Tawheed and Shirk in Obedience

A believer knows that the creator of all is the one and only Allah and He also is the only sustainer of all His creatures. He does not have any partner in his Lordship and authority. Such a believer does not regard anyone else fit for obedience, except Allah. This believer knows that apart from Allah none of the existing things could command obedience. They are all helpless before the Might of Allah. All the creatures are incapable of benefitting themselves, nor can they protect themselves from harm. They do not have any power upon their death and life and neither upon the Day of Judgement and the reckoning
"...they control not for themselves any harm or profit, and they control not death, nor life, nor raising (the dead) to life."
(Surah Furqan 25:3)

Thus total obedience and Wilayat is reserved for Allah only. However if Allah Himself designates someone to be the center of authority then His obedience is also obligatory due to the Divine command.

Authorities Whose Obedience is Commanded by Allah

The chain of the Divine Wilayat extends from the noble Prophets (a.s.), the Imams (a.s.) and also consist of the Nawwaab ul Khassa1 during the period of Minor occultation. Discussing this the Quran says,
"Whoever obeys the Apostle, he indeed obeys Allah..."
(Surah Nisa 4:80).

And also,
"and whatever the Apostle gives you, accept it and from whatever he forbids you, keep back, and be cautious of (your duty to) Allah; surely Allah is severe in retributing (evil)."
(Surah Hashr 59:7)

Further Allah says,
"O ye who believe! Obey Allah and obey the Apostle and those who have authority among you."
(Surah Nisa 4:59)

Who are the "Ulil Amr"?

Concerning the "Ulil Amr" the opinion of the Ahle Sunnat is unsupported by proofs. They claim that Ulil Amr means the ruler! What if the ruler is unjust? What if he is not an expert in religious affairs? What if he is a slave of material desires? Is obedience obligatory towards him even if he himself disobeys his Lord? Such a situation creates contradictions. However, all these things are beyond the scope of our discussion.

As Umar ibn al-Khattab said, "Two mutas (Muta of Hajj and Muta of women) were permitted in the time of the Holy Prophet (s.a.w.s.), I prohibit both." Hence those who consider Allah and the Prophet (s.a.w.s.) as Ulil Amr would regard Muta as Halaal. But if they also wish to obey Umar ibn al-Khattab, it will create a contradiction.

Love of Ali (a.s.) Commanded by Allah, and Muawiya's Stance

Muawiya considered it obligatory to fight Ali (a.s.) whereas the Holy Prophet (s.a.w.s.) had made it Haraam. The Prophet (s.a.w.s.) said, "War against Ali (a.s.) is war against me." Muawiya used to order people to hate Ali (a.s.) while the Holy Prophet (s.a.w.s.) made Ali's love obligatory and Allah made the love of Ali (a.s.) the compensation of the Prophetic message. The Holy Quran says,
"Say: I do not ask of you any reward for it but the love of my near relatives."
(Surah Shura 42:23)

On the basis of this, the result of the obedience of Allah and His Prophet (s.a.w.s.) would be love for Ali (a.s.). To consider Muawiya as Ulil Amr would necessitate hatred for Ali (a.s.), and in this case too a contradictory situation would arise.

The Term 'Ulil Amr' is not Restricted to a Particular Group

To consider the command of obedience of Ulil Amr to be restricted to a particular group is against the import of the Quranic ayat. This is because Allah has not ordered the obedience of Ulil Amr separately. He has included the obedience of Ulil Amr alongwith that of the Holy Prophet (s.a.w.s.). Thus the obedience of Ulil Amr is the obedience of the Holy Prophet (s.a.w.s.). There is no difference between the obedience of the Prophet (s.a.w.s.) and the obedience of Ulil Amr. The obedience of the Holy Prophet (s.a.w.s.) and the Ulil Amr is compulsory upon everyone. It is not restricted to a few people. If we consider Ulil Amr to include all types of rulers it would not be correct. Ulil Amr are those who are purified from every kind of mistakes and sins. So that they could be obeyed without any reservations.

Are the Religious Scholars Ulil Amr?

Some scholars claim that by Ulil Amr is meant the religious leaders (Aalims). But, the Aalims are not infallible (Masoom). All the Aalims are prone to commit mistakes. That is the reason why there are differences in the religious rulings. Secondly infallibility is an inward quality which cannot be perceived by the people. That is the reason why the Ulil Amr could only be designated by Allah and appointed by the Holy Prophet (s.a.w.s.).

The Twelve Imams are Ulil Amr

Numerous books of the Sunnis as well as Shia record traditions that the Ulil Amr are the Twelve Imams. The following tradition is regarded as authentic by the Sunnis as well as the Shias.

What the Holy Prophet (s.a.w.s.) Says Regarding Ulil Amr

Jabir ibn Abdullah Ansari (a.r.) reports, "I asked the Holy Prophet (s.a.w.s.) that I know Allah and His Prophet (s.a.w.s.), but I do not know the Ulil Amr." The Holy Prophet (s.a.w.s.) replied,
"They are my Caliphs, O! Jabir, and Imams of the Muslims after me. The first of them is Ali ibn Abi Talib (a.s.), then Hasan, then Husain, then Ali ibn Husain, then Muhammad bin Ali known in the Tawrat as Al-Baqir, thou wilt shortly meet him O Jabir; so when you meet him, convey to him my Salaam; then Ja'far ibn Muhammad, then Musa bin Ja'far, then Ali bin Musa, then Muhammad bin Ali, then Ali ibn Muhammad, then Hasan bin Ali, then my name sake and one having my kunniyat. They are the decisive argument of Allah on this earth and the mainstay of His religion among mankind. The last of them is the one whom Allah will give victory over the east of the earth and the west; and it is he who will disappear from his Shias and friends. A long concealment, during which no one will remain firm in the belief of his Imamat except those whose hearts Allah has tested for faith." Jabir (a.r.) asked, "Will his Shias derive benefit from him during his concealment?" "Yes", said the Apostle of Allah, "By him Who raised me up with Prophethood,verily they will obtain light from his 'Noor' and will benefit by his Wilayat during his concealment, like people derive benefit from the sun when it is covered with clouds."
(Yanabiul Mawaddah)

So, it could be concluded from this tradition that the obedience of the Holy Ahlul Bayt (a.s.) is equivalent to the obedience of Allah. Those interested in more details can refer to the book 'Ghayatul Maraam'. In the fifty-ninth chapter of this book, four traditions from the Sunni sources and fourteen from the Shia sources are mentioned. In the same book, in the 121st chapter, four traditions from the Sunni books and twenty-eight from the Shia sources are recorded.

