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The Prophets عليهم الصلاة والسلام and their followers used to be pleased when a hardship afflicted them, seeing it as a token of Allah's forgiveness and benevolence.
Sayyiduna Abu Sa'eed رضي الله عنه reported that the Messenger of Allah صلى الله عليه وسلم said:
"The Prophets are afflicted the most, then the righteous. Indeed, one of the them would be tested with poverty, so that he would not be able to wear anything except a coarse cloak. And indeed, they used to be as pleased with affliction as you would with comfort."
"The believers' affliction is accompanied with acceptance (of Allah's decree) and expectation (of His rewards and forgiveness). Even if they are unable to achieve that acceptance, the believers would still exhibit patience and expectation (of Allah's rewards). Their perception of the beneficent outcome of the affliction reduces its burden and makes it easier for them to withstand its hardships.
As for the disbelievers, they know no acceptance or expectation, and any patience that they display is similar to that of the animals. Allah سبحانه و تعالى points to this by saying:
"And don't be weak in the pursuit of the enemy; if you are suffering (hardships) then surely, they (too) are suffering (hardships) as you are suffering, but you have a hope from Allah (for the reward, i.e. Paradise) that for which they hope not, and Allah is Ever All-Knowing, All-Wise."(4:104)
Thus they both share in the suffering; but the believers excel in that they hope that Allah will reward them and elevate their ranks (in Jannah)."
[Ighathat ul-Luhfan fi Masa'id ish-Shaytan - Rescuing the Distressed in the Snares of Satan]
"Certainly those who observe patience will be given their reward in full without measure."(39:10)
The expression: (bighayri-hisab: without measure) means that the reward of those who endure ordeals will not be given to them under some pre-determined calculations or measures, instead, it will be sans-calculation, sans-reckoning, in a spirit of generosity at its most sublime as mentioned in a Hadith narration that follows. Some others have interpreted this expression in the sense of request, or claim, that is, in this worldly life, should someone have some right due on someone, he has to initiate the claim for it. But, with Allah سبحانه و تعالى, those who observe patience will be given their reward without any request or claim.
Qatadah reports from Sayyidna Anas رضي الله عنه with him that the Holy Prophet صلى الله عليه وسلم said, 'On the Day of Judgment, a Scale of Justice will be set in place. When people who had given Sadaqah (charity) come forward, whatever they had given will be weighed, and they will be given their full reward against it.
Similarly, the acts of worship such as Salah and Hajj will be weighed, and its reward would be duly given to those who had performed these. And when come those who had stood patient against trials and tribulations, for them, there will be no measure and weight, instead, their return and reward will be rolled down towards them without calculation, measure or reckoning - because, Allah سبحانه و تعالى has said: "Certainly those who observe patience will be given their reward in full without measure." (39:10).
So much so that people who had lived their life of the mortal world in perfect peace and comfort would wish, 'alas! Had our bodies been shredded with scissors during our life in the mortal world, we too would have earned a similar return for our endurance and patience against trials.'
Imam Malik رحمه الله has taken: (as-sabirun) in this verse to mean people who endure hardships and remain patient over sorrows of the mortal life. Some elders have said that it means people who hold their self in check against acts of disobedience and sin.
Imam al-Qurtubi رحمه الله says, 'when the word: (sabir: patient) is uttered unaccompanied by some other word, it invariably means a person who observes patience against hardships caused during the process of making one's desiring self abstain from sins. And when the word: (sabir) is used for a person who remains patient against distress, it is coupled with some other words: (one who is patient against such and such distress). Wallahu A'lam (and Allah knows best).
[Mufti Muhammad Shafi رحمه الله: Ma'ariful Qur'an]
" And if We give man a taste of mercy from Us and then take it away from him, he is then utterly desperate, ungrateful. And if We give him a taste of comfort after he has suffered from some hardship, he shall say, "Evils have gone away from me." He is, then, over-exulting, arrogant, except those who are patient and do good deeds. Those are the people for whom there is forgiveness and a great reward."(11:9-11)
That man is naturally fickle-minded and haste-prone, and that he tends to be consumed by his immediate condition and puts all concerns of the past and future out of his mind, has been described in the first two verses (9,10).
It has been said: 'If We let man taste a blessing and then take it back, he loses courage and hope and turns ungrateful. And if We let him taste a blessing after he has suffered from some hardship, he forgets all about his suffering and starts bragging and boasting.
