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Understanding The Prophet's Life

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From Issue: 573 [Read full issue]

Three Grave Sins

Imam Muslim relates from God's Messenger: On the Last Day, God will not talk to, pay attention to, or purify three types of people. A painful torment awaits them. These are the people who "trail their robes," who remind those they have favoured of their favours, and who try to sell their goods by false oaths.

The hadith begins with thalathatun (three), meaning any three, unnamed, unworthy of being named. In other words, they may be met anywhere, and they and their actions are so despicable that Muslims should avoid them. God will ignore such people in the next world. This is a severe punishment, for, as stated in Surah al-Rahman, speech is one of the foremost and greatest favours of God to humanity. Besides, we will be in dire need of speaking on the Day of Judgment, when we try to justify ourselves.

The first and most grievous sin is "trailing one's robe," an Arabic idiom for arrogance. Arrogance means to contest with God for the rule of the Earth. Human beings, despite their vast weakness, poverty, and powerlessness are nevertheless enchanted with themselves. They consider their abilities, skills, position, wealth, apparent accomplishments, and so on worthy of pride. This leads to self-conceit and self-pride.

The second grave sin is reminding others of the favours you have done for them. Those who regard everything as a gift from God understand that they can benefit others only if God allows them to do so. As a result, those who do the favour actually feel indebted to those who they have helped, for such actions allow them to receive a spiritual reward.

The last grave sin is deception in trade. According to the laws of Islam, merchants must disclose any defect in what they are selling.

Besides being connected with unbelief in and distrust of God, these three sins poison society's life and indicate weak character. Hence, the severity of their punishment.

Compiled From:
"The Messenger of God: Muhammad" - Fethullah Gulen, pp. 107-109

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