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"When harm touches man, he calls on Us..." (Surah az-Zumar, 39:49)
"When harm touches you at sea, those you call on vanish - except for Him alone!" (Surah al-Israa', 17:67)
"It is Him you call on and, if He wills, He will deliver you from whatever it was that made you call on Him..." (Surah al-An'aam, 6:41)
"Say: 'who rescues you from the darkness of the land and sea? You call on Him humbly and secretly:..' Say: 'Allaah rescues you from it and from every plight, then you associate others with Him!'" (Surah al-An'aam, 63-64)
"Ibraaheem was tender-hearted and forbearing (haleem)." (9:114)
"...and We gave glad-tidings of a forbearing boy." (37:101)
The Messenger of Allaah صلى الله عليه وسلم said, [to Ashaj 'Abdul-Qays],
"You have two qualities that Allaah سبحانه و تعالى loves: forbearance and deliberation." [2]
Notes:
[1] Hilm: the abandonment of haste.
ar-Raaghib رحمه الله, in al-Mufradaat said, "It is the ability to control the soul and temperament at the onrush of anger."
al-Jaahidh رحمه الله, in Tahdheeb al-Akhlaaq said, "It is the abandonment fo taking revenge in the state of extreme anger, despite the ability to do so."
al-Jurjaanee رحمه الله, in at-Ta'rifaat said, "It is to be calm in a state of anger."
Ibn Hibbaan رحمه الله, in Rawdatul-'Uqalaa' (pp 170-174) said, "It is to prevent the soul, at the onset of something that it dislikes, from falling into that which is prohibited. It is made up of cognisance (ma'rifah), patience (sabr), deliberation (anaah) and examination and circumspection (tathabbul). ...Were Hilm to have no praiseworthy trait except preventing one from falling into sin and entering into despicable situtations, this would be sufficient in making it obligatory upon the intelligent to adhere to whenever he finds the opportunity... It is obligatory upon the intelligent when he becomes angry and exasperated to bring to mind the Hilm that Allaah displays to him despite his frequently transgressing the bounds and falling into sins, this should then direct him to showing Hilm and prevent his anger from leading to sin... Were Hilm to have parents, one of them would be intelligence and the other silence."
al-Maawardee رحمه الله, in Adab ad-Dunyaa wad-Deen (p184) said, "Hilm is from the most noble of qualities and the most deserving of being possessed by the intelligent, the perspicuous. It serves to preserve ones honour, keep one free from trouble and worry, and attract respect and praise."
[2] Saheeh Muslim [#17, 18] on the authority of Sayyiduna Ibn 'Abbaas رضي الله عنهما and Sayyiduna Abu Sa'eed al-Khudree رضي الله عنه
7) Forgiving the human agent who caused the trial,
"...those who pardon others..." (Soorah Aali 'Imraan, 3:134)
"...but if someone pardons and puts things right, his reward is with Allaah." (Soorah ash-Shoora, 42:40)
Showing forgiveness at the onset of the greatest of calamities is from its greatest manifestations.*
* Ibn Hibbaan رحمه الله said, "It is necessary that the intelligent accustom his soul to forgiving people and to leave repaying evil with evil. This is because there is nothing that would silence an evil better than good treatment and beneficence and there is nothing that would stir up evil more that repaying evil with evil... Whoever desires copious reward, to recieve devout love and good mention, let him experience the bitterness of opposing his base desires and taking to the way we have highlighted: joining relations when they have been severed; giving in the face of prevention; hilm in the face of ignorance; and forgiveness in the face of oppression. These are the greatest morals and manners of the religious."
8) Patience and steadfastness in the face of affliction [1]. This leads to Allaah's love and increase in His rewards,
"...Allaah loves the patient and steadfast.." (Soorah Aal 'Imraan, 3:146)
"The patient and steadfast will be repaid their wages in full without any reckoning." (Soorah az-Zumar, 39:10)
The Messenger of Allaah صلى الله عليه وسلم said, "None has been given a gift better and more encompassing than patience." [2]
Notes:
[1] Sabr: to refrain and withhold.
Ar-Raaghib رحمه الله said, "It is to withhold the soul as determined by the Legal Law and the intellect."
al-Jaahidh رحمه الله said that it is a quality made up of sobriety and courage.
al-Manaawee رحمه الله said that it was the ability to face disturbing and painful circumstances, both physical and mental. It is to withhold the soul from misery and displeasure, the tongue from complaining and the limbs from derangement; it is to remain firm upon the laws of Allaah سبحانه و تعالى in all circumstances and to face adversity with the best of conduct.
