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Being Pleased With What Allaah سبحانه و تعالى Has Decreed
Being pleased with what Allaah سبحانه و تعالى has decreed is not easy for everyone. However, there are some factors that can help one overcome this difficulty and become truly pleased with whatever Allaah سبحانه و تعالى has decreed for him. Ibn Rajab رحمه الله has mentioned the following three means:
(1) The individual should have absolute confidence and certainty that Allaah سبحانه و تعالى has not decreed anything for a true believer except what is best for him. The individual should consider himself similar to a patient. When the patient goes to a doctor, the doctor may have to operate or do other procedures that cause a great deal of pain or harm to the individual. But the individual puts up with it because he believes that it is in his best interest and that the doctor only wants what is best for him. If a person takes this same approach toward what Allaah سبحانه و تعالى has decreed for him, he will accept it and be pleased with everything that occurs to him.
(2) The person should think about the reward that Allaah سبحانه و تعالى has promised the one who is pleased with His decree. If a person is completely engrossed in that thought, he will then forget whatever pain or troubles he may be encountering. Instead, he will look forward to his promised reward from Allaah سبحانه و تعالى.
(3) Above and beyond what was described in (2) is for the person to be engrossed in his thoughts about Allaah سبحانه و تعالى and the attributes of Allaah سبحانه و تعالى. If he reaches that level, he will not feel any of the pain or difficulties of this world whatsoever. [Ibn Rajab رحمه الله, Noor, p 95. Ibn Rajab gives the example of the women who cut their hands upon seeing Prophet Yusuf's beauty (as mentioned in Surah Yusuf, 31). If a person concentrates upon Allaah's سبحانه و تعالى magnificence, he will become like those women in the sense that he will not notice any of the aspects going on around him. However, one must be careful about such statements. It was never the case that the Prophet or any of his Companions ever lost sight of the world and did not realise what was occuring around them, like the women who cut their hands upon seeing Yusuf.]
(4) A fourth aspect must be added to the three Ibn Rajab mentioned. This is where the person thanks Allaah سبحانه و تعالى concerning what he has been afflicted with by realising what Allaah سبحانه و تعالى can do to him if He so wills. This is captured in the statement of Qadi Shuraih رحمه الله who stated, "If I am afflicted with any affliction, I praise Allaah سبحانه و تعالى four times: I praise Allaah سبحانه و تعالى that the affliction was not greater than it is; I praise Him when He gives me the patience to withstand the affliction; I praise Him for guiding me to the statement, 'We belong to Allaah and to Him we are returning'; and I praise Him for not making that affliction affect my religion." [Quoted, without specifically ascribing it to Qadi Shuraih رحمه الله, in Ibn Rajab رحمه الله, Noor, pp. 102-103. The ascription to Qadi Shuraih is found in Muhammad adh-Dhahabi رحمه الله, Siyar A'lam an-Nubala, Beirut: Muassasah al-Risala, 1990, vol. 4, p. 105]
One must distinguish between being pleased with what has occured to oneself in the past, however recent, and working to rectify or change the situation. If, for example, some wrong is being done, then it is obligatory upon the Muslim to change that wrong if he has the ability to do so. A person cannot use being pleased with whatever Allaah سبحانه و تعالى has decreed as an excuse not to fulfill his obligation of ordering good and eradicating evil. He is pleased or accepting of what happened to him in the past but this acceptance of the past does not mean that he will not work to change what is occuring in the present.
[Shaykh Jamaaluddeen Zarabozo, Commentary on the 40 Ahaadeeth of Imaam an-Nawawi رحمه الله]
Is It Obligatory To Be Pleased With Whatever Allaah سبحانه و تعالى Has Decreed?
