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al-Hasan رحمه الله said, "The state of contentment is rare, but patience is the recourse of the believer." [Abu Nu'aym, vol. 5, p. 342 from 'Umar Ibn 'Abdul 'Azeez]
Sulayman al-Khawas رحمه الله said, "The station of patience is below that of contentment. Contentment is that a person, before the onset of tribulation, is content whether it is present or not. Patience is that a person, after the onset of tribulation, bears it steadfastly." [The Legacy of the Prophet صلى الله عليه وسلم]
al-Hafidh Ibn Rajab al-Hanbali رحمه الله said, "The difference between patience and contentment is that patience is to restrain the soul and to prevent it from displeasure while sensing discomfort or pain. Contentment necessitates that the heart readily accept what it is facing and, even if it was to feel some pain at what it was facing, the sense of contentment will lessen it, perhaps even remove it altogether. [Ibid]
"Patience is to be shown at the onset of calamity as is authentically reported from the Prophet, peace and blessings be upon him. [1] Contentment is shown after the onset of calamity as the Prophet عليه الصلاة و السلام said in his supplication, 'I ask You for contentment after the decree.' [2] This is because a servant could well reserve to be content at the decree before it occurs, but the resolve dissipate when he actually faces it. Whoever is content after the decree has befallen is one who is truly content. [3]
Patience is obligatory and must be present. Beyond patience there is displeasure and malcontent and whoever is displeased at the decree of Allaah سبحانه و تعالى, his lot will be displeasure. Moreover, the pain he will face and the malice of his enemies will be far greater than his despair, just as one of them said, 'Despair not at any mishap that befalls. Allow not the malice of the enemy free hold. People, through patience will you see your hopes. When you meet the opposing army, stand firm!'
The Prophet عليه الصلاة و السلام said, 'Whoever inculcates patience in himself, Allaah سبحانه و تعالى will grant him patience. Allaah سبحانه و تعالى has not granted anyone a gift better and more expansive than patience.' [4]
Sayyiduna 'Umar رضي الله عنه said, 'The best times of our lives have been those accompanied by patience.' [5]
Sayyiduna 'Ali رضي الله عنه said, 'Patience with respect to faith is like the head with respect to the body: a person who has no patience has no faith.' [6]
al-Hasan رحمه الله said, 'Patience is one of the treasures of Paradise. Allaah سبحانه و تعالى only confers it to those He ennobles.'
Maymoon Ibn Mihraan رحمه الله said, 'No Prophet, or anyone else, has ever attained good except through patience.'
Ibraheem at-Taymee رحمه الله said, 'Allaah سبحانه و تعالى does not gift a servant with patience at harm, patience at tribulation and patience at calamity, except that He has conferred on him the best [gift] after faith in Allaah, Mighty and Magnificent.'
He derived this from the saying of Allaah, Most High,
"Righteousness is not that you turn your faces to the East and the West; but righteousness is that one believes in Allaah and the Last Day and the angels and the Book and the Prophets, and gives wealth, despite its love, to relatives, and to orphans, the helpless, the wayfarer, and to those who ask, and (spends) in (freeing) slaves and observes the prayers and pays the Zakah; and those who fulfil their promise when they promise and, of course, the patient in hardships and sufferings and when in battle! Those are the ones who are true and those are the God-fearing." (Soorah al-Baqarah, 2:177)
'Umar Ibn 'Abdul 'Azeez رحمه الله said, 'Allaah سبحانه و تعالى does not grant a blessing to a person only to take it away, leaving patience in its place, except that the replacement was better than what was removed.' Then he recited,
'Say (O Muhammad, peace be upon him): "O My slaves who believe, be afraid of your Lord (Allaah) and keep your duty to Him. Good is (the reward) for those who do good in this world, and Allaah's earth is spacious (so if you cannot worship Allaah at a place, then go to another)! Only those who are patient shall receive their rewards in full, without reckoning." (Soorah az-Zumar, 39:10)
One of the righteous would have a piece of paper which he kept in his pocket. Every hour he would look at it and read it. Written therein were the words,
'So wait patiently for the Decision of your Lord, for verily, you are under Our Eyes , and glorify the Praises of your Lord when you get up from sleep.' (Soorah at-Toor, 52:48)
Beautiful patience is a servant's keeping his tribulation to himself and not telling anyone about it. Allaah, Most High, says,
'He [Ya'qub (Jacob)] said: "Nay, but your ownselves have beguiled you into something. So patience is most fitting (for me). May be Allah will bring them (back) all to me. Truly He! only He is All-Knowing, All-Wise.' (Soorah Yoosuf, 12:83)
In exegesis to this, a group of the Salaf said that it referred to patience that was not accompanied by any form of complaint. [7]
Ahnaaf Ibn Qays رحمه الله had lost his sight for forty years, yet he told no one.
