Fear Allah As If You Can

Hazrat Imam Ja'far as-Sadiq (a.s.) has stated, 
"Allah has to be feared as if you see Him with your own eyes. Because even if you can't see Him, He is surely watching you. If you think that He is not watching you, you are a Kafir. However if you know that He is watching you and still commit sins, it means that you have regarded Him as an insignificant viewer." 
(Al Kafi)

If any mortal were to see us committing a sin we would feel ashamed and refrain from such a behaviour. But its a pity that we disregard the All-seeing Almighty and indulge in sins, unabashed.

The Perfect Example

One look at the life of Amirul Momineen Ali (a.s.) will make the best of us hang our heads in shame. We would emerge to be the most despicable and wretched creatures, when judged in the light of his excellence.

The Holy Prophet (s.a.w.s.) says: 
"A stroke of Ali (a.s.) on the day of Khandaq (battle of Ahzaab) is superior to the total worship of men and jinns." 
(Behaarul Anwaar)

Ali (a.s.), inspite of his exalted position, is all humility when he addresses his Lord. Not an iota of significance does he attach to his outstanding achievements. They are all a Mercy from his Creator. In himself, he sees only shortcomings, faults and weaknesses for which he weeps and prays till he becomes unconscious. Abu Darda relates that I heard Ali (a.s.) reciting in a disconsolate voice: "O my Lord, there is no doubt that I have spent a good part of my life in Your disobedience.1 Still I do not hope for forgiveness from anyone but You. Nor do I intend to please anyone except You. O my real Master when I think of Your Mercy, the weight of my sins begins to feel light. But when I remember Your severity, the load of the difficulties crush me."

Abu Darda says, 'When there was a silence after this, I moved forward and saw that Ali (a.s.) had fallen unconscious. When I shook his arm, it seemed lifeless. I thought that my master Ali (a.s.) has passed away.'

Similarly Zorara says, 'Once I saw Ali (a.s.) in the last part of a dark night. He was holding his beard and pleading in a sorrowful voice: 'O! The provisions for the journey are less and the distance vast. The way is horrifying and the path dangerous.'

Ali (a.s.) says in Dua-e-Kumail: 
"O Allah the trials have increased and my condition has deteriorated and my good deeds are very few."

The Personality of Ali (a.s.) is a Model For Us

Like his fear, the hope of Ali (a.s.) is also prominent. Since his birth upto the last moments of his life he remained engrossed in worship and obedience. He did not forgo worship even for a single moment. Sometimes he used to pray a thousand rakats of prayers in a day. Throughout his life, he fasted the whole of the month of Shabaan. He never missed the midnight prayers. Even in the night of the battle of Siffin, which is known as the coldest of the nights he offered his midnight prayers. For three continuous days he broke his fast with water. He gave his share of bread to the poor, the needy and the orphans. He gave in charity the proceeds of the sale of the garden that he had planted with his own hands. A detailed chapter of Behaarul Anwaar deals with the endowments of Ali (a.s.) and his charity. A few examples are quoted below:

An Excerpt From the Will of Ali (a.s.)

The will of Ali (a.s.) is phrased in the following manner: 
"This writing is that in which we have willed regarding one's belongings. The slave of Allah, Ali hopes that Allah shall reward him for this by Heaven and shall protect him from the fire of the Hell on the day when the faces of some people would be white and the others black. Whatever property I own in 'Yambao' and its suburbs, I leave all of it as an endowment to achieve the happiness of Allah."

Inspite of excelling in good deeds and worship, while returning from a battle, he was seen exclaiming, 
"Certainly, the best deed of a man is to die a martyr. I fear I may not get a chance to achieve martyrdom."

At last the Holy Prophet (s.a.w.s.) informed him: 
"O Ali! Your end shall be martyrdom."

We Shall Follow Ali (a.s.)

We may think that it is not possible for sinners like us to come up to the level of a lofty personality like Ali (a.s.) in terms of piety and spiritual realisation.

In reply to this we can say that, though it is not possible for us to reach that stage we can at least try to follow his commands as much as possible. For example, if a child sees a shining cobra, it is possible that he may try to catch it and risk being bitten to death?

Let us suppose the child is accompanied by his father. In such a situation the father who is aware of the poisonous qualities of the cobra will shout warnings and move forward to rescue the child.