Obedience of the Just Mujtahid

Now we can say that during the Major occultation the obedience of a qualified Mujtahid is also compulsory. His obedience is actually the obedience of Imam-e-Zamana (a.s.). Imam (a.s.) says,
"Look carefully at those people who relate our traditions with deliberation upon our permitted and prohibited things, and know our precepts and commandments. opt one of them for adjudication, since I have appointed such a person for the said task. If his verdict is rejected then it is as if the command of Allah is deemed light and our ordinance refuted. Certainly the one who refutes our ordinance has refuted the ordinance of Allah. Verily such a person has stepped into the boundary of Shirk (Polytheism)."
(Al Kafi)

The Faqih Who Deserves to be Followed

One of the conditions of a Faqih is that he should be free from worldly desires. He should not be in pursuit of material benefits and worldly honour. The Faqih who is free from such weaknesses is fit to be followed even if there are people more pious (in performing good deeds) than him. In this regard the great scholar Shaykh Ansari quotes a tradition from Imam Hasan Askari (a.s.) in his book 'Ihtejaaj'.

"And among jurists (Fuqaha) those who protect themselves (from sins), guard their religion, defy their carnal desires and are obedient to their Master, it is incumbent upon the people to follow them. Such characteristics are found only in a few of them and not all."

Obeying Parents is Obeying Allah

Obedience to parents is obedience to Allah. To obey parents and not to cause them any kind of distress or discomfort is of extreme importance. This importance can be judged by the fact that in the Holy Quran, Allah's command to serve Him is immediately followed by His command to treat parents with gentleness and humility.

"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)

Parents Cannot Restrain From Obligatory Acts Nor Can They Compel You to Commit the Prohibited

It should be known that the parents are not the absolute authority upon all the affairs of Haraam and Halaal. Their authority is restricted by the dual dictum, that they must not prohibit a Wajib thing and nor should order something Haraam. If a situation demands the parents have to be disobeyed in absolute obedience to the commands of Allah and His Prophet (s.a.w.s.).

"And We have enjoined on man goodness to his parents, and if they contend with you that you should associate (others) with Me, of which you have no knowledge, do not obey them; to Me is your return, so I will inform you of what you did."
(Surah Ankaboot 29:8)

Obedience to parents is highly stressed so that they may not be caused even the slightest discomfort by the disobedience of their children. It is totally prohibited by the Quran. Thus if the disobedience of the parents would incur their wrath then it is compulsory for the children to obey them.

Further Details Regarding Obedience to Parents

Sometimes the parents may disallow something or order their children to do something. But if the child does not obey they are not angry. In such cases it is permitted for the child to follow his choice. For example the parents refrain their son to proceed on a journey that would cause hardship. But they do not mind if he insists on it. In this case it is Mubah for the son to go on this journey. However if this journey would cause the anger of one's parents, it is a journey of sin and during this journey one has to pray namaz as complete (not Qasr) and also observe the obligatory fasts.

Obedience of the Husband is Wajib Upon the Wife

The Almighty Allah and the Holy Prophet (s.a.w.s.) have commanded the wife to obey her husband. The Holy Quran informs,
"Men are the maintainers of women because Allah has made some of them to excel others and because they spend out of their property; the good women are therefore obedient, guarding the unseen as Allah has guarded."
(Surah Nisa 4:34)

Allah, the Almighty has given men superiority over women and appointed them as the protectors of women. This is due to the fact that men have been provided by Allah with many qualities in great measure as compared to women, like strength, bravery etc. Further they spend their wealth upon their women. So the best women are those who are loyal to their husbands and obedient to their commands. They protect his property and their own chastity in the absence of their husbands. The Holy Prophet (s.a.w.s.) has also said,
"Prostration of a human for another human being is not permitted. (If it had been) I would have ordered the wife to prostrate before her husband."
(Wasaelush Shia)

Dignity in the Marital Affairs

Numerous traditions emphasise that women should be obedient to their husbands. Apart from this, women should know that it is highly recommended that they please their husbands in all matters. It is the best worship of a woman. However to satisfy the sexual desires of the husband is absolutely wajib according to the consensus of the scholars. Similarly the husbands permission is required by the wife if she intends to go out. Even if she goes to visit her relatives or parents it is obligatory for her to seek the husbands permission. If she leaves the husband's house without his permission, the angels curse her till she returns.

Non-Essential Expenses Should Have the Prior Sanction of the Husband

Apart from the necessary expenses, the wife should obtain the husband's permission for other things even if she wants to spend from her personal wealth. But in case of obligatory expenses she does not need the husband's permission. For example, Hajj, Zakat, Khums and even for spending upon her parents. Even if the husband restrains her she must carry out these obligations. If a woman obeys her husband to please Allah, she has undoubtedly obeyed the Divine commands and the instructions of the Holy Prophet (s.a.w.s.). It is certainly the best worship for a woman.

Referring to the Unjust Ruler is Not Allowed

So far, we have seen that obedience to Allah is obligatory and so is the obedience to the Holy Prophet (s.a.w.s.) and his Twelve Successors (Imams a.s). and whoever else Allah has ordered to obey. Their obedience is also a must i.e. of the Fuqaha, in case of religious matters. It is absolutely 'Haraam' to appeal for justice in the courts of the unjust rulers. Referring to them is the same as seeking the help of Satan. Whatever benefit is derived through such cases is also Haraam even if one is the rightful claimant. Imam Ja'far as-Sadiq (a.s.) says,
"If one files a suit of law in the court of a ruler, even if the plaintiff is on the right, his claim would tantamount to his making Satan (false deity) his judge. And whatever he gets through this Judgement is Haraam even though it was from his rights."

"...then if you quarrel about anything, refer it to Allah and the Apostle..."
(Surah Nisa 4:59)

The Religious Scholar Who Does Not Practise Piety is Not to Be Followed

Like it is prohibited to seek the counsel of the unjust ruler even if one is on the right; in the same way it is not allowed to seek religious advice from the scholars who pursue material wealth and worldly honour. The qualifications of a Faqih have been mentioned in the foregoing pages. Anyone who does not fulfill these qualities is not to be followed. It is Haraam to refer to them. A couple of traditions are quoted below in this regard.

