Only then are the good actions of any consequences

Considering the tradition quoted above one is compelled to conclude that it is necessary to dread sinful acts and to be ever cautious of the vices. Only then are the good actions of any consequences. The good deeds must also be performed in such a manner that we strive to emulate as closely as possible the examples set by the high ideals of our Ahlul Bayt (a.s.). It should not be that good actions are rendered null and void due to sins. It is necessary to be cautious of such an impending loss and disaster for which we ourselves would be responsible.

Good Actions Could Be Blown Away Like Dust

Sulaiman bin Khalid says; " I asked Imam Ja'far as-Sadiq (a.s.) regarding the Quranic verse

(And We will proceed to what they have done of deeds, so We shall render them as scattered floating dust. 
(Surah Furqan 25:23)

He said, 
"By Allah, even if their deeds are as white as Egyptian cotton, but if they find sin and lewdness they do not abstain from it." 
(Iddatud-Dai)

In other words, their good deeds are scattered like dust due to the lack of piety, and hence are of no value at all. Allama Majlisi (r.a.) writes in the explanation of this tradition, "Worship and obedience is rendered null due to sin."

A Large Number of Pious People Will Enter Paradise

Imam Ja'far as-Sadiq (a.s.) said, 
"Allah revealed to Hazrat Musa (a.s.), "Verily, My slave cannot achieve nearness to Me without the three things which I like." Musa (a.s.) asked with reverance, "My Lord what are those three things?" Allah replied, "O! Musa those three things are: To practice piety in this world, to abstain from sins and to weep due to fear." Musa (a.s.) asked, "Does one who fulfills the three things gets compensation and reward?" Allah replied, "One who practices piety in this world will get Paradise. One who weeps due to My fear will be accorded such a high position that no else would be able to reach it. The deeds of all the creatures shall be accounted. But one who abstains from that which I have forbidden, then accounting of his deeds will not be carried out; he would be admitted to Heaven directly."

Abstaining From the Greater Sins Cause the Lesser Sins to be Overlooked

If one avoids the Greater Sins, the Lesser sins shall be overlooked. Allah, the Almighty, by His grace, excuses the Lesser sins. As it is mentioned in the following verse of the Holy Qur'an 
"If you shun the Greater Sins which you are forbidden, We will do away with your smaller sins and cause you to enter an honourable place of entering." 
(Surah Nisa 4: 31)

The Gates of Paradise are Open for the Pious

The Holy Prophet (s.a.w.s.) is reported to have said, 
"I swear by Allah, in Whose power is my life, there is not a single person who prays five times a day, fasts during the month of Ramadhan and abstains from sins that the gates of Paradise will not be opened for him." 
After this he recited the Qur'anic verse quoted above. 
(Tafseer Minhaajus Saadeqeen)

Intercession

A person who commits a Greater Sin and does not repent for it, is a transgressor. Namaz is not allowed behind him (he cannot lead a prayer assembly). His testimony is unacceptable. After death, he is liable for Divine punishment. By the Grace of Allah such a person may yet get salvation; and the Grace of Allah that can make this possible is the intercession of Muhammad (s.a.w.s.) and his Progeny (a.s.).

As the Holy Prophet (s.a.w.s.) says in one of his traditions: 
"My intercession has been kept for the sinful among my followers." 
(Behaarul Anwaar vol.3).

He (s.a.w.s.) also said, 
"My intercession is specially for the sinful ones among my followers. But those who abstain from the Greater Sins, for them there is no accounting (of deeds)."

That is, they would be admitted to Paradise right away.

Intercession Should not Prompt one to Commit Sins

There is hardly any doubt regarding the reality of Shafa'at (intercession). Actually it is the right bestowed upon the Holy Prophet (s.a.w.s.) and the purified Imams (a.s.), by Allah, to show their greatness and position. The other aim of intercession is to make their respect evident. The people who have committed Greater Sins shall be entrusted to them. By the grace of their intercession the sinful people will be able to ascend the heights like other groups of people. All this is evident from the Holy Qur'an and the authentic reports. It is also clear from Mutawatir (most frequently related) traditions. It would be needless to relate all such traditions for such a short discussion.

Only one point must be stressed at this stage. Intercession should not be taken as a license for committing sins nor should it make one heedless of repentance.

Suicide in the Hope of Salvation

To sin and not to repent in the hope of intercession is akin to consuming poison or putting ones hand in the snake's mouth with the hope that a doctor would arrive and cure you. It is against logic, because after consuming poison it cannot be taken for granted that medical assistance would be available. Even if a doctor and medicines arrive on time it is still difficult to say that life would be saved. Before the medicine could have any effect the poison may spread to the whole body and death may occur.

In the same way, one who performs lewd actions in the hope that he would be interceded after death; cannot be confident that intercession will come to the rescue immediately.

Death is of Three Types

Imam Muhammad Taqi (a.s.) has related from his forefathers that Amirul Momineen Ali (a.s.) was queried by someone about death. He replied, 
"You have come to the knowledgeable (personality)." "Death occurs to a person in one of the three ways: 
He is given the good news of everlasting bounties, or informed of the never-ending retribution or he remains in a perpetual state of terror and fear.

His affair lingers undecided and unpredictable, and it is not known about the kind of future that awaits him. Then (you must know) that our devotee who is obedient of our command and does not sin, is given the good news of everlasting bounties. But our opponent shall forever be involved in Divine punishment. And the person who has been unjust to his soul and who has abused it will be found in an unsure condition. Unaware of what the future will hold. Such a person is a sinner whose death will be accompanied with terror and fear. But Allah will not consider him on the same level as our enemy. Rather he would be removed from Hell because of our intercession.

Then, act (rightly) and obey the commandments of Allah. Do not consider the Divine punishment to be trifle, and certainly there are such people who would not be able to receive our intercession till after 3,00,000 years."(Behaarul Anwaar vol.3 quoted from Ma'aniul Akhbaar)

I am Concerned About You Regarding Barzakh

Umar ibne Yazid says that, "I asked Imam Ja'far as-Sadiq (a.s.), "I have heard you saying that all our Shia's will enter Heaven however sinful they may be?" Imam replied, 
"By Allah I had truly said, they shall all belong to Heaven."

Then I asked, "May my life be sacrificed upon you, even if their sins are great and in large number?" Imam said, 
"All of you (Shias) shall enter Paradise by the intercession of the Holy Prophet (s.a.w.s.) or his successors on the Day of Judgement. But, by Allah I fear for you the Barzakh."

I asked,"What is Barzakh?"

He replied, 
"Barzakh is the grave. Its duration commences from the time of death until the Day of Judgement." 
(Al Kafi)

Tears of Blood

The Holy Prophet (s.a.w.s.) called the attention of Ibne Masud and imparted some advice to him. He said in this regard.

"Never imagine a sin to be trifle and miniature and abstain from the Greater Sins, because, on the Day of Judgement, when the slave beholds his sins, tears of blood and puss shall flow from his eyes. At that moment Allah shall say, "This is the day when everyone shall see his good or bad deeds, and wish there be a great distance between them and their sins." 
(Behaarul Anwaar vol.17)

It is also related from the Holy Prophet (s.a.w.s.) that he said, 
"Verily, a person shall be kept captive in Hell for a hundred years for each of the sins (that he commits)." 
(Al-Kafi)

No Intercession for Those Who Regard Namaz Unimportant

Making light of Salaat is counted among the Greater Sins. It is mentioned in some reports that the one who considers the prayers unimportant is not eligible for intercession.

Thus Imam Ja'far as-Sadiq (a.s.) said: 
"Our intercession is not for those who consider the Prayers unimportant."

Imam Ja'far as-Sadiq (a.s.) said: 
"Our intercession is not for those who considered the Prayers lightly." 
(Behaarul Anwaar vol.3)

It is related from the Holy Prophet (s.a.w.s.) that he said: 
"One who considers prayers unimportant is not from me. By Allah, he is not from me. By Allah, he cannot reach near me at the Haudh-e-Kauthar." (the cistern in Paradise) 
(Beharul Anwaar)

The above discussion makes it evident that not avoiding sins, committing sins blatantly and then repenting in the hope of intercession is foolishness and a sign of arrogance and negligence.

Excessive Sins Destroy the Faith (Belief)

Whatever has been mentioned in the discussion of intercession states that intercession comes to the rescue when the person concerned has died with correct belief. It happens, sometimes that, due to excessive involvement in sins and delay in repentance, faith in religion is erased from the heart. Subsequently he enters the limit of doubt and reaches the point of denial (Kufr). At this time if he is taken away by death, such a person is similar to the one who had consumed poison in the false hope that the doctor would save his life. But when the doctor arrives, death had already preceded him. What can the doctor do to cure him. In the same way the request of the intercessors is ineffective for the one who has died as an unbeliever.

"So the intercession of intercessors shall not avail them." 
(Surah Muddassir 74:48)

In order to prove my statement I propose to quote one verse from the Holy Qur'an and two traditions: 
"Then evil was the end of those who did evil, because they rejected the communications of Allah and used to mock them." 
(Surah Rome 30:10)

Sins Blacken the Heart

The first tradition is reported from Imam Ja'far as-Sadiq (a.s.): He said, 
"There is no man who does not have a white spot in his heart. When he commits a sin a black spot emerges from this spot. If he repents, the blackness goes away but if he sinks in sin and continues to sin the blackness keeps on increasing till it surrounds the whiteness of the heart completely. When the white spot is totally covered by the blackness, the owner of this heart will never revert towards goodness. This tradition is in consonance with the utterance of Allah: 
"By no means! But on their hearts is the stain of the (ill) which they do." 
(Surah Mutaffefeen 83:14)

The Blackened Heart is Immune to Advice and Counsel

The people with the 'blackened heart' are totally unaffected by any counsel because their sins have caused the darkness to spread all over their heart. The loss of the inner eye prevents them from perceiving truths nor can they recognise the truth when they see it. They cannot accept any exhortation and revert to the path of virtue. It is in this connection that Imam Ja'far as-Sadiq (a.s.) explains: 
"A man resolves to perform a sinful action but does not act upon it, but sometimes does commit it; Allah sees him and says: "By My Glory, after this I shall never forgive you."

According to another report, the person (sinner) is kept away from the Mercy of Allah due to his sin. He also does not get the impetus to seek repentance, hence his sin is never forgiven. Allama Majlisi (r.a.) writes in the explanatory note of the above tradition: "The purport of this tradition of Imam Ja'far as-Sadiq (a.s.) is that, the Imam has commanded us to fear all types of sins because every sin seems to be such that it may not qualify being overlooked.

To Be Fearful of the Past Sins

The believing people should always be fearful of the sins committed in the past and should mourn for them since we do not know which of our sins can bring about out destruction. The Imam (a.s.) has not informed us of any sin that we can ignore and remain bereft of the Mercy of Allah. However, it is certain that the sin for which we have not repented would be sure to prevent our salvation. So we must enter the domain of Allah's grace through the door of repentance. We should sincerely repent for those sins, which are forgotten by us and especially seek forgiveness of those sins that we remember. The method of repenting shall be explained later Inshallah.