In other words, man is given to hurry things, takes the present as everything, does not bother to refer to the past or show concern for the future, therefore, a suffering after a blessing makes him lose hope and slide into ungratefulness. He never thinks that Allah سبحانه و تعالى who blessed him first could bless him again. Similarly, if one gets comfort after suffering, then he, rather than recall his past suffering, turn to Allah and be grateful to Him, starts waxing more proud and arrogant. In that state, he forgets his past and goes about thinking that Allah's blessings were his right, he has to have these, and that he remains under the impression that this was how he would continue for the rest of his life. So heedless he becomes that it just does not occur to him that the way the days of suffering did not continue any more, the same thing could happen to the days of comfort and they too could vanish.
Such is the state of human worship of the present and so tragic is the penchant for forgetting the past and the present that a power-hungry man would not even blink to raise the edifice of his power on the blood and dust of another man of power. Always looking up, he would never look down to recall that this had been the fate of the man of power before him. Sad ends and ill fates make no effect on him for power in the present tastes good.
When people start worshipping the present and elect to remain drunk with the state they are in, that is high time for Books of Allah and His Messengers to come. When they do, they bring the lesson-oriented events of the past into sharp focus for heedless man to see things in this perspective and have a little concern for what would happen to them in the future. The lesson they teach is: Ponder over the changing conditions of the universe you are in and get to know the power working behind these - great sermonizers from the Lord!
A perfect believer, in fact, a perfect human being is one who is able to perceive the hidden Power behind every change, revolution, sorrow and comfort, ignore their transitory phases, dismiss their material causes as the sole explanation. The mark of an intelligent person is that he looks at the originator or causer of causes more than he would look at causes, and it is with Him alone that he would relate to as firmly as possible.
In order to make such perfect models of humanity distinct from those having common human temperament, it was said in the third verse (11): (except those who are patient and do good deeds). It means that people exempted from this common human frailty have two qualities: Sabr (patience) and al-'Amal as-Salih (good deeds).
The word (sabr) is used to convey a much wider range of meanings in the Arabic language, much wider than conveyed by its translation as 'patience' in English. The real meaning of sabr is to tie, check, stop or hold back. In the terminology of the Qur'an and Sunnah, to hold the desiring human self back from going for the impermissible is Sabr. Therefore, the sense of Sabr (patience) includes abstention from all sins and doings counter to the dictates of the Shari'ah and al-'Amal as-Salih (good deeds) covers all that is obligatory (fard), necessary (wajib), Sunnah and recommended (mustahabb). The verse now comes to mean that there are people who will not be affected by common human weaknesses. This will happen because they would have faith in Allah سبحانه و تعالى and they would fear the reckoning of the Last Day of Qiyamah. They will abstain from everything disliked by Allah سبحانه و تعالى and His Rasul صلى الله عليه وسلم and race towards every deed that brings their pleasure.
At the end of this very verse, also identified there is the recompense of these perfect human beings: (Those are the people for whom there is forgiveness and a great reward - 11)
At this place, it should be noted that the Holy Qur'an uses the word (adhaqna - We give them a taste of) for blessing and suffering both. By this device, it was indicated that real blessing and suffering is that of the Hereafter. Neither is the comfort of the mortal world the whole of it, nor is its suffering the whole of it. Instead of that, it should be taken at the level of tasting and sampling so that human beings could have some idea of the blessings and sufferings of the Hereafter. Therefore, neither are the comforts of this world something to be happy about unnecessarily, nor are its sufferings something to grieve about too much. If you were to think, this whole world is, to borrow a commercial term, only a showroom of the Hereafter with sample displays of comfort and suffering.
[Mufti Muhammad Shafi رحمه الله: Ma'ariful Qur'an]
"And it is He who made you the viceregents of the earth and raised some of you in ranks over others, so that He may test you in what He has given you. Surely, your Lord is swift in punishing and - surely He is Most-Forgiving, Very-Merciful."(6:165)
Here, the word: (khala'if) is the plural form of khalifah which means viceregent or deputy. The sense of the verse is: It is Allah Ta'ala who has let you inhabit places occupied by peoples before you. There is no home, no land which you call your private property today, and believe to be so, which was not, only yesterday, under the ownership of other human beings like you. Allah Ta'ala has, by removing them, made you sit in their place. Then, worth keeping in mind all the time is the fact of life that everyone among you too is not alike. One is poor, the other is rich. One is low, the other is high. And equally obvious is the fact that, had being rich or being low been within one's control, who would have chosen to remain poor and low? This distance among steps and this difference in ranks is knocking at your doors to tell you that this power, control and choice is in the hands of some other Being who can make anyone poor, if He so wills; make anyone rich, if He so wills; give honour to whom He wills and let whoever He wills be low.
