THE PRINCIPLE OF LOVE & DESIRE || Allah Tests His Slaves with Both Happiness & Difficulty
Allah's test for His servants
فَاَمَّا الۡاِنۡسَانُ اِذَا مَا ابۡتَلٰىهُ رَبُّهٗ فَاَکۡرَمَهٗ وَ نَعَّمَهٗ ۬ۙ فَیَقُوۡلُ رَبِّیۡۤ اَکۡرَمَنِ ﴿ؕ۱۵ وَ اَمَّاۤ اِذَا مَا ابۡتَلٰىهُ فَقَدَرَ عَلَیۡهِ رِزۡقَهٗ ۬ۙ فَیَقُوۡلُ رَبِّیۡۤ اَهَانَنِ ﴿ۚ۱۶ کَلَّا بَلۡ لَّا تُکۡرِمُوۡنَ الۡیَتِیۡمَ ﴿ۙ۱۷ا
As for man, when his Lord tries him by giving him honor and gifts, then he says (arrogantly), “My Lord has honored me." But when He tries him by straitening his means of life, he says, "My Lord has humiliated me!" Nay! [Surah al-Fajr 189:15-17]
Allah says that the situation is not like that. If He does not test his slave with difficulty and instead honors and blesses him, then that is not an unrestricted honoring or blessing, and if He limits a person's rizq (sustenance, wealth, etc.) then that is not necessarily disgracing him. Rather, they are both trials, tests, and examinations. So if one is grateful for the ease and patient upon the hardships, then both situations are good for him, as the Prophet (ﷺ) said:
الله للمؤمن قضاء إلا كان خيرا له، وليس ذلك لأحد إلا لا يقضي للمؤمن: إن أصابته سراء فشكر كان خيراً له، وإن أصابته ضراء فصبر كان خيراً له .
Allah does not predestine anything for the believer except that it is good for him, and this applies only to a believer. If he is blessed with prosperity and he expresses gratitude (to Allah), then that is good for him, and if adversity befalls him and he endures it patiently, then that is good for him. (1)
But if one is not grateful or patient, then both situations are bad for him.
The pleasures of the disbelievers in this world
Difference of Opinion Regarding the Issue of the Disbeliever's Enjoyment in the Dunya: Is it a Blessing For Him or Not?
The scholars differ in their opinion regarding the enjoyment the disbeliever attains in the dunya: is this a blessing for him or not? The basis of the differing rests on the differing opinions regarding ability.
The Qadariyyah believe that Allah only wants good for every being, but the slaves are the ones who want bad for themselves by disobe-dience and abstaining from obedience, which he does against Allah's will and ability.
They also believe that the blessings the disbelievers receive are the complete blessings, like that which the believers receive, because they do not believe that the believers receive a special blessing that the disbelievers do not; rather, they [believe that] they both receive the same blessings, except one of them is guided (without any specific blessing from Allah) and the other is misguided (without any specific disgrace from Allah). Likewise, [they believe] the believer and the disbeliever are equally deserving of the worldly blessings.
Those who dispute their opinion from among the people who affirm the qadr (predestination) sometimes do so with an even greater degree of falsehood, but the majority of them are upon the truth. Unfortunately, many people argue against the people of innovation's great falsehoods with slightly lesser falsehoods. The Imams of the Sunnah forbade this practice and ordered people to be moderate and just, to hold on to the Sunnah completely, and not to respond to falsehood with falsehood.