Intercession Should Neither Raise False Hope, Nor be a Cause to be Arrogant

The preceding discussion has shown that the element of intercession does not become the cause of arrogance and disobedience. Rather, intercession imparts strength to the sinner in a state of despair. It creates in him the habit of repenting with fervour. Consequently, he would be able to reach a high position and achieve nearness to the Lord of the Worlds.

The Fear and Dread of Sins is Still Necessary

It should not be so, that a person is hopeful of intercession and is negligent at the same time. Along with the hope of intercession the fear of Allah is also a must. Because fear is not contrary to intercession. The one who is hopeful of the grace and mercy of the Almighty Lord may also experience fear. Otherwise he may not be able to obtain intercession of his masters [The Holy Prophet (s.a.w.s.) and the Imams (a.s.)] for a very long time. In other words, such a person would be able to receive intercession only after being afflicted with the punishment of the grave for a long period of time. In the meantime the fear, awe, agony, suffering and misery that he is experiencing, may become the cause for him to receive intercession of the purified Ahlul Bayt (a.s.). It may also spur him to be attached to them steadily.

  The Shias of Ahlul Bayt (a.s.)

One of the traditions concerning the position of the Shias and the lovers of Ahlul Bayt (a.s.) states that the fire of Hell cannot scorch them. Thus, these types of traditions impart strength to our hope. Our love for the Ahlul Bayt (a.s.) is certainly a surety for us but it should not tempt us to commit sins blatantly.

Shia and Mohib

The traditions regarding this subject are based on two important points. The first is concerned with 'Shia' and the second 'Mohibs' (Admirers) of the Holy Ahlul Bayt (a.s.). The position and status of those Shias who have achieved excellence in the field of knowledge and good deeds is definitely higher. Even so, such people did not consider themselves fit to be called the Shias of Ahlul Bayt (a.s.). Take the example of Muhammad bin Muslim Thaqafi. He was the honourable companion (Sahaabi) of Imam Muhammad Baqir (a.s.) and Imam Ja'far as-Sadiq (a.s.). Both the Holy Imams (a.s.) have recommended him to the Shias for solving their religious problems. Muhammad bin Muslim Thaqafi has also been mentioned as the greatest Jurist of his time in the books of Rijal (Chain of narrators).

On one occasion Muhammad bin Muslim along with Abu Karibatul Azdi went to see Qazi Shareek. Shareek glared at him inrage and said, "These two are Ja'fari and Fatimi!" [Shias of Ahlul Bayt (a.s.)]. Upon hearing this, both of them began to cryharshly. When the Qazi enquired the reason for their lamentation, they replied, "You have associated us with such a lofty personality [Imam Ja'far as-Sadiq (a.s.)]!. Are people like us who lack in piety and abstinence to be compared with such an exalted person? What connection does the dust have with the Divine existence? (A Persian saying). We shall be highly obliged to you if you can accept our appeal (and give us not the title that we do not deserve)."

The True Shias are Those Who Follow (Obey) the Imams (a.s.)

Yes, we can give the title of 'Shia' to that individual who follows the Imams (a.s.) in all aspects of character and speech. Thus, Bab-ul-Hawaij Imam Musa al-Kazim (a.s.) says: 
"Our shias are only those who follow us (in every respect), walk in our footsteps and imitate our actions." 
(Behaarul Anwaar)

Conversation of Ali (a.s.) With Some Shias

On a certain evening Ali (a.s.) was departing from the mosque. The surroundings were bright due to the moonlight. He saw behind him a group of people walking towards him. He enquired as to who they were? They said: "We are your Shias." Ali (a.s.) looked at their faces carefully and said.

"Why is it that your faces do not exhibit any sign of you being a Shia?".

"Master, what are the signs of a Shia?"

"Their faces are pale due to excessive worship and the fear of Allah, their backs are bent due to prolonged prayers, too much fasting causes their abdomen to touch their backbones, their lips become dry be repeating endless invocations, and their hearts are filled with the fear of Allah." 
(Behaarul Anwaar, Al-Irshad). 
Now I shall quote three traditions for the benefit of the readers:

Mere Claim is not Sufficient

1) Jabir (a.r.) relates from Imam Ja'far as-Sadiq (a.s.) that he said, 
"Is it sufficient for one to associate himself with Shiaism and say that, "I am a lover of Ahlul Bayt (a.s.)? By Allah, our Shia is not, but the one who fears Allah and obeys His Commands." 
(Al-Kafi)

2) Imam Ja'far as-Sadiq (a.s.) told Mufazzal bin Umar,
"If you wish to see one of our devotees then look for that person who abstains from sins and fears more His Creator and remains hopeful of His reward. Whenever you find such an individual then take it for granted that he is one of my devotees."

3) Isa bin Abdulla Qummi entered in the presence of Imam Ja'far as-Sadiq (a.s.). The Imam said, 
"That person is not from us nor do we hold him in esteem, the one who, if he lives in a town of a population of hundred thousand and there is even one non-Shia who is more pious than him." 
(Al-Kafi).

Thus the belief, actions and the piety of the Shias of Ahlul Bayt (a.s.) should be such that they should be the best and none should excel them. Allah has defined such people 'Khairul Bareeya' in the Holy Qur'an: 
"(As For) those who believe and do good, surely they are the best of men." 
(Surah Bayyanah 98:7)

The Holy Prophet (s.a.w.s.) is reported to have explained that 'Khairul Bareeya' connotes the Shias of Ali (a.s.): 
"O Ali, 'Khairul Bareeya' means you and your Shias. On the Day of Judgement, they would be satisfied with what Allah has bestowed upon them and they shall be liked by Allah. (Tafseer Tabarsi, Manaqib Khwaarazmi, Ibne Hajar).

Wilayat

There is not an iota of doubt that the one who possesses the Wilayat of Ahlul Bayt (a.s.) would be deserving of salvation. In fact, he shall be with the Prophets (s.a.w.s.) and the Pure Imams (a.s.). Imam Reza (a.s.) said: 
"Allah shall collect our Shias on the Day of Judgement in such a condition that their faces shall be aglow with (radiance). His arguments would be lighted (manifest) and his proof shall be obvious before Allah. It is upon Allah to collect our Shias with the Prophets, the martyrs and the truthful ones on the Day of Judgement. These personalities are the best of the loyalists." 
(Behaarul Anwaar)

The Meaning of Wilayat

It is written in the book Majmaul Bahraen regarding the meaning of the word 'Wilayat': "Wilayat is the love for Ahlul Bayt (a.s.), the natural consequence of which is to follow them in religious matters, to fulfil the obligations laid down on us and to abstain from the things prohibited. Wilayat is to walk in the footsteps of the Ahlul Bayt (a.s.) following their ways in deeds, behaviour and manner of speech."

Wilayat therefore means love and obedience. This idea is supported by a tradition from Imam Muhammad al-Baqir (a.s.) wherein the Holy Imam (a.s.) has related love with obedience.

Wilayat of Ali (a.s.) is a Strong Fort of Allah

The tradition explaining this concept is to be found in the tradition of Silsilatuz Zahab. It is related by Imam Ja'far as-Sadiq (a.s.) from Imam Reza (a.s.). It is as follows: 
"Allah says, "The Wilayat of Ali ibne Abi Talib is My fort. Then one who enters My Fort is safe from My wrath (Ghazab)." 
(Oyoon al Akhbaar ar Reza).

There is no doubt that entering the Wilayat of the purified Ahlul Bayt (a.s.) implies taking refuge with the Ahlul Bayt (a.s.), to abstain from all unlawful acts and to remain aloof from their enemies. The word "Tahassum" denotes 'taking refuge in an established fort' and it also suggests that the refuge is not only physical in nature but of a moral form (in spirit) as well. It is therefore imperative to take refuge with these exalted personalities and to follow their superior examples in all aspects of speech and behaviour. In short one who follows them has actually taken refuge in their fort.

Verbal Claim Unaccompanied by Actions is Insufficient

After describing the qualities of the Shias, Imam Muhammad Baqir (a.s.) observed; 
"O Jabir, is it enough for one, to say that 'I love Ali (a.s.) and I have achieved his Wilayat,' whereas he does not act upon it?"

"If someone says, "Surely, I love the Holy Prophet (s.a.w.s.) because he was superior to Ali (a.s.) and I am Shia-e-Muhammad." Inspite of this claim he does not follow the Ahlul Bayt (a.s.) whom the Holy Prophet (s.a.w.s.) had ordered to follow. It is surprising that even after claiming to love the Prophet they do not follow his Purified Progeny (Ahlul Bayt a.s.). Mere claim of love is not sufficient."

Success is Through Actions Alone

The tradition continues, 
"O Jabir, the nearness of Allah is not achieved without His obedience. When our Shias do not have obedience and action (to their credit) we have no authority to free them from Hell. Merely a verbal claim, "I am a Shia" is not sufficient argument for Allah. (If Allah wills he can involve him in punishment; Allah has not promised to bestow salvation upon the claimants of Shiaism- the criteria are obedience and good actions). Then, only one who obeys Allah is our Walee (lover) and the one who is a sinner is our enemy and our Wilayat cannot be achieved but by piety and good deeds." 
(Al-Kafi)

Types of Taqwa According to Allama Majlisi

According to Allama Majlisi (r.a.) there are four types of 'Taqwa'

1. 'Wara-e-Ta'beeri- which means to abstain from the prohibited things.

2. 'Wara-e-Saleheen'- To abstain from doubtful things so that one may not commit a Haraam act. 

3. 'Wara-e-Muttaqeen'- To abstain from permissible things so that one is absolutely protected from 'Haraam'. 

4. 'Wara-e-Sadeqeen'- To avoid everything that is not religious so that one may not waste precious time in useless acts, even though there may not be any risk of committing a sin.

Love

According to traditions, both from the Shia and the Sunni sources, it is established that love protects one from being a slave of one's desires and Shaitan. This is because the love of an exalted personality entails that we also love his friends and hate his enemies. The friendship of Shaitan and the following of one's evil desires are two of the biggest hurdles in one's love for Allah and the Ahlul Bayt (a.s.).

Insha Allah the followers of Ali (a.s.), by the blessing of his love will remain away from the path of Shaitan. Thus, love (for Ahlul Bayt) protects one from evil rather than make him susceptible to sins. In order to explain this idea a few traditions are mentioned below:

Love Makes a Man Steadfast

Imam Muhammad Baqir (a.s.) has said, 
"Whoever has been bestowed the love of Ali (a.s.) in his heart by Allah, is not prone to wavering (from his path) but he becomes steadfast on the path of Allah) and also towards other (matters)." 
(Behaarul Anwaar)

The Testimony of Jabir Ibne Abdullah Ansari (r.a.)

Hazrat Jabir ibne Abdulla Ansari (r.a.) says: If the first step of the lovers of Ahlul Bayt (a.s.) is in the wrong direction due to excess sins the next step is guided aright by (the grace of) their love. 
(Safinatul Behaar)

The Angels Seek Forgiveness for the Partisans of Ali (a.s.)