Religious Leaders Who Worship the World are Bandits on the Highway to Allah

It is narrated from Imam Ja'far as-Sadiq (a.s.): "When you see a religious scholar in love of this world, do not consider him religious. Certainly one who loves an object, his condition and disposition is like that of his beloved. (It means that one who loves this world will not care for the Hereafter). Allah revealed upon Hazrat Dawood (a.s.)

"O Dawood do not make an Aalim an intermediary between you and Me, who is involved in the love of this world. He will hinder you from My path (i.e. he will make you too a worshipper of the world like himself). Certainly such Aalims are bandits who waylay the people approaching My abode. The least that I would do to them is that I shall remove from their hearts the love of conversation with Me and sweetness too."
(Al Kafi)

A Faqih Should Only be For Allah

Imam Muhammad Baqir (a.s.) states,
"If one obtains knowledge in order to become conceited or to argue with the foolish people or to obtain wealth or to attract people towards himself then he has certainly made the Fire his abode. Verily, acquisition of wealth is not permitted but for ones own family (needs)."
(Al Kafi)

The Common People are 'Deficient'

People who leave aside the scholars of Ahlul Bayt (a.s.) and refer to others in order to satisfy their selfish desires, are termed as 'deficient' (which means those who willfully neglect the Divine commands). They are mentioned in the following verse of the Holy Quran:
"Have you then considered him who takes his low desire for his god."
(Surah Jasiyah 45:23) 

Tawheed and Shirk in Worship

The Almighty Allah has invited all the creatures to pay obeisance to Him in order that His Majesty may become manifest. The people can obtain numerous blessings and unlimited mercy and achieve such a position which even imagination cannot visualise. "So no soul knows what is hidden for them of that which will refresh the eyes; a reward for what they did."
(Surah Sajdah 32:17)

The Lord of the Worlds and the Lowly Man

The human being is a lowly creature. So lowly that he cannot even seek nearness to the Almighty, let alone achieve it. That is why Allah, by his unsurpassed Wisdom and infinite Mercy appointed the Last Prophet (s.a.w.s.) as an intermediary to form a firm link between the lowly man and the Almighty Allah.

Due to the presence of this Wasilah (intermediary) the soul of man is affected to such a degree that it undergoes a transformation. Just as alchemy changes the base metal into pure gold, the heart of the worshipper become pure and is filled by the light of the Creator, repelling the darkness of Ignorance. Gradually he rises in status as his worship enables him to rise up towards the Divine. He thus achieves the best of both the worlds.

Purity of Intention

There are some conditions for acceptance of the acts of worship. The most important condition is purity of intention (Niyyat). Purity of intention with respect to a deed has the same significance that the soul has for the body. Absence of the purity of intention during worship takes man further away from Allah.

The Holy Quran contains numerous verses in this regard. A few of them are quoted below:
1) "And they were not enjoined anything except that they should serve Allah, being sincere to Him in obedience."
(Surah Bayyanah 98:5)

2) "Say: I am commanded that I should serve Allah, being sincere to Him in obedience."
(Surah Zumar 39:11)

3) "Say: My Lord has enjoined justice, and set upright your faces at every time of prayer and call on Him, being sincere to Him in obedience."
(Surah Araf 7:29)

4) "Say: I am only a mortal like you; it is revealed to me that your god is One God, therefore whoever hopes to meet his Lord, he should do good deeds, and not join anyone in the service of His Lord."
(Surah Kahf 18:110)

One Who "Shows-Off" is a Mushrik

It is concluded from the authentic traditions that one who tries to show-off in religious matters is a mushrik and a hypocrite. He is inevitably condemned to Divine punishment. It is one and the same whether his show-off concerns the obligatory acts or the recommended acts.

Similarly he may simply exhibit outward piety or his aim may be to acquire honour and respect among the people. Even if he has a dual aim (of showing off and fulfilling his obligation) his act is classified as shirk. A few Quranic verses are quoted for the benefit of the readers:
1) "Surely the hypocrites strive to deceive Allah, and He shall requite their deceit to them, and when they stand up sluggishly; they do it only to be seen of men and do not remember Allah save a little. Wavering between that (and this), (belonging) neither to these nor to those."
(Surah Nisa 4:142)
2) "So woe to the praying ones, who are unmindful of their prayers, who do (good) to be seen."
(Surah Maoon 107:4-6)

Outward Piety (Riyah) is the Lesser Shirk

The Holy Prophet (s.a.w.s.) said,
"Certainly what I fear for you most is the lesser shirk."

Someone enquired, "O Prophet (s.a.w.s.), what is meant by lesser shirk?" He replied,
"It is Riyah when Allah would reward His creatures for their deeds on the Day of Judgement He would address those who committed Riyah thus, 'you approach those, to please whom you had performed all the deeds in the world. And obtain your rewards for your deeds from them.'
(Behaarul Anwaar).

Is it possible to receive rewards from them? Absolutely not!

The Deceitful Person Deceives Himself Alone

Someone enquired from the Holy Prophet (s.a.w.s.) as to how could salvation be attained on the Day of Judgement? He replied,
"It could only be possible if one does not deceive Allah. Certainly if anyone tries to deceive Allah he is himself deceived by Allah (i.e. he is repaid for his deceit) and Allah takes away belief from him. If he possesses reason he should know that in trying to deceive Allah, he is only deceiving himself."

"How can Allah be deceived and defrauded?" a person asked. The Prophet (s.a.w.s.) continued,
"The person fulfills all his religious obligations but his aim is to please someone other than Allah. Fear Allah and restrain from 'Riyah'. On the Day of Judgement the deceiver (Riyakaar) will be addressed by four titles, 'O Kafir, O Sinful, O Crafty one, O Loser, your deeds are nullified and the reward of your deeds is lost. Today you have no worth whatsoever. Go and seek the reward of your deeds from those, to please whom you performed your acts.'
(Muhajjatul Baidha, Behaarul Anwaar)

The Fire of Hell Weeps Due to the Deceitful Ones (Riyakaar)

It is narrated from Imam Muhammad Baqir (a.s.) and Imam Ja'far as-Sadiq (a.s.):
"If a person performs a good deed to achieve Allah's pleasure and the reward in the hereafter; but also intends to please other people, then he will be termed as a Mushrik."
(Behaarul Anwaar)

The Holy Prophet (s.a.w) has informed,
"Certainly the fire of Hell and the people of Hell would cry for help due to the crafty ones."