'Abdul 'Azeez Ibn Abi Ruwwaad رحمه الله became blind in one eye for twenty years, then, one day, his son looked at him carefully and said, 'Father, one of your eyes is blind!' He replied, 'Yes my son, for the past twenty years I have been content with Allaah.'
Imaam Ahmad رحمه الله would never complain of any illness that afflicted him to anyone. It was mentioned to him that Mujaahid رحمه الله would dislike moaning while ill, so he stopped doing it and never did so till the day he died رحمه الله. He would exhort his self, saying, 'Be patient or you will regret!'
One of the Gnostics visited a sick person who was saying, 'Ah! Ah!' He asked, 'Who from?'
One of them said, 'The soul is beset with illness, yet it hides its malady from those who visit. The inner self has not been just if it complains of its desires to other than its beloved.'
Yahya Ibn Mu'adh رحمه الله said, 'If you love your Lord and He decreed hunger and nakedness for you, it would be obligatory for you to bear it and withhold it from the creation. The lover persistently bears harm from his beloved, so why would you present your complaints to it for something it has not done to you?'
'In my view, deeds from any besides You are hateful. You do acts and they, coming from You, are beautiful.'
'Much subjugation and toil have I seen pursuing Your grace. Much patience have I born for You in the face of illness and frailty. Abandon me not, I cannot do without you. If you wish a wage, take my soul. For Your good pleasure I have born ardent love. My heart is deeply in love, my tears choke me. The love of You makes all that I face easy to bear. A person does not sense blessing if he has not faced hardship.'" [8]
Notes:
[1] al-Bukhari #1283-1302-7154, Muslim #626 on the authority of Sayyiduna Anas, may Allaah be pleased with him.
[2] Ahmad #18325, Nasa'i #1306-1307 on the authority of Sayyiduna 'Ammaar Ibn Yaasir, may Allaah be pleased with him. It was ruled Saheeh by Ibn Hibbaan #1971, Haakim #1923 with Imam adh-Dhahabee agreeing, Shaykh al-Albani (Takhreej an-Nasa'i) and Shaykh Arna'oot, may Allaah have mercy on them.
[3] Khattaabee, Sha'n ad-Du'aa, p.132.
[4] al-Bukhari #1469-6470, Muslim #1053 on the authority of Sayyiduna Abu Sa'eed al-Khudree, may Allaah be pleased with him.
[5] al-Bukhari as a ta'leeq report. Al-Hafidh Ibn Hajar رحمه الله, Fath, vol. 11, p. 309, said, 'Ahmad, Kitab az-Zuhd (#117), provided a complete chain to Mujaahid who said that, "'Umar said..." and it is Saheeh.' It is also recorded by Ibn al-Mubaarak, az-Zuhd #630, Wakee', as-Zuhd #198.
[6] Ibn Abi Shaybah, al-Eemaan #130, Wakee' #199, Bayhaqee, Shu'ab #40, Abu Nu'aym, vol. 1, pp. 75-76. As-Suyootee, al-Jaami' #5136 ruled it da'eef.
[7] Tafseer at-Tabari.
[8] The Legacy of the Prophet صلى الله عليه وسلم, pp. 125-129
"In their view (the Salaf), the tribulations of this world would be blessings. One of them said, 'The true jurist is one who sees tribulation as a blessing and ease a misfortune.'
