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Major Sins New Muslims

The Concept of Sin in Islam

gloomy nature

The idea of ‘Original Sin’ or hereditary criminality has no room in the teachings of Islam.

One of the major troublesome areas of human existence is the problem of sin or evil in the world. It is commonly believed that sin started with Adam and Eve during their life in the Garden of Eden. That event led to the ‘Fall’ and has ever since branded the human race with guilt, stigma, and bewilderment.

The First Sin

Islam has taken a unique position on the whole issue, a position which is not shared by any other religion we know. The Qur’an states that Adam and Eve were directed by God to reside in the Garden of Eden and enjoy its produce as they pleased, assured of bountiful supplies and comfort. But they were warned not to approach a particular tree so that they would not run into harm and injustice.

Then Satan intrigued them to temptation and caused them to lose their joyful state. They were expelled from the Garden and brought down to earth to live, die, and taken out again at last for the Final Judgment. Having realized what they had done, they felt shame, guilt, and remorse. They prayed for God’ s mercy and were forgiven (Al-Baqarah 2:35-38; Al-A`raf 7:19-25; Ta-Ha 20:117-123).

And We said: O Adam! Dwell you and your wife in the Garden, and eat you freely (of the fruits) thereof where you will; but come not nigh this tree lest you become wrong-doers. But Satan caused them to deflect therefrom and expelled them from the (happy) state in which they were; and We said: Fall down, one of you a foe unto the other! There shall be for you on earth a habitation and provision for a time. Then Adam received from his Lord words (of revelation), and He relented toward him. Lo! He is the relenting, the Merciful. (Al-Baqarah 2:35-37)

This symbolic event is significantly revealing. It tells that the human being is imperfect and ever wanting even if he were to live in paradise. But committing a sin or making a mistake, as Adam and Eve did, does not necessarily deaden the human heart, prevent spiritual reform or stop moral growth.

Human Accountability

On the contrary, the human being has enough sensibility to recognize his sins and shortcomings. More importantly, he is capable of knowing where to turn and to whom he should turn for guidance.

Much more important is the fact that God is ever prepared to respond to the sincere calls of those who seek His aid. He is so Gracious and Compassionate that His forgiveness is encompassing and His mercy all–inclusive: “My mercy embraces all things” (Al-A`raf 7:156). One last revealing reading of the event is that discrimination on the basis of sex and hereditary guilt or sin are alien to the spirit of Islam.

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Whatever becomes of man after birth is the result of external influence and intruding factors.

The idea of ‘Original Sin’ or hereditary criminality has no room in the teachings of Islam. Man, according to the Qur’an and to the Prophet, is born in natural state of purity or fitrah, that is, Islam or submission to the will and law of God. Allah says:

So set your purpose (O Muhammad) for religion as a man by nature upright – the nature (framed) of Allah, in which He has created man. There is no altering (the laws of) Allah’s creation. That is the right religion, but most men know not. (Ar-Rum 30:30)

Whatever becomes of man after birth is the result of external influence and intruding factors. To put the matter in terms of modern thought, human nature is malleable; it is the socialization process, particularly the home environment, that is crucial. It plays a decisive role in the formation of human personality and the development of moral character.

This does not deny to the individual the freedom of choice or exempt him from responsibility. Rather, it is a relief from that heavy burden of hereditary criminality or instinctual sin.

Between Good & Evil

God, by definition, is Just, Wise, Merciful, Compassionate, and Perfect. He has created man by breathing into him of His own Spirit (Al-Hijr 15:29; As-Sajdah 32:9; At-Tahrim 66:12).

So, when I have made him and have breathed into him of My Spirit… (Al-Hijr 15:29)

Since God is absolutely good and His Spirit is absolutely perfect one; since man, through creation, received of the Spirit of God, then man was bound to retain at least some portion of this good Spirit of the Creator. This may account for the good dispositions of man and his spiritual longings. But, on the other hand, God created man to worship Him, not to be His equal, rival, the perfect incarnation or absolute embodiment of His goodness.

