In the Name of Allah, Most Merciful, Most Compassionate
Assalaamu alaykum
Dear Friends
I pray that you are well.
Allah Almighty says,
قُلْ يَا عِبَادِ الَّذِينَ آمَنُوا اتَّقُوا رَبَّكُمْ ۚ لِلَّذِينَ أَحْسَنُوا فِي هَـٰذِهِ الدُّنْيَا حَسَنَةٌ ۗ وَأَرْضُ اللَّـهِ وَاسِعَةٌ ۗ إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ ﴿١٠
Say, "O My servants who have believed, fear your Lord. For those who do good in this world is good, and the earth of Allah is spacious. Indeed, the patient will be given their reward without account." (10) [Qur'an, Az-Zumar 39:10]
There are two direct causes for calamities and trials, in addition to the wisdom of Allah, may He be exalted, in what He wills and decrees.
The first reason is:
Sins and acts of disobedience that the person has committed, whether they constitute kufr or are no more than regular sins or are major sins. Allah, may He be glorified and exalted, will test the one who committed them with calamity by way of requital and immediate punishment (i.e., in this world).
Allah, may He be glorified and exalted, says (interpretation of the meaning): “…but whatever of evil befalls you, is from yourself” [an-Nisa’ 4:79]. The commentators said: i.e., because of your sin.
And He, may He be glorified and exalted, says (interpretation of the meaning): “And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much” [Qur'an, ash-Shura 42:30].
It was narrated that Anas (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said:
“If Allah wills good for His slave, He hastens his punishment in this world, and if He wills bad for His slave, He withholds from him (the punishment for) his sin, until He requites him for it on the Day of Resurrection.” [Narrated by at-Tirmidhi]
The second reason is:
That Allah, may He be exalted, wants to raise in status the patient believer, so He tests him with calamity so that he will bear it acceptance and patience, then He will be given the reward of those who are patient in the Hereafter, and will be recorded with Allah as one of the victorious.
Allah Almighty says,
قُلْ يَا عِبَادِ الَّذِينَ آمَنُوا اتَّقُوا رَبَّكُمْ ۚ لِلَّذِينَ أَحْسَنُوا فِي هَـٰذِهِ الدُّنْيَا حَسَنَةٌ ۗ وَأَرْضُ اللَّـهِ وَاسِعَةٌ ۗ إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ ﴿١٠
Say, "O My servants who have believed, fear your Lord. For those who do good in this world is good, and the earth of Allah is spacious. Indeed, the patient will be given their reward without account." (10) [Qur'an, Az-Zumar 39:10]
Calamities befell the Prophets and the righteous persistently, and Allah, may He be exalted, made it an honor for them by means of which they attained high status in Paradise. Hence it says in the saheeh hadeeth from the Prophet (Allah bless him and grant him peace): “If a certain status has previously been decreed by Allah for a person, and he does not attain it by his deeds, Allah afflicts him in his body or wealth or children.” [Narrated by Abu Dawood]
It was narrated from Anas ibn Malik (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Great reward comes with great trials. When Allah loves a people, He tests them, and whoever accepts it attains His pleasure, whereas whoever shows discontent with it incurs His wrath.” [Narrated by at-Tirmidhi]
In this hadith, we find that the Prophet (Allah bless him and grant him peace) has provided a message of relief for those who endure difficulties with patience. He also associated greatness of difficulties and calamities with higher rewards. Given that this life has its share of challenges and difficulties for all, Allah has provided an opportunity of high rewards for those who endure these challenges with patience rather than with complaints and ingratitude. And for those who show displeasure and discontent with Allah’s decree end up in a lose-lose situation because not only they have to live through their current suffering but also incur Allah’s wrath for their displeasure and discontent with His decree.