O the heedless one! Is not Ali (a.s.) your spiritual father and the virtual guide? Are you not the claimant of his love and Wilayat. If your reply is positive then you must strive to follow and imitate your master as much as possible. The hardships and the punishments of the Day of Judgement make one shudder with horror and one cannot be complacent about the preparations of this last journey. If you are a true Shia of Ali (a.s.) then he is the best model for you. Ali (a.s.) has himself said, 
"You cannot imitate me entirely, but you can imitate (to some extent) and follow us."
"Our Shias are only those who follow us."

Warning of the Leader

The leader of the caravan issues warning regarding the dangers of the journey and advises his followers to make all the necessary provisions for the perils and the wild animals they would encounter. Every person will be responsible for himself. Saying this he himself busies himself in preparations. The fear of the impending journey makes him terror-stricken.

Seeing their leader in this condition the followers respond by feeling a similar concern for the journey and its preparations.

Let us not be complacent and heedless, and waste precious moments. Let us follow our Imam (a.s.) faithfully, so that we do not have to face remorse on the Day of Judgement.

The Chief of the Caravan is Terror-Stricken

O! the caravans of piety and belief. The leader of your caravan, Ali ibn Abi Talib (a.s.) is extremely afraid of the pitfalls of the last journey. He has issued clear warnings regarding the dangers. Every night he announced at the Masjid-e-Kufa, 
"Travellers! may Allah have Mercy upon you. Pack up the provisions for your journey and be prepared. Certainly you have in your path deep ravines and terrible dangers. There is no alternative but to traverse this path."

After this he used to say, 
"It is a pity! The provisions are meagre and the journey extremely long and the destination, great." 
(Nahjul Balagha)

It is truly deplorable that our involvement in worldly affairs has created a wide unsurmountable gap between us and our Imam (a.s.). We have been completely cut off from his virtuous life and perfect morals. May Allah protect us from departing His influence to follow the misguidance of Satan. Certain sins cause us to be deprived of the Wilayat of Allah and love of Ahlul Bayt (a.s.) and lead us to the wilayat of Satan. After this we come under the control of Satan who rules us totally. Let us take refuge with Allah from such a doom.

Insulting a Believer Expels One From Wilayat

Hazrat Imam Ja'far as-Sadiq (a.s.) said: 
"If a person slanders a believer to disclose his faults to the public, or to insult him, Allah expels him from His Wilayat and leaves him to the Wilayat of Satan." 
(Al Kafi)

"Like the Satan when he says to man: Disbelieve, but when he disbelieves, he says: I am surely clear of you; surely I fear Allah, the Lord of the worlds." 
(Surah Hashr 59:16)

Murder

The fifth Greater Sin is the murder of that person whose execution has not been ordered by Allah and the Holy Prophet (s.a.w.s.). Traditions which confirm that murder is a Greater Sin have already been mentioned at the beginning. Moreover the verses of the Holy Quran mention clearly the Divine punishment for the murderers.

"And whoever kills a believer intentionally, his punishment is Hell; he shall abide in it, and Allah will send His wrath on him and curse him and prepare for him a painful chastisement." 
(Surah Nisa 4:93)

The fifth Greater Sin is the murder of that person whose execution has not been ordered by Allah and the Holy Prophet (s.a.w.s.). Traditions which confirm that murder is a Greater Sin have already been mentioned at the beginning. Moreover the verses of the Holy Quran mention clearly the Divine punishment for the murderers.

Five types of punishments have been ordained for those who kill the believers. First, Hell; Second, Eternal abode in Hell; Third, involvement in the Divine wrath; Fourth, being the accursed by Allah; Fifth, the Great Chastisement.

Permanent Chastisement is Exclusively For unbelievers

One of the beliefs of the Shia Ithna Ashari school of thought is that eternal punishment is only for the Kuffar (Unbelievers). In other words, if a person dies in belief, he will not linger under punishment forever, even if he has killed a believer (or someone else whose killing has been prohibited according to the Divine command), or even though he has committed other greater sins. Hence the verse mentioned above has been explained in various ways. One possible explanation is that: one becomes eligible for eternal punishment only if he murders the believer because of his Imaan (belief). If such is the case, then, the killer is indeed liable for everlasting chastisement, for he considered the murder of a Momin as Halaal, whereas it is Haraam. To consider a murder of a believer Haraam is an article of faith. Consequently one who does not have this belief is a Kafir.