There is a difference between being patient with respect to what has been decreed and reaching the level of being pleased with whatever has been decreed. Ibn Rajab رحمه الله concludes that it is not obligatory to be at the stage where one is pleased with what has been decreed. This is like a praiseworthy, non-obligatory state. A person should pray to be of that nature, as the Prophet صلى الله عليه وسلم used to pray, "O Allah! I ask of You pleasure after what has been decreed." [This is part of a lengthy supplication recorded by Ahmad رحمه الله and many others. According to al-Ajmi, its chain is sahih]
If one can reach that state, though, he is reaching the state which is described as "the good life". Allaah سبحانه و تعالى says in the Qur'an,
"Whoever works righteousness, whether male or female, while he is a true believer, to him We shall certainly grant a good life."(an-Nahl, 97)
It has been narrated from 'Ali رضي الله عنه and Ibn 'Abbas رضي الله عنهما that the meaning of "good life" here is being pleased and content with whatever Allaah سبحانه و تعالى has decreed. [Ibn Rajab رحمه الله, Jaami, vol. 1, p. 487. Ibn Rajab رحمه الله simply attributed this statement to some of the early scholars. Al-Arnaout and Bajis, in their footnotes, give the references for it being a statement of 'Ali رضي الله عنه and Ibn 'Abbas رضي الله عنهما]
However, if one cannot reach that level, it is obligatory upon him to at least be patient with what has been decreed. If he fulfills the obligation of being patient, there is still a great reward promised for him. [See: az-Zumar, 10; al-Baqara, 155-158; and al-Hajj, 34-35]
Ibn Rajab رحمه الله explains the difference between patience and pleasure with the Decree by saying that the patient person keeps himself from getting angry in the presence of his pain [it should also be added that the patient person also keeps himself from doing something forbidden to counter what has been decreed], while the pleased person actually feels joy and relaxation with the physical pain or hardship he is enduring. In his case, the physical pain or hardship may actually completely leave him due to the pleasure he is feeling. [Ibn Rajab رحمه الله, Noor, p. 98. Obviously, this is not a masochistic type of pleasure that he is getting from pain. Instead, he knows that what is occuring is according to Allaah's سبحانه و تعالى decree and is best for him. Hence, he feels pleasure and happiness regardless of what may be occuring to him].
A pithy statement that sums up the difference between the two states has been attributed to 'Umar Ibn 'Abdil 'Azeez رحمه الله, al-Fudhail رحمه الله, Ibn al-Mubarak رحمه الله and others. They have been quoted as saying, "The one who is pleased does not wish to be in any other circumstances as opposed to the one who is patient." In other words, the patient person accepts his situation but wishes it would come to an end as quickly as possible. The pleased person does not care if or when it may come to an end.
[Shaykh Jamaaluddeen Zarabozo, Commentary on the 40 Ahaadeeth of Imaam an-Nawawi رحمه الله]
Sa'ad bin Abi Waqqas reported that he asked the Messenger of Allah (SAW): "Which of the people are tested most severely?" Rasulullah (SAW) replied: "The Prophets, then the righteous, then those who are most like them, then those who are most like them from the people. A man is tested according to his religious commitment. So, if his religious practice is sound, then his testing is increased, and if his religious practice is weak, then his testing is reduced. A servant continues to be tested until he walks the Earth without a single sin on him." (Ahmad, Tirmidhi)
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 Allah. 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 رحمه الله, 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 A'lam[Ma'ariful Qur'an]
In the Musnad, it is mentioned that when the verse,"Whoever does an evil will be punished for it" (4:123), was revealed, Sayyiduna Abu Bakr as-Siddeeq رضي الله عنه said, "Messenger of Allaah صلى الله عليه وسلم, this verse will crush us. Who is there among us who does not commit a sin!"
The Prophet صلى الله عليه وسلم consoled him, "Abu Bakr, don't you exert yourself? Don't you grieve? Don't you suffer from pain? You will be rewarded for all these sufferings."