The two reasons are mentioned together in the hadeeth of Aisha (may Allah be pleased with her), according to which the Prophet (blessings and peace of Allah be upon him) said: “Nothing befalls a believer, a (prick of a) thorn or more than that, but Allah will raise him one degree in status thereby, or erase a bad deed.” [Narrated by al-Bukhaari and Muslim]
Moreover, in most cases these two causes exist together rather than either of them occurring on its own.
It was narrated from Anas ibn Malik (may Allah be pleased with him) that the Prophet (Allah bless him and grant him peace) said,
When Allah loves a people, He tests them, and whoever accepts it attains His pleasure, whereas whoever shows discontent with it incurs His wrath. [Narrated and classed as hasan by at-Tirmidhi]
When Allah tests a person with a calamity so that he will reach the lofty status that He has decreed for him in Paradise, his previous sins are expiated and it is regarded as requital for those sins in this world, so the requital will not be repeated for him in the Hereafter. This is what happened to some of the Messengers and Prophets, such as Adam (peace be upon him) and Yunus (peace be upon him): Allah, may He be glorified and exalted, tested Adam with expulsion from Paradise, and He tested Yunus ibn Matta with being swallowed into the belly of the fish. But by means of these tests, Allah raised them in status because of their patience and seeking reward with Him, may He be exalted. It was expiation for what each of them had done of going against His command (blessings and peace of Allah be upon both of them).
This proves that requital in this world is not separate from the requital in the Hereafter. These two reasons are mentioned together in many saheeh Prophetic hadeeths, such as that which was narrated by Sa‘d ibn Abi Waqqaas (may Allah be pleased with him) who said: I said: O Messenger of Allah, who among the people are most sorely tested? He said: “The Prophets, then the next best and the next best. A man will be tested according to his level of religious commitment. If his religious commitment is solid, his test will be more severe, but if there is any weakness in his religious commitment, he will be tested according to his level of religious commitment. And calamity will continue to befall a person until he walks on the earth with no sin on him.” [Narrated by at-Tirmidhi]
Nevertheless, one of these two reasons may be more apparent in some kinds of tests than the other. That may be understood by looking at the circumstances of the calamity.
If the one who is affected is a kaafir, then his calamity cannot be to raise him in status, because the kaafir will have no weight before Allah on the Day of Resurrection. But there may be a lesson and a reminder for others in that, not to do what he did. Or it may be an immediate punishment for him in this world, in addition to what is stored up for him in the Hereafter. Allah, may He be exalted, says
أَفَمَنْ هُوَ قَائِمٌ عَلَىٰ كُلِّ نَفْسٍ بِمَا كَسَبَتْ ۗ وَجَعَلُوا لِلَّـهِ شُرَكَاءَ قُلْ سَمُّوهُمْ ۚ أَمْ تُنَبِّئُونَهُ بِمَا لَا يَعْلَمُ فِي الْأَرْضِ أَم بِظَاهِرٍ مِّنَ الْقَوْلِ ۗ بَلْ زُيِّنَ لِلَّذِينَ كَفَرُوا مَكْرُهُمْ وَصُدُّوا عَنِ السَّبِيلِ ۗ وَمَن يُضْلِلِ اللَّـهُ فَمَا لَهُ مِنْ هَادٍ ﴿٣٣﴾ لَّهُمْ عَذَابٌ فِي الْحَيَاةِ الدُّنْيَا ۖ وَلَعَذَابُ الْآخِرَةِ أَشَقُّ ۖ وَمَا لَهُم مِّنَ اللَّـهِ مِن وَاقٍ ﴿٣٤
Then is He who is a maintainer of every soul, [knowing] what it has earned, [like any other]? But to Allah they have attributed partners. Say, "Name them. Or do you inform Him of that which He knows not upon the earth or of what is apparent of speech?" Rather, their [own] plan has been made attractive to those who disbelieve, and they have been averted from the way. And whomever Allah leaves astray - there will be for him no guide. (33) For them will be punishment in the life of [this] world, and the punishment of the Hereafter is more severe. And they will not have from Allah any protector. (34) [Qur'an, ar-Ra‘d 13:33-34]
But if the one who is affected is a Muslim who commits sin openly or is a blatant evildoer, then it is most likely that he is being requited and punished with this calamity, because expiation of sins comes before raising in status, and the sinner is in greater need of expiation for his sins than of being raised in status.
