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)

Cure for Hopelessness in Difficult Times

If a person is involved in worldly problems he should turn towards two realities. Firstly, this world is a place of test and trial for everyone. There is no one who could escape its clutches. Secondly, one must look at the conditions of people who are worse off than us. In this way one can get peace and solace by comparing ones condition with that of others. Even in the greatest calamities, we should continue to rely upon the Mercy of Allah. Many a people of the past had been afflicted with tribulations with no relief in sight. But the Merciful Allah gave them success. In the book "Faraj Baad as Shiddah" the respected author, Husain bin Saeed Dabistani has recorded more than 500 incidents where people, surrounded by troubles from all sides were given relief by Allah after all hopes were shattered. Further we ourselves witness many cases where the invocations and Sadaqah of the religious personalities help the people out of difficult situations. In the same book there is an incident where a resident of Madinah says, "I was rich and had all the good things in life. Eventually I became poor and destitute. So I went to Imam Ja'far as-Sadiq (a.s.) and told him of my problems. He expressed pity upon my condition and recited the following couplets for my sake, "If you fall into difficult times do not be impatient. Because for a long time you have experienced comfort.

Then after every discomfort is comfort and consolation. And the saying of Allah is the most truthful. 'So do not despair, certainly despair is disbelief.' Allah may enrich you in a short while. After that do not forget your Lord. Certainly Allah fulfills His promise. If the intellect had the capacity to produce food the wealth of the world would be only with the intellectuals. Beware, do not lose hope when you face calamities. Behind the curtains are concealed astounding candles (of hope)."

The narrator says, "When I heard these lines my grief changed into happiness and hopelessness turned into optimism. Very soon the doors of Mercy opened upon me and my bad times changed for the good."

A Reminder

This book relates from the Holy Prophet (s.a.w.s.) that to ward off calamities this Quranic verse should be recited.

"There is no God but Thou, glory be to Thee, surely I am of those who make themselves to suffer loss." (Surah Anbiya 21:87) "Allah is my Lord, and I do not associate him with anything."

We should remember that despair is the worst of the sins, because it implies that the connection between Allah and his creature has been severed. It signifies turning away from the Divine nature. Because even if an iota of belief remains in a person's heart, he could not severe relations with his Nourisher and Cherisher. It may be that sometimes a sort of hopelessness pervades his imagination but he soon recovers and repents of his sin.

Every Sin is Pardonable

According to the verse of the Holy Quran and Mutawatir (widely related) traditions all the sins which man commits are pardonable if he repents sincerely. It is wrong to say that such a sin can never be pardoned. The Almighty Allah says in the Glorious Quran, 
"And He it is who accepts repentance from His servants and pardons the evil deeds and He knows what you do." 
(Surah Shura 42:25)

Allah has mentioned His names as:

1) Tawwabun (one who accepts Tawbah) 
2) Gaffarun (one who pardons)
3) Ghafoorun (one who forgives totally)
4) Ghaaferuz Zanbe (Pardoner of sins) 
5) Qaabelut Tawbah (one who accepts repentance)

Allah has given a general invitation to all the people to turn towards Him and seek forgiveness for their sins. If we study the meaning of the 54th verse of Surah Zumar we find that sinners have no cause to lose hope. This Ayat is also known as Ayat-e-Rehmat (The verse of Mercy).

"Say: O my servants! who have acted extravagantly against their own souls, do not despair of the Mercy of Allah ; Surely Allah forgives the blunders altogether; surely He is the Forgiving, the Merciful." 
(Surah Zumar 39:53).

Unlimited Grace

A few points must be noted from the above verse. 
Firstly, Allah says, 'O my servant' and not 'O sinners!' Even though he is addressing the sinners he addresses them as 'my servants'. So that the hopelessness of the servants may be transformed into hope in His Mercy.

Secondly, he says, "Who have acted extravagantly." This denotes a soft approach. Allah does not say 'O you who have acted blatantly,' So that the sinners may not lose hope of obtaining pardon.

Hopelessness is Haraam

The third point to be noted is that the Almighty Allah has told the sinners, "Do not despair of the Divine Mercy." The use of a negative term signifies the prohibition of hopelessness. Also it means that to lose hope regarding salvation is Haraam.

The fourth point is that Allah did not stop at this, He further adds, "Surely Allah forgives the faults altogether," signifying that the statement covers all the sins.

Fifth Point: The addition of the word 'altogether' at the end signifies that the statement includes all sins without any exception.