The Life and Property of a Muslim are Protected

The Holy Prophet (s.a.w.s.) announced on the occasion of the Farewell Pilgrimage (Hajjatul Wida): 
"O People! It is not permitted to kill the Muslims. Similarly to appropriate their property is not allowed. So do not be unjust upon yourselves and do not revert to disbelief after my death." 
(Wasaelush Shia)

Another explanation of the afore-mentioned hadith is that "abide in Hell" denotes being under punishment for a very long period. It does not mean that the sinner will be involved in eternal chastisement.

One Murder is Equal to the Killing the Whole of Humanity

"Whoever slays a soul, unless it be for a manslaughter or for mischief in the land, it is as though he slew all men; and whoever keeps it alive, it is as though he kept alive all men."
(Surah Maidah 5:32)

All the believers are sons of Adam (a.s.) and brothers to one another. One who kills another person perpetrates a great evil and instigates a feeling of malice, revenge and hatred among people.

Suicide is Murder

The Almighty Allah says: 
"....and do not kill ourselves; surely Allah is Merciful to you. And whoever does this aggressively and unjustly, We will soon cast him into Fire; and this is easy for Allah."
(Surah Nisa 4:29-30)

Allah prohibits the believers from suicide even in times of turmoil.

Enlivening the People

".....and whoever keeps it alive, it is as though he kept alive all men." 
(Surah Maidah 5:32)

If one saves the life of a "protected soul" whose killing has been prohibited by religion, be it forgiving, or not avenging, or protecting him, it is as if he has given life to the whole humanity. By saving one person he has; in a sense; saved humanity.

Murder is the worst sin in the eyes of Allah and severe punishment has been prescribed for a killer. The opposite of this, that is, saving the life of a person is accordingly regarded as the greatest form of worship.

A Murderer Does Not Die a Muslim

The following tradition is indicative of the fact that murder is a Greater Sin.

Regarding the killing of a believer, Imam Ja'far as-Sadiq (a.s.) says: 
At the time of his death the killer is told. 'Die as you wish, die as a Jew or a Christian or as a Magian.'
(Al Kafi)

Another tradition:
"A believer is free in the vast expanse of his belief till he colours his hands with the blood of a Momin."

Imam (a.s.) further says:
"One who kills a believer intentionally is deprived of the 'Tawfeeq' of repenting (for his sins)."
(Wasaelush Shia)

One Who Instigates a Murder is the Actual Killer

The third tradition, also from Imam Ja'far as-Sadiq (a.s.) says, 
"The Holy Prophet (s.a.w.s.) was told that a Muslim has been killed and his corpse is lying on the street. When the Holy Prophet (s.a.w.s.) and his companions reached the site of the murder, he enquired as to who the killer was."

The people said, "We do not know." The Prophet was surprised, 
"A person has been killed among the Muslims, and no one knows of his killer?"

"By the Almighty who appointed me with Prophethood, If all the creatures of the heavens and the earth participate in the murder of a Muslim and be pleased upon that, then Allah would surely involve them in punishment and send them all to Hell."

The lesson derived from this hadith is that there is no difference between the killer and those who support or co-operate with him.

Imam Muhammad al-Baqir (a.s.) has said, 
"On the day of Qiyamat a person would be presented before Allah. He will be having a streak of blood (like one gets a cut while shaving). He will say,

'By Allah, I have not killed anyone. Not have I co-operated with anyone's murder.' Allah will say, 'Yes, but one day you spoke about a believer and your words caused him to be killed. Hence you are responsible for his murder.'"

Hazrat Imam Reza (a.s.) said, 
"If someone is killed in the east and one who lives in the west is pleased upon this, then he is a partner in this murder." 
(Wasaelush Shia)

Abortion is Haraam

It is Haraam to abort an unborn child. Like in the case of a murder, diyah (prescribed fine) has to be paid here too. There is no difference between a foetus and a full-grown man. Even if the killers are its own parents. If a woman takes medicine that causes abortion, she would be liable for the punishment of a murderer.

The penalty (diyah) for killing a 'protected soul' (Nafse Mohtaram) is one thousand misqal of gold.

If the killers are the parents themselves they do not inherit any part of diyah but the other relatives who are eligible for the inheritance are qualified for it.

To Abort a Foetus Intentionally is Haraam

It is evident from the foregoing discussion that human life is considered sacred by the Islamic Shariat. Nothing has been given so much importance like the one reserved for the 'protected soul' (Nafs-e-Mohtaram). So much so that the beginning point of the human life, that is, the fertilised ovum is also not to be wasted. Once conception has taken place, no abortion is allowed. The 'diyah' (penalty) for abortion is as follows:
If the fertilised ovum is aborted the 'diyah' is sixty misqal.