On the other hand, if the Muslim is a devoted worshiper, obedient and righteous, and there is nothing between him and Allah but true ‘uboodiyyah (servitude), gratitude, praise, repentance and submission to Him, may He be glorified, then it is most likely that this calamity is a kind of honor and raising in status, and people are the witnesses of Allah on earth. If they know him to be righteous, then they may give him the glad tidings of raised status before Allah if he is patient in bearing the calamity.
But if the one who is affected shows displeasure and panic, then it cannot be thought that his calamity is an honor from Allah to raise him in status, because Allah, may He be glorified, knew that he would not be patient and accept it with contentment. So in this case it is most likely that it is a requital and punishment. One of the righteous said: The sign of calamity by way of punishment and requital is lack of patience when a calamity befalls, and panic and complaining to people. And the sign of calamity by way of expiation and erasing of sins is beautiful patience without complaining, panic or impatience, and lack of reluctance in fulfilling commands and doing acts of worship.
The sign of calamity by way of raising a person in status is contentment and acceptance, peace of mind, and patience in accepting the will of Allah until relief comes. End quote.
All of this is merely circumstantial evidence that one may ponder in order to learn something of the wisdom of Allah, may He be exalted, that is behind calamities and trials. But he cannot be certain as to which is the case with regard to himself or other people who are afflicted with calamities.
Perhaps it is more important than all of these details to note that the practical benefit that one should think about is that every calamity and test is good for him and will bring reward if he is patient and seeks reward with Allah, and that every test and calamity is bad for him if he panics and get angry. If he trains himself to bear calamities with patience and to be content with the decree of Allah, after that it will not matter if he knows the reason for the calamity or not. Rather it is always better for him to concern himself with his sins and shortcomings and to look for some mistake that he has committed, for all of us make mistakes. Who among us has not been negligent in his duties towards Allah, may He be exalted? If Allah, may He be glorified and exalted, caused the Muslims to suffer the calamity of many of them being killed on the day of Uhud, even though they were the Companions of the Prophet (Allah bless him and grant him peace) and the best of mankind after the Messengers and Prophets, because they had gone against the command of the Prophet (Allah bless him and grant him peace), then how can anyone think after that that he is entitled to be raised in status for anything that befalls him? When Ibrahim ibn Adham (may Allah have mercy on him) saw strong winds and clouds building up in the sky, he would say: This is because of my sins; if I depart from among you, it will befall you.]
So how about us with all our shortcomings and sins?
And even more important than all of that is that one should always think positively of one’s Lord, in all situations, for whatever comes from Allah, may He be glorified and exalted, is good and He is the Protector of the pious and Oft-Forgiving.