This means that no matter how much good and perfect man may be, by the grace of creation, he is still far short of the goodness and perfection of the Creator. Man is not without such qualities, to be sure. But they are limited and proportionate to man’ s finite nature, capacity, and responsibility. This may explain the imperfection and fallibility of man.

However, imperfection and fallibility are not the equivalent of sin or synonymous with criminality – at least not in Islam. If man is imperfect he is not left helpless or deserted by God to fall victim to his shortcomings. He is empowered by revelations, supported by reason, fortified by the freedom of choice, and guided by various social and psychological dispositions to seek and achieve relative perfection.

The constant gravitation between the forces of good and evil is the struggle of life. It gives man something to look forward to, ideals to seek, work to do, and roles to play. It makes his life interesting and meaningful, not monotonous and stagnant. On the other hand, it pleases God to see His servants in a state of spiritual and moral victory.

Sins/Sinful Acts

According to the moral scale of Islam, it is not a sin that man is imperfect or fallible. This is part of his nature as a finite limited creature. But it is a sin if he has the ways and means of relative perfection and chooses not to seek it.

A sin is any act, thought, or will that (1) is deliberate, (2) defies the unequivocal law of God, (3) violates the right of God or the right of man, (4) is harmful to the soul or body, (5) is committed repeatedly, and (6) is normally avoidable. These are the components of sin which is not innate or hereditary.

It is true, however, that man has the potential capacity of sin latent in him; but this is not greater than his capacity of piety and goodness. If he chooses to actualize the potential of sin instead of the potential of goodness, he will be adding a new external element to his pure nature. For this added external element man alone is responsible.

In Islam, there are major and minor sins as there are sins against God and sins against both God and man. All sins against God, except one, are forgivable if the sinner sincerely seeks forgiveness. The Qur’an has stated that truly God does not forgive the sin of shirk (polytheism, pantheism, trinity, etc.).

But He forgives sins other than this and pardons whom He wills. Yet if the polytheist or atheist comes back to God, his sin will be forgiven. Sins against men are forgivable only if the offended pardon the offender or if the proper compensations and / or punishments are applied.

In conclusion, sin is acquired not inborn, emergent not built-in, avoidable not inevitable. It is a deliberate conscious violation of the unequivocal law of God. If man does something that is truly caused by natural instincts or absolutely irresistible drives and uncontrollable urges, then such an act is not a sin in Islam.

Otherwise, God’ s purpose will be pointless and man’ s responsibility will be in vain. God demands of man what lies within the human possibilities and reaches.

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The article is excerpted from Dr. Hammudah’s well-known book “Islam in Focus”.

 

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Major Sins New Muslims

The Unforgivable Sin in Islam

Allah is All-Merciful and Oft-Forgiving. Indeed, He may forgive all sins except for one sin: shirk.

In Islam, shirk is the sin of idolatry or polytheism. i.e. the worship of anyone or anything other than the singular God, or more literally associating partners with Him.

If a person dies in a state of polytheism, every hope for his or her salvation is surely dashed.

The Prophet (peace be upon him) was asked: what is the greater sin , he said: To ascribe partners to Allah even though he created you. (Al-Bukhari)

However, Almighty Allah may forgive every sin, without exception, from a sincere penitent.

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His Character New Muslims

Prophet’s Physical Features: As If You Were Seeing Him

By: Salman Al-Oadah

One feels amazed by the degree of detailing in the description of the Prophet’s physical features. The scholars talked about his external traits in the minutest way.

Prophet’s Physical Features

His body was moderate in everything. He was neither too tall, nor too short, but average height.

His Hair

Thus, they described the hair on his head. It was neither tightly curly nor completely straight, but between the two. At times it would grow until it reached his shoulders, and at others he would cut it to the level of half the ears. And he took good care of it:

Aisha said that “when he was combing his hair, it was like paths of sand being furrowed by that comb”. (Al-Bayhaqi))

Um Hani’ reports that ‘the Messenger of God once came to Mecca, and he had four braids’. (Ahmad, Abu Dawud, At-Tirmidhi)

In another report, she says: “I saw four braids in the hair of the Messenger of God”. (Ahmad, Abu Dawud, At-Tabarani)

His Face

His face was also meticulously portrayed. He had a round face (Muslim, Ibn Hibban), not a complete roundness, but it was like the moon when it is complete. And it was white with a slight ruddiness, as if the sun or the moon were running in it. (Ahmad, Muslim, Al-Bayhaqi) He also had a broad forehead.