Sixth Point: The last point is that at the end of the verse, Allah repeats, "Surely He is the forgiving, the merciful," to stress upon the fact that Allah desires and wishes to forgive those who repent.

Repentance of the Killer of a Prophet is also Acceptable

Jabir Ibn Abdullah Ansari (r.a.) relates that a woman came to the Holy Prophet (s.a.w.s.) and asked, "If a woman kills her child can she seek pardon?" The Holy Prophet (s.a.w.s.) replied, 
"By Allah in whose control is the life of Muhammad (s.a.w.s.) even if this woman has killed seventy Prophets and then feels remorse and repents and Allah is convinced of her sincerity and the truth of her statement, upon the condition that she does not repeat the sin, her repentance shall be accepted. And her sins would be pardoned. Surely Allah is oft forgiving and forgives, ever so beyond measure. Verily one who repents (sincerely) is; as if he has never committed that sin." 
(Liyali Akhbaar)

Despair in the Acceptance of Prayers is Also Improper

If we pray to Allah for some worldly benefits or the Hereafter and our prayer is not answered it raises two noteworthy points. Firstly, we must know that Allah has promised to accept all prayers and Allah never goes back on His word.

As it is mentioned in the Holy book, 
"And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me." 
(Surah Baqarah 2:186)

At another place Allah says, 
"And your Lord says: Call upon Me, I will answer you." 
(Surah Momin 40:60)

The second point is that due to His unlimited wisdom He may delay the acceptance of some prayer. So if we do not get immediate gratification we should not lose hope of having our prayers accepted.

Prayers May Not Be Accepted Due to Sins

Sometimes the sins of a person come in the way of the acceptance of his prayers. At other times Allah may delay the acceptance due to some hidden wisdom. This would compel the person to repeat his prayers and thus he would be entitled for additional sawaab. The opportunity to invocate is itself a blessing of Allah.

Another possibility is that Allah wishes to hear the entreaties of His creature many a times before He fulfills his wishes.

Delay in the Acceptance of Prayers Causes Nearness to Allah

Sometimes there is a delay in the acceptance of prayers because, to supplicate Allah continuously is the best of worship. It is the Mercy of Allah that he may want us to continue to pray to Him. It is a means of seeking nearness to Him. For whomsoever He wishes good, He gives him the Tawfeeq of supplicating Him by delaying the acceptance of his prayers.

Allama Majlisi (r.a.) writes in the book 'Hayatul Qulub' that Imam Muhammad Baqir (a.s.) says in a reliable tradition, "Hazrat Ibrahim (a.s.) used to visit the populated cities and the desolate forests so that he could derive lessons from the creatures of Allah. One day he saw a worshipper busy in prayers. His dress was made of fur and the surroundings filled with his intonation. Hazrat Ibrahim (a.s.) was astonished at his appearance. He went towards him, sat down and waited for him to conclude his prayers. When he finished his prayers, Hazrat Ibrahim (a.s.) said, "I appreciate your way and want to befriend you. Tell me where do you stay so that I could come to meet you whenever I want." He said, "You will not be able to travel on my path." 
"Why?" 
"I walk on the surface of the water." 
Hazrat Ibrahim (a.s.) said, "The Almighty Allah who has given you the capacity to walk on water, can also enable me to do so. Come, arise, today I shall spend the night with you at your residence.

When they reached the bank of the river the man uttered "Bismillah" and stepped in the river and was soon on the other side of it. Hazrat Ibrahim (a.s.) also recited Bismillah and crossed the river. This man was astounded. Then both of them entered his house.

Ibrahim (a.s.) asked him, "Which is the most difficult day?" He replied, "The day Allah will reward and punish all His creatures according to their deeds." Ibrahim (a.s.) said, "Let us together pray that Allah may protect us from the hardships of this day."

According to another report Hazrat Ibrahim (a.s.) said, "Let us pray together for the sinful believers." The worshipper said, "I will not participate in this prayer because I have been praying for something for the past thirty years and till date it has not been fulfilled, so there is no scope in praying for something else."

Hazrat Ibrahim (a.s.) said, "O worshipper! when Allah holds a creature dear He delays the acceptance of his prayers so that he may continue to plead and supplicate Him. On the other hand when He dislikes a person He answers his prayers immediately or creates hopelessness in his heart so that he would stop praying."