It is mentioned in a Judaeo-Christian narration, 'If you see someone affluent approaching, say, "A sin whose punishment has been hastened on!" If you see someone poor approaching, say, "A sign of the righteous, welcome!"' [1]
One of the Salaf said, 'When I am afflicted with calamity, I praise Allaah سبحانه و تعالى for times: I praise Allaah سبحانه و تعالى for it not being worse than it is, I praise Allaah سبحانه و تعالى for nourishing me with the ability to bear it patiently, I praise Him for granting me the accord to say, "To Allaah we belong and to Him we return," and I praise Him for not making the tribulation in my religion.'
Looking to relief through patience is an act of worship since tribulation never remains forever:
'Patiently bear every calamity, take heart. Know that harm never endures forever. Be patient, just as the nobles were patient. It is a fleeting event; here today, gone tomorrow.'
If the most severely afflicted person were to be dipped but once into the bliss of Paradise and then asked, 'Have you ever seen calamity? Have you ever encountered calamity?' He will reply, 'My Lord, no!'" [2] [3]
Notes:
[1] This was said by Shurayh al-Qaadee رحمه الله as per adh-Dhahabee رحمه الله, Siyar, vol. 4, p. 105
[2] As mentioned in a hadeeth recorded by Imaam Muslim رحمه الله in his Saheeh #2807 on the authority of Sayyiduna Anas (may Allaah be pleased with him)
"The Messenger of Allaah صلى الله عليه وسلم said, 'Everything has a reality and the servant will not attain the reality of faith until he knows that what afflicted him would never have missed him, and what missed him would never have afflicted him.' [1]
Abu Dawood and Ibn Majah record a hadeeth of similar meaning on the authority of Sayyiduna Zayd Ibn Thaabit رضي الله عنه, [with the words, 'Were you to spend the likes of Mount Uhud in the Way of Allaah, Akkaah would not accept it from you until you believe in the decree and you know that what afflicted you would never have missed you, and what missed you would never have afflicted you. Were you to die on a belief other than this you would enter the Fire.'] [2]
[Ibn Abi 'Asim records on the authority of Sayyiduna Anas رضي الله عنه that the Messenger of Allaah صلى الله عليه وسلم said, 'A servant will not experience the sweetness of faith until he knows that what afflicted him would never have missed him, and what missed him would never have afflicted him.'] [3]
[at-Tirmidhi #2144 and Tabarani, al-Kabeer #11243 record on the authority of Sayyiduna Ibn 'Abbaas رضي الله عنهما that the Prophet صلى الله عليه وسلم said, 'A servant will not believe until he believes in the decree - the good and bad thereof: until he knows that what afflicted him would never have missed him and what missed him would never have afflicted him.'] [4]
The Messenger of Allaah صلى الله عليه وسلم said, 'Allaah created every soul and decreed its life, its provision and the tribulations it would face.' [5]
When the servant realises that he will encounter no good or evil, nor benefit or harm unless Allaah سبحانه و تعالى has first ordained it for him, when he realises that if the whole of creation strove their utmost in trying to effectuate something other than His decree, their efforts would be wholly ineffectual, he will then recognise that Allaah سبحانه و تعالى alone is the one who brings about benefit and causes harm, and that He alone is the one who grants and the one who withholds.
This recognition will lead the servant to perfect the Tawheed of his Lord, Mighty and Magnificent. He will ask Him alone for help, he entreat Him alone. And he will worship Him alone and obey Him alone." [6]
Notes:
[1] Ahmad #27490, Ibn Abi 'Asim #246. It was ruled saheeh by as-Suyootee رحمه الله, al-Jaami' #2417 and Wadi'ee, Saheeh al-Musnad #1050. Shaykh al-Albani رحمه الله, Dhilal al-Jannah #246, as-Saheehah #2471 ruled it Saheeh due to supporting witnesses.
[2] Ahmad #21589-21653, Abu Dawood #4699, Ibn Majah #77. It was ruled saheeh by Ibn Hibban #727, Shaykh al-Albani رحمه الله, Takhreej Abu Dawood #4699, and Shaykh Arna'oot #247 said that its isnaad was strong.
[3] Shaykh al-Albani رحمه الله said the isnad was hasan (Dhilal al-Jannah, #247)
[4] It was ruled saheeh by Shaykh al-Albani رحمه الله (as-Saheehah, #2439)
[5] Ahmad #4197, at-Tirmidhi #2143. Shaykh al-Albani رحمه الله (as-Saheehah, #1152) and Shaykh Arna'oot رحمه الله both ruled it as saheeh.
