The Major Sins

[krypton6]

A slave's running away from his master

What's up with this one!?? If I was a slave and I no longer wanted to be a slave, I would run away and so what? Its my right to run away and try live better and I dont see how this could be against islam.

 

[thirdwatch512]

48. Making statues and pictures

Hi, does that constitute taking pictures with a digital camera of people, or just drawing?

Also, the TV is like animated with pictures.. Is there an Islamic view on that?

63. Feeling secure from Allah's Plan

What does that exactly mean?

 

[- Qatada -]

Hi, does that constitute taking pictures with a digital camera of people, or just drawing?

Also, the TV is like animated with pictures.. Is there an Islamic view on that?

There's a difference of opinion, since many people of knowledge say that these images are made up of light. The only time (some say) they may be forbidden is if they were to be printed out - since they would become real images then. And Allah knows best.

What does that exactly mean?

To feel secure from Allah's plan means that you feel secure from His punishment, none of us know our final ending - so we strive and work hard to remain sincere so that we can enter His Mercy and Paradise.

Anyone who feels secure from Allah's plan is indirectly saying that they are sure without a doubt that Allah will forgive them, and no-one knows this except the Lord of the Worlds. So we ask Him for His Mercy, and remain sincere to Him without associating others as partners with Him, and that is the only way we can gain His Mercy and Paradise.

 

[john316]

Re: The Major Sins --Al-Kaba'r--

[font=Verdana, Arial]The Major Sins [/font]
[font=Verdana, Arial] --Al-Kaba'r-- [/font]
​

The major sins are those acts which have been forbidden by Allah in the Quran and by His Messenger (SAW) in the Sunnah (practise of the Prophet), and which have been made clear by the actions of of the first righteous generation of Muslims, the Companions of the Prophet (SAW).

Allah Most High says in His Glorious Book:

If you avoid the major (part) of what you have been forbidden (to do), We will cancel out for you your (other) evil deeds and will admit you (to Paradise) with a noble entry. (al-Nisa 4:31) ​

Thus by this verse, Allah Most High has guaranteed the Garden of Paradise to those who avoid the major sins. And Allah Most High also says:

Those who avoid the greatest of sins and indecencies, and forgive when they are angry (al-Shra 42:37) Those who avoid the greatest sins and indecencies, except for oversights, (will find that) surely your Lord is ample in forgiveness. (Al-Najm 53:32) ​

The Messenger of Allah (SAW) said: "The five [daily] prayers, Friday to Friday, and Ramadan to Ramadan make atonement for what has happened since the previous one when major sins have been avoided." It is therefore very important to determine exactly what the greatest vices, technically called "the major sins" (Kaba'ir), are, in order that Muslims should avoid them.

There is some difference of opinion among scholars in this regard. Some say these major sins are seven, and in support of their position they quote the tradition: "Avoid the seven noxious things"- and after having said this, the propeht (SAW) mentioned them: "associating anything with Allah; magic; killing one whom Allah has declared inviolate without a just case, consuming the property of an orphan, devouring usury, turning back when the army advances, and slandering chaste women who are believers but indiscreet." (Bukhari and Muslim)

'Abdullah ibn 'Abbas said: "Seventy is closer to their number than seven," and indeed that is correct. The above tradition does not limit the major sins to those mentioned in it. Rather, it points to the type of sins which fall into the category of "major." These include those crimes which call for a prescribed punishment (HADD; plural, HUDUD), such as theft, fornication or adultery (ZINA), and murder; those prohibited acts for which a warning of a severe punishment in the Next is given in the Qur'an or the tradition; and also those deeds which are cursed by our Prophet (SAW). These are all major sins.

Of course, there is a gradation among them, since some are more serious than others. We see that the Prophet (SAW) has included SHIRK (associating someone or something with Allah) among them, and from the text of the Qur'an we know that a person who commits SHIRK will not his sin be forgiven and will remain in Hell forever.