Towards the end of the verse, it was said: (so that He may test you in what He has given you). It means: By making you take the place of others, and by making you owners of their wealth and property, and then, by keeping you at different steps in terms of honour and wealth, the very aim is to make you open your eyes to this framework of trial which seeks to determine your reaction to this phenomena that blessings which once belonged to past peoples have now been entrusted in your hands. To be seen is what it would be - that of gratitude and obedience, or that of ingratitude and disobedience?
At the conclusion of the fifth and the last (165) verse, the end of both these stances was made clear by saying: (Surely, your Lord is swift in punishing - and surely He is Most-Forgiving, Very-Merciful). In other words, it means: Your Lord is going to send His punishment on the disobedient soon - and for the obedient, He is Forgiving and Merciful.
[Mufti Muhammad Shafi رحمه الله: Ma'ariful Qur'an]
Sayyiduna Anas رضي الله عنه reported that the Messenger of Allah صلى الله عليه وسلم said,
"Let not one of you wish for death because of a misfortune which befalls him. If he cannot help doing so, he should say: 'O Allah, keep me alive as long as You know that life is better for me, and make me die when death is better for me.'"
"Plight has appeared on land and sea because of what the hands of the people have earned, so that He (Allaah) makes them taste some of what they did, in order that they may return (to the right way)."(30:41)
(Plight has appeared on land and sea because of what the hands of the people have earned - 30:41). The author of Ruh ul-Ma'ani has explained that the word 'fasad' (translated in the text as 'plight') means all sorts of calamities, such as famine, epidemic diseases, frequency of the incidents of fire, drowning, lack of Allah's blessing in everything, and reduction in profits and incurring of losses in lucrative businesses. It can also be deduced from this verse that the cause of falling of calamities in the world is commission of sins and other evil acts by the people. Shirk (association of partners with Allah سبحانه و تعالى) and infidelity are the most severe of them all, and other sins follow after them.
The same subject has appeared in another verse with a difference (42:30) that is,"And whatever hardship befalls you is because of what your own hands have committed, while He overlooks many (of your faults)."
The essence of this statement is that whatever troubles and tribulations people face in this world are brought about by their own sins, despite the fact that many of these sins are pardoned, and many are punished but slightly, and yet some others are left unpunished. There are only a few sins that are punished by way of calamities. If all sins were punished with the intensity they deserve, no one would have been left alive in the world. But it is our good fortune that Allah Ta'ala forgives so many of our sins and those which are not forgiven are dealt with very mildly, as stated at the end of the verse (So that He (Allaah) makes them taste same of what they did - 30:41) that is, He lets them taste a little of their evil deeds.
After that, it is pointed out that whatever trouble and tribulation is sent down to them in this world, though as a result of their misdeeds, is in fact blessing and grace from Him, if only one could ponder. The purpose of these worldly troubles is to awaken them from their slumber, so that they get rid of their evil acts. This would naturally result in their favour and bring them blessings, as stated at the end of the verse (In order that they may return (to the right way). - 30:41)
Big Calamities Fall Upon the World Because of the Sins of People
It is in this backdrop that some scholars have declared that if a man commits an evil deed, he harms the entire human kind, beasts, birds and other animals, because whatever calamities fall upon earth due to his sins, all others are also affected by it. Therefore, each one of the sufferers of the calamities will lodge a claim against the sinner on Dooms Day.
Shaqiq Zahid has-said that whoever acquires something unlawfully, he does not harm only the person whom he has taken it from, but also the entire human kind. (Ruh). It is because this opens up the door for others to follow, and thus the whole humanity gets involved in the practice. Secondly, this evil practice invites the calamities which in turn bring about troubles for every one.
Answer to a Doubt
It is recorded in authentic ahadith that the Holy Prophet صلى الله عليه وسلم has said, 'this world is a prison for the believers and heaven for the infidels.' He then elaborated that the infidels get the reward of their good deeds in this world only in the form of wealth and health, whereas the reward of the believers is saved up to be awarded in the Hereafter. Furthermore, the believers in this world are like a branch of tree, which drifts from side to side in the breeze and stands still when the breeze stops; and ultimately they leave the world in this very condition. It is also stated that the worldly tribulations afflict the prophets most and then to those who are near to them, and then to those who are near to the near ones. (The most severe trials are faced by the prophets, then by those closer to them, then by those closer to them.)