"The road to virtues is paved with hardships and trials; those whose resolve is feeble will turn back from it. When the determined suffers a hardship or encounters a calamity whose taste is bitter, he instantly thinks of the sweetness of the final outcome, upon which he brushes away the dirt from the deep-seated [high purpose] in his heart. A judicious person endures hardships patiently, because he is aware of how close at hand ease is, whereas the ignorant is his exact opposite. This is similar to how the wood of the olive plant burns without producing smoke, unlike the wood of licorice that produces smoke as it burns."
"Two more important actions of the heart are Sabr (patience) and Ridaa (contentment). According to the scholars, the concepts of sabr and ridaa should play important roles in the life of the believer.
Sabr includes keeping one's soul and body attached to performing the obligatory duties and away from the forbidden acts. Beyond that, ridaa also includes being 'pleased' with whatever happens, in the sense that the person knows that whatever occurs in this world is from Allaah سبحانه و تعالى who rules this world in His infinite wisdom and mercy and that the real goal is not the material possessions of this life but the pleasure of Allaah سبحانه و تعالى in the Hereafter.
In this context Sayyiduna 'Ali Ibn Abi Talib رضي الله عنه said, 'Verily patience is to faith as the head is to the body. If the head is cut off, the body dies.' Then he raised his voice and said, 'Verily there is no faith for the one who has no patience.' [1]
Allaah سبحانه و تعالى says in the Qur'aan,
"Would that they were contented with what Allaah and His Messenger gave them and had said: "Allaah is Sufficient for us. Allaah will give us of His Bounty, and (also) His Messenger (from alms, etc.). We implore Allah (to enrich us)." (Soorah at-Tawbah, 9:59)
Shaykh al-Islam Ibn Taimiyyah رحمه الله explains this verse by saying that it contains a command to have both Tawakkul (complete trust and reliance in Allaah سبحانه و تعالى) and ridaa. That is, one must have tawakkul before something occurs and then ridaa after it occurs.
According to Shaykh Ibn Taimiyyah رحمه الله, restraining oneself from sins is a greater test than restraining oneself or being patient during troubled times. For example, he argues that it was much more difficult for Prophet Yusuf عليه السلام to be patient when the wife of the 'Azeez tempted him than it was for him to be patient when his brothers put him in the well. In the latter case, things were out of his hands and he could not do much except accept what was happening to him. But in the other case he had to make the rational choice not to commit a sin with the wife of the 'Azeez.
Shaykh Ibn Taimiyyah رحمه الله also says that refraining from sins is even a greater type of patience than persevering in good deeds. On this point, he quoted an early Sufi, Sahl at-Tustari رحمه الله, who said, 'The good deeds are performed by both the pious and the wicked, but only the sincere restrain from sins.'" [2] [3]
Notes:
[1] Shaykh Ibn Taimiyyah رحمه الله, Majmoo', vol. 10, p. 28
[2] Quoted by Hilmi, p. 503
[3] Shaykh Jamaaluddeen Zarabozo: Purification of the Soul: Concept, Process and Means
The Messenger of Allaah صلى الله عليه وسلم said, "The Hell-Fire has been covered in lusts while Paradise is covered in hardships." [1]
[And in another hadeeth, the Messenger of Allah صلى الله عليه وسلم said: "When Allah سبحانه و تعالى created Paradise, He sent Jibreel عليه السلام to it and said,'Look at it and the pleasures I have prepared for its inhabitants.' So Jibreel عليه السلام came to Paradise and looked at what Allah سبحانه و تعالى had prepared for its inhabitants. He then returned to Allah سبحانه و تعالى and said, 'I swear by Your Grandeur that not a single person will hear of it except that he will enter it (i.e he will do anything to enter it).' Then Allah سبحانه و تعالى ordered Paradise to be surrounded by adversities, calamities and detestable things and He said to Jibreel عليه السلام, 'Go back and look at it and what I have prepared for its inhabitants.' Jibreel عليه السلام went back to Paradise and found that it had been surrounded by adversities, calamities and detestable things, so he returned to Allah سبحانه و تعالى and said, 'I swear by Your Grandeur that I fear that no one will enter it (i.e he will do anything to avoid it).'