Allah Almighty says,
وَلَا تَهِنُوا فِي ابْتِغَاءِ الْقَوْمِ ۖ إِن تَكُونُوا تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَمَا تَأْلَمُونَ ۖ وَتَرْجُونَ مِنَ اللَّـهِ مَا لَا يَرْجُونَ ۗ وَكَانَ اللَّـهُ عَلِيمًا حَكِيمًا ﴿١٠٤[Qur'an, An-Nisa 4:104]
And do not weaken in pursuit of the enemy. If you should be suffering - so are they suffering as you are suffering, but you expect from Allah that which they expect not. And Allah is ever Knowing and Wise. (104)
So, a true believer can face his difficulties with a positive state of mind hoping for rewards from Allah and such an attitude can provide true relief and happiness. Besides, if Allah lifts this calamity from the believer and saves him from the torment, then that can double the reward and happiness. Allah Almighty says in the Qur'an:
وَلَنَبْلُوَنَّكُم بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِّنَ الْأَمْوَالِ وَالْأَنفُسِ وَالثَّمَرَاتِ ۗ وَبَشِّرِ الصَّابِرِينَ ﴿١٥٥﴾ الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّـهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ ﴿١٥٦﴾ أُولَـٰئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ ۖ وَأُولَـٰئِكَ هُمُ الْمُهْتَدُونَ ﴿١٥٧
And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient, (155) Who, when disaster strikes them, say, "Indeed we belong to Allah, and indeed to Him we will return." (156) Those are the ones upon whom are blessings from their Lord and mercy. And it is those who are the [rightly] guided. (157) [Qur'an, Al-Baqarah 2:155-157]
The 4 levels of people who are afflicted with hardships and calamities:
The First Level:
Being angry, and this is in various ways: and anger is of two types. The first type of anger is that which is directed toward his Lord. So he becomes angry at what Allah has decreed for him, and this is Haraam (forbidden). And it is possible that this could lead to kufr.
Allah says,
وَمِنَ النَّاسِ مَن يَعْبُدُ اللَّـهَ عَلَىٰ حَرْفٍ ۖ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ ۖ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انقَلَبَ عَلَىٰ وَجْهِهِ خَسِرَ الدُّنْيَا وَالْآخِرَةَ ۚ ذَٰلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ ﴿١١
And of the people is he who worships Allah on an edge. If he is touched by good, he is reassured by it; but if he is struck by trial, he turns on his face [to the other direction]. He has lost [this] world and the Hereafter. That is what is the manifest loss. (11) [Qur'an, Al-Baqarah 22:11]
The second type of anger is expressed by the tongue like making du’a for destruction or ruin and what is similar to that, and this is Haram. The third type of anger is expressed by the limbs like slapping the cheeks, ripping clothing, pulling out hair, and similar to that, and all of this is Haram and in contradiction to patience which is Wajib.
The Second Level:
Being patient, just as in the saying: Patience is like its name – bitter in taste, yet its outcomes are sweeter than honey. The person at this level feels the affliction to weighs very heavy upon him, yet he bears it although he dislikes that it happened. Rather, his Iman (Faith) bears it and restrains him from being angry. So the time of affliction and the time of no affliction is not the same to him, and this (level) is Wajib, because Allah commanded the people to be patient, saying: وَاصْبِرُوا ۚ إِنَّ اللَّـهَ مَعَ الصَّابِرِينَ ﴿٤٦ “And be patient, indeed Allah is with the patient ones.” [Qur'an, Al-Anfal 8:46]
The Third Level:
Being pleased with the affliction in that the person is pleased with the affliction and whether it happened or not, it is the same to him so he it is not difficult upon him. He does not bear it as if it is something weighing heavy on him, and this (level) is Mustahabb (preferred) and it is not Wajib according to the most correct opinion. The difference between this level and the one before it is apparent because the affliction happening or not happening is the same due to the pleasure of the one on this level. As for the level before it, the affliction is hard upon him, yet he remains patient over it.
The Fourth Level:
Thankfulness and being grateful and this is the highest level. This is that the person thanks Allah for the affliction which has struck him in that he knows that this affliction is expiation for his sins and perhaps a cause for an increase in his good deeds. The Prophet (Allah bless him and grant him peace) said: “There is no affliction which strikes the Muslim except that Allah expiates with it (sins), even with a thorn that may poke him.” [Bukhari & Muslim]
We ask Allah, may He be exalted, to have mercy on us and forgive us, to teach us that which will benefit us and reward us for our calamities.
O Allah, make us from among His patient and thankful slaves, and grant us success to the highest station. You are All-Hearing and answers prayers. Ameen.
And Allah knows best and He alone grant success.
Allahumma salli 'ala Muhammad wa 'ala aalihi wa sahbihi wassallam.
Wassalaam
Adapted from Islamqa.info
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