Apparently, all these authentic ahadith seem to be in conflict with the statement given in this verse. Further, it is also a common experience that generally the Muslim believers live a difficult life, whereas the infidels and libertines live a comfortable and easy life. If the troubles and difficulties were afflicted because of sins, as mentioned in the verse, the situation would have been exactly opposite.
Answer to this quandary is that the verse under reference has mentioned the sins as a cause for inviting troubles, but not the only cause in the sense that whenever one is afflicted with troubles, it is only due to his sins. As a rule, if the cause of some happening comes to surface, its resultant effect normally follows.
However, in certain cases the normal effect is overtaken by some other cause, suppressing or altogether eliminating the normal effect. For instance if someone says that purgatives are used for moving the bowls, the statement is true as far as the effect of purgatives is concerned. But sometimes they don't move the bowls under the effect of some other drug or an unknown reason. Similarly, it is also a common experience that at times antipyretics do not bring down the fever and the sleeping pills do not put one to sleep. Therefore, the upshot of the verse is that it is one of the traits of sins to invite troubles and tribulations, but sometimes due to other conflicting reasons, the troubles do not come about. On the other hand, the opposite of this can also happen at times, that is, troubles and tribulations may come about without commitment of sins, because their appearance without sins has not been ruled out in the verse altogether. Therefore, in the case of prophets and pious persons, calamities may visit them without sins. In such situations the cause of vexation is not sins, but for the sake of upgrading their status, tests and trials are conducted by putting them into trouble.
Moreover, the Holy Qur'an has assigned the reason for the troubles and tribulations as sins of people for such situations where these calamities engulf the whole world or the entire city, and all humans and animals are afflicted with that. Normally such calamities fall when sins are committed openly and freely. In the case of individual troubles and tribulations, this rule does not apply, because sometimes calamities befall for trials and tests, and when the individual passes the tests successfully, his position is raised in the Hereafter. In fact, such calamities prove to be blessings and graces of Allah Ta'ala. Hence it is not correct to call a person sinner, if he is afflicted with calamity. In the same way, it is not apt to consider someone pious and righteous if he is affluent. However, the main reason for the affliction of major troubles and calamities, such as famine, storms, epidemics, inflation and lack of Allah's blessing is commission of sins openly and defiance of Allah's rule.
Hadrat Shah Waliyyullah رحمه الله has commented in (Hujjatullah Al-Balighah) that there are two types of causes, in this world, for good or evil, trouble or comfort and difficulty or ease. Causes of the first kind are visible or outward, while causes of the second type are latent or inward. Outward causes are the material causes which are seen by all and normally regarded as such; whereas the inward causes are those based on human actions, which lead to either help from the angels or to their curse and hate. For example, the causes of rain before the scientists and philosophers are the formation of vapors in the form of clouds over the oceans due to heat, then their drift toward the land by the breeze, then their ascent to heights because of the heat of land, and then freezing of vapors after attaining heights into the cooler strata, and after being defrost by the heat of sun, their ultimate fall from the height in the form of water drops. But the ahadith on the subject tell us that this whole process is an act of the angels. In fact, there is no contradiction in the two statements as there could be many causes for any one process. Hence the outward cause in this case is the scientific explanation referred above, while the inward cause could be the action of the angels. When both these causes are combined, the rain falls according to need and expectation, and if both the causes do not combine, the rainfall may be interrupted.
Explaining the subject further, Shah Waliyyullah رحمه الله has said that some causes of the tribulations of the world are physical or biological, which do not recognize good or bad. For instance, it is the characteristic of fire to burn, without considering whether some one is pious or sinner, unless it receives a Divine command to act otherwise, as was the case in the fire of Namrud, which was commanded to cool down and be tranquil for Sayyidna Ibrahim عليه السلام. The attribute of water is to drown the heavier bodies. So it will always act to perform this duty. Similarly, other elements are also performing their assigned jobs. For some, they become troublesome and arduous, but for others they bring in comfort and ease.
Like the outward physical causes, the good or evil deeds of a person are also effective in bringing troubles and tribulations or ease and comfort. When both outward and inward causes of ease, happiness and comfort join together, the person or a group of people enjoy ease and comfort in life. As against this, if the natural causes bring in distress and problems for an individual or a group of people and his or their actions also call for troubles and tribulations, then the calamities fall as a rule.