Then Allah سبحانه و تعالى said to Jibreel عليه السلام, 'Go to Hell and look at it and the punishments that I have prepared for its inhabitants.' Jibreel عليه السلام looked at Hell and found it extremely horrible, so he said to Allah سبحانه و تعالى, 'I swear by Your Grandeur that not a single person will hear of it except that he will avoid entering it.' Then Allah سبحانه و تعالى ordered Hell to be surrounded by desires and luxuries and said to Jibreel عليه السلام, 'Go back to it.' Jibreel عليه السلام returned to Hell and then said, 'I swear by Your Grandeur that no one will be able to escape from it.'"] [2]
Paradise is not obtained simply through play, rest and relaxation while merely stating with one's tongue that one is a believer. Indeed, when one claims to be a believer, Allaah سبحانه و تعالى will put that person to the test to demonstrate, prove and increase his faith. [3]
Allaah سبحانه و تعالى says,
"Do people think that they will be left (at ease) only on their saying, "We believe" and will not be put to test? And We have surely tested those who were before them. So Allah will surely know the ones who are truthful, and He will surely know the liars." (29:2-3)
Notes:
[1] Saheeh al-Bukhari
[2] Sunan at-Tirmidhi
[3] Shaykh Jamaaluddeen Zarabozo: Purification of the Soul: Concept, Process and Means, pp. 347-348]
"Allaah سبحانه و تعالى says, 'I am as My servant expects Me to be. I am with him when he makes mention of Me. If he makes mention of Me to himself, I make mention of him to Myself. And if he makes mention of Me in an assembly, I make mention of him in an assembly better than it. And if he draws near to Me a hand's span, I draw near to him a forearm's length. And if he draws near to Me a forearm's length, I drawn near to him an arm's length. And if he comes to Me walking, I go to him at speed.'" [1]
When a believer gets to that state, then all the minor things of this life become irrelevant. Any harm that should come to him, any worldly disaster or the like thereof, will not mean anything to him as long as he knows that by his actions he is pleasing Allaah سبحانه و تعالى.
Many unbelievers of today are fond of the saying, "As long as I have my health I cannot complain," but to the true believer even his health is not of everlasting importance. Indeed, to him, his health is simply an important resource and blessing from Allaah سبحانه و تعالى to be used for the sake of Allaah سبحانه و تعالى. (Of course, given that it is such an important need for the one who wants to strive and work for the sake of Allaah سبحانه و تعالى, it becomes obligatory upon that believer to preserve his health as this will help him become a stronger worker for the sake of Allaah سبحانه و تعالى).
But if his health and everything else of this world is taken from him and he is left in a most miserable condition, he will still have happiness as long as he knows that the deeds that he is performing are those that Allaah سبحانه و تعالى wants him to perform.
The essence of this point is demonstrated in the supplication of the Prophet صلى الله عليه وسلم to Allaah سبحانه و تعالى, "O Allaah, give us certainty [in faith] such that it would make the hardships of this world easy upon us... And do not make our trials related to our religion..." [2]
The greatest harm that could come to any Muslim is the type of trial that could affect his relationship with Allaah سبحانه و تعالى and because of his own shortcomings make him a weaker Muslim. The Prophet صلى الله عليه وسلم has instructed, by example, that the Muslim should ask Allaah سبحانه و تعالى to keep him safe from such a trial. And the first part of the supplication demonstrates that the person with a firm faith will be able to face any trial related to this world. [3]
Notes:
[1] Recorded by al-Bukhari and Muslim
[2] Recorded by at-Tirmidhi. According to al-Albani رحمه الله, it is hasan. See Saheeh Sunan at-Tirmidhi, vol. 3, p. 168
[3] Shaykh Jamaaluddeen Zarabozo: Purification of the Soul: Concept, Process and Means, p. 273
It is narrated that the Messenger of Allaah صلى الله عليه وسلم said, "Allaah سبحانه و تعالى said:
'Verily, from amongst My slaves is he whose faith cannot be rectified except by being inflicted with poverty, and were I to enrich him, it would surely corrupt him.
