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.