According to the traditions of the Ahlul Bayt (a.s.), it is an established fact that even the angels ask forgiveness (on behalf) of the followers of Ali (a.s.). A tradition is quoted in Behaarul Anwaar from the Sunni sources in this regard. Anas relates from the Holy Prophet (s.a.w.s.) that he said, 
"Allah has created seventy thousand angels from the light of Ali ibne Abi Talib's face. These angels will (continue to) ask forgiveness (on his behalf and on the behalf of his devotees) till the Day of Judgement."

Devotion for Ali (a.s.) Consumes Our Sins

The love and devotion for Hazrat Ali (a.s.) destroys one's sins as is proved by the numerous reports. Behaarul Anwaar has the following tradition related from the Holy Prophet (s.a.w.s.) by Ibne Abbas (r.a.): 
"Love of Ali (a.s.) consumes the sins like fire consumes wood."

There is a Persian 'Qata' (four-line poem) which summarises this discussion as follows: 
The love of Ali (a.s.) removes the darkness of the heart like the moon and the stars illuminate the night. Salvation will be based on ones love for him and not ones worship deeds.

But those who are his devotees, must also rely upon the Merciful (God). We should not be satisfied only with this devotion and forget Allah.

Difficulties and Calamities Nullify the Sins

The Almighty Allah imposes difficulties and sends calamities to the sinful people among the followers of Ahlul Bayt (a.s.) This is because He wishes to cleanse them of their sins so that they are not liable to any punishment after death. If the sins are more, then he gets a difficult death and if the sins are still in excess then he is punished in Barzakh (grave) upto the Day of Judgement.

It is also stated in the traditions that if there is a sinner whose sins are so much that even after all the punishment they are not expiated; then that person will be interned in the Hell-fire till he has recompensed for the remaining sins. The devotee of Ahlul Bayt (a.s.) shall not remain in the fire forever. The everlasting punishment is only for the unbelievers and the enemies of Ahlul Bayt (a.s.)

The Rewards are Proportionate to the Intensity of Love

Another point to be remembered is that, the intensity of one's devotion is the means for the early forgiveness of ones sins. If love is more, the intercession is swift. Even the painful moments of death are converted into comfort by the help of Ahlul Bayt (a.s.). There was a poet by the name of Sayyid Himyari who died in 173 A.H. He was an ardent devotee of Hazrat Ali (a.s.) and has composed a Qasida (panegyric) on each and every quality of this exalted personality. Whenever there was a Majlis (gathering) in the honour of Ahle Bayt (a.s.) he always insisted upon reciting one of his poems. Various books of the Shias and Sunnis, like Al-Ghadeer (vol.3), Kitab Aghani, Manaqib Sarwari, Kashful Ghumma, Amaali of Shaikh Sadooq, Basharatul Mustafa and Rijaal Kashi mention about him. The following is the gist of the miraculous happenings at the time of his death.

Sayyid was very handsome and fair. At the time of his death he was surrounded by people. Among them were also those who were opposed to the Shias. The condition of the Sayyid deteriorated and all of a sudden a black spot appeared on his face. The stain spread on his face and his complete face turned charcoal black. The opponents were pleased to see his discomfort. The pain caused the Sayyid to lose his consciousness. When he regained his senses he turned towards Najaf-e-Ashraf and pleaded: "O Amirul Momineen Ali (a.s.). O the centre of the hope for helpless people. Do you deal with your devotees in this way?" He repeated this phrase twice more. No sooner did he complete his entreaty that a spot of whiteness became visible on his face. It spread upon his face and soon his face became radiant once again like a full moon. Sayyid was filled with joy, and recited the following couplets extemporaneously.

"They lied who said Ali (a.s.) could not save his followers from difficulties. I swear upon my Creator that I have entered Paradise with my sins all forgiven. I give this good news to those who are devoted to Ali (a.s.) till death. And after him revere his eleven descendants who are the Imams."

After reciting these couplets he confessed to the Oneness of Allah and the Prophethood of the Holy Prophet (s.a.w.s.) and the Wilayat of Amirul Momineen (a.s.). Then he closed his eyes and departed from this world.

Evil Desires are a Barrier to Devotion

Sometimes the desire of this world and its material comforts can cause the love of Ahlul Bayt (a.s.) in ones heart to decrease. An excess of such desires may even make the heart bereft of the love of Ahlul Bayt (a.s.). Such a person when he approacheshis last moments will obviously not get any help from the material he had cherished in his life but he will be so unfortunate as to forfeit the intervention of Ahlul Bayt (a.s.) to save him from a painful death. Several traditions to this effect are present in the books. It would be too lengthy to relate these here, as also it would be straying from our point. Only a casual mention of some traditions would suffice for our purpose.

A Persian Saying

There is a saying in Persian which means that, "Those who believe should try to develop as much as possible the love for the Ahlul Bayt (a.s.) in their hearts." It could be further explained that one should also remove all other objects of desire from the heart and especially refrain from the Greater Sins so that (InshaAllah) they are safe from a dreadful death and the horrors of the Hereafter.

Do Not Use the Bounties for Committing Sins

Imam Ja'far as-Sadiq (a.s.) wrote a letter to certain friends of his: 
If you wish that your life and the hereafter be accomplished with the best of the deeds and that your soul be captured (death occurs) in this condition, then acknowledge the supremacy of Allah. Do not misuse the bounties and gifts granted to you by Allah in committing acts that are forbidden by Him and become disobedient to Him. Respect all those who remember us, Ahle Bayt (a.s.), and claim to love us. It is immaterial (for you) whether he is truthful or not. For you will be rewarded according to your intention and they (the liars) will be punished for their sins. 
(Behaarul Anwaar)

The Gloom of Sins and the Glow of Repentance

Imam Ja'far as-Sadiq (a.s.) was explaining the following verse of the Holy Qur'an: 
"Allah is the guardian of those who believe. He brings them out of the darkness into the light." 
(Surah Baqarah 2:257)

He said, 
"It means Allah takes them away from the darkness of the sins to the light of repentance. Because they were having 'Wilayat' of all the just Imams (all twelve of whom are appointed by Allah). The next portion of the same verse is, "and (as to) those who disbelieve, their guardians are Shaitans who take them out of the light into the darkness."

The Imam further explained, 
"It only means those who followed the light of Islam initially but later started following each an every usurper (leader) not authorised by Allah. They left the light of Islam and entered into the darkness of disbelief (Kufr). Thus Allah ordained upon the disbelievers the fire of Hell. 

 Greater Sin and Lesser Sin

The foregoing discussion has made it clear that sins are of two types- The Greater and the Lesser. The characteristics of the Greater Sins and their evil effects have also been explained. Now we shall enumerate various Greater Sins. The traditions regarding the number of Greater Sins are sometimes in disagreement with each other. It is not possible to study all such traditions due to their voluminous nature. It is also beyond the scope of the present book. Those who wish a detailed study may refer to the Exegesis of Al-Kafi or 'Arbaeen' of Shaikh Bahai (a.r.).

All the scholars and the jurists agree that the most authentic tradition is the one quoted by the eminent jurist of the school of Ahle Bayt, Sayyid Muhammad al-Kazim Tabatabai Yazdi. He mentions four ways of recognising a Greater sin: -

What is a Greater Sin?

1) All those sins are Greater which have been specifically termed as Greater in the Holy Qur'an and the traditions. The number of such sins exceeds forty and they all have been explained in the traditions of the Holy Ahlul Bayt (a.s.). The explanation of these traditions will follow later.

2) All those sins are Greater about which the Qur'an and Hadith explicitly state that those who commit these sins will enter Hell. Or if it is not explicit then it should purport to mean the same. For example the tradition of the Holy Prophet (s.a.w.s.): 
"Certainly the Almighty Allah and His messenger disown such a person who willfully neglects prayers."

In this tradition the punishment of Hell is not named specifically but it amounts to the same thing. Another report corroborates this assertion. Imam Muhammad Baqir (a.s.) and Imam Ja'far as-Sadiq (a.s.) said, 
"All those sins are Greater (the doer of which) is promised the fire (Hell)."

There is another tradition from Imam Zadeh Abdul Azeem Hasani, which shall be quoted later. Thus we comprehend that there is no difference whether the promise of the Divine punishment is given in the Qur'an or in a hadith.

3) Any sin, which is clearly Greater than a sin specified as a Greater one in the Qur'an and hadith; is also Greater. For example the killing of a person is a sin and it is clear from the Qur'an and hadith. Thus the tradition from Ibne Mahboob clearly states that the killing of a 'soul' is a Greater sin. The Qur'an has promised Divine punishment for murder. Then if any other sin is proved to be more than the killing of a person, by the verses of Qur'an or authentic reports then this sin will also be considered as a Greater sin. For example the Holy Qur'an says that to spread corruption in the world is worse than murder: 
"And the (spreading of) mischief is Greater than murder."

Hence we can conclude that the spreading of disturbance must also be counted among the Greater Sins.

4) Any sin which has all along been regarded as a Greater one by the scholars and the jurists should also be considered as 'Greater'. But it should be ascertained that such a sin has been regarded as Greater from the present time right upto the time of the Masoomeen (a.s.). Examples of these types of sins are to descerate the Holy Ka'ba, or a mosque or to throw away a copy of the Qur'an. All such acts have been regarded as the Greater Sins. Now we shall mention the traditions that explain the Greater Sins.

First Tradition

1) Sadooq (a.r.) has recorded in Oyoone Akhbaar that Imam Zadeh Hazrat Abdul Azeem the son of Abdullah Hasani said, "I heard from Abu Ja'far the second, Imam Muhammad Taqi (a.s.) who heard from his respected father Imam Reza (a.s.) who quotes Imam Musa al-Kazim (a.s.) that he said, 
"A person by the name of Umroo bin Abeed entered into the presence of Abu Abdillah Imam Ja'far as-Sadiq (a.s.). After taking his seat he recited the following verse of the Qur'an: 
"And those who shun the great sins and indecencies..."
(Surah Shuara 42:37)

Then he (Umroo bin Abeed) paused. 
"Why have you become silent?" asked the Imam (a.s.), 
"I would like to derive the Greater Sins from the Holy Qur'an." he replied.

The Imam said, 
"O Umroo, the Greatest of the Greater Sins is Shirk (to attribute partners) with Allah. The Almighty Allah says, 
"Certainly whoever associates (others) with Allah, then Allah has forbidden to him the Garden (Paradise)..." 
(Surah Maaidah 5:72)

2) After this, is "to despair from the Mercy of Allah." As the Almighty Allah says, 
"Surely none despairs of Allah's mercy except the unbelieving people..." 
(Surah Yusuf 12:87) 

3) Then, "not fearing the retribution of Allah." The High and the Mighty Allah remarks, 
"But none feels secure from Allah's plan except the people who shall perish." 
(Surah Araaf 7:99)

4) One of the Greater Sins is to disobey ones parents because the Glorified Allah has said, 
"And dutiful to his parents, and he was not defiant, disobedient." 
(Surah Maryam 19:14). 

Here the disobedience of the parents is considered a form of insolence or transgression.