Then he asked the worshipper about his prayer which has not been accepted till then. He said, "One day I was busy in my prayers when I saw a handsome boy grazing a herd of sheep and goats. I asked him whose animals were those. He said they belonged to him. Then I asked him who he was. He said that he was the son of Khalilullah (Friend of Allah) Ibrahim (a.s.) and that his name was Ismail. At that moment I prayed to Allah to let me see my 'Khalil' Ibrahim (a.s.)." Ibrahim (a.s.) said, "Now your prayer has been answered. I am that Ibrahim (a.s.)." The worshipper became extremely overjoyed and embraced Ibrahim (a.s.). He kissed his head, eyes and hands and thanked the Almighty Allah with sincerity. After this both of them together prayed for the believing men and women. 

In the tradition from Imam Reza (a.s.) where he has listed the Greater Sins, despondence is mentioned after despair (Yaas). Qunut (despondence) is described as the condition where one's heart loses hope of Allah's Mercy and that person does not even dislike the hopelessness. According to the religious scholars the difference between Yaas and Qunut is that the term 'Yaas' is used in general cases and 'Qunut' in special cases. It means that 'Yaas' describes the internal condition of one's heart. When this internal hopelessness intensifies to a degree whereby its effect becomes manifest outwardly and seemobvious to the common people, it is called 'Qunut'.

In short whoever expresses hopelessness by his speech or actions is actually a victim of 'Qunut'.

Hopelessness in Dua is Yaas

Many scholars believe that to discontinue invocation is a sign of despair. The hopeless person believes that he will not reach his destination through dua.

'Qunut' means that one accuses Allah of not being merciful and for not accepting his repentance. He thinks that whatever difficulties he suffers, are the retribution of his sins. Thus Imam Sajjad (a.s.) says in the 39th Dua of Sahifa-e-Sajjadiyah, "I neither despair of Your Mercy nor am I in despondence regarding you. But I am aggrieved because my good deeds are less in number and bad deeds numerous. Otherwise Your position is so high that not a single creature turns away dejected from you."

There is no doubt that despondence with regard to Allah is a Greater Sin. It is one of the characteristics of the polytheists and hypocrites as mentioned by Allah in Surah Fath.

"And (that) He may punish the hypocritical men and the hypocritical women, and the polytheistic men and the polytheistic women, the entertainers of evil thoughts about Allah..." 
(Surah Fath 48:6)

Skepticism Invites Punishment

The Holy Prophet (s.a.w.s.) announced from the pulpit

"By Allah who has no partner, He does not deprive any of the people from the blessings of this world and the hereafter. But he should not harbour doubts (about Him). He should have hope in Him and possess good morals. He should refrain from backbiting about the believers. I swear by Allah Who is the One and without partners, He does not punish a believer after he had repented and asked for forgiveness. Except those who are skeptical about Allah and lack in hope, have evil behaviour and indulge in backbiting about the believers. I swear by Allah except Whom no one is fit to be worshipped. When someone expresses reliance and trust in Allah; Allah who is extremely graceful, will not deem it fit to order anything contrary to the faith that the believer has reposed in him. Then you must have good thoughts regarding Allah and must always depend upon Him."
(Al Kafi)

Hope For Forgiveness and the Acceptance of Dua

Having good thoughts about Allah means that one should have the conviction that if he repents for a sin, Allah would forgive him. If he invocates, his prayer would be answered. If he does a good action, it is certain that Allah would accept it and reward him for the same. To hope in salvation is beneficial, and it is obligatory. However to hope for rewards without performing good actions is ignorance and conceit.

Hopelessness in the Affairs of This World and the Hereafter

Some scholars of religion explain that the detecting feature of 'Qunut' and 'Yaas' is that 'Qunut' denotes hopelessness with regard to the worldly blessings.

The Holy Quran says concerning this, 
"And He it is who sends down rain after they have despaired, and He unfolds His Mercy; and He is the Guardian, the Praised One." 
(Surah Shura 42:28)

Concerning 'Yaas' the scholars maintain that it is with regard to the affairs of the Hereafter, as mentioned in the verse:
"...indeed they despair of the Hereafter..." 
(Surah Mumtahena 60:13)

Qunut is Worse Than Yaas

To be despondent of Allah's Mercy results in the person being deprived of eternal blessings, because 'Qunut' causes the severance of the relation between the creature and Allah. The cause for this despondence is the extinguishing of the original flame of creation that had been alive in his heart. Even if a miniature of the light had remained, he would not have lost hope completely. It is possible that he may be involved in vain pursuits. If that is so then he has receded into the age of ignorance from the Mercy of Allah. But 'Yaas' denotes that the connection between the creature and Allah still remains even though separated by the curtain of sins. But behind the curtain the light of the original nature endures. He still believes in some connection with Allah. In such a case the dividing curtain could be removed.