Someone asked, "O Prophet of Allah (s.a.w.s.). How would the fire cry?" He replied,
"The fire would scream and cry for help due to the intensity of the heat of that fire in which the Riyakaar people would be burning."

Amirul Momineen Ali (a.s.) says,
"Certainly, Allah sent His messenger, so that He may extricate the humankind from the worship of people and direct them to the worship of Allah."

Sometimes Worship Leads the Worshipper to the Fire (Of Hell)

Abu Basir has narrated from Imam Ja'far as-Sadiq (a.s.) that he said,
"On the Day of Judgement a person would be brought forward. He had performed namaz in his life. He would be told that you have prayed but your intention had been to show-off, so that people may appreciate your worship. This person would be cast into the fire. Then a reciter of the Quran would be brought. He would be told, 'at the time of reciting the Quran, your intention had been to exhibit your sweet voice so that people may appreciate your tone.' This one shall also be tossed into the fire. The third person to be presented shall be one who had died a martyr in Jihad. He would be told that, 'Your intention while fighting was to make a show-off your strength and valour." He shall also be led towards the fire. The fourth person had been a charitable man. He would be told, 'your intention in giving charity was that people may call you generous.' Then he would also be led towards Hell.
(Layali Akhbaar).

Numerous traditions confirm that the Riyakaar person is a Mushrik. This is sufficient for the believing and the thoughtful people.

The Merits of Pure Intentions and the Censure of Riyah

Apart from the punishment in the Hereafter and cancellation of good deeds the Riyakaar person will also fail to achieve his aim in this world. In the world it had been his intention to achieve honour among the people but instead he would have to face humiliation and shame. The noble Quran tells us,
"...he loses this world as well as the hereafter; that is a manifest loss."
(Surah Hajj 22:11)

On the contrary, one who performs good deeds for the Hereafter will achieve honour in this world too. The following verse of Surah Kahf says:
"...therefore whoever hopes to meet his Lord, he should do good deeds, and not join anyone in the service of his Lord."
(Surah Kahf 18:110)

The tafsir of this ayat is as follows: "Someone performs a good deed not for seeking Allah's pleasure, but to obtain praise and admiration from people, so that people may see and hear him and he may become famous. He is like the one who has an associate with Allah in his worship. One who conceals his worship acts from the people (and reserve them solely for Allah would finally be given an honourable position among the people, by Allah. While one who exhibits his worship; his weaknesses are disclosed by Allah and consequently he is degraded."
(Al Kafi)

True Deeds are Surely Manifested

Imam Ja'far as-Sadiq (a.s.) says,
"If one intends to do a slender act with the sole intention of pleasing Allah, Allah causes this small deed of his to be manifested on a greater scale upon the people. (On the contrary) if someone performs the greatest of deeds which causes him physical tiredness and exhaustion due to wakeful nights, while his intention had been to acquire the praise of people, his deed would be reduced to a trifle by Allah and manifested on the people." (till the people begin to dislike him.)
(Al Kafi)

Outward Piety and the Legal Point of View

If someone has committed shirk with regard to the acts of worship, he must repent sincerely and have a firm determination not to repeat his mistake. He should intend to perform all his deeds in the future for the sole purpose of achieving Allah's pleasure. First of all it is wajib upon him to seek forgiveness of his past sins. Secondly he must repeat all the worship acts in which he had committed Riyah, even if a part of that worship had been contaminated with the intention of showing off. Suppose he had begun his act with pure intention but later he was involved in Riyah, even so his deed is nullified. Like the person who gives Zakat to a needy man but later tries to obtain some benefit in return. In this case he has to first repent for his sin and then again give Zakat with the sole intention of achieving Allah's pleasure.

Similarly in the case of Namaz the person may exhibit a part of it (Be it a Mustahab part) e.g. Qunoot or he may perform Namaz in congregation or sit in the front row to show-off. In all such cases he has to perform this Namaz again.

Riyah in the Acts of Worship

There is no firm proof that Riyah is Haraam in the pure worldly acts, which are not considered acts of worship. Consequently the Fuqaha have not given any verdict concerning this. But the true believers refrain from all types of Riyah; even with the worldly acts and the mubah actions. The root of Riyakaari is the love of this world. Hence if one falls into this habit, he may even begin to make it a part of his worship.

The respected scholar, Faiz-e-Kashani writes in his book, 'Muhajjatul Baidha', "People resort to Riyakaari in five types of actions.

(1) Bodily Riyah
(2) Riyah of beauty and dress
(3) Riyah of speech
(4) Riyah of actions
(5) Riyah of the outward kind."

The above types of Riyah are explained below:

1) Bodily Riyah

Bodily Riyah with regard to the actions pertaining to the hereafter is that someone tries to show that his body has become fragile due to excessive fasting and night worship. Or he may keep his lips dry so that people think that he is fasting. Or he may show himself to be pious so that people commend him, and day and night he remains busy in religious acts. Bodily Riyah with regard to worldly matters is that he displays his body and tries to create a position in the eyes of the people.

2) Riyah of Beauty and Dress

This type of Riyah with regard to the hereafter consists of shaving ones moustache so that people think that he is following the recommended acts or walking slowly with head turned downwards or wearing dirty clothes to show that one has disregard for the world.

The riya of beauty and dress with regard to this world is to show off ones dress and handsome appearance so that people are attracted towards the person.

3) Riyah of Speech

Riyah of speech with regard to the hereafter is for example uttering Zikr (i.e. Alhamdo Lillah) to show-off to the people. To exhibit one's knowledge and greatness by preaching to the people in assemblies. To forbid evil and enjoin good to the audience by making people fearful of Divine wrath without having any pure intention.

In the worldly connection this Riyah could take the form of boasting of ones achievements and capabilities so that the people adore him. To be extremely social and greet beyond limit, even strangers, to achieve popularity, etc.

4) Riyah of Actions

In connection with actions of the hereafter Riyah consists of praying namaz to show-off. For example reciting lengthy chapters or lingering for a long time in Ruku or Sajdah. To pray namaz extremely slowly. Performing the wajib and the mustahab fast, Hajj and Ziarat, giving charity and feeding people so that one is regarded as pious.

