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Fluctuation of Life : A Test for the Believers
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Fluctuation of Life : A Test for the Believers |
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A persons life in this world is not stable. One passes through alternating periods of happiness and dismay, strength and weakness, wealth and poverty, health and sickness etc. A true believer is one who maintains a clear level of Imaan throughout the worldly fluctuations. He continues to remember Allah and ascribe the bounties to Him; and he turns to Him in submission, asking for relief from his affliction. This is described by the Messenger (saww) who said:
"Indeed amazing are the affairs of a believer! They are all for his benefit; If he is granted ease of living he is thankful; and this is best for him. And if he is afflicted with a hardship, he perseveres; and this is best for him."
And Allah (swt) said (which means):
"Certainly, We shall test you with fear, hunger, loss of wealth, lives and fruits; but give glad tidings to the patient - those who, when afflicted with calamity say, "Truly to Allah we belong, and truly to Him shall we return." It is those who will be awarded blessings and mercy from their Lord; and it is those who are the guided ones."
[Surah Baqarah, 2:155-157]
Thus, a believer shows gratitude and thankfulness for all the wonderful blessings that Allah grants him. And he displays patience and submission during sickness and hardships, hunger, or other afflictions.
Hardships benefit the Believer
Allah has decreed that, in this life, hardships and disasters strike both believers and non-believers. For a non-believer, they are inconveniences that hinder him from proceeding with his normal involvement in the worldly life. For a believer, on the other hand, they are instances of rest and remembrance, tests that promise great rewards, and indications of atonement and expiation of sins. Regardless of how little is the harm that strikes a believer, it carries with it good news of forgiveness and elevated rank (in Jannah). The Righteous Predecessors used to be pleased when a hardship afflicted them, seeing it as a token of Allah's forgiveness and benevolence. Benefits of Hardships can be summarised as follows:
1- Expiation of Sins
Prophet (saww) said:
"Hardships continue to befall a believing man and woman in their body, family, and property, until they meet Allah (S) burdened with no sins."
2- Sign of Allah's Love
Prophet (saww) said:
"Whenever Allah wills good for a person, He subjects him to adversity"
3- Sign of Iman
Prophet (saww) said:
"The parable of a believer is that of a fresh and moist plant; the wind tilts it this way and that way; and so is the believer; he continues to be subject to affliction. And the parable of a hypocrite is that of a firm cedar tree; it does not shake - until it is uprooted all at once."
4- Sign of Righteousness
The prophets and righteous people are afflicted the most, and their rewards are the highest. Sa'd (ra) reported that the Prophet (saww) said:
"The most in their suffering among the people are the prophets, then the best, then the (next) best. One is afflicted in accordance with his deen (faith). If his deen is firm his affliction is hard, and if his deen is weak, his affliction is light. Indeed, one would be so much subjected to adversity until he walks among the people without any sins."
5- Early Punishment
Anas (ra) reported that the Prophet (saww) said:
"When Allah wills good for a servant of His, He expedites his punishment in this life; and when He wills retribution for a servant of His, He holds his sins for Him to judge him by them on the Day of Resurrection."
6- Multiplication of Rewards
Anas (ra) reported that the Prophet (saww) said:
"The amount of reward is in accordance with the amount of suffering. When Allah (swt) loves some people, He tries them (with affliction). He who then is content (with Allah's decree) has achieved the acceptance (of Allah), and he who is dissatisfied (with Allah's decree) will attain the anger (of Allah)".
7- Rewards for Sickness
One should not look to sickness as a gloomy episode, but should remember the great good in it. It is one form of affliction with which Allah (swt) tests His 'ibaad (servants), giving them a chance to acquire rewards, as was explained above, as is further emphasized below.
8- Removal of Sins and Elevation in Ranks
Prophet (saww) said:
"Whenever a Muslim is afflicted by harm from sickness or other matters, Allah will drop his sins because of that, like a tree drops its leaves."