Aisha said: ‘The Messenger had a spread out forehead. When it appeared from among the hair, or he would look at us at daybreak or at the onset of the night, or when he turned up to face people, they would see as if the light of a lantern were twinkling on his forehead’. (Al-Bayhaqi, Ibn `Assakir)

His eyes were large and white, as if having kohl. (Ahmad, At-Tirmidhi, At-Tabarani, Al-Bayhaqi) His nose was straight with a little protruding in the middle. (At-Tabarani, Al-Bayhaqi) His cheeks were straight and white. (At-Tabarani, Al-Bayhaqi) His mouth was rather large (Ahmad, Muslim, At-Tirmidhi) and had space between his foreteeth. (At-Tabarani, Al-Bayhaqi) He took great care to clean his teeth by brushing them. (Ahmad, Al-Bukhari, Muslim)

He also had a thick beard. (Ahmad, Muslim, Ibn Hibban) Yet it was neither too long nor too short. He made a point of combing it, cleaning it, anointing it and perfuming it. (Ahmad, Al-Bukhari, Muslim, An-Nasa’i, Ibn Hibban)

His Body

His body was moderate in everything. He was neither too tall, nor too short, but average height. (Ahmad, Al-Bukhari, Muslim)

His Clothing

As for his clothing, he was not particularly strict on garments. He would not ask for what was not to be found, nor refute what was at hand. He put on a gown imported from Levant. (Ahmad, Al-Bukhari, At-Tirmidhi, Ibn Majah)

He put on a turban. (Ahmad, Muslim, Abu Dawud, Ibn Majah, At-Tirmidhi)

And he put on a cloak and a wrapper. (Ahmad, Al-Bukhari, Muslim) He used to like good, clean clothing. But he did not exaggerate in it and dressed without the least sense of pride. He never wore long clothes. He warned people against it, especially if it was accompanied by vanity. He said: ‘God turns away from one who drags his clothes out of vanity’. (Ahmad, Al-Bukhari, Muslim, Abu Dawud, At-Tirmidhi)

His Humility

The Prophet was the best exemplar of simplicity, and hated vanity and arrogance. His constant aim was to remain close to the people in his nutrition, clothing, transport, and when sitting. One day he slept on a bed which left its traces on the side of his body (Ahmad, Al-Bukhari, Muslim) because there was nothing thick between him and the bed. He would often sit on the ground, eat on the floor, and sit on a straw mat. (Ahmad, Al-Bukhari, Muslim)

One day, Mulaikah, Anas iin Malik’s grandmother, invited the Prophet over to share a meal which she had prepared in his honor.

He answered and ate of the food, then said: ‘Stand up so you can pray behind me’. Anas said: ‘So I brought a straw mat which had grown black with use. I sprayed it with water, and then the Prophet stood on it. The orphan and I stood behind him, and the elderly woman behind us. He prayed two rak’has and then he left.’ (Ahmad, Al-Bukhari, Muslim, Abu Dawud, An-Nasa’i)

The mountains would have been made gold and silver for him if so he had wished. Yet what he loved was simplicity (Ahmad, At-Tirmidhi, At-Tabari) and spontaneity. He stayed away from affected behaviour. He preferred to be close to the people and be one of them, never assigning on them tasks beyond their capacity.

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The article is excerpted from the author’s book “In the Company of the Prophet (God’s Chosen Messenger)”.

 

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ABC's of Islam New Muslims

Islam and the Meaning of Deen

By Abul A`la Al-Mawdudi 

The word ‘deen’ is used in several meanings. The first is sovereignty, power, lordship, kingship, or rulership. The second is the opposite of this, i.e. submission, obedience, service or slavery. The third is to bring to account, to judge, or to dispense reward and punishment for actions. All those three uses are found in the Qur’an.