With regard to the worldly actions, it is to behave with people in consonance with their way of thinking and to spend in similar ways. That is, to strive to become honourable in the eyes of these people. To spend lavishly upon people by inviting them in large numbers for dinner etc.

5) Riyah of the External Kind

All the four types of Riyah explained above are concerned with the person himself. The fifth type of Riyah is that which is connected with the external affairs. This type of Riyah also is with regard to the Hereafter as well as this world. With regard to the Hereafter it consists of a person sitting in the assembly of the learned people without any pure intention; just to exhibit his interest in religion etc. Or to go out to meet pious people or invite the learned scholars to his home for dinner so that people consider him to be religious. In the same way Riyah is prohibited with regard to the worldly actions. For example visiting frequently the courts of Kings and rulers so that people realise his influence and reputation and the gullible people are deceived by his outward show.

Riyah is Associated With Intention

It must be understood that Riyah of a person depends upon his intention. In other words all such actions which a person performs to show off are Riyah whether those actions are related to the hereafter or this world. In all types of actions related above, riyah is not committed till one has the intention to show-off. But if one performs an action solely for the pleasure of Allah it is worship. For example if one dresses up nicely or decorates his house with the intention of fully expressing the bounties of Allah; this action is worship. However if his intention is to show-off to people it is Riyah.

Anyone who wishes to study this topic in detail should refer to the book Qalbe Saleem by the same author.

(Despair)

Despair

The second Greater Sin is to despair of the Mercy of Allah. "Al-yaa-so Min Roohallah" (To despair of the Rooh of Allah) Rooh: according to the dictionary means a breeze that pleases and comforts. Those who do not believe in the Power, the Mercy and Bounty of Allah, develop a kind of despair. The Holy Quran has termed such people as Unbelievers (Kafir).

"...and despair not of Allah's Mercy; surely none despairs of Allah's Mercy except the unbelieving people."
(Surah Yusuf 12:87)

The Holy Imams, Imam Ja'far as-Sadiq (a.s.),Imam Musa Kazim (a.s.), Imam Muhammad Taqi (a.s.) have classified "despairing of the Mercy of Allah", to be a Greater Sin; as we have mentioned at the beginning.

The Greatest Sin After 'Shirk'

After 'shirk' no sin could be greater than to despair of Allah's mercy and benevolence. This attitude reduces a person to a state of utter hopelessness. He imagines himself to be destined for Hell, and therefore he sees no benefit in doing good and avoiding evil. Consequently he tries to achieve as much worldly pleasure as possible and thus gets further involved in all kinds of sinful acts. Any other type of sinner could be pardoned if he repents. But the one who despairs does not deserve to be pardoned because the mental condition of such a person does not lead him towards repentance, but instead, induces him to continue to commit further acts of transgression against Allah's commands.

Hence it means that despair is the greatest of the sins. It is appropriate therefore that all the different varieties of despair may be explained and also their cures, so that the believers can keep themselves away from them.

The Almighty Allah has created a cause of all the phenomena of this world by His unlimited power and absolute strength. For example, in the physical affairs food is needed for satiation of hunger, water for quenching thirst, doctor and medicine for curing diseases and work for removing poverty.

In the same way the spiritual phenomena also depend upon various causes. The salvation of a sinner depends upon his repentance, the achievement of absolute belief needs the guidance of an infallible guide (Imam), and the attainment of grades in piety and the high stages of the hereafter depend upon the purity of intention in the deeds performed. The aim of creating man was to make him think and recognise Allah in the proper way. But the thorough recognition or belief is not possible till man realises that the Creator of causes as well as effects is Allah. The causes by themselves cannot bring out an effect till the One who has created these causes gives the capability to the cause to bring out such effect. Therefore one should not be pleased at the apparent causes or be aggrieved due to their absence.

Cause is Not Independent

When causes that would fulfill needs or desires appear, man becomes happy and he believes in the Might of Allah. But when these causes fail to have any effect he becomes sorrowful. In order to avoid such a situation Allah has laid down a procedure. Firstly he renders the causes ineffective so that the believer may not consider these to be originally having the effective properties. On the other hand he creates the factors which were hereto non-existent, so that the believing people may not fall into despair. A few examples are mentioned to explain this fact.

First Example

Fire Did Not Burn - Knife Did Not Cut

The fire ignited by the order of Namrood to burn Ibrahim (a.s.) was made bereft of its burning property, by Allah. It is said, that the fire was so intense that birds flying at a height of three miles used to be scorched by the heat and drop dead.

So they threw Hazrat Ibrahim (a.s.) into the fire with the help of a catapult from far away. In the Holy Quran Allah says:
"We said: O fire! be coolness and peace to Ibrahim."
(Surah Anbiya 21:69)

The fire immediately lost its essential property of burning, and cooled down; and if Allah had not ordered it to be peaceful (safe) for Ibrahim (a.s.) it would have become colder and may have frozen Ibrahim (a.s.) to death.

In the same way when Ibrahim (a.s.) proceeded to slaughter his son Ismail (a.s.) the knife was blunted by Allah's command. Ibrahim (a.s.) threw the knife away and a voice emerged from it. "The Khalil (friend) of Allah commands me to cut and the Lord of the Khalil restrains me from it."

Second Example

Musa (a.s.) and Firon

History records that the tyrant rulers have always oppressed Allah's representative on earth, the Prophets and the Imams. These rulers have made relentless use of all the might and power at their command to pursue the Prophets and terminate their lives. But the Almighty Allah used to render their efforts null and void. The life of Musa (a.s.) during the reign of Firon is full of such instances from the beginning to end.

A powerful king like Firon wanted to kill Hazrat Musa (a.s.) while he was still in his mother's womb, but he did not succeed and Musa (a.s.) was born. Firon continued in his efforts to murder him but all his plans were foiled by Allah. Physical and spiritual causes are of no significance in comparison to the Divine decree. Thus Musa (a.s.) was not only born safely but grew up in Firon's own palace and in his own lap.

"And Firon's wife said: A refreshment of the eye to me and to you; do not slay him; maybe he will be useful to us, or we may take him for a son; and they did not perceive."
(Surah Qasas 28:9)

Third Example

The Attack of Abraha on the Ka'ba

In the year of the birth of Holy Prophet (s.a.w.s.) the army of Najjashi came to attack the Holy Ka'ba. It was led by the commander Abraha. The army consisted of elephants and possessed all the armaments of war. Abraha, proud of his bulky army and weapons was confident of success. But the creator of all causes weakened their efforts. When Allah willed all the human and animals in the army came to a standstill. However much they tried, the elephants refused to move towards the sacred house.