5) To kill a believer is prohibited by Allah. Because Allah (A.J.) has informed, 
"And whoever kills a believer intentionally, his punishment is Hell; he shall abide in it, and Allah will send His Wrath on him and curse him and prepare for him a painful chastisement." 
(Surah Nisa 4:93)

6) To slander a believing man or a woman of adultery (or sodomy) is a Greater sin as is proved by the statement of Allah.

"Surely those who accuse chaste believing woman, unaware (of the evil), are cursed in this world and the hereafter, and they shall have a grievous chastisement." 
(Surah Nur 24:23)

7) The usurpation of an orphan's property is a Greater sin, as is clear from the following verse: 
"(As for) those who swallow the property of the orphans unjustly, surely they only swallow fire into their bellies and they shall enter burning fire." 
(Surah Nisa 4:10) 

8) It is a Greater sin to retreat from Jihad (Holy war) as the Divine verse says: 
"And whoever shall turn his back to them on that day- unless he turn aside for the sake of fighting or withdraws to a company- then he, indeed becomes deserving of Allah's wrath, and his abode is Hell; and an evil destination shall it be." 
(Surah Anfal 8:16)

9) One of the Greater Sins is to take "interest." Allah, the Almighty informs: 
"One who swallows down usury cannot arise except as one whom Shaitan has prostrated by (his) touch does rise. This is because they say, trading is only like usury; and Allah has allowed trading and forbidden usury." 
(Surah Baqarah 2:275).

[Explanation: Some people say that taking interest is same as any other business. But this verse clearly says that usury is different from trade. Secondly, usury is forbidden whereas trading is permitted.]

10) And magic is a Greater sin. Thus Allah (A.J.) says, 
"and certainly they know that he who bought it (the magic) should have no share of good in the hereafter and evil was the price for which they sold their souls; had they but known this." 
(Surah Baqarah 2:102)

11) Among the Greater Sins is Adultery (fornication). Allah says in the Holy Qur'an, 
"And they who do not call upon another god with Allah and do not slay a soul which Allah has forbidden except in the requirements of justice, and (who) do not commit fornication. And he who does this shall find a requital of sin. The punishment shall be doubled to him on the Day of Resurrection, and he shall abide therein in abasement. 
(Surah Furqan 25:68-69)

12) One of the Greater Sins is taking a false oath. Allah says about it. 
"(As for) those who take a small price for the covenant of Allah and their own oaths-Surely they shall have no portion in the hereafter, and Allah will not speak to them, nor will He look upon them on the day of resurrection nor will He purify them, and they shall have a painful chastisement." 
(Surah Aale Imran 3:76)

13) Among the sins which are specifically graded as Greater is a sin of "betrayal of trust, or to act unfaithfully. Allah the Greatest has informed thus: 
"And it is not attributable that he should act unfaithfully; and he who acts unfaithfully shall bring that in respect of which he has acted unfaithfully on the day of resurrection; then shall every soul be paid back fully what it has earned, and they shall not be dealt unjustly. Is then he who follows the pleasure of Allah like him who has made himself deserving of displeasure from Allah, and his abode is Hell; and it is an evil destination." 
(Surah Aale Imran 3:161-162)

14) Failure to pay the Zakat is a Greater sin. Allah says regarding it: 
"and (as for) those who hoard up gold and silver and do not spend it in Allah's ways, announce to them a painful chastisement. 
(Surah Tauba 9:34)

15) To bear a false witness is also a Greater sin. Allah says 
"...and avoid false words." 
(Surah Hajj 22:30) 

16) Do not conceal evidence as it is a Greater sin. Allah says: 
"...and do not conceal testimony and whoever conceals it, his heart is surely sinful; and Allah knows what you do." 
(Surah Baqarah 2:283)

17) Drinking of wine is a Greater sin. As it is prohibited by Allah in the following verse of the Holy Qur'an: 
"They ask you about intoxicants and games of chance. Say: In both of them there is great sin and means of profit for men, and their sin is greater than their profit." 
(Surah Baqarah 2:219)

18) To wilfully avoid the prayers is a Greater sin.

19) The failure to perform any obligatory religious act is a Greater sin. The Holy Prophet (s.a.w.s.) says: 
"One who wilfully avoids the prayers is away from the protection of Allah and His Messenger."

20) Breaking an oath is also a Greater sin. Allah has stated: 
"Who break the covenant of Allah after its confirmation and cut as under what Allah has ordered to be joined, (that is mutual relationships) and make mischief in the land; these it is that are the losers." 
(Surah Baqarah 2:27)

21) To break ties with the relatives is one of the Greater Sins. In the Qur'anic verse quoted below, Allah says, 
"and cut asunder what Allah has ordained......" 
(Surah Raad 13:25)

When Imam Ja'far as-Sadiq (a.s.) concluded his hadith the narrator, Umroo bin Abeed rose up and while going out stopped and said: "Certainly, one who does not follow the guidance of the Imams (a.s.) and gives his own opinion is doomed." It means that those who refuse to follow the Imams (a.s.) are on the wrong path.

Second Tradition

Ibne Mehboob has mentioned in his 'Sahih' that he and his companions had written a letter to Imam Reza (a.s.) enquiring about the number of the Greater Sins. Also the method of determining their "greatness". The respected Imam (a.s.) replied thus: 
"The Greater Sins are those, the performers of which have been promised (Hell) fire. If any believer abstains from these or repents for the same Allah will forgive these sins. There are seven such sins, which have been promised (Divine) punishment.

1. To kill one whose murder is prohibited. 
2. To disobey parents. 
3. To accept usury. 
4. To return to ignorance after migration (Hijrat). 
5. To accuse a chaste woman of adultery. 
6. To consume wrongfully the property of orphans. 
7. To flee from the battlefield. 
(Wasaaelush Shia).

Third Tradition

Abu Samit has narrated from Imam as-Sadiq (a.s.) that he said:
The Greater Sins are;
1. To associate others (attribute partners) to Allah. 
2. Killing anyone whose killing is prohibited by Shariat. 
3. Wrongfully acquiring the property of orphans. 
4. To disobey parents. 
5. To accuse falsely a chaste woman of adultery. 
6. To flee (cowardly) from the battlefield. 
7. To deny any of the obligations of religion promulgated by Allah.

Abdur Rehman Ibne Katheer has narrated from the same Masoom (a.s.) that he said: 
"Not acknowledging the rights of us (Ahle Bayt) is a Greater sin."

Abi Khadija has quoted a tradition that: 
"To attribute falsehood to the Holy Prophet (s.a.w.s.) and the Holy Imams (a.s.) is counted among the Greater Sins."

Sadooq (r.a.) has quoted that: "To deprive anyone of his rights (What he rightfully deserves) by not mentioning him in one's will is a Greater sin."

The book Kanzul Ummal has mentioned in a tradition: 
"Shedding blood in the precincts of the Holy Ka'ba is a Greater sin."

This is because Allah has ordained it to be a protected sanctuary.

Fourth Tradition

In the Oyoon-e-Akhbaare Reza (a.s.) there is a tradition quoted by Fazl ibne Shazaan. He quotes from reliable authorities that Imam Reza (a.s.) wrote to Mamun a letter prohibiting the following sinful acts, as they were Greater Sins: 

1) To kill those whose murder is prohibited by Allah. 
2) Adultery. 
3) Stealing. 
4) Drinking of Wine. 
5) To disobey the parents. 
6) Fleeing from the battlefield (in Jihad). 
7) Usurping property of the orphans. 
8) Eating dead animals (animals not slaughtered in the Islamic way) blood and pigs without any compulsion. 
9) Accepting usury when it is obvious. 
10) Consuming prohibited (Haraam) wealth. 
11) Gambling. 
12) Cheating in business by under-weighing. 
13) To accuse chaste women of adultery. 
14) Homosexuality. 
15) To despair of the Mercy of Allah. 
16) Not fearing the Divine retribution. 
17) Not acknowledging the bounties of Allah. 
18) Cooperating with oppressors. 
19) To associate with the oppressors. 
20) Taking a false oath. 
21) To obstruct the rights (of someone) without (any valid reason or compulsion). 
22) Lying. 
23) Pride (arrogance). 
24) Squandering wealth. 
25) Expenditure in ways not permitted by Allah. 
26) To betray trust. 
27) To consider Hajj of the Holy Kabaa unimportant. 
28) To fight the friends (devotees) of Allah. 
29) To enjoy vain preoccupations (like music). 
30) To persist in sins.

Insha-Allah these traditions shall be explained at the appropriate places.

A Difficult Problem and its Solution 
Some people raise the following objections regarding the subject of Greater Sins: -
1. Why does the Quran not explain in detail such an important subject as the Greater Sins?

2. Why are there conflicting reports from Masomeen (a.s.) with regard to the Greater Sins? Some traditions mention that the Greater Sins are five, some give the figure as seven, nine, twenty one and thirty one. One of the traditions reported from Ibne Abbas says that the total number of Greater Sins are seven hundred and seven. Let us now consider these objections so that appropriate replies can be provided.

Reply to the First Objection

It is Allah's grace that He has not mentioned the total number of Greater Sins in the Holy Quran. There is hidden wisdom in this. Let us suppose that the fixed number of Greater Sins had been given in the Quran. Then the people would have abstained only from these sins. They would have freely committed other sins thinking that they are not doing anything against the Holy Book. In this way they would, be emboldened to perform all other types of misdeeds. Thus Allah has prohibited his creatures to avoid even the lesser sins. This is because if one becomes unmindful of the lesser sins, he will slowly be baited to the Greater Sins too.

To Persist in Lesser Sins is Equivalent to Committing a Greater Sin

It is an established fact that if one repeatedly commits a lesser sin he eventually becomes liable for a Greater punishment. Insha-Allah we shall explain in detail the lesser sins in the chapter of "Persistence in Lesser Sins."

By not specifying the number of Greater Sins the Almighty Allah has bestowed a favour upon the people. Had such a number been fixed, the people would have the tendency to abstain mainly from these sins. They would be inclined to regard other sins lightly and indulge in them, underestimating their seriousness. Such indulgence over a period of time makes an individual bold enough to perform other types of misdeeds. It is for this reason that Allah has commanded His creatures to avoid all types of sins, because, being unmindful of minor sins will gradually bait them towards Greater ones. It is indeed Allah's Grace that by encouraging us to abstain from all types of sins, He keeps us safe from the most dreadful ones.

Another important and subtle point that should be stressed is the fact that considering a minor sin to be minor is itself a Greater sin. No sin is to be considered insignificant and trivial. This point shall also be explained in the future.

Deprived of Divine Rewards (Sawaab)

He who commits a minor sin is deprived of the Sawaab, he would have deserved, had he abstained from it. Also every sinful act has some evil repercussion or the other; so it happens that one who repeatedly commits minor sins slowly becomes susceptible to the Greater ones. On the other hand, he who refrains from such acts becomes the recipient of Allah's blessings. Besides he who avoids Greater Sins has his minor sins spontaneously forgiven. Thus one who persists in minor sins will be doubly unfortunate. He will not derive the Sawaab that is reserved for avoiding these sins -and secondly he will be disqualified from Allah's forgiveness for these sins.