[Ahmad, 1:11; al-Hakim, al-Mustadrak, 3:74, 75; al-Bayhaqi, Sunan, 3:373. The chain of the hadeeth is broken. However, there is a saheeh hadeeth reported by Sayyiduna Abu Hurayra رضي الله عنه to strengthen it; see Muslim, 2574, and Ibn Hibban, 1736]
"Everyone is going to taste death, and We shall make a trial of you with evil and with good, and to Us you will be returned."(21:35)
It means that man is tested both by good things and by bad things, 'sharr' (bad) includes unpleasant things such as illness, grief, pain, poverty etc, while 'khayr' (good) means desirable things, like good health, happiness, comfort and abundance.
Man is subjected to these conditions in this world for test and the test is that he should show patience and endurance in the face of adversity and should offer thanks to Allah سبحانه و تعالى when his life is peaceful and comfortable.
Wise men have said that, it is more difficult to be steadfast and consistent in offering thanks to Allah سبحانه و تعالى for His gifts than to persevere and show patience in difficult circumstances.
Sayyidna 'Umar رضي الله عنه is reported to have said:
"We were tested by discomforts and We bore it with patience, but when we were tested by pleasures, we could not observe patience (i.e. we could not offer gratitude to Allah سبحانه و تعالى as was due)." (Ruhul-Ma'ani)[Ma'ariful Qur'an]
"It has reached me that one of the wise people said, 'Reliance on Allah سبحانه و تعالى has three degrees, first: giving up complaining; second: contentment; third: love. Giving up complaining is the degree of steadfastness. Contentment is the tranquility of the heart towards that which is decreed for one, and that is higher than the former. Love is that one's love is for that which Allah سبحانه و تعالى does with one. The first is the degree of those who do without (zaahidoon). The second is that of the truthful (saadiqoon). The third is that of the Messengers عليهم الصلاة والسلام.'"
"If something happens to you, do not say, 'If only I had done such and such!' but say, 'Allah decreed and what He willed He did,' because 'if only' opens the working of Shaytan."
"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)
(And will not be put to test - 29:2). It is derived from Fitnah, which means trial or test. The believers, especially the prophets عليهم الصلاة والسلام and pious, have to go through many a trials in this world. However, they always come out victors in the end. These trials and tribulations sometimes come as a result of enmity of the infidels and sinners by way of afflictions, as have been experienced by the Holy Prophet صلى الله عليه وسلم and many other prophets عليهم الصلاة والسلام, and at times in the form of diseases, as was experienced by Sayyidna Ayyoob عليه السلام. And for others many of these trial types are combined together.
Although the background under which this verse was revealed, according to many narrations, was the harassment faced by the Companions رضي الله عنهم from the infidels at the time of hijrah, but otherwise its message is common to all times. The sense is that the pious, saints and scholars will face the trials and tribulations in all times. (Qurtubi)
(So Allah will surely know the ones who are truthful - 29:3). It means that through tests and hardships the good and the bad, and the sincere and non-sincere will be differentiated, because if the hypocrites are mixed up with the sincere believers and are not identified, it may create a number of problems. The object of this verse is to elucidate the difference between the good and the bad, and between the sincere and the non-sincere. The expression used for this purpose is that Allah Ta'ala will find out who are the true ones and who are the liars. Since He knows about every one even before his birth, whether he is a true one or a liar, the sense carried by this expression is that tests and trials are conducted to bring the distinction of good and bad on surface, so that others should also know.
Hakim-ul-Ummah Thanawi رحمه الله has copied the argument of his Shaikh, Maulana Muhammad Ya'qub رحمه الله that sometimes people are addressed by descending down to their level of intellect. The common man makes distinction between the sincere and the hypocrites by testing him out. Therefore, according to their approach of understanding Allah Ta'ala has said that, through various means, We would find out who is sincere and who is not, even though He knows every thing from the very beginning. (Ma'ariful Qur'an)
"O those who believe, be patient, be more patient than others, and guard your frontiers, and fear Allaah, so that you may be successful."(3:200)
Literally, the Arabic word 'Sabr' means 'to hold' or 'to tie'. In the terminology of the Qur'an and Sunnah, 'Sabr' is the effort made to control and defend one's slippery self against what is temperamentally unpleasing. This 'Sabr' (roughly translated as 'patience' for want of an exact equivalent) takes three forms:
1. Patience with Duties: It means that everything commanded by Almighty Allah and His Messenger must be obediently pursued, no matter how burdensome the adherence to them may appear to be. The aim is to keep one's self almost rivetted to carry out injunctions despite hinderances.