Sometimes it happens that whereas the material outward causes are working to bring about troubles and calamity, but the good actions of a person are inclined for ease and comfort in his life. In such a conflicting situation, the inward causes are consumed in countering the influence of the outward causes. As a result, the full benefit of his friendly inward causes is not reaped. Likewise, it happens sometimes that the material causes demand the ease and comfort, but the inward causes or his actions invite troubles and tribulations. In this conflicting situation also, neither full comfort and ease is available nor the calamities take their full toll.
In a similar manner, the material causes are sometimes made unfavourable for a prophet, saint or a pious to put him to test. If this explanation is understood properly, then the mutual harmony and consistency between the Qur'anic verses and the referred ahadith becomes apparent, and any doubts about inconsistency or conflict are removed. Wallahu Subhanahu Wa Ta'aala A'lam.
Difference Between Trial or Test and Punishment or Torment when Calamities Fall
When the calamities fall, they are meant for trial and test for some good people in order to atone their sins or raise their status, and for others to punish them for their sins. In both cases, the form of the calamities look alike. Then how should they be differentiated? Shah Waliyyullah رحمه الله has said that the calamities on good people for the sake of tests can be recognized by their endurance with contentment, which is a gift of God. They remain happy and contented in troubles and calamities like a patient, who remains contented on his treatment by medicines of bitter taste or by a painful surgery. Not only that he does not complain of the pains he faced during treatment, but also pays fees for it and deploys all sorts of resources for getting himself treated in such a painful manner. As against this, the evildoers, on whom the calamities fall as punishment, take it to heart and cry and moan against the sufferings they are placed in. Sometimes they utter words of ingratitude to the extent of blasphemy.
Sayyidi Hakim-ul-Ummah Ashraf 'Ali Thanavi رحمه الله has given another distinction between the two calamities. If one becomes aware of his sins and faults and finds greater inclination toward seeking pardon from Allah Ta'ala, then it is a sign of His kindness and favour. But if one gets frustrated and indulges more in sins and evil, then it is a sign of Allah's wrath and torment. Wallahu 'Alam.
[Mufti Muhammad Shafi رحمه الله: Ma'ariful Qur'an]
"Allaah is pleased with them and they are pleased with Him."(98:8)
The Messenger of Allah صلى الله عليه وسلم said:
"Of the good fortune of a man is his contentment with what Allah has decreed for him."
[Ahmad and at-Tirmidhi]
The Nature Of Contentment
This consists of total submission and contentment with the Decree. One should neither by word or deed object to fate. Contentment (ridaa) develops to such a lofty degree that its domination permeates one's being. In this high state of contentment, hardship recedes and is not considered as such. The state of contentment in which even pain is not felt is called "natural contentment." The state in which contentment prevails along with the sensation of pain is called "intellectual contentment."
The first state is a physical condition whose acquisition is not obligatory.The second state is an intellectual condition whose acquisition is obligatory.
Contentment with fate is commanded and exhorted so as to inculcate in one the qualities of perseverance and satisfaction when afflicted by adversity and hardship. When contentment has been inculcated, adversity will be taken in stride with pleasure and without feeling any undue hardship. This is so because the intelligence alerts one to the superior results of such contentment in the face of adversity. The result of such contentment is future reward.
This will be better understood by means of an illustration. A physician prescribes a bitter remedy to a patient or may even insist on an operation. The patient, bearing in mind his future recovery and health, willingly submits to the treatment. He is not only pleased with the physician but feels indebted to him.
Similarly he who firmly believes that Allah Most High will grant a reward for every difficulty and sorrow experienced here will most certainly be filled with pleasure and happiness. The reward for contentment is of such a nature that all difficulty fades into nothingness. It is improper to desire anything contrary to what Allah Most High has willed and decreed for the servant. When Allah Most High considers adversity and difficulty appropriate and advantageous for us, then we as His servants have no valid reason for displeasure and grief.
Whatever state Allah Most High chooses for a servant, that is best for him. Seeing another in a more prosperous condition than himself, man yearns for such prosperity and is not contented with his own lot. But reflection will prove to one that the condition chosen for one by Allah Most High is best.