Verily, from amongst My slaves is he whose faith cannot be rectified except by wealth and affluence, and were I to deprive him, it would surely corrupt him.
Verily, from amongst My slaves is he whose faith cannot be rectified except by good health, and were I to make him sick, it would surely corrupt him.
Verily, from amongst My slaves is he whose faith cannot be rectified except by disease and illness, and were I to make him healthy, it would surely corrupt him.
Verily, from amongst My slaves is he who seeks worship by a certain act but I prevent that from him so that self-amazement does not enter his heart.
Certainly, I run the affairs of My slaves by My Knowledge of what is in their hearts. Certainly, I am the All-Knower, All-Aware.'"
[Recored by at-Tabaraani; Ibn Rajab al-Hanbali رحمه الله, Compendium of Knowledge and Wisdom]
al-Hafidh Ibn Rajab al-Hanbali رحمة اللہ علیه said,
"One of the subtle secrets of the pairing of deliverance with distress and ease with difficulty is that when distress becomes severe and very tremendous, and it reaches its limit, then the slave despairs of its removal by any creature, and his heart attaches itself to Allaah سبحانه و تعالى alone, and this is the truth of reliance on Allaah سبحانه و تعالى. It is one of the greatest means by which one can seek to meet one's needs, since Allaah سبحانه و تعالى suffices whoever relies on Him, as He says, exalted is He:
"And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things." (Soorah at-Talaaq, 65:3)
[Jami' al-'Uloom wal-Hikam: Compendium of Knowledge and Wisdom]
al-Hafidh Ibn Rajab al-Hanbali رحمة اللہ علیه said,
"In a narration from Sayyiduna Ibn 'Abbaas رضي الله عنهما, there is, 'If you are able to act for the sake of Allaah سبحانه و تعالى with contentment in certainty, then do so. If you are not able, then in steadfastness under that which you dislike there is a great deal of good.'
In another version narrated by 'Ali Ibn 'Abdullah Ibn 'Abbaas رضي الله عنهم from his father, but whose chain of transmission is weak, there is another extra passage after this, which is that, 'I asked, "Messenger of Allaah صلى الله عليه وسلم, how shall I act with certainty?" He answered, "If you know that what happens to you could not miss you, and that what misses you could not happen to you, then you have established the process of certainty."'
The meaning of this is that certainty of the proceeding and completed decree reaching the heart helps the slave to make himself contented with what happens to him. Whoever is able to act certain of the decree and of destiny, contented with what is decreed, then let him do so. If he is not able to be contented, then there is a great deal of good in being patiently steadfast under that which he dislikes.
[Jaami' al-'Uloom wal-Hikam (Compendium of Knowledge and Wisdom)]
"Whoever works righteousness, whether male or female, while he (or she) is a true believer (of Islamic monotheism) verily, to him We shall give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter)." (Soorah an-Nahl, 16:97)
Shaykh Muhammad Ibn Salih al-'Uthaymeen رحمه الله comments,
"What is the 'good life'? Is it abundance in wealth? Is it having many children? Or is it having security in one's life? To be sure, the 'good life' is having a cheerful, peaceful, and contented heart, even if one is in the most difficult of circumstances. The Prophet صلى الله عليه وسلم said, 'How wonderful is the affair of the believer, for the affair of the believer is good in its entirety, and that is [a quality] that is for no one save the believer. If he is afflicted with hardship, he is patient, and that is better for him. And if something good befalls him, he is thankful [to Allah], and that is better for him.' [1]
When a disbeliever is afflicted with hardship, is he truly patient? No, rather, he becomes sad and the world becomes constricted for him, and perhaps, he may even end up taking his own life. But the believer is patient and finds that the joy of patience results in tranquility and contentment. That is why his life is a good life. Hence, the saying of Allah: 'We will give [them] a good life.' is referring to life in one's heart and self.