Ibn Hibbaan رحمه الله said, "It is obligatory upon the intelligent, in the beginning, to adhere firmly to sabr at the onset of difficulty. When he becomes firm in this he should then move on to the level of contentment (ridaa). If one has not been nourished with sabr he should adhere firmly to inculcating sabr in himself (tasabbur) for that is the first of the stages of ridaa. If a man was to have sabr, truly would he be noble; for sabr is the fount of all good and the foundation of all obedience. The stages leading to it are concern (ihtimaam), awakening (tayakkudh), examination and circumspection (tathabbut), and tasabbur; after it comes ridaa and that it the peak of the spiritual stations. Sabr is displayed in three matters: sabr from sin; sabr upon obedience; and sabr at the face of adversity and calamity." See also Ibn al-Qayyim رحمه الله, Madaarij as-Saalikeen, 1/162-165]
[2] Saheeh al-Bukhaaree [#1429] and Saheeh Muslim [#1053] on the authority of Sayyiduna Abu Sa'eed al-Khudree.
9) Experiencing joy at the onset of calamity because of the many benefits it contains.
The Messenger of Allaah صلى الله عليه وسلم said, "By the one in Whose hand is my soul, they [the righteous] would show joy at the onset of calamity as you show joy in times of ease." [1]
Sayyiduna 'Abdullaah Ibn Mas'ood رضي الله عنه said, "Truly amazing are the two destested ones: death and poverty!" [2]
They showed joy at the onset of calamity because they knew full well that there is no comparison between its hardship and its fruits and benefits. This situation is comparable to one who is cured from severe illness after drinking foul medicine. [3]
Notes:
[1] Ibn Maajah [#4024] on the authority of Sayyiduna Abu Sa'eed al-Khudree (may Allaah be pleased with him). al-Busayree رحمه الله said its isnaad was saheeh as did al-Haakim [#119] with Imaam adh-Dhahabee رحمه الله agreeing as did Shaykh al-Albaanee رحمه الله, as-Saheehah [#144]
[2] Abu Nu'aym رحمه الله, al Hilyah, 1/180 #416
[3] Sayyiduna Abu Umaamah رضي الله عنه reports that the Messenger of Allaah صلى الله عليه وسلم said, "Allaah سبحانه و تعالى tests you through tribulation in order to refine you, just as you refine gold with fire. Amongst you are those who are left resembling pure gold - such as a person whom Allaah has saved from evil deeds; amongst you are those who are left resembling gold of lesser quality - such as a person who falls into some degree of doubt; and amongst you are those who are left resembling black gold - such a person is one who gives in to the trial." Recorded by al-Bayhaqee رحمه الله, Shu'ab [#9924] and al-Haakim [#7878] said it was saheeh with adh-Dhahabee رحمه الله agreeing.
Sayyiduna 'Alee رضي الله عنه said, 'Son of Aadam! Do not rejoice at wealth and do not despair at poverty. Do not become despondent at the onset of tribulation and do not rejoice at the onset of ease for gold is refined through fire and the righteous servant is refined through tribulation. You will not attain what you want except by leaving what you desire and you will not reach what you aspire to except through sabr. Expend all of your efforts in carefully fulfilling the duties made obligatory upon you.'
10) Being grateful [1] at the onset of calamity because of the many benefits it contains. Comparable to this is the case of a sick person thanking a doctor who has just amputated one of his limbs in order to save his life, even though this would serve to disable him to some extent.
[1] Shukr: Praising another for the good that he has done to one. Imaam Ibn al-Qayyim رحمه الله said, 'Shukr is to display the effects of the blessings of Allaah سبحانه و تعالى upon the tongue by way of praise and acknowledgment; in the heart by way of witnessing and love; and upon the limbs by way of submission and obedience.' [2/244]
al-Fayrozabadi رحمه الله said that shukr was built upon five pillars: submission to the One who gave the blessings; loving Him; acknowledging His blessing; praising Him for it; and not using it in any way that may displease Him.