Abu Sa'eed al-Khudree (ra) reported that the Prophet (saws) said:
"A Muslim is not afflicted by hardship, sickness, sadness, worry, harm, or depression - even if pricked by a thorn, but Allah expiates his sins because of that."
Sa'eed said:
"I was with Salmaan Al-Farsi when he visited a sick man in Kindah (in Persia), and he said to him: "Expect good because Allah (swt) makes a believer’s sickness an expiation (for his sins) and a period of rest. However, when a disbeliever falls sick, he is like a camel whose owner ties it then lets it loose - it does not understand why it was tied nor why it was freed."
Prophet (saww) said:
"An ailment is intensified for the righteous. Whenever a believer is afflicted by a hardship, whether it is a thorn or more, a sin is taken off from him because of it, and he is elevated by one rank (in Jannah)."
Retaining Rewards for Deeds before Sickness
Usually, when a believer falls sick, he would not be able to do the same amount of good (prayer, fasting, helping Muslims etc) that he used to do when he was well. But Allah out of His great Mercy, continues to record for him the good deeds that he was forced to stop because of his sickness.
Abu Moosa Al-Ash'aree narrated that the Prophet (saww) said:
"For a travelling or sick person, his deeds will be recorded in accordance with what he used to do when he was resident or well."
Prophet (saww) said:
"No (believing) person gets sick, but (his deeds) will be recorded for him in accordance with what he used to do when he was well."
Anas (ra) reported that the Prophet (saws) said:
"No Muslims body is afflicted by Allah, but He will record (his deeds) for him in accordance with what he used to do when he was well - as long as he is sick. Thus, if He takes his life, He forgives him; and if He cures him, He washes him (from sins)."
'Uqbah Bin 'Aamir reported that the Prophet (saww) said:
"Each days deeds are sealed with it. Thus, when a believer gets sick, the angels say, "Our Lord! Your servant such and such, You have restrained him (from doing good this day)." And the Lord replies, "Seal his day in accordance with his (usual) deeds, until he is cured or dies".
Reason for the Reward
'Atta Bin Rabaah reported that ibn 'Abbaas told him,
"Do you want to see a woman from the people of Jannah (paradise)?" He said "Yes". He said "It is this black woman. She came to the Prophet (saww) saying, "I have (epileptic) seizures, and I get exposed, so supplicate to Allah for me." He (saww) said:
"If you wish, be patient and you will attain Jannah; or if you wish, I will ask Allah to cure you."
She replied, "I will be patient! But my body gets exposed (because of the fall), so supplicate to Allah for me that I do not become exposed." and he (saww) did."
The scholars have differed in opinion as to whether a sick person will be rewarded for the sickness itself or for being patient during it. The correct opinion is that if he is patient and submits to Allah's will, as in the above hadeeth, he would be rewarded for both the submission and the sickness, otherwise, he would not be rewarded at all; because he resented Allah's decree.
Prophet (saww) said:
"If a Muslim is pricked by (as little as) a thorn in the worldly life, and he seeks its reward from Allah, some of his sins will be removed, because of it, on the Day of Judgement." |
Love of God and Fear of God
God says, "Do not take two gods. He is only One God. So dread Me alone."
(Sura an-Nahl: 51)
Fear of God is one of the essential attributes of a believer. Because, it is fear of God that draws a person nearer to God, makes him attain a deeper faith, enables him to conduct himself responsibly towards God every moment of his life, and nurtures his dedication to values of the Qur'an. The fact that the good morals God expects from His servants come with the fear of God is reaffirmed by the Prophet Muhammad (saas) in these words:
Fear God wherever you are; if you follow an evil deed with a good one you will obliterate it; and deal with people with a good disposition. (At-Tirmidhi)
Failure to understand the real meaning of fear of God causes some to confuse it with other kinds of mundane fears. However, fear of God differs greatly from all other type of fear.