If bones have formed it is eighty misqal.
If an incomplete child is aborted whose features have become distinct but the soul not entered the body, the penalty is one hundred misqal.

If soul had entered it and it was a male child, diyah is one thousand misqal, and if female, it is five hundred misqal.

If a pregnant woman dies, it is necessary to remove the unborn child by operation. Any carelessness in this regard is 'Haraam'.

If due to carelessness the child dies, diyah is wajib upon the one who was responsible for the lapse.

Repenting For Murder

By way of repentance, a person who has committed a willful murder should surrender himself to the heir of the murdered person. The successors of the murdered person have a choice of either avenging the death or accepting the 'diyah'. That is, they can forgive him or kill him in retribution.

If the murderer is forgiven, three things become obligatory on him:
1) Freeing a slave
2) Feeding sixty poor people
3) Keeping sixty fasts

If freeing a slave is not allowed by the law, the other two penalties should be fulfilled.

Accidental and Intended Murder

Even in the case of an accidental murder the heirs of the victim are to be paid the 'diyah'. But they should forgive the killer.

Apart from this the three penalties should be imposed, that is, freeing a slave, feeding sixty people and fasting for sixty days.

Similarly cutting off a part of someone's body is a Greater Sin. Those who intend to study this subject in detail are requested to refer to the books of Jurisprudence.

Those Who Are Disobedient to Their Parents

The sixth Greater Sin is to be disobedient to one's parents as expressly mentioned in the traditions from the Holy Prophet (s.a.w.s.) and the Pure Imams (a.s.). These have already been quoted in the first chapter. A tradition of the Prophet (s.a.w.s.) says that the greatest sins are shirk and to be disobedient to one's parents. The seriousness of disobedience to parents as a Greater sin can be gauged from the fact that the Holy Prophet (s.a.w.s.) has mentioned it along with shirk which is the greatest of all Greater sins, and unforgiveable. "Aaq" is a sin, the punishment of which is promised in the Quran and the traditions.

The words of Hazrat Isa (a.s.) as quoted by the Quran are:
"And dutiful to my mother, and He has not made me insolent, unblessed."
(Surah Mariyam 19:32)

As Isa (a.s.) did not have a father, his mother is alone mentioned. In the same Surah, both the father and mother of Hazrat Yahya (a.s.) are mentioned.

Both the verses mention three characteristics of the disobedient child (Aaq-e-Waledain).

1) 'Jabbar' (insolent)
2) 'Shaqee' (unblessed)
3) 'Aasi' (disobedient)

Each of these negative qualities render one liable for severe punishment. Regarding 'Jabbar' (insolent) the Quran says:
"And they asked for judgement and every defiant opposer was disappointed. Hell is before him and he shall be given to drink of festering water: He will drink it little by little and will not be able to swallow it agreeably, and death will come to him from every quarter, but he shall not die; and there shall be vehement chastisement before him."
(Surah Ibrahim 14:15-17)

The one who is Shaqee will be punished as follows:
"So as to those who are 'Shaqee', they shall be in fire; for them shall be sighing and groaning in it; Abiding therein so long as the heavens and the earth survive, except as your Lord pleases." 
(Surah Hud 11:106-107)

Those with the third characteristic, that is, those who are 'Aasi' will be dealt with severely by Allah.

"And whoever disobeys Allah and His Apostle and goes beyond His limits, He will cause him to enter fire, to abide in it, and he shall have an abasing chastisement."
(Surah Nisa 4:14)

Tradition Regarding Aaq-e-Waledain

The Holy Prophet (s.a.w.s.) says:
"Beware! Abstain from angering the parents. The fragrance of Paradise is perceived even at a distance of a thousand years, but those who are disobedient to parents and those who cut off ties with relatives will not be able to smell it." 
(Wasaelush Shia).

The Holy Prophet (s.a.w.s.) also said. 
"One who displeases the parents, (it is as if) he has displeased Allah. One who angers both his parents (it is as if) he has angered Allah."