Ibn Hajr رحمه الله, Fat-h al-Bari [11/311] said, 'Shukr comprises sabr upon obedience and away from disobedience. Some of the Imaams said that sabr necessitates shukr and cannot be completed without it, and the opposite; hence if one of them goes so too does the other. So whoever is in a state of receiving favours, it is obligatory upon him to show sabr and shukr, sabr from disobedience. Whoever is in a state of trial, it is also obligatory upon him to show sabr and shukr, shukr by establishing the rights of Allaah سبحانه و تعالى during that trial. Indeed servitude is due to Allaah سبحانه و تعالى in times of tribulation and in times of ease.'
Indeed, Allaah سبحانه و تعالى has created this world and placed in it calamities and ordeals; thus, it is full of pain and hurt so so that for every day you laugh, you will cry a number of days. A world like this needs to be faced head-on, and none can do this except the true believer who is immersed in the imaan of Allaah سبحانه و تعالى. This person fights with the strongest of weapons, i.e. faith in Allaah سبحانه و تعالى and patience in the face of such calamities, whilst being pleased with the decree of Allaah سبحانه و تعالى. Patience is to faith (imaan) what the head is to the body. [1]
The Prophet صلى الله عليه وسلم said: "There is not a single slave who is befallen by a calamity and says: 'To Allaah we belong, and to Him we shall return. O Allaah, reward me in my calamity and replace it with something better,' except that Allaah سبحانه و تعالى will reward him in his calamity and replace it with something better." [2]
Commenting on this hadeeth, Imam Ibn al-Qayyim رحمه الله writes:
"This statement is from the greatest cures for the patient, and the most beneficial in this life and the next, for it includes two great principles, which if they are realised will weaken the calamity:
1) That the slave, his family and wealth all belong to Allaah سبحانه و تعالى.
2) That the slave's destination is to his Lord, hence, he must at some time leave this world behind, and stand in front of his Lord alone. If this is the beginning and the end of the slave, then how can he become overly happy due to the presence of something, or overly sad due to the absence of something else? To reflect upon ones beginning and end is from the greatest cures of an illness." [3]
Ibn al-Mubarak رحمه الله said, 'Whoever has patience, how short a time does he have to be patient for. Whoever despairs, how short a time does he have to enjoy himself!'
Firstly: To know with certainty, that what has befallen would not have passed, and what has passed would not have befallen.
Allaah سبحانه و تعالى says:
"No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees (Al-Lawhul-Mahfoodh), before We bring it into existence. Verily, that is easy for Allaah. In order that you may not be sad over matters that you fail to get, nor rejoice because of that which has been given to you. And Allaah likes not prideful boasters." (Soorah al-Hadeed, 57:22-23)
Secondly: To look at one's calamity, and realise that his Lord has left for him something similar or better than it. Also, a person should know that by being patient and content, Allaah سبحانه و تعالى has promised that he will have that which is better than the calamity. This was the case with the woman who had convulsions during the time of the Prophet صلى الله عليه وسلم, and the Prophet صلى الله عليه وسلم gave her the choice between asking Allaah to cure her, or Paradise if she was patient; she chose the latter.
Thirdly: To ease one's calamity by realising that there are many people who are afflicted with a similar trial. When one looks to his right, does he see anything except trials? Similarly, when he looks to the left, does he see anything except pain? Furthermore, if one was to look at the inhabitants of the earth, he would only see those who had lost loved ones, or those who were suffering from some misfortune. The happiness of this world is like a dream, or a shade which disappears. If you laugh a little in this world, you will cry much; if one day is pleasant, it will be followed by a period of hardship; if you enjoy some of it, you will be prevented from much of it, and for every day of happiness there is a month of sadness.
Sayyiduna Ibn Mas'ood رضي الله عنه said: "For every joy, there is sorrow, and a house is not filled with joy except that it is also filled with sorrow."
Hind bint an-Nu'maan was asked to describe her situation after some calamity befell her family, she replied: "We awoke that morning amongst the most envied of families among the Arabs, but by nightfall there was not a single family except that it took pity on us."
Fourthly: To know that worry does not help; it only makes matters worse. Hence, it is incumbent upon the slave to be pleased with that which Allaah has given, to look at those who are worse off than him and those who have been afflicted with a calamity which is much greater. If he does this, he will become content and pleased with his situation.