The Arabic word used in the original text of the Qur'an (khashyat) expresses overwhelming respect. On the other hand, the Arabic word used in the Qur'an to refer to worldly fears (hawf) expresses a simple kind of fear, as in the fear one feels when faces with a wild animal.
A consideration of the attributes of God leads to a better understanding of these two kinds of fear, both expressed by different words in Arabic. Worldly fears are usually caused by a potential threat. For example, one may fear being murdered. However, God is the All-Compassionate, the Most Merciful and the Most Just. Therefore, fear of God implies showing respect to Him, the All-Compassionate, the Most Merciful and the Most Just, and avoiding exceeding His limits, rebelling Him and being of those who deserve His punishment.
The consequences that a fear of God has on people make this difference apparent. Faced with a deadly danger, a person panics; seized with hopelessness and desperation, he fails to exercise his reason and discover a solution. Fear of God, however, actuates wisdom and adherence to one's conscience. Through fear of God, a person is motivated to avoid that which is evil, corruptive, and likely to cause either physical or mental harm to him. Fear of God fosters wisdom and insight. In a verse of the Qur'an, God informs us that it is through fear of God that wisdom and understanding is acquired:
You who believe! If you have fear of God, He will give you a criterion (by which to judge between right and wrong) and erase your bad actions from you and forgive you. God's favour is indeed immense.
(Sura al-Anfal: 29)
Worldly fears cause man anxiety. Fear of God, however, not only gives rise to increased spiritual strength, but also to peace of mind.
It is through fear of God that man avoids those evil actions displeasing God. A verse of the Qur'an states,
"...God does not love anyone vain or boastful." (Sura an-Nisa': 36).
A God-fearing person strives diligently to abstain from boasting, and to engage rather in actions to earn God's love. For that reason, fear of God and love of God are mutually exclusive.
Fear of God, in fact, removes the obstacles to drawing nearer to God and earning His love. Foremost of these obstacles is one's lower self. From the Qur'an, we learn that there are two aspects of the soul; the one inspiring evil and mischief, and the other, guarding against every inclination to evil.
...the self and what proportioned it and inspired it with depravity and a fear of God, he who purifies it has succeeded, he who covers it up has failed.
(Sura ash-Shams: 7-10)
Struggling against this evil, and not giving in it, requires spiritual strength. This strength derives from fear of God. A God-fearing person is not enslaved by the selfishness of his soul. The awe he feels for God draws him away from thoughts and deeds unworthy of His pleasure. A verse of the Qur'an informs us that only those who fear God will take heed of the warnings imparted to them:
You can only warn those who act on the Reminder and fear the All-Merciful in the Unseen. Give them the good news of forgiveness and a generous reward.
(Sura Ya Sin: 11)
Man's striving must be to feel a more profound fear of God. To effect this noble sentiment, he must reflect upon God's creation and recognize the supreme artistry and power represented in its every detail. His thinking must enable him to attain a better grasp of His grandeur and add to his awe. Indeed, God commands us:
You who have fear! Have fear of God with the fear due to Him and do not die except as Muslims.
(Sura Al 'Imran: 102)
So have fear of God, as much as you are able to, and listen and obey and spend for your own benefit. It is the people who are safe-guarded from the avarice of their own selves who are successful.
(Sura at-Taghabun: 16)
The more a believer fears God, the more loving he becomes. He better acknowledges the beauty of God's creation. He acquires the ability to recognize the multitude of people, nature, animals, and in everything around him, as reflections of God's sublime attributes. Consequently, he comes to feel a deeper love for such blessings, as well as for God, their Creator.
A person who grasps this secret also knows what love of God is. He loves God, over and above anything else, and understands that all beings are the work of His creation. he loves them in accordance with God's pleasure. He loves believers who are submissive to Him, but feels aversion for those who are rebellious towards Him.