'Yaas' can be forgiven but 'Qunut' does not deserve forgiveness. Thus 'Qunut' is included in the title of Shirk and becomes the greatest danger for man. (Quoted from Tafsir Ruhul Bayan)

Heedlessness to Allah's Anger and Retribution

One of the Greater Sins is a total disregard for Divine punishment. The person is fearless of the unseen retribution and scoffs at the idea of being punished for his actions. He lives blissfully in a world of material comforts and does not realise that he is fettered down by his sins. This is a Greater Sin. The Holy Imams, Imam Ja'far as-Sadiq (a.s.), Imam Musa Kazim (a.s.) and Imam Reza (a.s.) have classified the fearlessness of Allah's punishment among the Greater Sins. The Qur'an announces: 
"What! do the people of the towns then feel secure from Our punishment coming to them by night while they are asleep?" 
(Surah Araf 7:97)

"What! do the people of the towns feel secure from Our punishment coming to them in the morning while they play?" 
(Surah Araf 7:98)

"What! do they feel secure from Allah's plan? But none feels secure from Allah's plan except the people who shall perish."
(Surah Araf 7:99)

These three verses clearly prohibit the fearlessness of the punishment of Allah. The last verse mentions that those who do not fear Allah's punishment would be losers in the hereafter. Divine retribution will be their lot on the Day of Judgement, as will be the fate of the unbelievers and the non-repentant sinners.

It is clear from the Quran that to remain heedless of Allah's plan is a Greater Sin. Hence carelessness about the punishment and warnings of Allah is equivalent to disregard of His orders and prohibitions and an abject ignorance of His Supremacy. How can a lowly and insignificant being, now dare to oppose the Lord of the two worlds. This heedlessness and disregard is a Greater Sin that does not merit pardon, except that the sinner feels remorse and asks for forgiveness. It would emerge from the above discussion that whether a sin is pardonable or not depends more on the attitude of the sinner, rather than the sin itself. If in the innermost recesses of his heart, the transgressor is fearful of Allah, he is deserving of forgiveness, but if he is brazenly fearless of Allah's punishment, he is most unfit for pardon and mercy.

The plan of Allah means a sudden punishment that descends upon the sinners, as mentioned in the Divine book, 
"Does man think that he is to be left to wander without an aim?"
(Surah Qiyamat 75:36)

'Imla'- Respite

'Allah's plan' includes 'Imla'. From the time Allah created man it has been a Divine practice that the thankless ones and the sinners should not be punished for their sins immediately. Rather they are given a long respite. Since everyone is prone to sin except the Infallibles, if each one were to be punished for their misdeeds immediately, not a single person would remain on the face of the earth. Allah has stated in the Holy Qur'an, 
"And if Allah had destroyed men for their inequity, He would not leave on the earth a single creature, but He respites them till an appointed time..." 
(Surah Nahl 16:61)

Besides, Imla proves to be the Grace of Allah for the pious. It gives them time to reflect upon their behaviour, realise their mistakes, repent, and make a firm intention not to repeat their sins. Allah's indulgence thus helps them to achieve the good in this world and the hereafter. On the other hand indulgence shown to unrepentant sinners only makes them heedless of the fact that eventually they will be accountable for their deeds. They continue to commit one sin upon another and when their corruption reaches a limit, a sudden punishment descends upon them.

"And I grant them respite; surely My scheme is effective." 
(Surah Araf 7:183)

Disbelievers and sinners leading successful and comfortable lives may conceitedly feel that their capabilities have brought them success but in reality all that they have is a form of punishment from Allah and a sort of retribution which is referred to as 'the Plan of Allah."

Respite for the Wrong Doers

The Glorious Quran quotes thus, 
"And let not those who disbelieve think that Our granting them respite is better for their souls; We grant them respite only that they may add to their sins; and they shall have a disgraceful chastisement."
(Surah Aale Imran 3:178)

Imam Reza (a.s.) said, 
"By Allah, they have not been punished with anything more severe than Imla (respite)." (Safinatun Behaar)

Imam Sajjad (a.s.) has mentioned in Dua-e-Makarimul Akhlaq: 
"(O Allah). Give me such a life that my (long) life is spent in obedience to you. And when my life becomes a field of Satan take away my soul towards you (before I become eligible for Divine retribution)."