"Whoever wishes that Allaah سبحانه و تعالى responds to his du'a at times of hardship, then let him increase his du'a at times of ease!" [1]
Dahhaak Ibn Qays رحمه الله said,
"Remember Allaah سبحانه و تعالى in times of ease and He will remember you in times of adversity. Prophet Yoonus عليه السلام would remember Allaah سبحانه و تعالى, then when he was swallowed by the whale, Allaah, Most High, said,
"Had he not been of those who glorify Allaah, He would have indeed remained inside its belly (the fish) till the Day of Resurrection." (Soorah as-Saaffaat, 37:143-144)
Fir'awn (Pharaoh) was on an oppressor, heedless of the remembrance of Allaah. When he was drowning, he said, "I believe!" and Allaah, Most High, said,
"Now (you believe)!? While you refused to believe before and you were one of the Mufsidun (evil-doers,corrupts, etc.)!?" (Soorah Yoonus, 10:91)
Rishdeen Ibn Sa'd رحمه الله said, "A man asked Sayyiduna Abud-Dardaa' رضي الله عنه to advise him. He replied, 'Remember Allaah سبحانه و تعالى in times of ease and He will remember you in times of hardship.'" [2]
Sayyiduna Salmaan al-Faarisee رضي الله عنه said, "If a man is given to supplicating in times of ease and is then faced with hardship, and supplicates to Allaah, the Mighty and Magnificent, the Angels say, 'This is a familiar voice...' and intercede for him. If he is not given to supplicating in times of ease and is then faced with hardship and supplicates to Allaah, the Mighty and Magnificent, the Angels will say, 'This is an unfamiliar voice...' and they will not intercede for him."
al-Haafidh Ibn Rajab al-Hanbali رحمه الله said,
"The hadeeth about the three people who entered a cave only to be blocked in by the falling boulder also lends weight to this; they were saved because they invoked Allaah سبحانه و تعالى, adducing righteous deeds they had previously performed while in a state of ease: being dutiful to parents, leaving a lewd act, and fulfilling a trust that would not have been known to people at large. [3]
It is now known that knowing Allaah سبحانه و تعالى in times of ease leads to Allaah's knowing His servant in times of hardship. It is also known that there is no hardship that the believer will face in this world worse than death; this hardship is actually lighter than what follows if the destination of the servant is not good, or it is the worst he will face if his destination is good. As such, it becomes obligatory for the servant to prepare for death before it sets on him by performing righteous deeds and hastening to do so." [4]
Notes:
[1] at-Tirmidhi, 3382; al-Hakim, 1/544; and others
[2] Abu Nu'aym, vol. 1, p. 209
[3] al-Bukhari, #2215-2272-2333-3465-5974 and Muslim #2743 on the authority of Sayyiduna Ibn 'Umar (may Allaah be pleased with them both)
[4] The Legacy Of The Prophet صلى الله عليه وسلم, pp. 64-65
"And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much." (Soorah ash-Shoora, 42:30)
The Messenger of Allaah صلى الله عليه وسلم said,
"The believer is not afflicted with illness or hardship, even if it be a worry that troubles him or a thorn that pricks him, except that his sins would be expiated as a result." [1]
12) Showing mercy to those who are undergoing affliction and coming to their aid.
It is reported that Prophet Jesus (peace and blessings be upon him) would say,
"People are either living in times of ease and well-being or facing tribulation, so be merciful to those who are facing tribulation and thank Allaah for your own well-being." [2]
A poet said,
"The only one to show mercy upon the lovers is the one who has loved."
13) Understanding what Allaah, Exalted is He, has caused to be the outcome of these benefits in terms of reward in the Hereafter.
Notes:
[1] Saheeh al-Bukhari #5641 and Saheeh Muslim #2573
14) Realising the many hidden benefits it contains.
Allaah, the Exalted, says:
"Perhaps you dislike a thing and Allaah makes therein much good." (Soorah an-Nisaa', 4:19)
"Fighting has been enjoined upon you, though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allaah knows but you do not know." (Soorah al-Baqarah, 2:216)
"Verily! Those who brought forth the slander (against Ummul Mu'mineen 'Aishah رضي الله عنها) are a group among you. Consider it not a bad thing for you. Nay, it is good for you. Unto every man among them will be paid that which he had earned of the sin, and as for him among them who had the greater share therein, his will be a great torment." (Soorah an-Noor, 24:11)
When the tyrannical ruler took Sarah عليها السلام from Ibraheem عليه السلام, one of the hidden benefits of this trial was that later she was given Hajar عليها السلام as a servant who bore Ibraheem عليه السلام, Isma'eel عليه السلام, from whose progeny was born the Master of the Messengers and the Seal of the Prophets صلى الله عليه وسلم. Look and see how great the hidden benefit was in that trial!