This idea has been presented in the following tradition from the Masoom (a.s.): 
"May Allah forgive the sins of the sinners. These people have surely been deprived of the sawab of good deeds."

It is Necessary to Refer to the Holy Ahlul Bayt (a.s.)

It may be mentioned here that another subject also dealt with briefly in the Quran but elaborated by the Holy Prophet (s.a.w.s.) and the Imams (a.s.) concerns the absolute authority of the Ahlul Bayt (a.s.) as the representatives of Allah upon the Earth, to teach and demonstrate to mankind the laws of Allah about the right and the wrong.

Allah the Almighty Himself says: 
"And We have revealed to you the Reminder that you may make clear to men what has been revealed to them, and that haply they may reflect."
(Surah Nahl 16:44)

Allah makes it obligatory for the people to refer to the Ahlul Bayt (a.s.). He orders in the Holy Quran: 
"So ask the followers of the Reminder if you do not know." 
(Surah Nahl 16:43)

How the Ahlul Bayt (a.s.) are the People of Remembrance (Ahle Zikr)

Numerous traditions have reached us which explicitly state that the 'Ahle Zikr' mentioned in the Quran are the Holy Ahle Bayt (a.s.). One such tradition is the statement of Imam Reza (a.s.) in the court of Mamun: 
"We are Ahle Zikr."

Sunni scholars present at the meeting objected to this statement and maintained that Ahle Zikr in the Quran means the Christain and the Jews; and Zikr refers to the Injeel (Bible) and Taurat (Torah). Imam Reza (a.s.) replied: 
"Glory be to Allah! How is it possible? How could Allah command the Muslims to refer to the Christians and the Jewish Scholars? If we refer to them they will consider their religion to be the true one and better than Islam, and will invite us to their point of view. Will you accept this invitation?" 
(Oyoon-e-Akhbaare Reza).

Mamun interjected, "Can you support your claim with the Quranic proof?" The Imam said, 
"Yes, Zikr means the Holy Prophet and we are his people (Ahl). To prove my point I quote the following ayat: 
"O (those) who believe! Allah has indeed revealed to you a reminder (zikr), an apostle who recites to you the clear communications of Allah." 
(Surah Talaq 65:10-11).

Shahristani a Sunni scholar has reported that Imam Ja'far as-Sadiq (a.s.) and Hazrat Ali (a.s.) said: 
"We are the People of remembrance (Ahle Zikr)".

Another argument is that since Allah has mentioned only in brief many of the important subjects in Quran, He must have appointed a point of reference for the guidance of the people, which would provide a detailed explanation to the subject. And this reference point is undoubtedly the Progeny of Muhammad (Aale Muhammad) in whom Allah has reposed His Knowledge and His secrets, not known to any of His other creatures. Those who desire knowledge and truth will forever be dependent on Ahlul Bayt (a.s.) and remain attached to them with love and devotion. And this devotion for the Ahlul Bayt itself is a blessing, which fetches Allah's rewards and Mercy.

Reply to the Second Objection

From the traditions of the Pure Imams (a.s.) it is clear that they are not in favour of mentioning the exact number of Greater Sins, nor do they describe in detail the Greater Sins. Although time and again they do indicate the method of determining whether an act is a Greater Sin or not is exemplified by the already quoted tradition from Imam as-Sadiq (a.s.): 
"The Greater Sins are those (sins) the doer of (those who commit them) are promised the fire of Hell by Allah."

The reason for the Imam (a.s.) not to be specific is the same as stated above in the reply to the First objection.

Some of the Greater Sins are Included in Others 

The Ahlul Bayt (a.s.) did not specify some of the sins because they come under a broad classification of a sin they have stated to be a Greater one. Hence they are not mentioned separately. Abeed bin Zorara relates from Imam Ja'far as-Sadiq (a.s.) that he said: 
"The Greater Sins as mentioned in the book of Ali (a.s.) are seven: 
1) To disbelieve in the existence of Allah. 
2) To kill a believer wrongfully. 
3) To disobey parents
4) Accepting usury when it is clear (obvious). 
5) To wrongfully acquire any property belonging to orphans. 
6) To flee from the battlefield in Jihad. 
7) Reverting to disbelief after accepting Islam.

The narrator asked, "Are all these the Greater types of sins? "Yes", The Imam (a.s.) replied. Then asked the narrator, "Which is the Greater sin, acquiring of a single Dirham (silver coin) from an orphan forcefully or neglecting prayers?" Imam (a.s.) replied, 
"Neglecting prayers is comparatively a Greater sin."

"Why did you not include the neglecting of prayers among the Greater Sins?" In reply Imam (a.s.) asked, 
"What was the first Greater sin that I mentioned?" Disbelief in Allah."

He said, 
"The leaving of the prayers unattended is the same as disbelief."

Hence he had not mentioned the neglecting of prayers as a separate Greater sin. 
(Wasaaelush Shia).

It is clear from the foregoing discussion that there is no tradition from the Masoomeen (a.s.) which limits the number of Greater Sins. Hence we can say that none of the traditions are fully comprehensive in listing the total number of Greater Sins.

However if we study the Sahifa of Abdul Azeem Hasani carefully we can conclude that in the tradition related by Umroo bin Abeed, Imam Ja'far as-Sadiq (a.s.) has told about twenty one Greater Sins from the Holy Qur'an. Umroo ibn Abeed left the Imam's assembly suddenly. Had he listened more patiently the Imam might have proceeded on the subject and enlightened him further.

I would like to inform the readers that I have explained in detail only those sins, which are the confirmed Greater ones. However it does not mean that all those sins which are not mentioned in this book are not Greater. Rather those sins, which are not established as the Greater ones are mentioned briefly. It is not even confirmed that these are among the lesser sins. Hence pious people should exercise precaution and abstain even from these sins. There is always a possibility that the sin which we think to be small maybe a Greater one. We would be deceived only because its seriousness is not proved to us. We will now proceed towards the detailed explanation of the various sins that are confirmed as Greater Sins. 

Shirk (Polytheism - To associate anyone or anything with Allah)

The first of the Greater Sins is to associate anyone or anything with Allah. That is to attribute partners to Allah. Regarding Shirk we have received clear traditions from the Holy Prophet (s.a.w.s.) as well as Hazrat Ali (a.s.), Imam Ja'far as-Sadiq (a.s.), Imam al-Kazim (a.s.), Imam Reza (a.s.) and Imam Jawad (a.s.).

Imam Ja'far as-Sadiq (a.s.) says: 
"The greatest of the Greater Sins is to attribute partners to Allah." 
(Wasaaelush Shia)

The following verse of the Holy Quran asserts: 
"Surely Allah does not forgive that anything should be associated with him, and forgives what is besides that to whomsoever He pleases, and whoever associates anything with Allah, he devises indeed a great sin." 
(Surah Nisa 4:48)

It means that whoever dies as a polytheist, there is no chance of his salvation. Although Allah may forgive any of those who have committed any other sin. Allah says: 
"Surely whoever associates (others) with Allah, then Allah has forbidden to him the garden, and his abode is the fire; and there shall be no helpers for the unjust." 
(Surah Maidah 5:72)

Also the Holy Quran states: 
"Do not associate aught with Allah; most surely polytheism is a grievous inequity." 
(Surah Luqman 31:13).

"And whoever associates anything with Allah, he devises indeed a great sin." 
(Surah Nisa 4:48)

Every Muslim knows fully well that Shirk is a Greater Sin. So it does not seem necessary to quote the Quranic ayats and the traditions of Masoomeen (a.s.) in this regard. However, since it is important to understand the true meaning of Shirk we shall quote the relevant statements in order that people may keep aloof from this infamy. The Holy Quran says, 
"And worship Allah and do not associate anything with Him." 
(Surah Nisa 4:36)

Mushrik (Polythiest) is the opposite of Muwahhid (Monotheist). Tawheed is the primary pillar of faith. It has various aspects. In the same way Shirk also consists of different types:
1) Tawheed and Shirk with regard to the Essence of Allah
2) Tawheed and Shirk with regard to the Attributes of Allah 
3) Tawheed and Shirk in actions
4) Tawheed and Shirk in Obedience
5) Tawheed and Shirk in worship
May Allah provide us the Tawfeeq to discuss these different aspects in detail.

Tawheed in the Essence of Allah

Tawheed with regard to the Essence of Allah denotes confessing that the Essence of the Lord of the worlds is one, and that He is Eternal. He is the Orignator of every action and phenomenon, whether perceptible through senses or not. There is no other cause except Him. Belief in multiple causes is Shirk. The Zoroastrians believe in the existence of two powerful forces in the Universe, both being equal and eternal. One is good, the other, evil. The god of good is Yazdan and the god of evil is Ahriman. The following ayat of the Holy Quran is a clear refutation of this false hypothesis.

"Say (O Muhammad): All is from Allah." 
(Surah Nisa 4:78)

The claim of the Dualists can be refuted with a simple statement that there is no one except Allah, who has been in existence since eternity. Whatever was in past, present or future is nothing but good. Or, at least we can say that good exceeds evil and that evil does not hold sway over good.

However if we go on to explain all this in detail it would lead us away from the topic of our discussion.

Christians Are Polytheists Too

The Christians believe in the trinity of the Godhead. The Father (God), The Son (Jesus) and the Holy Ghost (Jibraeel). They believe that each of them have a special quality and that together they constitute the Godhead. The Quran flays their assertion thus:
"Certainly they disbelieve who say, 'Surely Allah is the third (person) of three'; and there is no god but One God." 
(Surah Maidah 5:73)

The Holy Quran clearly states that Allah is not one-third of a god. He is the One and only One God.

The belief in Trinity is not exclusive to the Christians. Hindus and Buddhists also ascribe to it.

Idol Worship is Polytheism

Some people allege that there are separate gods for every phenomenon. That is, god of wind, god of sea, etc. This is another form of Polytheism. These people consider different creations to be the handiwork of different gods. These idolaters and polytheists worship multiple deities. Their polytheistic belief has also been denounced in the Holy Quran:
"Are sundry lords better or Allah, the One, the Supreme?"
(Surah Yusuf 12:39)

Tawheed in the Attributes of Allah

Tawheed with regards to the attributes of Allah means the realisation that the positive attributes of Allah and His Essence have only one and the same sense, and not any multiple and diverse sense. Divine attributes like Divine Eternity, Divine Knowledge and Divine Power, are the same as his Essence without any duality between His Essence and His attributes.

This concept must be clearly distinguished from the fact that Allah, the Almighty and the Exalted has applied some of His names to His creatures, and although the names are common to both the Creator and the created, the connotation is quite different; For example Zaid1 has knowledge, so the name "one who knows" is common to both the creator and the created. But in Zaid's case, it is implicit that this quality in a limited measure was acquired by him (by Allah's Grace) at a certain stage prior to which he did not have it; and it is also possible that he may also lose this quality at a later stage, but for Allah this attribute signifies that He is the knower of all things, past, present and future. He knows what is in the Heavens and the Earth and not an atom weight, or less than that or greater escapes Him. His knowledge is all encompassing. If we consider the Attributes of Allah as being qualities independent of Allah as we know them to be with His creatures, then we have committed Shirk. Accordingly the belief of the Ashairas is absolutely false.