Elsewhere, it is mentioned, 
"One who hurts his parents, hurts me and one who hurts me has hurt Allah. And the one who hurts Allah is accursed." 
(Mustadrakul Wasael)

The Prophet (s.a.w.s.) has also stated:
"Allah will not speak to three kinds of people on the Day of Qiyamat. Neither will He have mercy upon them, nor will He purify their sins. There is for them a horrible chastisement. The three types of people are the believers in destiny, the drunkards and those who disobeyed their parents." 
(Al Kafi)

Aaq-e-Waledain is Not Eligible For Divine Forgiveness

The wretchedness of the Aaq-e-Waledain is sufficiently evident from the fact that the trustworthy Jibraeel (a.s.) has cursed him and said, 
"One who is blessed with parents but does not fulfill their (his parent's) rights will not be forgiven (his sins) by Allah."
(Behaarul Anwaar)

When Jibraeel (a.s.) said this, the Holy Prophet (s.a.w.s.) uttered, 'Amen'! Hazrat Imam Ja'far as-Sadiq (a.s.) said, 
"Accursed, Accursed is the one who beats his parents. Accursed is the one who distresses his parents. 
(Mustadrak)

Prayer is Not Accepted

Imam Ja'far as-Sadiq (a.s.) said, 
"Allah will not accept the Namaz of the person who stares angrily at his parents. Even though they (parents) may be unjust."

A Young man is interceeded by the Holy Prophet (s.a.w.)

A young man was on his deathbed when the Holy Prophet (s.a.w.s.) came, sat near him, and told him to recite two kalimas (Shahadatain). But the youth could not speak. The Holy Prophet (s.a.w.s.) enquired if his mother was present? A woman sitting near his head said, "Yes, I am his mother."

The Holy Prophet (s.a.w.s.) asked, "Are your displeased with him?"

'Yes, O Prophet (s.a.w.s.), we have not spoken to each other since the last six years.'

The Holy Prophet (s.a.w.s.) asked this woman to forgive her son. Thus at the Prophet's instance she forgave his mistakes and was reconciled. At once the young man was able to recite the Kalima-e-Shahadat.

The Holy Prophet (s.a.w.s.) asked him, 
"What do you see, at this moment." " O Prophet of Allah a dark and smelly man has got hold of me and is not leaving me."

The Holy Prophet (s.a.w.s.) told him to recite the following dua, 
"Ya man Yaqbalul yaseera wa y'afo 'Anil Katheera Iqbal minnil Yaseera Wa 'Aafo 'Annil Katheera."

Then asked, "Now what do you see?" He replied, "A fair complexioned man, handsome and fragrant, is moving towards me."

The Holy Prophet said, "Keep repeating this dua." When the youth repeated this dua he said "O Prophet of Allah (s.a.w.s.) both of them have disappeared from my sight." After this the face of the Holy Prophet (s.a.w.s.) was illuminated with joy. He said, "O Allah forgive the sins of this young man." Then the youth passed away. 
(Behaarul Anwaar)

This tradition shows how difficult are the last moments of the Aaq-e-Waledain. He leaves this world in disbelief and remains, forever, in Divine punishment. The tutor of Kalima for this young man was the Holy Prophet (s.a.w.s.). In spite of this his tongue did not move till his mother forgive him. The blessings of the Holy Prophet (s.a.w.s.) and the forgiveness of his mother brought salvation for this youth.

What is Aaq-e-Waledain?

Allama Majlisi (r.a.) writes in his commentary on Al Kafi:
Aaq-e-Waledain means that the son or the daughter cause disrespect to parents by speech or actions. Or they do not obey them in matters which are within reason and matters which are not in any way against religion.

Aaq-e-Waledain is absolutely Haraam. The books of traditions of both the Shias as well as the Sunnis validate this fact.

To look at the parents with anger is Aaq: To cause unhappiness to the parents results in Aaq. It is Haraam to take any step, which one is sure, will displease the parents.

Benevolence to Parents is Wajib

The verses of the Quran as well as the traditions of the infallible Imams (a.s.) not only prohibit displeasing and angering the parents, but also stress that benevolence towards them is Wajib.

A few examples of the Quranic Ayats are presented for the readers:
1) "And We have enjoined on man goodness to his parents." 
(Surah Ankaboot 29:8)
2) "Be grateful to Me and both your parents..."
(Surah Luqman 31:14)

The above verse is specially worth noting for the fact that Allah has mentioned together gratefulness towards Himself and to the parents. Certainly thankfulness to Allah is Wajib, and in the same way it is Wajib for the children to be thankful to their parents.