Allah Most High says:

<b>

Surely, Allah does not forgive associating anything with Him, and He forgives whatever is other than that to whomever He wills. (al-Nisa 4:48 and 116)​

</b>01. Associating anything with Allah
02. Murder
03. Practising magic
04. Not Praying
05. Not paying Zakat
06. Not fasting on a Day of Ramadan without excuse
07. Not performing Hajj, while being able to do so
08. Disrespect to parents
09. Abandoning relatives
10. Fornication and Adultery
11. Homosexuality(sodomy)
12. Interest(Riba)
13. Wrongfully consuming the property of an orphan
14. Lying about Allah and His Messenger
15. Running away from the battlefield
16. A leader's deceiving his people and being unjust to them
17. Pride and arrogance
18. Bearing false witness
19. Drinking Khamr (wine)
20. Gambling
21. Slandering chaste women
22. Stealing from the spoils of war
23. Stealing
24. Highway Robbery
25. Taking false oath
26. Oppression
27. Illegal gain
28. Consuming wealth acquired unlawfully
29. Committing suicide
30. Frequent lying
31. Judging unjustly
32. Giving and Accepting bribes
33. Woman's imitating man and man's imitating woman
34. Being cuckold
35. Marrying a divorced woman in order to make her lawful for the husband
36. Not protecting oneself from urine
37. Showing-off
38. Learning knowledge of the religion for the sake of this world and concealing that knowledge
39. Bertrayal of trust
40. Recounting favours
41. Denying Allah's Decree
42. Listening (to) people's private conversations
43. Carrying tales
44. Cursing
45. Breaking contracts
46. Believing in fortune-tellers and astrologers
47. A woman's bad conduct towards her husband
48. Making statues and pictures
49. Lamenting, wailing, tearing the clothing, and doing other things of this sort when an affliction befalls
50. Treating others unjustly
51. Overbearing conduct toward the wife, the servant, the weak, and animals
52. Offending one's neighbour
53. Offending and abusing Muslims
54. Offending people and having an arrogant attitude toward them
55. Trailing one's garment in pride
56. Men's wearing silk and gold
57. A slave's running away from his master
58. Slaughtering an animal which has been dedicated to anyone other than Allah
59. To knowingly ascribe one's paternity to a father other than one's own
60. Arguing and disputing violently
61. Witholding excess water
62. Giving short weight or measure
63. Feeling secure from Allah's Plan
64. Offending Allah's righteous friends
65. Not praying in congregation but praying alone without an excuse
66. Persistently missing Friday Prayers without any excuse
67. Unsurping the rights of the heir through bequests
68. Deceiving and plotting evil
69. Spying for the enemy of the Muslims
70. Cursing or insulting any of the Companiions of Allah's Messenger


Source: The Major Sins Al-Kaba'r By Muhammad bin 'Uthman Adh-Dhahabi, rendered into English by Mohammad Moinuddin Siddiqui

quick question is it arranged from biggest to smallest. If yes, then would please give me ALL scriptural evidence from your quran as two why sin number 1 is the most grevious sin and anything realted to it.

Thanks

 

[- Qatada -]

Re: The Major Sins --Al-Kaba'r--

quick question is it arranged from biggest to smallest. If yes, then would please give me ALL scriptural evidence from your quran as two why sin number 1 is the most grevious sin and anything realted to it.

Thanks

Shirk is the greatest major sin because it involves being associating others along with Allaah in worship. Being thankful to other than Allaah for all the good which He has given us, shirk can also involve rejecting the Messengers' of Allaah since the Messengers of Allaah call against shirk. We'll discuss this issue more in depth insha Allaah.


If someone rejects any Messenger of Allaah, they are rejecting His message. If they are rejecting His Message, they are saying that Allaah has lied and that He doesn't send us a Criterion to judge between what is right and wrong, true and false etc. If someone doesn't accept this, then they are following a way which opposes the law of Allaah.

