍ مِنْ غَيْرِهِ فَتُلْزِمُهُ زَوْجَهَا فَتِلْكَ اَلَّتِي لاَ يُكَلِّمُهَا اَللَّهُ وَ لاَ يَنْظُرُ إِلَيْهَا يَوْمَ اَلْقِيَامَةِ وَ لاَ يُزَكِّيهَا وَ لَهَا عَذَابٌ أَلِيمٌ" ".
Muhammad ibn Abi Umayr narrated from Ishaq ibn Hilal, from Abu Abdillah عليه السلام, who said: "Indeed, Commander of the Faithful عليه السلام said: 'Shall I not inform you of the gravest form of adultery?' They said: 'Yes.' Imam عليه السلام said: 'It is when a woman brings another man onto her husband's bed and bears a child from him, then attributes that child to her husband. That woman is the one whom Allah سبحانه وتعالى will neither speak to nor look at on the Day of Judgment, nor will He سبحانه وتعالى purify her, and for her is a painful punishment.'"
- Ṣaḥīḥ al-Faqīh
وَ رَوَى اِبْنُ أَبِي عُمَيْرٍ عَنْ سَعِيدٍ اَلْأَزْرَقِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ قَتَلَ رَجُلاً مُؤْمِناً قَالَ "يُقَالُ لَهُ مُتْ أَيَّ مِيتَةٍ شِئْتَ يَهُودِيّاً وَ إِنْ شِئْتَ نَصْرَانِيّاً وَ إِنْ شِئْتَ مَجُوسِيّاً ".
Ibn Abi Umayr narrated from Sa'id al-Azraq, from Abu Abdillah عليه السلام, regarding a man who killed a believing man. Imam عليه السلام said: "It will be said to him, 'Die in any manner you wish, either as a Jew, or if you wish, as a Christian, or if you wish, as a Magian (Zoroastrian).'"
- Ṣaḥīḥ al-Faqīh
وَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ: "إِنَّمَا شَفَاعَتِي لِأَهْلِ اَلْكَبَائِرِ مِنْ أُمَّتِي".
The Messenger of Allah سبحانه وتعالى (peace be upon him and his family) said: "Indeed, my intercession is for the sinners who commit major sins from my nation."
- Ṣaḥīḥ al-Faqīh
وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: "شَفَاعَتُنَا لِأَهْلِ اَلْكَبَائِرِ مِنْ شِيعَتِنَا وَ أَمَّا اَلتَّائِبُونَ فَإِنَّ اَللَّهَ عَزَّ وَ جَلَّ يَقُولُ: مٰا عَلَى اَلْمُحْسِنِينَ مِنْ سَبِيلٍ "
Imam Jafar ibn Muhammad Al-Sadiq عليه السلام said: "Our intercession is for the sinners who commit major sins from among our followers. As for those who repent, Allah سبحانه وتعالى, the Mighty and Majestic, says: 'There is no blame upon the doers of good.'" (Surah At-Tawbah 9:91)
- Ṣaḥīḥ al-Faqīh
وَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ: "لاَ شَفِيعَ أَنْجَحُ مِنَ اَلتَّوْبَةِ".
Commander of the Faithful Imam Ali ibn Abi Talib عليه السلام said: "There is no intercessor more successful than repentance."
- Ṣaḥīḥ al-Faqīh
وَ سُئِلَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ عَنْ قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ: إِنَّ اَللّٰهَ لاٰ يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَ يَغْفِرُ مٰا دُونَ ذٰلِكَ لِمَنْ يَشٰاءُ هَلْ تَدْخُلُ اَلْكَبَائِرُ فِي مَشِيئَةِ اَللَّهِ قَالَ "نَعَمْ ذَاكَ إِلَيْهِ عَزَّ وَ جَلَّ إِنْ شَاءَ عَذَّبَ عَلَيْهَا وَ إِنْ شَاءَ عَفَا".
Imam Jafar ibn Muhammad Al-Sadiq عليه السلام was asked about the saying of Allah سبحانه وتعالى, the Mighty and Majestic: "Indeed, Allah سبحانه وتعالى does not forgive associating partners with Him, but He forgives what is less than that for whom He wills." (Surah An-Nisa 4:48) Imam عليه السلام was asked whether major sins are included in Allah's سبحانه وتعالى will (to forgive). Imam عليه السلام replied: "Yes, that is up to Him سبحانه وتعالى, the Mighty and Majestic. If He سبحانه وتعالى wills, He سبحانه وتعالى will punish for them, and if He سبحانه وتعالى wills, He سبحانه وتعالى will forgive."
- Ṣaḥīḥ al-Faqīh
وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: "مَنِ اِجْتَنَبَ اَلْكَبَائِرَ كَفَّرَ اَللَّهُ عَنْهُ جَمِيعَ ذُنُوبِهِ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ: إِنْ تَجْتَنِبُوا كَبٰائِرَ مٰا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئٰاتِكُمْ وَ نُدْخِلْكُمْ مُدْخَلاً كَرِيماً "
Imam Jafar ibn Muhammad Al-Sadiq عليه السلام said: "Whoever avoids the major sins, Allah سبحانه وتعالى will forgive all his other sins. This is based on the saying of Allah سبحانه وتعالى, the Mighty and Majestic: 'If you avoid the major sins which you are forbidden, We will remove from you your lesser sins and admit you to a noble entrance.'" (Surah An-Nisa 4:31)
- Ṣaḥīḥ al-Faqīh
Commentary #1