According to the best of the opinions, Sins are divided into two, minor and major. This is the opinion of Ahlu’s-Sunnah (Orthodox Majority) and Mu’tazilites (Rationalist Minority). The major sins are not exhaustible. Among the signs to know them are:
(a) Attraction of capital punishment (b) Incurring of fixed punishment (c) Cursing of perpetrator of such sin
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(d) Describing it as wrong doing.
The most grievous sin is associating of partner with Allah, murder, magic, eating of wealth of the orphan, devouring of usury, running away from battle front, slandering of a faithful woman. Others among the major sins are lying about the Prophet (SAW), committing of adultery, disobeying of one’s parents and false witness. Others are arrogance or haughtiness in the disobedience of Allah; it is a destructive quality even if the person is religious. All other sins outside these are minor sins without limiting its number.
Minor sin turns major on the following basis:
1. Persistence on it (2) Underrating of it, deriving joy in committing it and being proud of it. (3) Encouraging people to emulate it.
Seeking Forgiveness from Allah can only be by repentance. “Allah will not forgive any association with Him. He can forgive any sin besides that for whom He likes.
The minor sins are atoned for by:
l. Moving away from major sins. Allah says: if you avoid the grave sins you are forbidden we shall pardon your evil deeds and admit you to an honourable place (paradise). Every act of worship attracts atonement for sins.
Repentance: Literarily, it means to turn or to come back. Technically, it means the following conditions: (1) To avoid sins (2) To show remorse (3) Having intention not to commit such sin again in life.
(4) To return property to its owner or to seek forgiveness from him. If this is not possible, he should increase good deeds for the pleasure of Allah possibly Allah may have mercy on him in the Day of Resurrection. (5) It must be done before death. (6) It is compulsory for the sinner to repent as early as possible without delaying it. Delay of repentance is also a sin in itself.
Pointer to this is Allah’s word: “Repent for your sin before Allah generally O you believers. And “O you believers turn to Allah in true repentance” (Q.66:8). “Tell the disbelievers if you avoid sins you are to be forgiven all what you have done in the past”
(Q.8:28).
For the minor sins there is acceptance of tawbah-repentance for Allah says.
He is the one accepting the repentance from His servants (Q.9:104).
If the sinner repeats the sin, will his tawbah be accepted? The Sunnīs assert that this has not violated his repentance, but needs to renew his tawbah for committing another sin. But from the point of view of Mu’tazilites (Rationalists) they maintain that his tawbah has been violated, because among the conditions of tawbah is determination not to return to sin again.
Dying without repentance from grave sins: The Sunnīs say that the affairs of anyone who committed grave sins without repentance before his death, his affair depends on the decision of Allah-his Lord. If Allah wishes He forgives him and admits him into Paradise. If He wishes he punishes him without admitting him everlasting in the hell.
Allah says: “Allah will not forgive those who associate other gods with Him, but He will forgive who He wills for other sins”; (Q. 4: 48; 116)
“and whoever does an atom’s weight of good shall see it and whoever does an atom’s weight of evil shall see it also” (Q.99:7-8).
The rationalist Mu’tazilites say such person who committed grave sin without repentance till he died will be perpetual in Hell. On the other hand, the Sunnīs are of the opinion that anyone who died with no repentance from his sins the decision of his affairs depends on Allah (his Lord).
It is not compulsory to punish believers for committing some sins among the major sins because punishment for such leads to Kufr as can be seen from the view of the Ash’arite group, which is contrary to the Ma’turidite group, who say that it is compulsory to punish some believers who commit sin.
It is not compulsory to punish some believers who committed major sins though avoidance of it is very important. But in the case of reward in the Day of Resurrection the evil will be rewarded in the same measure.
Allah says: “One who comes with evil to him will not be rewarded unless with equal measure. But the good deed is accepted for the servant in manifold. Or in another case the reward will be multiplied by Allah till He is pleased. Allah says: He that does good deeds shall be repaid in tenfold (Q.6:160); He says: “He Allah multiplies for whom He likes” (Q.2:261).
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4.0 CONCLUSION
Belief in Resurrection is an essential article of faith in Islam. Its purpose is to obtain reward for obeying commandment of God or punishment for the disobedience of Him. While the rationalists maintain that the Resurrection will be in spirit only, the majority opinion in Islam teaches that it will be in spirit and body.
There will be hashr on resurrection, which implies the driving together of men, jinn, animals and birds into gathering place after Resurrection from graves. Ba‘th and Qiyāmah are two technical terms interchangeably used in the Islamic eschatology implying Resurrection and Raising up.
Qiyāmah will be horrible for the unbelievers while nothing of the horror will happen to the Prophets and Saints and the Righteous.
It is also a requirement to believe in the ashrātu `s-Sa‘ah i.e.
indications that the Hour is imminent and that there will be accountability (hisāb).
Sins are divided into major and minor. They are both pardonable by repentance. The rationalist Mu’tazilites say such person who committed grave sin without repentance till he died will be perpetual in Hell. On the other hand, the Sunnis are of the opinion that anyone who died with no repentance from his sins the decision of his affairs depends on Allah (his Lord).
5.0 SUMMARY
At the onset, this unit explains the meaning of Resurrection gives the opinion of three schools of thought on its nature and states its purpose.
It then gives a hint of the order it would follow and presents the Hashr event in detail. It enumerates ashratu `s-Sa‘ah and gives a vivid picture of the horror Qiyāmah would be for the unbelievers. It mentions accountability and describes it. It concludes with a discussion of sin, repentance and consequences of the unrepentant sinner.
6.0 TUTOR-MARKED ASSIGNMENT
1. What is the Islamic concept of Resurrection? Give the various forms it will take from the point of view of the various schools of thought.
2. Paint a vivid picture of the horror of al-Qiyamah. Buttress your points with Quotations from the Holy Qur’ān .
3. Discuss the polemics on sin, repentance and consequences of grave sin.
7.0 REFERENCES/FURTHER READING
Abdalati, H. (1975). Islam in Focus. Indiana: American Trust Publications.
Books of Hadith with English Translation.
Hasan, S. M. (1402/1983). Mudhakkiratu `t-Tawhīd; Vols 1-5. Cairo:
AlAzhar Colleges Press.
MacDonald, D. B. (1903). Development of Muslim Theology, Jurisprudence and Constitutional Theory, London, English trans.
of Muhammad al-Fudali’s Creed, Kifāyat al-‘Awām fi Ilmi `l-Kalām, 1903, pp. 315-351.
The Holy Qur'ān with English Translation.
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UNIT 4 ESCHATOLOGICAL ISSUES III: RECORD OF