3) "And your Lord has commanded that you shall not serve (any) but Him, and goodness to your parents. If either or both of them reach old age with you, say not to them (so much as) "Uff" nor chide them, and speak to them a generous word. And make yourself submissively gentle to them with compassion, and say: O my Lord! Have compassion on them, as they brought me up (when I was) little. 
(Surah Bani Israel 17:23-24)

In this Ayat Allah has mentioned goodness to parents. In the same sentence He exhorts about service to Him. As service to Allah is Wajib, benevolence to parent is Wajib too.

When the Imam (a.s.) was asked to explain the meaning of the term "Bil Waledaine Ehsana" (and goodness to your parents), he said, 
"Be good to your parents and if they are in need of something, procure it for them before they ask for it."

Then the meaning of the words, "Taqullahuma Qualan Kareema" (speak to them a generous word) was explained by the Imam (a.s.)

"If the parents beat you, say 'May Allah forgive you'. The phrase 'Wakhfiz Lahuma' (and make yourself submissively gentle to them) is elaborated by the Imam (a.s.):
"Do not look at them with distaste. Do not raise your voice above theirs. When you walk with them do not precede them. When you go to a gathering, do not sit before they do. Never keep your hand above theirs (while giving them something)."

Service to Parents is Better Than Jehad

Imam Ja'far as-Sadiq (a.s.) narrates that a young man presented himself to the Holy Prophet (s.a.w.s.) and said that he wanted to participate in Jehad. The Holy Prophet (s.a.w.s.) told him:
"Certainly, go for Jehad in the way of Allah. If your are killed you will be alive near Allah and be provided sustenance from Him. The recompense for your sacrifice would be with Allah. If you return alive your sins would be washed off as if your were a newborn child."

This man said: "O Prophet of Allah, my parents are alive and they are aged and have great expectations from me. They do not like me to be away from them."

The Holy Prophet (s.a.w.s.) said:
"If that is so, then stay behind to serve your parents. By Allah in whose hands is my life, to serve parents for a day and night is equal to a year of Jehad."

Another tradition from Holy Prophet (s.a.w.s.) says:
"Acquire your place in Heaven by serving your parents. If you are guilty of 'Aaq' then make Hell your abode."

Goodness to Parents is the Expiation of Sins

Goodness towards the parents is the expiation of various sins. It is related in a report that a man came to the Holy Prophet (s.a.w.s.) and said, "O, Prophet of Allah (s.a.w.s.) there is not a single misdeed, that I have not committed. Is there repentance for me?" The Holy Prophet (s.a.w.s.) told him, 
"Go and do goodness to your father in order that your sins may be expiated."

When the man left the assembly the Prophet (s.a.w.s.) said,
"If his mother had been alive, it would have been more meritorious to do good to her."

Satisfaction of Parents is Satisfaction of Allah

The Holy Prophet (s.a.w.s.) has stated, 
"In the happiness of parents lies the happiness of Allah and in their dissatisfaction is Allah's dissatisfaction." 
(Behaarul Anwaar).

He (s.a.w.s.) further said, 
"A person who is good to his parents will be just a grade below the prophets in Heaven. And the Aaq-e-Waledain will be only a grade higher than the Firons in Hell." 
(Mustadrakul Wasael)

Angels Pray for Those Who do Good to Their Parents

Amirul Momineen Ali (a.s.) says, 
"Benevolence to parents is the greatest of the religious obligations."

The Holy Prophet (s.a.w.s.) says that Allah has two Angels one of whom says, "O Allah! Protect those who do good to the parents." The other Angel prays, "O Allah! Destroy those people by retribution, with whom their parents are angry." Needless to say, the prayers of the Angels are always accepted by Allah.

The Material Effects of Aaq

The previous traditions mention the ill effects of 'Aaq-e-Waledain' in the hereafter. The following traditions describe the evil repercussions of Aaq-e-Waledain in this life.

The last of the Prophets (s.a.w.s.) says: 
"There are three kinds of sins which are punished in this world, rather than being given respite till Qiyamat. The first is Aaq-e-Waledain. The second, injustice upon men and third, thanklessness for favour."

Hazrat Imam Muhammad al-Baqir (a.s.) stated, 
"Secret charity cools down Divine anger while goodness to parents and benevolence to relatives, prolongs life."
(Behaarul Anwaar).