The true love that makes man happy, brings him joy and peace, is love of God. Other forms of love, felt for beings other than God, are, in the words of the Qur'an, love peculiar to idolaters, and consistently leads to anguish, sorrow, melancholy and anxiety. The idolaters' love and the love believers feel for God are compared in a verse as follows:
Some people set up equals to God, loving them as they should love God. But those who believe have greater love for God...
(Sura al-Baqara: 165)
There is Surely Ease With Every Difficulty
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In The Name of Allah, The Most Beneficent, The Most Kind |
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God has created the world to test mankind. As an inherent feature of this examination, He tests man sometimes with blessings and at other times with hardships. People who do not evaluate events in the light of the Qur'an, fail to give the appropriate interpretation to events, and become downhearted and fall into hopelessness. However, God reveals an important secret in the Qur'an, which only true and submissive believers can perceive. This secret is revealed as follows:
For truly with hardship comes ease; truly with hardship comes ease.
(Surat al-Inshirah: 5-6)
As God informs us in these verses, no matter what sort of adversity a person experiences or how a situation is overcome, God creates a path that will lead to a way out and gives relief to believers. Indeed, a believer will witness that God grants ease along with all hardships if he remains steadfast in his patience. In other verses, God has given the good news of guidance and blessings to His servants who have fear for Him:
... Whoever has fear of God - He will give him a way out and provide for him from where he does not expect. Whoever puts his trust in God - He will be enough for him...
(Surat at-Talaq: 2-3)
God does not place a burden greater than one can bear
God, the Merciful, Compassionate and Just, creates ease in everything and tests people within the limits of their strength. Forms of prayers God commands man to perform, difficulties He creates to test him, responsibilities that He charges man with are all in proportion to his individual capabilities. This is a good news and comfort to believers, and a manifestation of God's mercy and grace. God relates this secret in verses as follows:
And that you do not go near the property of orphans before they reach maturity - except in a good way; that you give full measure and full weight with justice - We impose on no one any more than they can bear; that you are equitable when you speak - even if a near relative is concerned; and that you fulfil God's covenant. That is what He instructs you to do, so that hopefully you will pay heed.
(Surat al-An'am: 152)
As for those who believe and do righteous deeds - We impose on no one any more than they can bear - they are the Companions of the Garden, remaining in it forever.
(Surat al-A'raf: 42)
We do not impose on any one any more than they can stand. With Us there is a Book, which speaks the truth. They will not be wronged.
(Surat al-Muminun: 62)
A great majority of people think that religion will make their lives difficult and impose on them hard obligations. This is a delusion that Satan whispers to man to lead him astray. As mentioned earlier, religion is easy. God states that He wills ease for believing people after difficulties. Besides this, the fundamentals of religion such as putting trust in God and having an understanding of fate, removes all burdens, difficulties and causes of distress or sorrow. For a person who lives by God's religion, there is no distress, sorrow or despair. In many verses, God promises to support those who submit themselves to Him and who help His religion, and to give them a good life both in this world and in the hereafter. Our Lord, Who never breaks His word, states as follows:
When those who have fear of God are asked, 'What has your Lord sent down?' their reply is, 'Good!' There is good in the world for those who do good, and the abode of the hereafter is even better. How wonderful is the abode of those who have fear of God.
(Surat an-Nahl: 30)
God gives the good news to believers that He will render those who comply with His religion successful:
As for him who gives (in charity) and has fear of God and confirms the good, We will pave his way to ease.
(Surat al-Layl: 5-7)
As these secrets reveal, one who sincerely turns towards God's religion has chosen right from the beginning, a path of ease that will bring success and benefit both in this world and in the hereafter. To disbelievers, on the other hand, just the opposite applies. Disbelievers already have a life filled with sorrow, sadness and loss both in this world and in the hereafter. At the moment they decided on disbelief, they lose both the world and the hereafter. This is related in verses as follows:
But as for him who is stingy and thinks he is self-sufficient, and denies the good, We will pave his way to difficulty.