2. Patience against Sins: It means holding the desiring self back from whatever has been prohibited by Allah and His Messenger, no matter how desirable and appealing it may be.
3. Patience in Distress: It means enduring in hardship and forbearing in pain and avoiding excessive anxiety. Such patience requires that all pain and comfort be taken to have come from Allah and from this realization comes the strength to keep one's self under control.
The word, 'Musabarah' is a derivation from Sabr. It means staying firm and steadfast against the enemy.(Ma'ariful Qur'an)
Sayyiduna Usamah Ibn Zaid (رضي الله عنهما) narrated:
The daughter of the Prophet (صلى الله عليه وسلم) sent for him as her child was dying, but the Prophet (صلى الله عليه وسلم) returned the messenger and sent her good wishes saying, "Whatever Allaah takes away or gives, belongs to Him, and everything with Him has a limited fixed term (in this world), and so she should be patient and anticipate Allaah's reward."
She again sent for him adjuring him for the sake of Allah to come. The Messenger of Allah صلى الله عليه وسلم, accompanied with Sa'd Ibn 'Ubadah, Mu'adh Ibn Jabal, Ubayy Ibn Ka'b, Zaid Ibn Thabit and some other men رضي الله عنهم went to see her. The child was lifted up to the Messenger of Allah صلى الله عليه وسلم while his breath was disturbed in his chest. On seeing that, the eyes of the Prophet (صلى الله عليه وسلم) streamed with tears. Sa'd رضي الله عنه said, "O Messenger of Allah! What is this?" He صلى الله عليه وسلم replied, "It is compassion which Allah has placed in the hearts of His slaves, Allah is Compassionate only to those among His slaves who are compassionate (to others)".
Another version says: Messenger of Allah (صلى الله عليه وسلم) said, "Allah shows compassion only to those among His slaves who are compassionate"[Al-Bukhari and Muslim]
Sayyiduna Abu Hurairah (رضي الله عنه) reported: The Messenger of Allah (صلى الله عليه وسلم) said, "Allah, the Exalted, says: 'I have no reward other than Jannah for a believing slave of Mine who remains patient for My sake when I take away his beloved one from among the inhabitants of the world." [Al-Bukhari]
Afflictions are a sign of belief and faith for a believer.
Sayyiduna Abu Hurayra رضي الله عنه and Sayyiduna Ka'b Ibn Malik رضي الله عنه reported that the Prophet صلى الله عليه وسلم said:
"The parable of a believer is like that of a fresh and moist plant; the wind tilts it this way and that way; so is a believer: he continues to be subjected to affliction. And the parable of a hypocrite is like that of a firm cedar tree; it does not shake - until it is uprooted all at once." [al-Bukhari and Muslim]
Ummul Mu'mineen 'Aa'ishah Siddeeqa bint as-Siddeeq رضي الله عنهما reported:
"I asked the Messenger of Allah صلى الله عليه وسلم about pestilence and he said, 'It is a punishment which Allah sends upon whomsoever He wills, but Allah سبحانه و تعالى has made it as a mercy to the believers. Anyone who remains in a town which is plagued with pestilence maintaining patience expecting the reward from Allah سبحانه و تعالى, and knowing that nothing will befall him other than what Allah سبحانه و تعالى has foreordained for him, he would receive the reward of a Shaheed.'"
This cannot be undone and I am sure it will be greatly appreciated.
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