Istedraaj (Drawing Near)

Istedraaj is also included in Allah's plan. At times the respite granted by Allah also includes a new blessing. Allah bestows His bounties upon a person who has sinned so that he may feel ashamed of himself and make amends. Instead, the person often develops confidence and blatantly commits more sins. Such unfortunate people are mentioned in the following verse of Quran: 
"And (as to) those who reject Our communications, We draw them near (to destruction) by degrees from whence they know not." 
(Surah Araf 7:182)

It is recorded in Safinatul Behaar, "When Allah wishes good for a person and he commits a sin, Allah involves him in difficulties so that he may become aware that the cause of his problems is his own sin. He can then repent for it (immediately). When Allah wishes to punish a person who commits a sin, He gives him a new form of blessing so that he may be dazzled by the blessing and ignore repentance. This is what Allah means in the Ayat (quoted above)."

Istedraaj denotes failure to repent

When Imam Ja'far as-Sadiq (a.s.) was asked the meaning of "Istedraaj" he replied: 
"When a person commits a sin he is given respite and a new blessing, then when he fails to repent he is slowly led towards destruction; about which he is heedless. This is known as Istedraj and 'Allah's Plan." 
(Wasaelush Shia)

It is related from Amirul Momineen (a.s.) that he said: 
"Certainly, those who are given an increase in wealth and property by Allah, should not think anything but that it is Istedraaj. They should not be fearless (of Allah's plan). Because calm precedes storm." 
(Behaarul Anwaar)

Fearlessness of Allah's Plan

Allah possesses two kinds of qualities, the Jamali (good) and Jalali (severe). Example of Jamali qualities are His being Rahman (Beneficent), Raheem (Merciful), Kareem (Generous), Haleem (Magnanimous), Shakoor (Thankful), Ghafoor (one who forgives).

The Jalali qualities are His being Jabbar (Mighty), Qahhar (One who punishes), Muntaqim (One who retributes), Muzallil (One who degrades), Mutakabbir (Proud) and Shadeedul Iqab (Severe in punishing). Hence Allah informs of His good qualities and then warns of His Severity: 
"Inform My servants that I am the Forgiving, The Merciful, and that My punishment - that is the painful punishment." 
(Surah Hujarat 49:50)

Elsewhere Allah says, 
"The Forgiver of faults and the Acceptor of repentance, severe to punish, Lord of bounty." 
(Surah Momin 40:3)

Thus Allah is the most Merciful of the mercifuls in the matter of forgiveness and also the most severe in retribution. 

Fear and Hope Are the Signs of Marefat

One who recognizes the boundless expanse of Allah's Mercy is bound to have great hopes; if he has repented, his sins will be forgiven, if he has worshipped Allah, his invocation will be accepted and Allah in His generosity will let him have the maximum benefits. Allah is known to be the 'Forgiver of sins' and 'Acceptor of prayers'. In the same way the knowledge of the severity of Allah's chastisement for every sin will make one tremble with fear. The fear of Allah inspires a person with Tawfeeq that insulates him from transgressing the bounds of prohibitions, and compels him towards sincere repentance. When we are in the throes of temptation to commit an aggression, we have to be extremely cautious not to give in. It may so happen that the particular sin we are about to commit will seal our fate and deprive us forever, of Allah's Mercy and forgiveness. It is narrated from Imam Ja'far as-Sadiq (a.s.): 
"One who intends to commit a sin (should control his selfish desires and) must not put it to practice. Certainly when (sometimes) a person commits a sin, Allah dislikes him and says: "By My Honour and Greatness I will not forgive you after this." 
(Al Kafi)

Since there is a possibility that a sin may not be eligible for pardon, it is extremely important that we keep ourselves protected from every sin; be it big or small. In fact the sins which do not deserve to be pardoned are regarded as insignificant by the one who commits them.

Imam Ja'far as-Sadiq (a.s.) states: 
"You must fear the small sins, for they are not pardoned."

The narrator asked, "What is meant by 'small'?" Imam replied; 
"A person commits a sin which he considers to be insignificant and says, "I deserve admiration for I have not committed a sin as serious as that of the other person." 
(Al Kafi)

Speech and Action Should Be Guarded By Divine Fear and Hope

Even if the sinner repents for his sins, he should continue to be fearful. It may be that his repentance has not fulfilled the necessary conditions. For example, he have made an intention of not repeating a sin, but later he does not remain firm upon it. We should therefore continue to live between fear and hope till the end of our lives, hoping for Allah's rewards for our good deeds and dreading the accountability of our sins committed knowingly or unintentionally.