Historians mention an interesting incident in the life of al-Hafidh Ibn Hajar - may Allah have mercy on him. He was the Judge of Egypt during his era, and when he would go to his place of work, he would arrive in a carriage that was drawn by horses or mules in a procession. One day, he passed by a jew who was a seller or oil, and it was common for a seller of oil to wear dirty garments. The jew halted the process and said to Ibn Hajr (may Allah have mercy on him, 'Indeed your Prophet says: "The world is a prison for the believer and paradise for the disbeliever." Yet you are the judge of judges in Egypt, and you are in this procession, in ease and comfort. And here I am, in this state of punishment and misery!'
Al-Hafidh Ibn Hajar (may Allah have mercy on him) said, 'If the situation I am in is really a state of comfort and ease, then it is a state that is prison when compared to the ease (and comfort) of Paradise. And the misery you are in is Paradise when compared to the punishment of the Hellfire.'
The jew said, 'I bear witness that none has the right to be worshipped but Allah, and I bear witness that Muhammad is the Messenger of Allah.' And thus he accepted Islam.
So no matter what the situation, the believer is in a good state, for he gains profit in this world and in the Hereafter. On the other hand, the state of the disbeliever is truly evil, for he has lost out on all good in this world and in the Hereafter (i.e. even if he is prosperous in the material sense, he will not achieve the contentment and tranquility of the believer in this world; and as to the Hereafter, his eternal above is the Hellfire).
Allah سبحانه و تعالى said:
"By Al-'Asr (the time). Verily! Man is in loss. Except those who believe and do righteous good deeds, and recommend one another to the truth, and recommend one another to patience." (Soorah al-'Asr, 103:1-3)
The disbelievers have forsaken Allah's Religion and have lost themselves in their lusts, desires, and excesses. Even if one of them builds castles and is very affluent in the world, in reality he is in Hell. Some of our pious predecessors have said, 'Were the kings and the sons of kings to know what [the state in which] we are in, they would fight us over it with swords.'
The believers find joy and delight in invoking Allah سبحانه و تعالى and remembering Him, and they are always content with Allah's Decree and Divine Preordainment. If they are afflicted with hardship, they are patient. And if some blessing befalls them, they are thankful. Hence, they are in a state of delight, as opposed to worldly people, whom Allah سبحانه و تعالى described with the following: "If they are given a part thereof, they are pleased, but if they are not given thereof, behold! They are enraged!" (Soorah at-Tawbah, 9:58) [2]
"Indeed every decreed thing that the servant hates and does not find favourable will not be exempt from either being a punishment for a sin, so it is a cure for a disease which if the All-Wise did not remedy with the cure would hurl him into destruction, or it is a reason for a blessing which would not be attained except through that adversity-the adversity will cease and disappear but the blessing that results from it is perpetual, never ceasing. So when the servant witnesses these two matters the door to being content with his Lord in everything that He decrees and ordains for him is opened up for him."
Shaykh Muhammad Ibn Salih al-'Uthaymeen رحمه الله said,
"When a person is given contentment he will remain rich, at ease, not looking at others, and what proves this is the fact that part of the perfection of the pleasure of the inhabitants of Paradise is that,
"Wherein they shall dwell (forever). No desire will they have to be removed therefrom." [Soorah Kahf, 18:108]
the lowest of them in rank will not want to be removed from what he is in, and he will think that there is no one in Paradise who has been blessed more than him, and this is from Allaah's blessings on a servant, [i.e.,] that he be granted the ability by Allaah سبحانه و تعالى to be content-whether that be concerning his residence, his clothes, his mount [i.e., transport], or children.
As for if contentment is removed from his heart, then he is a pauper [miskeen]."
Shaykh Muhammad Ibn Salih al-'Uthaymeen رحمه الله said,
"If you are given a blessing then do not [just] take it as a blessing, becoming merry and happy. It is a blessing, there is no doubt about that, but know that you are being tested by it, [tested] to see whether you will give due thanks for it or not.
If some harm comes your way, then be patient, for that too is a trial and test from Allaah the Mighty and Majestic to test whether you will be patient or not. And if you are patient and hope for the reward from Allaah سبحانه و تعالى, then Allaah سبحانه و تعالى said,
"Only those who are patient shall receive their rewards in full, without reckoning." [Soorah az-Zumar, 39:10]
This cannot be undone and I am sure it will be greatly appreciated.
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