Another tradition says, 
"Benevolence to parents and secret charity, ward off poverty, and both (these deeds) prolong life. Seventy types of death are kept away."
(Behaarul Anwaar)

"Those who assure me that they will be benevolent to parents and do good to the relatives, I will give them excess of wealth and a long life and assure them of being close among our group." 
(Mustadrakul Wasael)

Hazrat Imam Naqi (a.s.) said, 
"The displeasing of parents causes decrease in sustenance and degradation (also follows)."

Aaq-e-Waledain Cause Poverty and Misfortune

There was a young man from Madinah. His parents were very old. He never did any good towards them. He neglected them and did not expend any of his wealth for their well-being. After sometime he became a destitute and fell sick. Hiswretchedness and misery reached such excessive, that he became a pitiable character. The Holy Prophet (s.a.w.s.) said, 
"Those who cause hurt to their parents should derive lessons from the life of this man. See how his wealth and property has been taken away. His affluence and independence has changed to poverty and his health has turned into disease. Whatever position he was to get in Heaven, he has been deprived of due to his sins; in its place the fire of Hell has been prepared for him." 
(Safinatul Bihar)

Imam Ja'far as-Sadiq (a.s.) narrates:
"When Hazrat Yaqoob (a.s.) went to Egypt to meet his son Hazrat Yusuf (a.s.), he (Yusuf a.s.) did not alight from his horse to pay respect to his father. Hazrat Jibraeel (a.s.) descended, and told Hazrat Yusuf (a.s.) to open his fist. As he did so, a light shot out from his palm and rose towards the sky. Hazrat Yusuf (a.s.) enquired, "What was this light which came out of my hand and shot to the sky?." Jibraeel (a.s.) replied, "The light of Prophethood has departed from your loins. You did not pay due respect to your father hence none of your descendants will get Prophethood." It is true that Hazrat Yusuf (a.s.) did not descend from his horse to pay respect to his father. However, this was not due to any feelings of pride and vanity. The Prophets are sinless and could never harbour such emotions. His intentions were merely to maintain his dignity as a King among his subjects."

Evil Consequences of Aaq-e-Waledain

Aaq-e-Waledain brings disgrace in the Hereafter, and goodness to parents brings honour and glory. As Imam Ja'far as-Sadiq (a.s.) has said, 
"Those who wish an easy death should do good to the relatives and be kind to parents. When one does this, Allah will make easy the agony of death. In this world he will not face difficulties and poverty." 
(Safinatun Bihar)

Prayers of the Parents Are Accepted Soon

The supplication of parents for the welfare of the child are quickly answered by Allah and in the same way their ill wish (curse) due to displeasing them also takes quick effect. Numerous traditions have been recorded in this connection. One such tradition is connected with the merits of Dua-e-Mashlool. It is said that a young man had lost the use of his right hand which was paralysed due to the curse of his father. After his father's death, the man prayed the entire night, continuously for a period of three years in Masjidul Haram. One day Hadhrat Ali (a.s.) saw him and took pity upon him. He taught him Dua-e-Mashlool. By the virtue of this Dua the young man was cured.

The Mother Has More Rights Than the Father

Goodness towards the mother is more rewarding. The Holy Prophet (s.a.w.s.) emphasized that benevolence shown to the mother should be three times the magnitude of that shown towards the father. When he was asked as to which of the parents had more rights, he replied,
"Was it not your mother who suffered the birth pangs to give birth to you and provided you with your natural diet from her breasts? Indeed the rights of a mother far outweigh those of the father." 
(Mustadrakul Wasael)

Rights of the Parents

Someone asked the Holy Prophet (s.a.w.s.) about the rights of the father. He (s.a.w.s.) replied, 
"He should be obeyed always, as long as he lives."

Then he was asked, "What is the right of the mother?". He answered, 
"If the service to a mother equals the quantity of the particles of sand in the desert and the drops of rain on earth, it (this service) will not repay for a single day that she kept you in her womb." 
(Mustadrakul Wasael)

A Young Man and His Invalid Mother

It is reported that a young man approached the Holy Prophet (s.a.w.s.) and asked, 
"O Prophet of Allah (s.a.w.s.), I have a mother who is an invalid. She cannot even move by herself. I carry her on my back and feed her with my hands. I also clean her excreta. Have I fulfilled her rights?"

The Holy Prophet (s.a.w.s.) replied, 
"No. Because you have remained in the womb for a long period during which you derived your nourishment from her body. She was every busy in caring and protecting you at all costs. Inspite of such hardships she always wished a long life for you. But you are waiting for her to die so that you may relieved of the responsibility of taking care of her."