It should be observed that supplication is not contrary to contentment. The people of Allah resort to supplication because of the Divine Command. In this way they profess their state of total submission and surrender to Allah. They therefore do not insist on the attainment of what is being supplicated for. In all states and circumstances, they are fully pleased with the choice of Allah Most High, whether their supplication is accepted or not. Non-acceptance never causes dissatisfaction in them. This is the sign of true contentment.
"Whoever is happy with what Allah سبحانه و تعالى decides will have Allah's decision pass over him together with being rewarded. On the other hand, whoever is unhappy with what Allah سبحانه و تعالى decides will still have Allah's decision pass over him but his deeds will be laid to waste."
[Ibn Asaakir, as quoted in Kanzul Ummaal, vol 2, p145; Hayatus Sahabah رضي الله عنهم, vol 2, p627]
"Allaah سبحانه و تعالى tests His servants through calamities and hardships. He tests them by way of enemies from among the disbelievers and hypocrites. So they must be patient and not despair and lose hope in Allaah's Mercy.
They must remain firm upon their Religion and not waver in front of calamities or yield before trials. On the contrary, when faced with calamities and trials, they must remain firm upon their Religion and bear with patience the difficulties that befall them.
This is contrary to those who, when they are tested, become anxious, get angry, and lose hope in Allaah's Mercy. For such people, their trials and misfortunes only increase. The Prophet صلى الله عليه وسلم said, 'Verily, when Allaah loves a people, He tests them. So whoever is content, the contentment is for him, and whoever is discontent, the discontentment is against him.'[Reported by at-Tirmidhi and Ibn Maajah, from Anas Ibn Maalik رضي الله عنه; at-Tirmidhi said it was a 'ghareeb' Hadeeth. Ahmad also reported it from Mahmood Ibn Lubaid رضي الله عنه]
And he صلى الله عليه وسلم also said: 'And the people who will be tested the most are the Prophets, then those most similar to them, then those most similar to them."[This is a portion of a Hadeeth reported by at-Tirmidhi, Ibn Maajah, Ahmad, ad-Darimi, Ibn Hibban in his Saheeh, al-Hakim and al-Bayhaqi; at-Tirmidhi said it was a 'hasan saheeh' Hadeeth]
The Messengers عليهم الصلاة والسلام were tested, the first believers were tested, the martyrs were tested, and the believing servants of Allaah سبحانه و تعالى were tested, but they were all patient. As for the hypocrite, Allaah سبحانه و تعالى says about him:
"If good befalls him, he is content with it. But if a trial befalls him, he turns back on his face. He loses both this world and the Hereafter. That is the manifest loss."[22:11]
So the worldly life is not always about comfort, luxury, delight, happiness, and success. It is not always like this. Allaah سبحانه و تعالى alternates it amongst His servants. The Companions were the best amongst the Ummah. What trials and tests befell them? Allaah سبحانه و تعالى says:
"And so are the days (good or bad), that we give to men by turns, that Allah may test those who believe."[3:140]
So every individual should prepare himself mentally with the notion that if he is tested, it is not something that applies to just him alone. Rather, the same thing happened to Allaah's allies before him. So he should prepare himself for this, be patient, and wait for Allaah's relief. And the good end is for those who have Taqwaa.
[Shaykh Saalih Ibn Fawzaan al-Fawzaan: Sharh al-Qawaa'idul Arba']
"If a person is tested by some predicament, calamity or misfortune befalling him, he should know that this is due to Allah's Divine Decree and Pre-Ordainment. And he should know that no one can remove this trial except Allah سبحانه و تعالى. He must acknowledge that he belongs to Allah سبحانه و تعالى and thus humble himself with patience, and speak with words that Allah سبحانه و تعالى will reward with good, such as: "Verily, we belong to Allah and Him we will return," and "We are part of His creation and dominion and the Owner Whose dominion is unrestricted is not asked concerning what He does with His dominion. To Him belongs the administration of the affairs of this dominion."
The dominion and ownership of human beings is limited. People do not own and control something unrestrictedly. It is restricted, similar to a slave. A slave own his food so that he can eat, but this ownership is limited. As for the creation, all of them are slaves of Allah سبحانه و تعالى. As as for His dominion and what He owns, He is not to be asked about what He does, whereas His servants will be questioned. However, Allah سبحانه و تعالى is the All-Wise, the One whose administration and management of the affairs of His creation is not haphazard and arbitrary, but rather, based on profound wisdom and knowledge that encompasses everything."
This cannot be undone and I am sure it will be greatly appreciated.
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