Allah says:

The only (true) Deen in the sight of God is (man’s) self-surrender (to Him). (Aal `Imran 3:19)

Here, deen is that way of life in which we recognize Allah alone as the possessor of all power and majesty and surrender ourselves to Him. We must not abase or humble ourselves before anybody save Him. We must regard only Allah as Master, Lord, and Sovereign, and must not be slaves or servants to anybody but Him. We must accept only Allah as the Lord of reward and punishment. We should covet no reward, fear no punishment, except His. Islam is the name of this deen.

Deen is that way of life in which we recognize Allah alone as the possessor of all power and majesty and surrender ourselves to Him.

False Deen

False deen arises when you ascribe real powers to anyone besides Allah, when you take anyone as a real ruler and master, as a dispenser of real reward and punishment, when you bow your heads before him in humility, when you serve him and obey his orders, when you covet his reward and fear his punishment more than Allah’s. This kind of deen Allah never accepts because it is totally contrary to reality.

No other being in the whole universe except God possesses any power and might, nor does anybody else’s sovereignty and kingship exist. We have not been created to be servants and slaves of anyone or anything but God, nor is there anyone else except that real Master who can judge us and award reward and punishment.

In many places in the Qur’an these facts have been explained.

And whoso seeks a Deen other than Islam, it will not be accepted from him. (Aal `Imran 3:85)

Thus, anyone who disregards the sovereignty and kingship of God, acknowledges someone else as his master and ruler, becomes his servant and slave, and considers anyone as a dispenser of reward and punishment in his own right, will never have his Deen or conduct accepted by God because:

They were not enjoined anything but that they should serve God, making submission exclusively His, turning away (from all false gods). (Al-Bayyinah 98:5)

God has not created human beings to serve anyone except Himself. It is, therefore, incumbent on them to turn away from all false gods and reserve their submission, or their true deen, for Allah alone. They should single-mindedly devote themselves to His service and consider themselves as being accountable only to Him:

What! Do they seek a deen other than God’s, whereas unto Him surrenders whatever is in the heavens and on earth, willingly or unwillingly, and unto Him all must return? (Aal `Imran 3:83)

How can we human beings incline to be servants and to submit to someone other than God, when all other things on earth and in the heavens are slaves and obedient servants of God alone, accounting for their deeds to no other authority than God? Does man want to adopt a deviant way for himself, some kind of independent and autonomous existence, in defiance of the entire universe?

He it is Who has sent forth His Messenger with the Guidance and the way of Truth, so that he makes it prevail over all ways (religions), however much mushriks (who take gods besides God) may dislike it. (At-Tawbah 9:33)

God’s Deen

Allah has sent His Messenger with the true deen for the purpose of ending the sovereignty of all false gods and granting us immense freedom so that we live as servants of none but the Lord of the universe, no matter how much the idolaters and polytheists may dislike or oppose such a course.

And fight them, until there is no rebellion (against God) and all submission is to God alone. (Al-Anfal 8:39)

The lesson is clear: we must fight until the sovereignty of all beings other than Allah is brought to an end, until only the law of God rules in the world, until the sovereignty of God alone is acknowledged, until we serve only Him.

Thus these three meanings of deen stand out:

– To acknowledge God as Lord, Master and Ruler.

– To obey and serve only Him.

– To be accountable to Him, to fear only His punishment and to covet only His reward.

Deen also includes obedience to God’s Messengers. For the commandments of God have been given to human beings through His Books and His Messengers.

Children of Adam! If there should come to you Messengers from among you, who convey My revelations unto you, then whosoever refrains from evil and lives rightly no fear shall be on them, and neither shall they sorrow. (Al-A`raf 7:35)

No individual receives Allah’s commandments directly.

Hence, whoever acknowledges Allah as Ruler can be accepted as obedient to Him only when he becomes obedient to His Messengers and lives by the guidance received through them.

Deen consists of these fundamental principles.

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The article is an excerpt from Abul A`la Al-Mawdudi’s Let Us Be Muslims.

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