The Holy Prophet (s.a.w.s.) described the eminence of a mother's position in the following statement:
1) "If you are praying a mustahab prayer and your father calls you, do not break your prayer but if your mother calls, break the prayer."

Truly, this assigns a remarkably high status to a mother. The Prophet (s.a.w.s.) states, 
"Paradise is at the feet of your mother."

Hence one need not go far in search of Paradise.

Be Good to Parents Even if They Are Kafirs

Whether the parents are believers and pious or Kafirs and sinful, goodness towards them is wajib. And 'Aaq-e-Waledain' is Haraam.

The verse of Surah Luqman says thus, 
"And if they contend with you that you should associate with Me what you have no knowledge of, do not obey them, and keep company with them in this world kindly...". 
(Surah Luqman 31:15)

Dua For Sunni Parents

Moammar Ibne Khallad asked Imam Reza (a.s.) whether one is allowed to pray for one's parents if they had not followed the truth and had not been Shia.

Imam Reza (a.s.) replied, 
"If they are dead, pray for them and give Sadaqah on their behalf. If they are alive keep them happy."

The Holy Prophet (s.a.w.s.) says; 
"Allah the Most High has sent me as the Mercy for the worlds, except to the 'Aaq' (of parents)."

Jabir Ibne Abdullah (r.a.) reports that someone asked Imam Ja'far as-Sadiq (a.s.), "My parents are against the truth, i.e. they are not the Shia of Ahlul Bayt (a.s.)". Imam replied: 
"Be good towards them like you would be towards out Shias." 
(Al Kafi)

Momin and Kafir Are Equal Under Three Circumstances

Hazrat Imam Muhammad al-Baqir (a.s.) said; 
"Allah has not given superiority to a Momin in three circumstances.

First, to return what has been entrusted to you for safe keeping whether it belongs to a Momin or a Kafir.

Second, fulfilling an oath, whether given to a Momin or a Kafir. Third, doing good to the parents, whether they be Momin or Kafir." 
(Al Kafi)

A letter on various aspects of Islamic Shariat, written by Hazrat Imam Reza (a.s.) to Mamun, include the following:
"Benevolence to parents is wajib even if both of them are 'Mushrik'. However obedience to parents is not wajib if their order is against the orders of the Creator." 
(Oyun-e-Akhbare Reza)

Advice of Imam as-Sadiq (a.s.) to Zakaria Ibne Ibrahim

Zakaria, the son of Ibrahim, was a Christian. Later he converted to Islam and had the honour of meeting Imam Ja'far as-Sadiq (a.s.). He told Imam (a.s.) "My mother is a Christian and she is old and blind." The Imam advised him, 
"Serve your mother and behave kindly towards her. Upon her death, do not leave her dead body to others. Perform her funeral rites yourself."

Thus this statement of the Imam (a.s.) is pregnant with two prophecies. Her death, and her conversion to Islam.

When Zakaria returned to Kufa he began to behave very kindly with his mother. He fed her with his own hands. Changed her clothes, washed and bathed her too. In short, he served his mother in every possible way. His mother asked, "My son you were not so dutiful when you were a Christian. Why is it that now you serve me day and night?"

Zakaria replied, "O my mother. I have a master who is the son of the Prophet of Allah (s.a.w.s.). He advised me to serve you in this way." The mother asked, "Is he a prophet?" "No. But he is a son of the Prophet (s.a.w.s.)." "Such a person must be a Prophet because only prophets teach such manners." The mother remarked.

Zakaria explained to his mother, "The chain of the Prophets came to an end with the Prophet of Islam (s.a.w.s.). He was the seal of the Prophets. The one who has guided me is the son of the Prophet (s.a.w.s.)." The mother said, "My son, the religion of Islam that you have embraced is better than all the religions. Teach me, so that I too may become a Muslim."

So, Zakaria made her recite the 'Kalima' and taught her the true beliefs. Later, this lady performed the Zohrain and the Maghrebain prayers. The same night death approached her. She told her son: "Dear son, repeat to me again whatever you have taught me." Zakaria began to recite while she listened carefully and in this way she passed away.

Displeasing the parents is Haraam and goodness towards them is Wajib, whether they are alive or dead. In other words parents have rights upon their children even after they (the parents) are dead.

If the son or the daughter forgets the parents after their death and does not perform good deeds on their behalf, it is 'Aaq-e-Waledain' irrespective of the fact that the child had fulfilled all his or her rights and served them till the time of their death.