(Surat al-Layl: 8-10)
God is the Possessor and Creator of everything. It is surely above and over any power or support for a person to earn God's friendship, aid and support. The one who takes God as his friend and submits fully to Him will live, both in the world and in the hereafter, in bounty and blessings, and no hurt will come to him from any source. This is an immutable fact. Since this is the case, every man of wisdom and conscience should comprehend these secrets revealed in the Qur'an and choose the wise and correct path. That disbelievers cannot understand these clear facts is another secret by itself. No matter how intelligent or well-educated they are, they do not use their reason so they are unable to understand and see these facts. |
The Qur'anic Concept Of Love
It is very apparent from the ayahs I have studied in the Qur'an [and there are dozens in which love is mentioned] that the term love is utilized in its purest, most beneficial context whenever it is used in direct, affirmative connection with Allah. And although it is often used in relation to many other people, places, and circumstances; these kinds of love are always used to convey something which is [or may be] a distraction, a shortcoming, or a detriment to real Love, [i.e. the Love of Allah].
Whenever Allah [swt] speaks of love in the positive most beneficial sense; He reveals that this love is something that He put into place, or that He is directly responsible for. And it is this Love which is the most worthy and sublime.
For example, in sura "The Byzantines", [30:21] Allah speaks about the relationship between husband and wife:
"He [Allah] has put Love and Mercy between your hearts."
And in sura "Ta Ha," [20:39] Allah reveals:
''I cast the garment of Love over thee from Me."
When we turn our attention to some of the ayahs where love is mentioned, (as a negative force} we can discern a striking difference in the qualifying aspects.
In sura "Yusuf", sura 12 ayah 30 we find a description [and a condemnation] of carnal affection or ''violent'' love thus:
''Truly hath he [Yusuf] inspired thee with violent love; we see she is evidently going astray."
In this sensual type of love, Allah [swt] reveals very clearly that this emotion is irrational, dangerous, violent, and that it leads astray, and subsequently, is pointing to the excruciating torment and death of Hell Fire.
In sura ''The Spider'' [29:17] Allah sheds more Light on the false love of idols:
"For you have taken for worship idols besides Allah, out of mutual love and regard between yourselves and this life.''
Not only is this love false, but even in its mendacity it is limited and futile. A mere shadow of the fleeting life of this earthly existence.
In the "Table Spread'' [5:54] Allah [swt] speaks to us about the true aspect of love, and again, He connects it to the Love of Himself:
"Soon will Allah produce a people whom He will love as they love Him."
Foolish indeed is a love that is mesmerized by the creation, yet has severed its ties to the Creator and Fashioner [Allah]
Surely we must be on guard against the snares of Satan, who does all he can to distract us, and seduce us with illusions, false concepts, and sugar-coated lies.
Allah speaks [and warns] for our spiritual health and edification in 2:165 "The Cow";
''Yet there are men who take [for worship] others besides Allah, as equal [with Allah]: They love them as they should love Allah.''
 Human history is ripe with societies and civilizations that were destroyed because of the neglect of true Love and/or the obedience to Allah [swt] .
The delusional fixation with the love of something or someone other than Allah [swt] or along with Allah [swt] , is a most despicable and in [some instances] an unpardonable sin. Sad to say, in most present day societies these same fixations and deviant practices are very evident and pervasive. And of course with these practices come the cancers of moral decadence, heathenism, spiritual sickness, and debauchery.
From the ayahs and suras in the Qur'an, it appears that it is not so much the intensity of love or the emotional content that is important. The true test of love is whether love is first and foremost recognized as a gift from Allah, and whether it is directed [willingly and consciously] back to Allah [swt] . This is not only the highest form of love or love at its best, it is in reality, the only kind of Love which is acceptable to Allah; for without its expression all other forms are null and void.
Let us reflect over the revelation of Allah Most High in 3:103, of The Holy Qur'an:
"And hold fast, altogether, by the rope which Allah [stretches out for you], and be not divided among yourselves; and remember with gratitude Allah's Favour on you; for you were enemies and He joined your hearts in Love, so that by His Grace, you became brothers; And you were on the brink of the Pit of Fire, and He saved you from it. Thus does Allah make His Signs clear to you; that you may be guided.''
Rush only to Doing Good
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Ayatullah Al Ozma H.E. M. H. Fadlullah delivered two khotbas (at the Imamain Al-Hassanain Mosque) Jumadi 13, 1422h / August 10th, 2001 (Several prominent religious scholars, dignitaries and thousands of believers attended the Jumu’a prayer).
In the Name of God, The Compassionate the Merciful
God (SWT) Says in His Glorious Book
"Man is a creature of haste: Soon (enough) will I show you My Signs; So ask me not to hasten them!"(21:37).
He also says:
”Man prays for evil as fervently as he prays for good for man is given to haste” (622).
This trait, haste, is described as innate in man because of the nature of his creation...
Man usually wants things to happen straight away without thinking of the time needed to ripen the circumstances or creating the conditions needed to realize them. And then he will definitely not get what he hoped for.
The problems of the prophets were of this kind. People used to reject the call right away because they were under the influence of the ideas they were brought up on. Thus they tended to refuse any new thoughts. But had they given themselves enough time to think about it and weigh its positive results, they would have believed in it. But these people used to stand before the prophets who used to warn them about God (SWT)’s punishment and tell them that if what you were saying is true, let your God (SWT) send his punishment now. This is what the verse, we cited in the beginning referred to, but if man knew what he was going to face he would not have been anxious to meet it.
In the light of this, Islam has always stressed that man ought not to rush things but he should rather take his time and study all aspects of the matter carefully. In our daily life, we have a lot of decisions to make, whether inside our family, with friends, at work or in our political and social life… in all these matters as well as is other issues that have to do with our desires or business deals, we have to be very cautious and never let ourselves rush to hasty actions.
Marriage
 This is a basic Islamic teaching, that you ought not to embark upon anything before you study all its positive and negative consequences. In this respect, there are many things that if you study thoroughly, you will discover the harm or loss they could inflict especially if they happen to be crucial issues that could affect your relations with your spouse or friends, or with deciding on whom your are going to marry or befriend. For marriage means that each partner should provide concessions that have to do with the other party’s moods and upbringing.
Therefore, you have to study if you are going to be able to share your life with this partner, with all the inconveniences it demands. The same thing goes to matters like partnership in business or living in a neighbourhood. If you want to buy a house, you have to learn whom your neighbours are for they can make life intolerable.
Getting involved in politics is also another example: Before adhering to a political line, you ought to study the effects of such an action on your worldly life as well as the hereafter.
That is why our traditions have stressed the need of taking one’s time. Imam Ali (a.s) says: ”Haste creates obstacles”. If you are in a haste, you are bound to run into obstacles you could have avoided had you taken your time and studied everything carefully. In his will the Imam says: ”I warn against haste in saying and action”. Think about what you are going to say or do before saying or doing them.
If they are going to have a positive impact, then go ahead, but if their consequences are going to be harmful, then you better refrain from saying or doing them.
Imam Muhammad Al-Baqir says:
“Haste has led people to disaster. Had they taken time to verify, no one would have met this fate”.
You have to make sure that what has been said to you is true before taking any action, especially that our society is a society of backbiting and defamation, whether on the level of the individuals or the mass media.
The Holy Qur'an has concentrated on this point when it said:
"O ye who believe! If a sinner comes to you with any news, ascertain the truth, lest ye harm people unwittingly, and afterwards become full of repentance for what ye have done”.
Therefore, we should not pass judgment on people off hand, especially as those who volunteer to provide the news might not be pious and might not respect others or the truth itself. Therefore, we should make sure that the story they are telling is the truth for two reasons. The first : this will prevent us from doing anything wrong, and the second is that those who are lying will be discovered and people will not believe them any more. Moreover, they might stop this ugly habit of lying and spreading rumours.
Imam Ali (A.S) advised Malik Al-Ashtar, when he made him the ruler of Egypt, not to believe those who come to him to tell him about the actions and sayings of others, because they are probably cheaters even if they pose as advisors.
Yet, what we have said above is restricted to your relations to others or to your personal affairs, but it does not apply to doing good. On the contrary when there is something good to be done you have to hurry up and do it. According to our Imams, if you want to give anything in charity, you have to do it right away and never let the devil give you second thoughts about it. Muhammad (P.) says:
”Allah (SWT) loves the Good that is not delayed”.
Thus, when the issue has to do with the good of the nation or nearness to God (SWT), you should hurry up and do it.
But, when it is a decision that relates to your personal, political, or social affairs, you have to study it thoroughly and never attempt to put it into practice before you are absolutely sure that it is not evil.
Allah (SWT) has given us our minds to use them. |
Philosophy of Sin
Our 6th Imam, Hazrat Jafar As-Sadiq (AS) has said,
“ Those people who are committing sins, their death is more than the majority of those who have natural deaths”.
And after he said,
“ Those people who have good deeds and give charity, their life is more than that of those who have a natural age”.
Those who do not have mercy on others Imam Ali (AS) has said,
“Those who do not have mercy on their family, or do not have mercy on others or do not have good behaviour, their age becomes shorter and they will have a shorter life span."
One man came to the sixth Imam and said,
“My family have a large home and my brothers have taken control over the house because they have power and they only gave me one small room. I can also taken control over the house, so should I then only give him one room?”
The Imam replied,
“ No, have patience, Allah (swt) will help you find a way out”.
The man took the advice of the Imam and went home. After a few days, the same man came back to the Imam and said,
“ In our house, my brothers all became ill and not one of them is alive. Now the house has become empty."
The Imam replied,
“The reason your brothers died was because they were doing injustice to you, so their life decreased, but, you had patience, and for this reason, your life has increased and Allah (swt) gave you the whole house.
To speak lies and falsely swearing By speaking lies and falsely swearing, ones’ life decreases and one loses his honour and dignity. Imam Ali (AS) has said in one of his sermons,
“O people, speak the truth because Allah is with those who speak the truth. Save yourself from falsely swearing because lying is far away from faith. Allah (swt) gives respect to those who speak the truth in this world and the Hereafter. Also, Imam Ali (AS) has said,
“On the Day of Judgment, a bad smell will come out of those who do not speak the truth and will disturb the people around him."
Prophet Muhammad (SAW) has said,
“Those people who swearing, is same as those who are in war with Allah (swt), the homes of the owners become empty, and they become poor.
By giving trouble to ones’ parents, one’s life span decreases. The holy Prophet (SAW) has said, “Taking care of ones’ parents increases one life span and give trouble to ones’ parents decreases ones’ life span. On the Day of Judgment, those who will give trouble to their parents, when they will be lifted up from their graves, they will be blind. In this world, there are three punishments that will come quickly to those who trouble their parents.
First, their beauty will diminish and their face will become unattractive.
Second, they will become beggars.
Third, their life span will decrease.
Prophet Muhammad (SAW) has said,
“Those people who are regular in committing sins, their heart will become black and they cannot accept Allah’s message and they are away from Allah’s mercy".
Imam Jafar As-Sadiq (AS) was walking on the street in the month of Ramadhan. He saw a man who was eating on the street. The Imam asked him why he wasn’t fasting since it was the month of Ramadhan. The man replied,
“ I know that my prayers and fasts will not benefit me because I have committed so many sins, that Allah (swt) will not forgive me, that is the reason why I am not doing good deeds”.
The Imam said,
“This is a sign of Allah’s punishment. Before dying, one goes away from Allah’s mercy in this world”.
Afterwards, the Imam replied to the man,
“Ask for forgiveness because the doors of repentance are open until you die. Those who commit sin all the time, their end is that they do not have belief in Allah’s mercy.”
One who commits sins on a regular basis becomes poor and distress befalls him. Sometimes a person who is poor is a test from Allah (swt) because through these means, one can remember Allah (swt) and cleanse one’s spirit, but, sometimes a person is poor because he commits regular sin.
Imam Muhammed Al-Baqir (AS) has said,
“When a person commits regular sins, then Allah (swt) closes the doors of sustenance”.
Imam Ali (AS) has said,
“Allah does not take away one’s happiness and peace only if he commits sins, because Allah does not do injustice to his creation."
This is the reason Dua Kumayl says;
“O Allah, forgive such sins that close the doors of sustenance and do not take away Your mercy and blessings”.
To listen to music and to drink alcohol which Islam has forbidden, also decreases one’s sustenance and blessings. Imam Ali (AS) willed that whichever home has alcohol, has music playing, and those who gamble, angels do not go near those homes and whoever lives in that home, their prayers will never be accepted. Also, troubles and disease arise in those homes. Dua Kumayl says;
“O Allah, forgive such sins that my prayers are not accepted”.
One person came to Imam Ali (AS) and complained,
“I pray a lot, but, my prayers are never accepted, why is Allah not listening to my prayers?” the Imam replied,
“Your heart has become black because of committing sins”.
Thereafter Ameerul Momineen explained:
 You are praying, but you do not have hope that your prayers will be accepted, so what is the benefit in praying? You have belief in Allah and the Prophet of Allah, but you do not practice the message of Allah, so what is the benefit in having belief?
You recite the holy Quran, but you do not follow what the Quran says, so what is the benefit in reciting the holy Quran?
You say that you are afraid of the fire of Hell, but commit such sins that bring you closer to Hell, so what is the benefit of being afraid of the fire of Hell?
You say that you want to go to Heaven, but you commit such sins that will keep you away from Heaven, so what is the benefit in wanting to go to Heaven?
You eat the blessings of Allah, such as food and drink, but you are not grateful for these blessings, so what is the benefit in being ungrateful?
Allah commanded you to keep enemies with Satan, you speak about your enmity with your tongue, but you do not have enmity in your deeds, so what has benefited you from befriending Satan?
You take out others’ mistakes, but do not look at your own mistakes, so what is the benefit in taking out others’ mistakes?
You have looked at many dead bodies and taken them to the graveyard, but you never thought that you will die one day and be taken to the graveyard, so what is the benefit in looking at the dead bodies?
After all these questions, Imam Ali (AS) said,
“O people! You have committed so many sins that you, yourself, have closed the doors of having your prayers accepted. O people! Have fear of Allah (swt), and do good deeds. Cleanse your soul, do not go towards sin, enjoin the good and forbid the evil. When you will follow this advice, then, your prayers will be accepted. Until your heart is not clean, Allah (swt) will not listen to your prayers”.
Also, Imam Ali (AS) has said,
“Sins are like a (veil) between Allah (swt) and man. Keep knocking on Allah (swt)’s door, one day will come when He will open the door”.
After this, Maula Ali (AS) has said,
“Say your prayers on time, give charity to be closer to Allah (swt), abstain your tongue from swearing and have hope that your prayers will be accepted”.
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Human history is ripe with societies and civilizations that were destroyed because of the neglect of true Love and/or the obedience to Allah [swt] .
This is a basic Islamic teaching, that you ought not to embark upon anything before you study all its positive and negative consequences. In this respect, there are many things that if you study thoroughly, you will discover the harm or loss they could inflict especially if they happen to be crucial issues that could affect your relations with your spouse or friends, or with deciding on whom your are going to marry or befriend. For marriage means that each partner should provide concessions that have to do with the other party’s moods and upbringing.
You are praying, but you do not have hope that your prayers will be accepted, so what is the benefit in praying? You have belief in Allah and the Prophet of Allah, but you do not practice the message of Allah, so what is the benefit in having belief? 