On the other hand 'Ababeel' appeared on the horizon. Each of these birds carried three pebbles; one in the beak and one each in their claws. They surrounded the complete army and began to pelt them with pebbles. Each pebble fell on the head of the soldiers and pierced through their body to reach the ground and sank into it. Consequently the entire army perished, except one soldier. This soldier retreated to king Najjashi and related the episode in detail. This incident gained so much importance that the year began to be referred to as 'Aamul Feel', or the year of the Elephant. Thus the history of Arabs record the birth of the Holy Prophet (s.a.w.s.) to be in the year 1st Aamul Feel and the year of his Be'sat (declaration of Prophethood) to be 40th Aamul Feel.

Fourth Example

The Holy Prophet (s.a.w.s.) and How His Life was Saved

The protection of the Holy Prophet (s.a.w.s.) from the blood thirsty people of Makkah and later his being shielded from death in the various battles is considered to be a sign of Allah. All the polytheists had united to martyr the Holy Prophet (s.a.w.s.) right from the day he declared his Prophethood. They had all the means to achieve their purpose but as a Persian couplet says: "Who can extinguish the lamp lighted by Allah."

Fifth Example

He Creates Without an Apparent Cause

Even if the apparent causes, both material and non-material ones, are absent, Allah creates them by His unsurpassed power. There are numerous examples of such a phenomenon. The foremost example is that of the father of man, Hazrat Adam (a.s.) whom Allah created without the union of a male and a female. Adam (a.s.) came into existence from non-existence. Similarly Prophet Isa (a.s.) was born to the chaste maid, Janabe Maryam (a.s.) even though a man had not touched her.

Hazrat Yahya (a.s.) was born to Hazrat Zakaria (a.s.) when he had reached an extremely old age and when his wife had lost all hopes of conceiving. Hazrat Ishaq (a.s.) was born to Hazrat Ibrahim (a.s.) when Hazrat Ibrahim was aged and inspite of his wife Janabe Sarah being barren previously.

The Holy Prophet (s.a.w.s.) And His Knowledge

The Seal of the Prophets, Muhammad (s.a.w.s.) did not attend any school nor did he learn from any teacher. He was not trained to read and write by any mortal. Yet, he was the teacher of humanity and was having command upon the Quranic sciences. In fact his personality was a conglomeration of the qualities of all the previous prophets. The presence of such outstanding qualities in one person without any apparent causes, can only be understood to be the Divine will.

Invocations are Answered Without the Presence of Apparent Means

The Beneficial God listens to the invocations of His creatures and fulfills their desires. Many a times we see that people who have no means whatsoever are able to get rid of their afflictions and distress. Due to the grace of Sadaqah, incurable diseases are cured and destitutes become rich. People surrounded by calamities are saved in ways they could not have even imagined.

The traditional reports are replete with such instances. The unlimited beneficence and grace of the Almighty Allah has been described by Amirul Momineen Ali (a.s.) in the following couplets:
"Only the wise could estimate, the unlimited Grace of the Almighty Allah who releases us from calamities, and removes grief from the defeated hearts. On numerous occasions, man is sorrowful in the morning. But by evening his disposition changes into happiness. So when you are surrounded by difficulties, repose absolute hope in the Unique God."

Love of Ali (a.s.)

Imam Yafai writes in his book, 'Rawzatul Rehayeen' the explanation of Diwan-e-Mubeedi and says, "A certain king gave a pearl to his jeweller. The jeweller's child somehow got hold of this pearl and broke it into two pieces. The jeweller was in agony. He was asked by some person to recite the above mentioned couplets of Imam Ali (a.s.) with sincerity. Hardly had he begun to recite that a messenger from the king arrived. He told him that physicians have suggested that if his pearl is powered and given to the sick princess she would be cured of her malady. The King has sent orders to the jeweller to powder that pearl at once and take it to the palace.

 The Destiny of Man

The spiritual factors which are connected with the hereafter have some causes, the affect of which is kept in abeyance by the Will of Allah. For example those who perform Jehad against their ownselves achieve for themselves a high position in the Hereafter. Those who do not believe in the prophets, the deeds of such people are nullified.

Balam Baoor and his Eternal Damnation

Balam Baoor had achieved a high stage of perfection. But in order to please the ruler he started opposing the prophet of his time. Consequently he became involved in a life of sin from which it was not possible to extricate himself. He was doomed to Hell, to the seventh stage of the fire that is the worst of the stages of Hell. He is compared to a dog in the holy Quran,
"And if We had pleased, We would certainly have exalted him thereby; but he clung to the earth and followed his low desire, so his parable is as the parable of the dog; if you attack him he lolls out his tongue; this is the parable of the people who reject our communications; therefore relate the narrative that they may reflect."
(Surah Araf 7:176)

A Warning

Believing people are those who have realised Allah. The believing people should be particularly cautious not to confuse the apparent causes as the basis of all phenomena. Inspite of realising the supreme authority of Allah and His creations, a public misconception in this regard can damn them to perdition. They should know that they could be damned to perdition if they depend upon the apparent causes and consider them to be the basis of all phenomena because the centre of all phenomena is Allah. He is capable of making all the causes ineffective.

Beauty of the Hereafter

When all the means of salvation are annihilated, the Almighty Allah creates a cause due to his unlimited Mercy. Numerous traditions report incidents where people who had been involved in calamities and damned for destruction were, in the last moments, saved by Allah. They had been completely lost in the darkness of sins but were summoned towards their Lord by His limitless Mercy. The desolate deserts of their life were once again green and fertile. The bounties of Allah bestowed upon them surprised all the intelligent witnesses of these incidents.

The Magicians of Firon

Magic is a Great Sin and the worst of the professions. A magician is destined to Divine punishment, and Hell will be his abode. The magicians of Firon, were ordered to challenge Hazrat Musa (a.s.) and belittle him. But their wicked craft was of no avail, and they failed miserably. At that moment Divine Grace descended. The magicians intuitively sensed the power of Allah that gave Hazrat Musa (a.s.) superiority over them. Neither the lure of wealth nor the warning of torture and death by Firon could shake their belief. They were redeemed.