It is said, How many are the blessings hidden under the veil of tribulations.
Another person said, Perhaps something that is detested and hateful, contains much blessings from Allaah سبحانه و تعالى.
"When I developed a cataract, the Prophet صلى الله عليه وسلم came to visit me. He asked, 'O Zaid! What would you do if you lost your eye?'
'I shall exercise patience and look forward to the rewards (from Allaah سبحانه و تعالى),' I replied.
The Messenger of Allaah صلى الله عليه وسلم then said, 'If after losing your eye you exercise patience and anticipate reward, then your reward will be Jannah (Paradise).'" [1]
Hadrat Anas رضي الله عنه narrates that he accompanied the Messenger of Allaah صلى الله عليه وسلم to visit Hadrat Zaid Ibn Arqam رضي الله عنه when he was suffering from an eye ailment. The Messenger of Allaah صلى الله عليه وسلم said to him, "O Zaid! If you lose your eye and exercise patience and anticipate reward, you will meet Allaah سبحانه و تعالى without a single sin against your name." [2]
Hadrat Zaid Ibn Arqam رضي الله عنه narrates that the Messenger of Allaah صلى الله عليه وسلم once visited him when he was ill. The Messenger of Allaah صلى الله عليه وسلم said to him, "No harm will come to you from this illness but what will you do if you reach old age after my demise and then lose your eyesight?"
Hadrat Zaid رضي الله عنه replied, "I shall then exercise patience and anticipate reward."
"In that case," the Messenger of Allaah صلى الله عليه وسلم remarked, "you shall enter Jannah without reckoning." Hadrat Zaid رضي الله عنه later did go blind after the demise of the Messenger of Allaah. [3]
Another narrations adds that after the demise of the Messenger of Allaah صلى الله عليه وسلم, Hadrat Zaid رضي الله عنه did go blind but Allaah سبحانه و تعالى restored his eyesight before he passed away. May Allaah سبحانه و تعالى shower His mercy upon him. [4]
Hadrat Qaasim Ibn Muhammad رحمه الله narrates that when some people visited a Sahabi رضي الله عنه who had lost his eyesight, he said, "I wanted my sight only to see the Messenger of Allaah. However, since the Messenger of Allaah has passed away, it would not even please me to use them to see a gazelle from the gazelles of Tabaala (a place in Yemen)." [5] [6]
Notes:
[1] Ibn Asaakir, as quoted in Muntakhab Kanzul Ummaal, vol. 5, p. 74
[2] al-Bukhari in his Adab, p. 78
[3] Ahmad. Haythami (vol. 2, p. 308) has commented on the chain of narrators
[4] Abu Ya'la and Ibn Asaakir. Bayhaqi has reported a similar narration, as quoted in Kanzul Ummaal, vol.2, p. 157
[5] Tabaraani. Haythami (vol. 2, p. 309) has commented on the chain of narrators
[6] Hayaatus Sahaabah رضي الله عنهم (The Lives of the Sahaabah رضي الله عنهم)
"In both times of ease and difficulty be content with Allaah's decree, it will decrease your distress and serve you better in your pursuit of the Hereafter. Know that the servant will never attain the reality of contentment until his contentment at times of poverty and tribulation is the same as his contentment as times of affluence and ease. How can you go to Allaah سبحانه و تعالى to adjudge your affair and then be discontent when you find that His ordainment does not accord to your desires?! It is well possible that, were your desire to come to fruition, you would be destroyed! When His ordainment accords to your desires, you are content, and both cases arise because of your scant knowledge of the unseen. How can you go to Him for judgement when this is your condition! You have not been fair to yourself and neither have you hit the mark with regards to contentment."
al-Hafidh Ibn Rajab al-Hanbali رحمه الله said,
"These are fine words. The meaning is that when the servant turns to Allaah سبحانه و تعالى, Mighty and Magnificent, to aid him in a decision (istikhaara), he should be content with what Allaah سبحانه و تعالى chooses for him regardless if it conforms to his desires or not. This is because he, himself, does not know in which course the good lies and Allaah, Glorious is He, is not to be impugned for His ordainment."
[The Legacy of the Prophet صلى الله عليه وسلم, p. 117]
This cannot be undone and I am sure it will be greatly appreciated.
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