Make your own free website on Tripod.com

Aqeedah Summary:

Sinners

 

("Concluding Remarks About the Verdict Concerning the People Committing Sins")

 

 

Questions

1. What is your stand and duty towards Muslim sinners?

 

It is the duty of Muslims to warn their brothers and sisters of the punishment in this world and the hereafter for their sins. They should not deny the severity of the sin, or be comfortable with it. They should try to help them give up the sin. If it is a conflict involving two Muslims, the community should come together and see that justice is carried out. In addition, Muslims should not prevent the enforcement of the Islamic Legal Punishments.

 

 

Summary

 

Committing sins does not cause disbelief, but sins are damaging to the Iman. 

Insha-ALLAH, all sinners who have even the smallest amount of faith, will receive Paradise. The Hadith indicate that anyone who believes in the Oneness of ALLAH will not be punished eternally. ALLAH may forgive the sinner and take him to paradise immediately, or punish him before he can enter Paradise. Meanwhile, anyone who disbelieves in ALLAH, or in His Oneness, will stay in Hell-Fire forever, despite his good deeds or his excuse for disbelieving.

People who are innocent of sin, or exempted because of insanity, or immaturity, along with those who have repented of their sins, or abandoned them, will, Insha-ALLAH, be granted Paradise.  

However, the fact that all people must pass over Hell-Fire, refers to the Bridge of Siraat that extends over Hell-Fire. Some people will cross it safely, while others will fall off of it into the fire.

 

 

The Effects of Sin

 

Committing sins does not annul Iman, but it decreases it. Sins leave a stain on the heart, which continues to grow until repentance. Furthermore, an abundance of sins causes the heart to harden, and makes the sinner a slave to his own desires, and to the promptings of Shaytaan.

An abundance of sins can also lead to heresy. A sinner becomes heretical by considering his sins to be lawful, or by denying a well-known matter of Islam, or contradicting the two testimonies.

Consequently, a person should not feel his minor sins are insignificant; because by adopting this attitude, he is disregarding that he is offending ALLAH.  The Prophet admonished the believers to do good deeds and avoid sins completely.  

Major Sins (Al-Kaba’ir)

 

Major sins include all acts threatened with punishment in the Hereafter, the Islamic Legal Punishments, or the wrath of ALLAH. The major sins are mentioned in a great number of traditions.

   

All the corruption that results from the major and minor sins cannot be seen by any but ALLAH, hence comparison is needed to know which are to be avoided the most.  

The severity of a sin is measured by the corruption involved. Hence, the general rule is that major sins are greater than minor sins since the corruption that results from major sins is greater.

 

However, a minor sin can be worse than a major sin because of the manner in which it was done.  For example, when someone commits a minor sin to lead others to commit a major sin; when someone commits a minor sin knowing it will cause misfortune or betrayal; or even when someone commits a minor sin repeatedly – the result is that a major sin is committed. Hence, the person is committing a minor sin, but is making himself responsible for the evils that result from it; if this evil is great then the sin becomes great.

 

Exceptions

 

The Prophet denounces some people from Islam and calls certain acts heretical, although these people did not commit blasphemy, nor were their actions in the class of the Major Sins.

 

These Traditions are not interpreted literally because they contradict the other texts from the Qur'an and Sunnah, and the Islamic Law.

 

The acts that the Prophet denounced are less than major sins, such as adultery, or murder; and hence the legal punishment of death for Apostates, or heretics does not apply to them. They are called heretical because they are closer to the behavior of disbelievers, and hence contrary to the fruits of Islam.  Hence, the Prophet (P.B.U.H.) barred the person from the Name of "Islam" or it’s pure form. Hence these acts harm the faith of the one who does it, although it does not make him or her a disbeliever.

 

Expiation

 

Sins are expiated through one of several ways:

 

¨ Asking for ALLAH’s forgiveness, and repenting (Holy Qur’an 8:33)

¨ Doing good deeds (Holy Qur’an, 11:114)

¨ Enduring a calamity, or misfortune.

¨ ALLAH’s pardon (Holy Qur’an  4:116)

¨ The Prayers of other Muslims.

¨ The Trials of the Hereafter.

 

When a person asks for ALLAH’s forgiveness or repents, his heart must sincerely regret his action. Such sincere repentance is also indicated when the person has abandoned the sin completely. Also, a person’s good actions, such as his offering of prayers, annul his bad actions. When a person experiences a calamity with patience he is rewarded for his patience, and forgiven for his sins. ALLAH’s pardon is when He forgives the sinner for his own special purpose.

 

Furthermore, after death, the Muslim benefits from the good works, charity, or knowledge he gave to others. The prayers of Muslims for him, at his funeral prayer, and any time also benefit him. A Muslim can give charity, fast, make pilgrimage, or do other good deeds on a dead Muslim’s behalf. This does not deny the personal responsibility each Muslim has for his deeds because the prayers others make for him are a result of his good character, hence they are counted the fruit of his deeds on earth. However, it is incorrect to offer payment for someone to fast, or do any good deed on behalf of a dead person.

------- 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

_______________________________________

 

1(Sahih Al-Bukhari, vol 1., pg 61, An-Nawawy’s Intrep. Sahih Muslim, vol., pg. 218; Sahih Muslim, vol 6. pg. 64).

 

2 (Sahih Al-Bukhari, Fasting; Sahih Al Bukhari vol 4., pg 52; Sahih Muslim with An-Nawawy’s Intrep., vol 7, pg 89). (59:10) (Sahih Muslim, Nawawy’s Inter., vol 7, pg. 45).