"Certainly I will cut off your hands and your feet on opposite sides, and certainly I will crucify you all. They said: No Harm; surely to our Lord we go back."
(Surah Shura 26:49-50)

Asiya was a Believing Woman

Upon whomsoever He wishes, Allah bestows a respectable position in this world, as well as the hereafter. Asiya, Firon's wife was leading a life of affluence and material comforts, when her heart became illuminated by the light of belief. Even though she had to go through untold hardships because of her husband Firon, she did not flinch. She declared her belief in Allah and His Prophet, Musa (a.s.), without any fear. At the time of her death, when she was being martyred, she prayed to her Lord.

"...she said: My Lord! build for me a house with Thee in the Garden and deliver me from Firon and his doings, and deliver me from the unjust people."
(Surah Tahrim 66:11)

People of the Cave

The people of the cave whose number is said to be seven were living during the reign of the tyrant king Daqiyanoos. Daqiyanoos had claimed divinity and people used to follow him. But suddenly the hearts of these seven people became illuminated with true belief.

They set aside the false claims of Daqiyanoos and in order to tread the path of true beliefs, renounced the worldly power and headed for the mountains and hid themselves in a cave.

This incident is depicted in detail in Surah Kahf. Their example is preserved in history till the Day of the Judgement.

Realisation Before Death

It is known that there have been people so much involved in sins that their salvation appeared impossible. But in their last moments, realisation dawned on them and they prayed for pardon. Due to their sincere repentance all their sins were pardoned and the Mercy of the Merciful Allah came to their rescue. Thus, they were able to achieve salvation and happiness in the hereafter. They shall be among the successful ones on the Day of the Judgement.

Immediate Death on Embracing Islam

One such fortunate person was a Jew at the battle of Uhud. His name was 'Makhreeq'. He addressed his tribesmen as follows: "You are not aware that Muhammad (s.a.w.s.) is the truthful and the promised Prophet." They replied, "How do you know we are not aware?" "Then why don't you come for his help?" he asked. The tribe said. "Today is Saturday (sabbath)." He said, "But that was at the time of Hazrat Musa (a.s.), it is abrogated by the Holy Prophet (s.a.w.s.) and is not acceptable to him." When he did not receive any response from the people of his tribe he went to the Holy Prophet (s.a.w.s.) and became a Muslim. He was extremely wealthy. He entrusted all his wealth to the Holy Prophet (s.a.w.s.) and himself entered the battlefield to face the unbelievers. He was soon martyred. It is said that the Holy Prophet (s.a.w.s.) often gave charity from the property of Makhreeq, the martyr.

Eternal Bliss

Hur ibn Yazid Riyaahi was the commander of Ibn Ziyad. He had obstructed the way of Imam Husain (a.s.) and forced him to halt at Karbala. This despicable act would have condemned him to eternal damnation. But when he heard the sermon of Imam Husain (a.s.) on the day of Ashura and also his Isteghasa, (call for help) his heart underwent a transformation. The Mercy and the Grace of Allah came to his rescue. He repented sincerely and aligned himself with the martyrs of Karbala. In this way he was able to achieve eternal bliss. In the last moments of his life Imam Husain (a.s.) gave him the good news, "You are 'Hur' (Free) as your mother has named you."

Wise People Never Lose Hope

One should never lose hope of achieving high moral traits and perfection in one's faith. In fact one should not even doubt the possibility of achieving it. Even though this type of deficiency in hope is not totally Haraam, yet the true believer should refrain from it. On the other hand he should not consider his apparent capabilities; like youth, strength, wisdom, capacity to think, ability to work, enthusiasm, love etc. to be sufficient for success in the hereafter

Many a people had lacked the above qualities but when the Mercy and Grace of Allah came to their aid, they were raised to a high position. For example people like Fuzail ibn Ayaz, Imran Sabi, Barham Nasrani and Sahib Riyaz who received the Tawfeeq from Allah when had become weak due to old age and were incapable of hardwork and active life, yet they achieved an exalted position.

Hopelessness is a Great Sin

Hopelessness is a Greater Sin because it implies negation of the Absolute Sovereignty of the Almighty. A heart illumined with the knowledge that Allah the Creator of all existing things is the best Planner, the best Executor and the best Protector; a person who has the knowledge that it is Allah who bestows a super-abundance of sustenance, security and welfare on His creatures because of His boundless Mercy, limitless Generosity and unsurpassed Knowledge, will be comforted and reassured. The heart of such a person will be calm and peaceful and the question of feeling sorrowful and aggrieved will just not arise. The creator is not unmindful of the needs of a child in its mother's womb. Nourishment is supplied to him through the umbilical cord. When the child is born, Allah provides him through his mother, wholesome and easily digestible milk. Gradually Allah develops in him various capabilities needed for the different stages of his growth.

To ensure the security and happiness of the child Allah creates deep and abiding affection in the heart of the mother for the child; and she is prepared to sacrifice all her comforts and pleasures for the child's sake.

After having the awareness, discussed above, is it possible for one to lose hope in his Lord? No! In fact it makes it easy to repose faith in the Creator and go through all the ups and downs of life with resignation and fortitude.

Hopelessness is a Sign of Disbelief and Lack of Knowledge

Despair is a form of hidden disbelief. It is the result of ignorance about the greatness of one's Lord (Allah). Giving in to despair is equivalent to disbelieving in one's Lord (Allah), which is a Greater Sin. One should therefore be extremely cautious and guard against putting oneself in such a woeful state. The noble Quran explains this in the verse,
"... Surely none despairs of Allah's Mercy except the unbelieving people."
(Surah Yusuf 12:87)

Hope is Embedded in Human Psychology

The Almighty in His infinite Mercy, has embedded hope in human psychology. Even in the worst of circumstances, there is a faint glimmer of hope in the human heart, and this helps him to overcome his feeling of hopelessness. He therefore turns to his Lord and supplicates for Mercy, forgiveness and redress, and Allah never turns away a supplicant.

1. Power of Allah

Praise be to Allah for His supreme and absolute authority over the vast universe; the earth and the seven skies. He sets the course of the stars and the planets; and not a leaf falls without His permission. He is able to do what He wills. Intellect and reason get bewildered in trying to understand His Might and Greatness. Can such an Almighty be unable to fulfill the meagre needs of his creatures. Certainly not! So how can hopelessness be justified.