All the good qualities of the creatures are from the Creator (Allah)

To consider all the good qualities of the created to be from Allah, the creator, is true Tawheed. It is our belief that all the qualities possessed by the Prophets and the Imams (a.s.) were given to them by Allah's Grace. They did not come to acquire any of these qualities on their own. Rather Allah bestowed upon them superior knowledge, character, power and perfect morals and exalted their position.

Consequently all that exists has not come into existence on its own. But everything is dependent upon the Creator of the Universe. All the good qualities have also been given to them by Allah. If Allah so desires, He increases their good qualities and gives them sustenance.

Praising Ourselves Unknowingly

A discerning person realises that our qualities are not our own and that we are not capable of acquiring such qualities without Divine assistance. Yet at times we mistakenly introduce our qualifications as, "my knowledge, my strength, my intention, my wealth etc. Rather one should say, my knowledge, which is bestowed upon me by Allah, my strength which is imparted to me by Allah, my intention that is assisted by Allah, my wealth which is from Allah." This constant realisation that all which we have is because of Allah's Grace; is true Tawheed.

One can be a true believer in the Oneness of Allah if his words and actions both are in consonance with each other. Such a person is more humble and lowly when he addresses his Creator and is in constant dread of the sin of thanklessness. Another distinguishing characteristic of such a person is that he is never pleased when others praise him.

The Pious Ones Dread Praise

The Chief of the Believers, Ali (a.s.) while describing the qualities of the pious says, in one of his sermons: 
"When any one of them is spoken of highly, he says: 'I know myself better than others, and my Lord knows me better than I know myself. O Allah do not deal with me according to what they say, and make me better than what they think of me and forgive me (those shortcomings) which they do not know.' 
(Nahjul Balagha Sermon 192)

There is no Partner in the Divine Attributes

A true believer in tawheed does not attribute any partners to Allah, nor does he commend anyone in the manner that Allah is praised. Everyday he repeats, "SubhanAllah" [Glory be (only) to Allah]. This implies that he does not deem it fit to praise anyone or anything except Allah. When he says "Alhamdo Lillah" (Praise is only for Allah), he implies that all praise is exclusive to Allah only. No one is more deserving of praise and glorification but the one and only Allah.

Explanations

When a person becomes a true Muwahhid (a believer in the Oneness of Allah) he does not consider anyone the true possessor of perfect qualities. All of these are dependent upon Allah who is only one, absolutely independent. The Holy Quran says: 
"O men! you are they who stand in need of Allah. And Allah is He who is self-sufficient, the praised one." 
(Surah Fatir 35:15)

That is the reason why pious people refrain from praising themselves and also fear the praise of others for them. Ali (a.s.) has mentioned this in the sermon quoted above. We must also refrain from words, which imply the independence of man from Allah and instead attribute uniqueness to him. For example one should not say, "I possess such and such quality."

A Saying of the Holy Prophet (s.a.w.s.)

Once a man approached the door of the exalted Prophet Muhammad Mustafa (s.a.w.s.) and knocked. The Holy Prophet (s.a.w.s.) enquired who he was. The person replied, "I" The Prophet came out and said, "Who was the one to say 'I'? Let it be known that except Allah no one is qualified to use this word. Allah says about Himself, I am the Powerful, I am the Punisher.'

Qaroon Became a Polythiest

Qaroon became a polytheist because he dared to say that all he had come to possess was due to his knowledge of alchemy. Thus, when Qaroon made himself an accomplice of the One and only God in possessing the Divine attributes, Allah replied, 
"Did he not know that Allah had destroyed before him the generations who were mightier in strength than he, and Greater in assemblage?" 
(Surah Qasas 28:78)

Later, we see that Qaroon was not able to save himself from destruction even though he claimed to possess strength andvigor. Thus we must understand that any qualities of the creatures are not of their own but given to them by the Most Powerful Almighty Allah.

 Tawheed and Shirk in Acts of Allah

Tawheed in deeds construe that we have conviction that the Lord and Master of every form of life whether material or spiritual is Allah. He alone controls and regulates life. We must also have the conviction that Allah does not have anyone to share in His Lordship and control. His authority extends over the entire earth and the skies. No one is an accomplice of Him in this regard.

As the Quran says: 
"Allah is He who created seven Heavens, and of the earth the like of them; the decree continues to descend among them, that you may know that Allah has power over all things and that Allah indeed encompasses all things in (His) knowledge." 
(Surah Talaq 65:12)

We must acknowledge that Allah is the creator of the Heavens. We must have a firm belief that He has created the countless stars. Their number has not been ascertained till today. Modern science has computed that there are approximately ten million stars, each of them capable of having a habitation similar to the earth. Each one of them possess a different light and they revolve in their own orbits without clashing with the other Heavenly bodies.

"And the stars are made subservient by His commands." 
(Surah Nahl 16:12) 

One of such stars is the Sun, the volume of which is 1.3 million times more than our Earth. It has been bestowed with such a powerful light that within seconds it traverses the distance between the Sun and the Earth. The Earth is illuminated by solar light and the life on Earth is sustained by the nourishment received from this light. "Glory be only to Allah the Mighty Creator."

Myriad Colours From Colourless Water

It is the Unique Allah who has caused the growth of plants and trees from the bosom of the earth. These plants bear flowers with color and fragrance. The green leaves of the trees and the colourful vegetation is but by the uncomparable power of Creator. The Creator has also given to the human beings the ability to see and appreciate the colourful herbage and the floral outgrowths.

Hence man must contemplate upon the Creator who has caused all this to come into existence. He must also acknowledge the One who has created him.

Who Splits the Ovum and the Seed?

The Master of the Universe is one who causes the seed to split. A part of it grows towards the depths of the earth and becomes the root. The root absorbs nourishment from the earth and supplies it to the main body. The plumule develops into stem and bears leaves. These leaves help in processing of the food which is supplied by the roots. Gradually the plant puts forth colourful and fragrant flowers and tasty fruits. All this is made to come in existence by the combination of the earth, air and water, all three of which combine to provide different varieties of tastes, smells and colours. The human beings are made capable of discerning the myriad tastes and colours so that they can appreciate the bounties of Allah and know their Creator.

In Three Darknesses

Allah is that uncomparable Being who has caused the creation of every animal from the unclean sperm. The human being is conceived in the triple covering of the womb. Later, he is bestowed with the discriminating intellect which enables him to ponder upon the qualities and the signs of Allah and also so that he may compare his ownself with other creatures by the help of his inward eye.

Nutritious Milk From Dirty Blood

Allah is the One who created milk from the dirty red blood and caused it to flow from the mammary glands of the animals and humans so that it may reach the gullets of infants. 
"And most surely there is a lesson for you in cattle; We give to drink of what is in their bellies from betwixt the faeces and the blood -pure milk, easy and agreeable to swallow for those who drink." 
(Surah Nahl 16:66)

When the juvenile ones are not yet capable of digesting solid food it is only milk which nourishes them. And the provider of this milk is Allah. He is the bestower of every benefit. 
"Say: All is from Allah.." 
(Surah Nisa 4:78)

Bestows Sustenance - Accepts Deeds

Allah is the sustainer of all living creatures. He distributes His bounties freely to one and all. He gives sustenance to whom He chooses without measure. His unlimited Mercy spreads over His entire creation. He accepts the invocation of all those who plead to Him and removes the difficulties of whomsoever He wishes.

The absolute belief in Tawheed implies that one should understand fully, the meaning of the phrase, "There is no Power or Might except By Allah." In other words it is the essence of the Kalima "La ilahaa illallah." (There is no god except Allah).

Allah is the Cause of Every Phenomenon

Allah is the origin of every life. He is the origin of the characteristics of life imparted to each and every creature. The characteristics of all creation are manifested by the Will of Allah. Therefore it is no wonder if the established quality of a particular thing may undergo a sudden change if Allah so wishes; as it happened in the case of fire lighted by Namrood, which became cool by the Will of Allah. The details of such phenomena shall be explained in the following pages.

No Limit to the Splendour of Allah's Might

Allah, the Almighty is the One who brings assistance to the needy beseechers, provides relief to the afflicted who cry out for help and in His hands is all the good. "He is Allah the Creator, the Maker, the Fashioner, the Sustainer, the Giver of life and death the Bestower of benefits, the Punisher, the Acceptor of prayers, the Obeyed One and the Praised." The names and attributes of Allah manifest His greatness. The phrase 'Rabbul Aalameen' (Lord of the worlds) is central to the Divine names. But intellect and reason is bewildered in understanding His attributes, and speech and expression is dumbfounded by His greatness. 
(Almanac page 149)

The Holy Quran says: 
"Say, if the sea were ink for the words of my Lord, the sea would surely be consumed before the words of my Lord are exhausted, though we were to bring the like of that (sea) to add thereto." 
(Surah Kahf 18:109)

Human Strength

Whatever a human being is able to achieve, is by the strength, the capacity, intellect and will power bestowed on him by Allah. By thought and perseverance, he can make use of these favours to distinguish between good and evil and perform his deeds. Anyone who does not ponder upon the designs which embellish the doors and walls of this world is himself lifeless like the walls. The observation of the creations around him offer enlightenment to the intelligent mind. But one who does not deliberate (ponder), cannot know Allah through His creations and thus he rejects the existence of Allah.

Is there anyone who could produce sweet fruits from woods (of trees)? Does anyone possess the miraculous capability of growing colourful flowers from (among) the thorns? He is that Pure and Flawless God who by His Divine plan and order created the day and the night and gave the light to the sun and the moon.

He is an incomparable king who neither requires a constitution nor a treasure. He is that designer who does not need paints or the tools of designing.

He causes the water springs to erupt from the stones and makes the rain to descend from the clouds. He creates honey from the bee and silk from the silkworm.

If all the creatures come together to discuss the bounties of Allah and continue upto the Day of Qiyamat, they will not have accomplished even a thousandth fraction of their task. 
"And if you count Allah's favours, you will not be able to number them; most surely Allah is Forgiving, Merciful." 
(Surah Nahl 16:18)

Human Strength is Limited by Divine Will

The strength and the capacity of all the human beings is surrounded by the Divine decree and Allah's will. As we see that a person makes an intention to do something but at the last moment his plans are foiled.

He is unable to complete the task that he had initiated due to the loss of capacity. Actually, what he intended to do was against the Divine will and thus he is hindered from the task. A person inquired from Amirul Momineen Ali (a.s.), "My Master! How did you recognise (realise) Allah?" He replied, "I recognised Him by witnessing the abrogation of intention and the failures of strengths." Allah, undoubtedly is the initiator of all that moves in the Universe and He is the original cause of the various effects in the created world. To acknowledge Allah as the base of everything and to have a firm belief in this is the pinnacle of Tawheed (Belief in the Oneness of Allah).