So they say that the disbeliever does not receive worldly blessings from Allah, just as they don't receive religious blessings, because the result of their pleasure is a pain much greater than the blessing itself, like poisoned food, or if someone gave money to another to gain their trust and then they killed or tortured them. They say that their blessing is a cause for punishment for the disbeliever, as He, the Most High, said:
ؕ اِنَّمَا نُمۡلِیۡ لَهُمۡ لِیَزۡدَادُوۡۤا اِثۡمًا ۚ
We postpone the punishment only so that they may increase in sinfulness. [Surah Ali 'Imran 3:178]
And He, the Most High, said:
اَیَحۡسَبُوۡنَ اَنَّمَا نُمِدُّهُمۡ بِهٖ مِنۡ مَّالٍ وَّ بَنِیۡنَ ﴿ۙ۵۵ نُسَارِعُ لَهُمۡ فِی الۡخَیۡرٰتِ ؕ بَلۡ لَّا یَشۡعُرُوۡنَ ﴿۵۶
Do they think that We enlarge them in wealth and children, We hasten unto them with good things (in this worldly life so that they will have no share of good things in the Hereafter)? Nay, but they perceive not.[Surah al-Mu'minin 23:55-56]
And He, the Most High, said:
فَلَمَّا نَسُوۡا مَا ذُکِّرُوۡا بِهٖ فَتَحۡنَا عَلَیۡهِمۡ اَبۡوَابَ کُلِّ شَیۡءٍ ؕ حَتّٰۤی اِذَا فَرِحُوۡا بِمَاۤ اُوۡتُوۡۤا اَخَذۡنٰهُمۡ بَغۡتَۃً فَاِذَا هُمۡ مُّبۡلِسُوۡنَ ﴿۴۴
So, when they forgot (the warning) with which they had been reminded, We opened to them the gates of every (pleasant) thing, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them to punishment, and lo! They were plunged into destruction with deep regrets and sorrows. [Surah al-An'am 6:44]
And He, the Most High, said:
فَذَرۡنِیۡ وَ مَنۡ یُّکَذِّبُ بِهٰذَا الۡحَدِیۡثِ ؕ سَنَسۡتَدۡرِجُهُمۡ مِّنۡ حَیۡثُ لَا یَعۡلَمُوۡنَ ﴿ۙ۴۴ وَ اُمۡلِیۡ لَهُمۡ ؕ اِنَّ کَیۡدِیۡ مَتِیۡنٌ ﴿۴۵
Then leave Me alone with such as belie this Qur'an. We shall punish them gradually from directions they perceive not. And I will grant them a respite. Verily, My plan is strong. [Surah al-Qalam 68:44-45]
There are others from among those who affirm the qadr who differ with this position. They say that Allah does bless the disbelievers in this life. Both of these opinions can be found among the followers of Imam Ahmad and others. This group says that the Qur'an shows that Allah blesses the disbelievers and expects them to be grateful for their blessings, so how can it be said that they are not blessed? Allah, the Most High, said:
اَلَمۡ تَرَ اِلَی الَّذِیۡنَ بَدَّلُوۡا نِعۡمَتَ اللّٰهِ کُفۡرًا وَّ اَحَلُّوۡا قَوۡمَهُمۡ دَارَ الۡبَوَارِ ﴿ۙ۲۸ جَهَنَّمَ ۚ یَصۡلَوۡنَهَا ؕ وَ بِئۡسَ الۡقَرَارُ ﴿۲۹
Have you not seen those who have changed the blessings of Allah into disbelief (by denying Prophet Muhammad and his message of Islam), and caused their people to dwell in the house of destruction? (It is) Hell, which they will (enter to) burn. [Surah Ibrahim 14:28-29]
To His saying:
اَللّٰهُ الَّذِیۡ خَلَقَ السَّمٰوٰتِ وَ الۡاَرۡضَ وَ اَنۡزَلَ مِنَ السَّمَآءِ مَآءً فَاَخۡرَجَ بِهٖ مِنَ الثَّمَرٰتِ رِزۡقًا لَّکُمۡ ۚ وَ سَخَّرَ لَکُمُ الۡفُلۡکَ لِتَجۡرِیَ فِی الۡبَحۡرِ بِاَمۡرِهٖ ۚ وَ سَخَّرَ لَکُمُ الۡاَنۡهٰرَ ﴿ۚ۳۲
Allah is He Who has created the heavens and the earth and sends down water (rain) from the sky, and thereby brought forth fruits as provision for you; and He has made the ships to be of service to you, that they may sail through the sea by His command; and He has made rivers (also) to be of service to you. [Surah Ibrahim 14:32]
To His saying:
وَ اِنۡ تَعُدُّوۡا نِعۡمَتَ اللّٰهِ لَا تُحۡصُوۡهَا ؕ اِنَّ الۡاِنۡسَانَ لَظَلُوۡمٌ کَفَّارٌ
And if you count the blessings of Allah, never will you be able to count them. Indeed, man is an extreme wrongdoer and a denier (of Allah's blessing). [Surah Ibrahim 14:34]
And He, the Most High, said:
اِنَّا هَدَیۡنٰهُ السَّبِیۡلَ اِمَّا شَاکِرًا وَّ اِمَّا کَفُوۡرًا ﴿۳
Verily, We showed him the way, whether he be grateful or ungrateful. [Surah al-Insan 76:3]
And how can someone reject their blessings if they were never blessed?