2. Personal Experiences

One must ponder upon the various blessings Allah bestowed on us in the past and which we had taken for granted. The Almighty has brought us safely out of the darkness of the womb. He is thoughtful of our needs and He knows them better than our ownselves, and fulfills them without our asking. He has rescued us from many a dangerous situations, disease and calamities. He has bestowed numerous blessings, physical, material, mental, social and spiritual upon us yet we become undeniable of our standing as individuals. Then why should there be hopelessness? Is He unaware of our condition? I seek forgiveness from the Almighty Allah! Allah is far too exalted.

3.Outward Examples

Let us study the situation of those who were in extremely difficult times but were hopeful of the Lord's Benevolence and Mercy. They continued to entreat Allah till He accepted their prayers and redressed them.

Hazrat Ibrahim (a.s.) and His Male Child

Hazrat Ibrahim (a.s.) was one hundred and twelve years and according to another report one hundred and twenty years. His respected wife Hazrat Sarah was ninety-seven years. They did not have any children. Allah sent to them an Angel to inform them that they would be gifted with a son.

"And his wife was standing (by), so she laughed, then We gave her the good news of Ishaq and after Ishaq of (a son's son) Yaqub."
"She said: O wonder! Shall I bear a son when I am an extremely old woman and this my husband an extremely old man? Most surely this is a wonderful thing."
"They said: Do you wonder at Allah's bidding? The Mercy of Allah and His blessings are on you, O People of the house, surely He is Praised, Glorious."
(Surah Hud 11: 71-73)

In brief, the Mercy of Allah blessed Hazrat Ibrahim (a.s.) and Janabe Sarah with a son, Ishaq, at an age when it could never have been expected.

Hazrat Zakaria (a.s.) and his Son Yahya (a.s.)

The age of Hazrat Zakaria (a.s.) was ninety-nine years and that of his wife eighty nine. Yet, he was hopeful of the Grace of Allah and he prayed with sincerity, "He said My Lord! Surely my bones are weakened and my head flares with hoariness, and my Lord! I have never been unsuccessful in my prayer to Thee: And surely I fear my cousins after me, and my wife is barren, therefore grant me from Thyself an heir, who would inherit me and inherit from the children of Yaqub, and make him, my Lord, one in whom Thou art well pleased."

O Zakaria! Surely We give you good news of a boy whose name shall be Yahya: We have not made before anyone his equal. He said,
"O my Lord! When shall I have a son, and my wife is barren, and I myself have reached the excessive degree of old age? He said: "So shall It be, your Lord says: It is easy to Me, and indeed I created you before, when you were nothing."
(Surah Maryam 19:4-9)

Thus Allah accepted the invocation of Hazrat Zakaria (a.s.) and Hazrat Yahya (a.s.) was born to him.

If one is suffering from some disease for a long time and there seems to be no hope of curing it, one must consider this disease to be a penalty for his sins (kaffara).

On the other hand if due to his prayers and Sadaqah the disease is cured it becomes a mean of salvation.

Hazrat Ayyub (a.s.) and Tribulations

If one intends to achieve humility and insight, he must study the life of Hazrat Ayyub (a.s.). After being inflicted with a horrible disease for seven years and according to other reports for eighteen years, he prayed to Allah.

"And Ayyub, when he cried to his Lord, (saying): Harm has afflicted me, and Thou art the most Merciful of the Mercifuls."
(Surah Anbiya 21:83)

Allah responded to his entreaty by curing his malady and also gave him wealth as before.

Hidden Wisdom in Poverty and Destitution

If one is afflicted with poverty for a long time and is unable to see a way out, then this situation can be viewed in two ways: First, it is possible that there may be a hidden wisdom in his poverty, and if he had access to this knowledge he may himself opt this state for himself and be happy in the bargain.

Secondly, those who spend the earlier part of life in poverty usually become enriched at a later stage and therefore have a comfortable time in their old age.

Wealth in the Empty Hands

As an example an incident is quoted from the book "Faraz Baadashshuda": A rich businessman says, 'I was travelling for Hajj and had 3000 dinars and gold and silver ornaments with me. I had tied them up in a bag attached to my cummerbund. But I dropped this bag when I went to answer the call of nature. I had proceeded many miles further, when I realized my bag was missing. I had a lot of wealth so I did not find it imperative to go back and look for my money nor was it possible to return. When I came back to my native site one calamity upon another befell me. Gradually all my wealth disappeared. My public respect began to change into shame. Due to embarrassment before friends, gossip of the enemies and further destitution I was compelled to leave my native village. During this journey I spent a night in a hamlet. At this time, all the money I had was one-sixth of a silver coin. It was a dark, rainy night. I took my wife to a cheap hostel for the night. All of a sudden my wife began to have labour pains and a child was born. My wife said that she needed something to eat, otherwise she may starve to death. I took the slender silver coin and knocked at the door of a vegetable seller. After repeated requests he opened the door. I explained to him my circumstances and gave him the coin. He brought some curd and ghee in an earthen bowl. As I turned back and walked a few paces, I slipped and the earthen bowl dropped from my hands and broke. I was struck with grief and could not control myself. I began to slap my face and yelled loudly. The window of a nearby house opened and someone enquired as to who I was and why was I creating a din and disturbing the neighbourhood. I explained my circumstances in brief and added that I, my wife and the child were starving of hunger, and this misfortune has befallen me. The man asked, "Is your hue and cry only for a piece of silver." 'No', I said, "I had never been so miserly." Then I told him about the year when I had lost my bag of 3000 dinars and ornaments. He asked me if there were any distinguishing marks on my moneybag. I thought he was trying to fool me, so I protested. But he insisted and I told him. Then he called me in his house and sent his slave to get my wife and child. The slave returned with my wife and child, and our host put us up for the night. In the morning he gave some dinars and said that till my wife recovers, we must stay in his house. Ten days passed in this manner. Everyday he used to give us some dinars. Then one day he asked me about my profession. When I told him that I was an expert trader, he gave me some money and told me to start a business. After conducting the business for some months, I offered him his share of the profits. He went into the other room and returned with the moneybag that I had lost years ago. I was overjoyed to see it and became unconscious due to the excitement. I thanked Allah and returned to my native village. Gradually my economic conditions began to change and once more I was a rich man.

" It may be that you dislike a thing while it is good for you, maybe that you love a thing while it is evil for you."
(Surah Baqarah 2:216).

"Allah brings about ease after difficulty."
(Surah Talaq 65:7)