However very few people are able to achieve this stage of Tawheed. But if one develops a firm conviction that the cause of every effect, whether material or spiritual is Allah, alone, he develops some peculiar characteristics. One of such characteristics is the Fear of Allah.

Fear of Allah

A believer who has reached the highest stage of belief fears nothing but the Might of Allah and his own sins. It is because he has realised that all the creatures from Adam (a.s.) to the angels and all the animals, birds and insects are the obedient soldiers of Allah. None of them move a step without His command. Hence they could not cause any harm or benefit without Allah's permission. When a person develops this belief he is not fearful of anything. Even if all the swords of the world come to attack. If Allah wills, not a single nerve could be cut by them.

The opposition of both the friend and the foe is from Allah. Because the hearts of both are in the control of Allah. However evil the claimant may intend, only that which Allah permits comes to pass. There is a tradition that, 
"The excessive kind of belief consists of not fearing anything except Allah."

The Holy Prophet (s.a.w.s.) used to recite this in prostration.

"O Allah if Your anger is not upon me then there is nothing I care for."

Reliance Upon Allah

When a believer has developed a firm and complete conviction that apart from Allah no one is the Lord of the creation and none is the cause of all the causes except Him, He does not repose hope in anyone except Allah. Hazrat Ali (a.s.) states: 
"You must not rely upon anyone except the Lord." 
(Nahjul Balagha).

As we have mentioned before, the origin of everything is Allah and the centre of all creation is He alone. In the same way every goodness of man for his fellowbeings also originates from Allah. As it is mentioned in the Holy Quran, 
"Good actions are only from His (Allah's) hands."

At the end of Surah Yunus Allah says, 
"And if Allah should afflict you with harm, then there is none to remove it but He, and if He intends good to you there is none to repel His grace; He brings it to whom He pleases of His servants; and He is the Forgiving, the Merciful." 
(Surah Yunus 10:107)

At another place the Quran says, "And whatever favour is (bestowed) on you, it is from Allah..." 
(Surah Nahl 16:53)

Thus, it is clear from the above discussion that all that is present in the material and the ethereal spheres is subservient to Allah.

"There is no one in the heavens and the earth but will come to the Beneficient God as a servant." 
(Surah Maryam 19:93)

If someone reposes hope in anyone except Allah his hopes are extinguished so that he can realise his true master, i.e. Allah.

"I will severe the ties of hope of those who repose hope in others."

Thankfulness to the Provider of Bounties

The master of the Universe is Allah and He bestows all the bounties, hence He must be thanked for these. Because all the good deeds are only through His hands. He gives whatever goodness He likes to anyone of His choice. That is why we say with a firm belief, "Al-hamdo lillah" (The praise is only for Allah).

Thankfulness for Capability (or Means) is also Necessary

If we are receiving sustenance or help from some means, we must be thankful for these too. However we should not consider these means or intermediaries to be independent of Allah. We must accept them only as the agents through whom Allah is causing His Mercy to reach us. These agents only act as a medium of passing the bounties of Allah and hence they must also be acknowledged; as ordered by the Masoom (a.s.).

"One who does not thank his apparent giver (the agent or the means), it is as if he has not thanked his real giver (Allah)." 
(Behaarul Anwaar)

"The most thankful amongst you towards Allah is the one who is most thankful to the people (who have helped you)." 
(Safinatul Behaar)

There is no doubt that if one considers his helper to be the original doer of good (independent from Allah), he has surely committed shirk.

Hidden Shirk in the Praise of the Creature

"And most of them do not believe in Allah without associating others (with Him)." 
(Surah Yusuf 12:106)

While explaining this verse, Imam Ja'far as-Sadiq (a.s.) informed that one form of shirk is, 
"Like the saying of someone that if so and so had not been there I would have been destroyed. If so and so had not been there I would have got that thing. In the same way is to say that if so and so had not been there my children would haveperished." 
(Behaarul Anwaar)

Such utterances signify the type of belief the speaker possesses. If he really has such a belief then he is surely a polytheists (mushrik). After this Imam (a.s.) said, 
"If one says, 'If Allah had not helped me through such and such person I would have perished,' there is no harm in it." In fact this is the essence of Tawheed.

Hazrat Imam Ja'far as-Sadiq (a.s.) and the Thankful Beggar

Masma bin Abdul Malik relates that Imam Ja'far as-Sadiq (a.s.) was at Mina (in Makkah) when a beggar approached him. Imam (a.s.) ordered that a bunch of grapes be given to him. The beggar said, "I do not need these, if possible give me money." Imam (a.s.) did not give him anything but said, "May Allah make you self-sufficient." After this another beggarapproached. Imam (a.s.) picked up three grapes from the bunch and offered them to him. The beggar picked them up and said, "All Praise is for Allah (only) who has given me sustenance." Imam (a.s.) said, "Wait", and he placed as many grapes as his hands could hold. Twice again he gave him the same quantity. The beggar thanked Allah again. Imam (a.s.) again stopped him and asked his slave how much money he had. The slave replied, "Twenty dirhams." Imam (a.s.) ordered him to give these to the beggar. The beggar took the money and said, "All praise is for Allah alone. O Allah You are the sustainer, You are One, there is no partner for You. Imam (a.s.) again stopped him. Then the Imam (a.s.) removed his shirt and gave it to the beggar and said, "Wear it." The beggar put the shirt on and thanked Allah who had bestowed him with the dress and made him happy. At this stage the beggar turned towards Imam (a.s.) and said, "O slave of Allah may Allah reward you for this." After this he went his way. The narrator says that if the beggar had not addressed the Imam (a.s.) as such, Imam (a.s.) would have continued to give him gifts for his thankfulness to Allah. 
(Al Kafi)

Tawheed and Tawakkul (Reliance)

It must be remembered that all the causes are in the hands of the One who is the final cause. Those who believe in the Oneness of Allah should rely only upon the Almighty Allah for all their affairs. They must realise that all the effects owe their cause to Allah. Even if all the venues for his success are open he will not achieve success if Allah's will is contrary to it. On the other hand if all the ways of success are closed he will definitely succeed if Allah wills. Even if all the means of causing him injury come together no harm shall come if Allah intends to protect him.

Tawheed and Acceptance (Taslim)

One who believes in Tawheed should accept all the Divine decrees with humility. He should believe that various factors like honour and dishonour, health and ailments, richness and poverty, death and life are all according to the Divine decree. He should not oppose any of these either by speech or by actions. He should not even express his opinion in such affairs. For example, "Why has this happened? It should have been like this." Or to say, "Why did it not rain? Why is it so hot?" One should not say, "Why has Allah not given me wealth or children?" "Why did such and such person die in his youth and why did the other attained old age?" "Why has Allah prohibited this and made obligatory that?"

One who utters such things makes himself a partner in the absolute authority of the Almighty Allah.

There maybe people who worship the One and only God, establish prayers, pay the Zakat, perform Hajj and also fast during the month of Ramazan. But if they have any objection against those obligations prescribed by Allah or His Prophet (s.a.w.s.) and say, "Why was it not this way?" or even if they have such thoughts and do not express them in words, still they are polytheists (mushrikoon).

"But no! by your Lord! they do not believe until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit with entire submission." 
(Surah Nisa 4:65)

Allama Majlisi comments, "...any objection against the Divine decree and the utterances of the Pure Imams (a.s.) is tantamount to Shirk."

Thus it is obligatory for the believers of Tawheed that when they fall into misfortune and calamities they should restrain their tongues and hearts from objecting against the Divine decree. However the weeping and expression of grief at the death of friends and relative is allowed and rather recommended. What is not permitted is to say, "Why has this happened? It should not have happened."

Tawheed and Love

The worshippers of the unique God should accept that Allah is the provider of him and all the existing things. Whatever he gets is due to the beneficence of the Almighty. The apparent causes and the effects are also in control of Allah. Then it is Him only who deserves unlimited love and attachment. If someone else deserves to be loved it is only due to his being the beloved of Allah. This is because such a love is itself commanded by Allah. Divine personalities like the Holy Prophets (a.s.), Imams (a.s.), the angels and the true believers are those whose love is commanded by Allah.

In the same way, to show attachment to the gifts of Allah is allowed if such an attachment would exhibit our thankfulness for the bounties. To love our family, possessions and the worldly life is also worship in this way. However, to love all such things without considering the divine aspect renders one to be a mushrik (polytheist). If one loves something more than he loves Allah, then it is a kind of shirk. If he prefers something above the love of Allah it is totally Haraam. Consequently he becomes liable for punishment. For example if someone loves monetary wealth more than Allah then it would be difficult for him to fulfill the religious obligation of Zakat etc. Various ayats of the Quran and traditions mention this fact.

1) Someone inquired from Imam Ja'far as-Sadiq (a.s.) the meaning of the following verse: 
"The day on which property will not avail, nor sons. Except him who comes to Allah with a heart, free (from evil)." 
(Surah Shuara 26: 88-89)

Imam (a.s.) replied, 
"The heart free (from evil) is the one when it meets Allah it does not have the love of anyone but Allah. Every heart which has shirk and doubt is condemned to be destroyed. (Al Kafi)

2) Imam as-Sadiq (a.s.) states, 
"By Allah the Imaan (faith) of a person cannot be pure till he loves Allah more than his near ones; his mother, his father, children, wife, other people and wealth." 
(Safinatun Behaar)

3) During the rule of Prophet Sulaiman (a.s.) a male sparrow told its mate, 
"Why do you stop me from mating? I possess such might that if I want I could pick up the dome of (the palace) of Hazrat Sulaiman (a.s.) and drop it in the river." When Hazrat Sulaiman (a.s.) came to know of this, he summoned both the birds and asked the male bird if he could substantiate his claim by putting it into practice. The bird replied that he had only tried to impress his mate by the false claim. He said that he loved his companion hence could not afford to lose her. When Hazrat Sulaiman (a.s.) asked the female bird for her opinion she said that her suitor did not love her and his affections were for someone else. Upon hearing her grievance Hazrat Sulaiman (a.s.) became remorseful. He retired into his prayer niche and did not come out for forty days. He prayed, "O Allah purify the heart of this male bird from the love of everything except his own mate." 
(Safinatul Behaar) 

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 aredisclosed 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 becomefragile 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 aredeceived 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 bulkyarmy 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 becomeundeniable 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 himselfopt 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)

Unit  12

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.

One Must Fear the Acceptance of His Prayers

If a prayer is not accepted it should be feared that (maybe) it is because of our sins. And if it is granted, it may be that one is so disliked by Allah that He could not stand his invocation again and again and has thus accepted his prayers immediately.

Separation is the Most Painful Experience

If we are able to achieve success, be it material, intellectual or even spiritual, at all times we should be aware that our achievements are a Grace and Mercy from Allah, and not the result of our own capabilities. Thankfulness to Allah, alone earns Allah's approval. Pride and ingratitude will forever separate us from our Creator and this is the worst of the punishments.

Amirul Momineen Ali (a.s.) says in Dua-e-Kumail:
Suppose, My Lord! My Master! My Cherisher! I am able to endure your punishment, how can I endure separation from Thee. Suppose I am able to endure the heat of Thy fire, how can I endure not gazing upon Thy generosity.