So because they have rejected Allaah's message, they have also rejected His commandments. Which then means that they would be disobedient to Him without even feeling any guilt that they are transgressing the boundaries which He has set for us. This means that they can do any forms of injustice without feeling that they will return to Allaah and be judged for what they did (and be either rewarded or punished for their faith and actions), so they may persist in these evils to the extent that they cause a great deal of harm to the whole of humanity.



Yet if this person never had commited this shirk, and they had accepted Allaah's Messengers', this would mean they would accept His message, which would mean that they would be far more likely to do good and turn away from evil because they would have the fear of Allaah, love of Allaah, and hope for His reward for their patience and good that they did in this life. They would not be unfair, and as ungrateful to their Lord for all the favours that He has given them. They would obey His commandments, and therefore gain His pleasure, and due to His Mercy - they would enter His reward, the adobe of peace, Allah being pleased with them, and they pleased with Him.

It is they who are the successful.

 

[- Qatada -]

A slave's running away from his master

What's up with this one!?? If I was a slave and I no longer wanted to be a slave, I would run away and so what? Its my right to run away and try live better and I dont see how this could be against islam.

:salamext:

http://www.readingislam.com/servlet...sh-AAbout_Islam/AskAboutIslamE/AskAboutIslamE

Thank you for your question.


The hadith of the Prophet (peace and blessings be upon him) should be read within its historical context. At the time when the message of Islam was sent to mankind, slavery was an established institution. It would not have been practically possible for the Prophet (peace be upon him) to end slavery in one night. What he did was to insist on certain moral values that people had to observe when dealing with their slaves, in addition to requiring certain rulings from every Muslim. Both of these measures aimed at gradually and eventually ending slavery.


The moral value that the Prophet (peace and blessings be upon him) insisted on when dealing with the slavery issue was the value of equality of humankind. He said on many occasions that all people are equal, whether black or white, man or woman, slave or noble. The Prophet (peace and blessings be upon him) further instructed, as narrated in various places in the authentic collections of Hadith, that masters should share with their slaves the same food, the same clothing, and even help them with their work [Sahih Al Bukhari] This attitude, by itself, put an end to the worst part of slavery, which was its stratifying and hierarchical view of human beings based on their social status.

Then, the Prophet (peace be upon him) made it the slave’s right to buy his or her freedom, and the community then had an obligation to help him or her. In fact, one of the venues of the required zakah (obligatory annual charity), according to the Qur’an is to free slaves. This meant that one of the obligations of an Islamic government was to buy slaves and free them. The Prophet also forbade selling female slaves who bore their master a child. The master could not sell them and both slave and child would become free after his death. Several Islamic rulings required freeing of slaves as an act of repentance from wrongdoing, such as if a Muslim violated the abstinence that accompanies fasting in Ramadan.


This concept of equality of all was quite a step in the history of humanity that Islam made at that time. Also, when the value of equality was materialized in society at that time, the slave-master relationship became a different relationship altogether.

It must be said, though, that the ideals of Islam faced a lot of resistance from supporters of the social status quo and from people who had financial and other material interests in the system of slavery. However, we ought to differentiate between religion (any religion) and its followers’ practices. Therefore, it took centuries until slavery disappeared from the Muslim world—and the non-Muslim world as well, by the way. This is not due to Islam, because as far as Islam is concerned, if the rulings had been followed and not violated by those in positions of power, slavery would have disappeared much earlier.

Going back to your question, given the above, the master-slave relationship had become sort of a contract for work, in which the slave was getting certain benefits based on his or her work for the master. Therefore, it was considered wrong for the slave to run away and not free him- or herself by compensating the master.

Having said that, I should make it clear that all of the above is history. I mean, slavery is NOT part of the Islamic system of life. Slavery was merely a social fact that preexisted Islam and which had to be eliminated in Islam’s usual gradual and wise manner.




Useful Links:


Human Rights in Islam

Slavery in Islam and the Bible

Status of Slave Women in Islam

Questions on Slavery

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[~ Sabr ~]

:bump: