Hawzah News Agency | Imam Ali, peace be upon him, says in one of the wisdoms of Nahj al-Balagha:
«یَا ابْنَ آدَمَ، إِذَا رَأَیْتَ رَبَّکَ سُبْحَانَهُ یُتَابِعُ عَلَیْکَ نِعَمَهُ وَ أَنْتَ تَعْصِیهِ، فَاحْذَرْهُ.»
O son of Adam! When you see that your Lord continues to bestow His blessings upon you while you persist in disobeying Him, then beware of Him, lest His severe punishment be awaiting you. (Wisdom no. 25)
Explanation:
At first glance, the continuation of blessings seems to be a reason for gratitude and happiness. However, according to divine wisdom, the continuation of blessings alongside persistent disobedience is a sign of great danger, not an indication of God’s approval.
The continuation of blessings may outwardly appear to be an act of divine grace, but inwardly, it may be a test or the beginning of istidraj—the gradual drawing of a person toward ruin without their realizing it. (1)
At the outset, it seems that we must change our perspective on blessings and afflictions, as the Holy Qur’an states:
«فَأَمَّا الْإِنْسَانُ إِذَا مَا ابْتَلَاهُ رَبُّهُ فَأَکْرَمَهُ وَنَعَّمَهُ فَیَقُولُ رَبِّی أَکْرَمَنِ * وَأَمَّا إِذَا مَا ابْتَلَاهُ فَقَدَرَ عَلَیْهِ رِزْقَهُ فَیَقُولُ رَبِّی أَهَانَنِ * کَلَّا.»
As for man, whenever his Lord tests him, and grants him honour, and blesses him, he says, ‘My Lord has honoured me.’ But when He tests him and tightens for him his provision, he says, ‘My Lord has humiliated me. No indeed!’ (Fajr; 89: 15-17)
This verse corrects humanity’s superficial understanding of blessings and afflictions. A blessing is not always a sign of divine honor, just as hardship and the difficulty of one’s circumstances are not always signs of God’s displeasure. The true criterion is a person’s spiritual and heartfelt relationship with God—a relationship that cannot be seen outwardly.
Another important point to bear in mind is that blessings always require vigilance and care. Any blessing that distracts a person from God is, in reality, an affliction rather than a blessing. If we find that the doors to sustenance and blessings remain open even after we have committed sins, we should seek God’s forgiveness more earnestly than ever, for that blessing may be the final test.
Thus, Imam Ja‘far al-Sadiq, peace be upon him, says in this regard:
«إِنَّ اَللَّهَ إِذَا أَرَادَ بِعَبْدٍ خَیْراً فَأَذْنَبَ ذَنْباً أَتْبَعَهُ بِنَقِمَةٍ وَ یُذَکِّرُهُ اَلاِسْتِغْفَارَ وَ إِذَا أَرَادَ بِعَبْدٍ شَرّاً فَأَذْنَبَ ذَنْباً أَتْبَعَهُ بِنِعْمَةٍ لِیُنْسِیَهُ اَلاِسْتِغْفَارَ وَ یَتَمَادَی بِهَا وَ هُوَ قَوْلُ اَللَّهِ عَزَّ وَ جَلَّ: «سَنَسْتَدْرِجُهُمْ مِنْ حَیْثُ لاٰ یَعْلَمُونَ» بِالنِّعَمِ عِنْدَ اَلْمَعَاصِی.»
Indeed, when God wishes good for a servant and that servant commits a sin, God follows it with punishment and reminds the servant to seek forgiveness. But when God wishes ill for a servant and that servant commits a sin, God follows it with a blessing so that the servant forgets to seek forgiveness and continues committing that sin. This is the meaning of the words of God, the Mighty and Majestic: “We will draw them imperceptibly [into ruin], whence they do not know.” (Qur’an 7:182)—that is, by bestowing blessings upon them while they commit sins. (Usul al-Kafi, v. 2, p. 452)
(1). Istidraj is one of the divine practices described in Islamic tradition. It refers to the gradual drawing of heedless and persistent sinners toward punishment. In other words, the more they sin, the more blessings they receive, causing them to become increasingly arrogant and heedless, and ultimately leading them to face a more severe punishment. (Tafsir-e Nemuneh)
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