How Should We Remain Till the End of our Lives

We should be very apprehensive and anxious about our end. We have seen good and pious people who, in the final stages of their lives, turned to evil. Let us implore the Merciful Lord to protect our faith, and let us die as believers. 
"Therefore take a lesson, O you who have eyes!"
(Surah Hashr:2)

Everyone Shall Be Tested

We must also be fearful of the difficult test that we have to undergo. All the believers who have attained a high position have been in constant dread of failure when put to test. The respected Book of Allah has said: 
"Do men think that they will be left alone on saying, 'We believe' and not be tried?" 
(Surah Ankaboot:2)

Hazrat Ibrahim (a.s.) and the Fire

When Hazrat Ibrahim (a.s.) was tied to a catapult to be thrown into the blazing fire he said, "Allah is sufficient for me." When Ibrahim (a.s.) claimed that Allah's help was sufficient for him, and he did not need help from anyone else, Allah decided to test him and sent Jibraeel, who asked Ibrahim (a.s.) if he had any kind of wish so that it may be fulfilled. Ibrahim (a.s.) replied, "I do have a wish but not from you." Jibraeel said: "It is correct but express your wish to the one in whom you repose hope." Hazrat Ibrahim (a.s.) replied: "He is aware of my condition hence there is no need for me to say it verbally."

Successful When Tested

Hazrat Ibrahim (a.s.) deserves admiration. In the most difficult circumstances he refrained from showing his want, even to the trustworthy angel of revelation Jibraeel (a.s.). Thus he emerged successful from the most severe test. Hence the Divine verse says: 
"And (of) Ibrahim who fulfilled (the commandments)."
(Surah Najm 53:37)

We must also not be heedless of the Divine test nor should we be fearless of Divine retribution. Even the most near ones to Allah, the angels, the prophets and the messengers were not careless in this regard. Especially in times of difficulties and calamities we have to be extra careful; constantly imploring Allah to prevent us from overstepping the boundaries prohibited by Him. Imam Sajjad (a.s.) says in the beginning of Dua-e-Abu Hamza Thumali: 
"Do not punish my sins by letting me to be heedless of your retribution."

Tawfeeq is From Allah

Let it be very clear to us that whatever good we are able to do, is only due to Tawfeeq from Allah and we have to be most humbly grateful to Allah for this tawfeeq. Thanklessness in the matter may result not only in the loss of such opportunities in the future but may even nullify the good already done, and bring us disgrace.

Wise People Fear Allah

Those who realise the Greatness and the Majesty of Allah in comparison to their own worthlessness are more fearful of Allah. Only those who realise how utterly dismal and worthless they themselves are and how exalted and Supreme is their Creator, are fearful of Allah.

The Holy Quran says: 
"Those of His servants only who are possessed of knowledge fear Allah." 
(Surah Fatir:28)

The Holy Prophet (s.a.w.s.) is reported to have said: "The fountain-head of wisdom is the fear of Allah." 
(Wasaelush Shia)

The Prophet's (s.a.) Conversation With Umme Salma

Janabe Umme Salma says that she saw the Holy Prophet of Allah in a middle of the night standing in a corner of the house and entreating Allah: "O Allah! Whatever You have given me, do not take those blessings away. Never let me become the butt of criticism and jealousy of the enemies. O Allah! Never let me return to the vices from where You have extricated me. O Allah! Do not leave me (free) to myself even for a blink of the eye (for a moment)."

Umme Salma says: When I heard these words I began to weep uncontrollably. The Prophet asked the reason for my lamentation. I replied, "Why shouldn't I weep when you, who have attained such a high position , are invocating Allah in such a (humble) way?"

Holy Prophet (s.a.w.s.) said: 
"Why should not I fear thus. When Allah left Hazrat Yunus (a.s.) on his own for a moment, what did happen." (That is, he remained in the belly of a whale). 
(Behaarul Anwaar)

The Prophets (a.s.) and the Imams (a.s.) Were the Most Fearful

The Holy Quran commends the prophets in the following words: 
"Surely they used to hasten, one with another, in deeds of goodness and to call upon Us, hoping and fearing; and they were humble before Us."
(Anbiya 21:90)

Regarding the Holy Ahlul Bayt (a.s.) the Divine words are: 
"They fulfill vows and fear a day the evil of which shall be spreading far and wide." 
(Surah Insan 76:7)

The fear of the Prophets and the Holy Imams, specially that of Ali (a.s.) is well-known. He used to lose consciousness due to the fear of Allah. Imam Zainul Abedeen (a.s.) expresses this fear most eloquently in the Duas of Sahifa-e-Sajjadiyah. If we are to record all such examples we shall be straying away from our aim. We hope that the examples given so far will be sufficient for the intelligent.

A Believer Lives Between Fear and Hope

A believer lives in a state of anxiety and optimism, (as prescribed by the traditions) He is fearful of Divine punishment and yet hopeful of Divine Mercy. The Holy Quran says: 
"It is only the Shaitan that causes you to fear from his friends, but do not fear them, and fear Me if you are believers." 
(Aale Imran 3:175)

This type of fear is obligatory for every Muslim. The fear which refrains him from even approaching sins. Allah, the Almighty addresses his Prophet (s.a.w.s.) in the Quranic Ayat, 
"Say: Surely I fear, if I disobey my Lord, the chastisement of a grievous day." 
(Surah Anam 6:15).

Hope Should Not Cause Arrogance

The trust and hope we repose in Allah's Mercy and generosity will certainly bring us additional bounties. But this trust should not assume proportions that make us feel confident and arrogant that we think, we shall not be punished. As is mentioned in Quran, 
"Let not the arch-deceiver (Satan) deceive you respecting Allah." 
(Surah Fatir 35:5)

Allah tells the polytheists in Surah Hadid, 
"...the arch-deceiver (Satan) deceived you about Allah." 
(Surah Hadid 57:14)

The exegesis of this ayat as recorded in "Minhajus Sadeqeen' is that Satan says, "Have complete faith in the magnanimity and the Mercy of Allah. He does not punish any one."

Hazrat Imam Muhammad al-Baqir (a.s.) said, 
"There is no believer who does not possess two lights in his heart. One is the light of fear and the other, the light of hope. None of these is heavier than the other. Both are equal." 
(Al Kafi)

Action of Man Depicts Hope and Fear

It is related from Imam Ja'far as-Sadiq (a.s.) that he said, "A believer cannot have belief till both fear and hope are present in him. Nor can he be called as fearful and hopeful till he makes it evident in his actions." 
(Al Kafi)

Man's psyche should contain a perfect balance of fear and hope. It is related from Imam Ja'far as-Sadiq (a.s.): 
"Hakim Luqman (r.a) advised his son in his will. 'If your deeds equal the good deeds of all men and Jinns, together, you must expect that you may yet be punished by Him. And you must hope in Allah so much that even if you carry the burden of the total sins of men and jinns, and approach Allah for forgiveness, He will pardon you.'
(Al Kafi)

A Lesson

Now I invite the readers to contemplate on this. Do we have true hope and real fear of Allah?

If we truly dread Allah's punishment then why are we not fearful of our sins?

Why is there a sluggishness in following the commands of the Masoomeen (a.s.)? If we truly regard ourselves to be desiring of Divine Mercy, why do we not strive for the goal? Why are our actions not directed towards absolute obedience and worship?

Yes, we do have genuine fear and hope with regard to the worldly affairs. This is evident in the excessive care, concern and caution we exercise to preserve our physical safety and material assets. Any sign of losing them, and we get restless till the danger is averted. If a worldly object is our goal we strive for it tirelessly and are not negligent for a moment.

By Allah! Let us look at the amount of efforts we put in our worldly affairsand honestly admit to ourselves whether we work even a fraction of it for the Hereafter. We most certainly do not. So let us resolve to divert some of our energies towards the fear and hope of the hereafter. If a sin has been committed, let us continuously feel remorse and weep for forgiveness, forgetting luxury and comforts, repenting till our last moment when we hear the good news.

"(As for) those who say: Our Lord is Allah, then continue in the right way, the angels descend upon them, saying: Fear not, nor be grieved, and receive good news of the Garden which you were promised." 
(Surah Ha Mim 41:30)

Let us realise that it is obligatory for the believers to remain in fear of Allah till the end of their lives.

Between Two Fears

Imam Ja'far as-Sadiq (a.s.) said, 
"A believer is always between two fears. One is the fear of his past sins, (so) he does not know as to how Allah would deal with him. Secondly he fears until the end of his life and does not know the sins that might be committed by him, causing his destruction. The believer does not forgo his fear for his whole life, and his affairs do not improve without fear." 
(Al Kafi)

One Must Strive for the Hereafter

We must understand that Allah has guaranteed sustenance for us in this world. The Quran says, 
"And there is no animal in the earth but on Allah is the sustenance of it... " (Surah Hud 11:6)

However the success of the hereafter depends upon the efforts of man. As Allah says, 
"And that man shall have nothing but what he strives for; And that his striving shall soon be seen." 
(Surah Najm 53:39-40)

Claim Must Be Substantiated By Action

Amirul Momineen Ali (a.s.) says in Nahjul Balagha: 
"One who claims (verbally) and says that I am hopeful of the Mercy of Allah, is a liar. By Allah if his claim is genuine then why is his sincerity not reflected in his actions."

It is true that hope and fear are inner feelings, but they are manifested in one's actions. Hence, Imam Ja'far as-Sadiq (a.s.) says, 
"The Proof of fear is flight and the proof of hope is the effort to come near."

So, those who do not resort to flight from the sins prove that they do not have fear. Similarly, those who do not strive for the hereafter, make it evident that they do not have any hope in the bounties of Allah. Such people claim only verbally that Allah is Most Merciful. Actually, Satan has deceived them, and speaks through their tongue. Why is it that they do not just claim Allah to be generous for worldly benefits. Rather, they strive hard to procure these but are content to claim that Allah is Merciful for the Hereafter, and feel very secure in that thought without making any effort to strive for the Hereafter.

Fear Allah As If You Can See Him

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

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

The Perfect Example

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

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

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

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

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

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

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

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

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

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

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

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

We Shall Follow Ali (a.s.)

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

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

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

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

Warning of the Leader

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

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

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

The Chief of the Caravan is Terror-Stricken

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

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

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

Insulting a Believer Expels One From Wilayat

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

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

Murder

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

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

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

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

Permanent Chastisement is Exclusively For unbelievers

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

The Life and Property of a Muslim are Protected

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

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

One Murder is Equal to the Killing the Whole of Humanity

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

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

Suicide is Murder

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

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

Enlivening the People

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

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

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

A Murderer Does Not Die a Muslim

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

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

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

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

One Who Instigates a Murder is the Actual Killer

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

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

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

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

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

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

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

Abortion is Haraam

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

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

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

To Abort a Foetus Intentionally is Haraam

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

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

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

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

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

Repenting For Murder

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

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

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

Accidental and Intended Murder

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

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

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