Their view necessitates that the disbelievers have no obligation to be thankful to Allah since He never blessed them with anything, and it should be known by the necessity of Islam that this is completely false. Indeed, Allah rebukes mankind for being arrogant and ungrateful, such as:
إِنَّ الْإِنسَانَ لِرَبِّهِ لَكَنُودٌ
Verily! Man (disbeliever) is ungrateful to his Lord.[Surah al-Adiyat 100:6]
And He, the Most High, said:
وَ لَئِنۡ اَذَقۡنَا الۡاِنۡسَانَ مِنَّا رَحۡمَۃً ثُمَّ نَزَعۡنٰهَا مِنۡهُ ۚ اِنَّهٗ لَیَـُٔوۡسٌ کَفُوۡرٌ ﴿۹ وَ لَئِنۡ اَذَقۡنٰهُ نَعۡمَآءَ بَعۡدَ ضَرَّآءَ مَسَّتۡهُ لَیَقُوۡلَنَّ ذَهَبَ السَّیِّاٰتُ عَنِّیۡ ؕ اِنَّهٗ لَفَرِحٌ فَخُوۡرٌ ﴿ۙ۱۰
And if We give man a taste of mercy from Us, and then withdraw it from him, verily! He is despair- ing, ungrateful. But if We let him taste good (favor) after evil (poverty and harm) has touched him, he is sure to say, "Ills have departed from me." Surely, he is exultant and boastful (ungrateful to Allah). [Surah Hud,11:9-10]
And Ṣaliḥ said:
وَ اذۡکُرُوۡۤا اِذۡ جَعَلَکُمۡ خُلَفَآءَ مِنۡۢ بَعۡدِ عَادٍ وَّ بَوَّاَکُمۡ فِی الۡاَرۡضِ تَتَّخِذُوۡنَ مِنۡ سُهُوۡلِهَا قُصُوۡرًا وَّ تَنۡحِتُوۡنَ الۡجِبَالَ بُیُوۡتًا ۚ فَاذۡکُرُوۡۤا اٰلَآءَ اللّٰهِ وَ لَا تَعۡثَوۡا فِی الۡاَرۡضِ مُفۡسِدِیۡنَ ﴿۷۴
And remember when He made you successors after [the people of] 'Ad and gave you habitations in the land; you build for yourselves palaces in plains and carve out homes in the mountains. So remember the graces (bestowed upon you) from Allah, and do not go about making mischief on the earth. [Surah al-A'raf 7:74]
And He, the Most High, said:
اَلَمۡ تَرَ اِلَی الَّذِیۡنَ بَدَّلُوۡا نِعۡمَتَ اللّٰهِ کُفۡرًا وَّ اَحَلُّوۡا قَوۡمَهُمۡ دَارَ الۡبَوَارِ ﴿ۙ۲۸
Have you not seen those who have changed the blessings of Allah into disbelief, and caused their people to dwell in the house of destruction? [Surah Ibrahim 14:28]
And He, the Most High, said:
وَضَرَبَ اللَّهُ مَثَلًا قَرْيَةً كَانَتْ آمِنَةً مُّطْمَئِيَّةٌ يَأْتِيهَا رِزْقُهَا رَغَدًا مِّن كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ اللَّهِ
And Allah puts forward the example of a township (Makkah) that dwelt secure and well-content; its provision coming to it in abundance from every place, but it (its people) denied the favors of Allah (with ungratefulness). [Surah an-Nahl 16:112]
The first group responds by stating Allah's saying:
صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ
The way of those on whom You have bestowed Your grace. [Surah al-Fatihah 1:7]
And the disbelievers do not share in this blessing, so they are removed from Allah's blessings. Allah also said in His address to the believers:
كُلُوا مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ
Eat of the tayyibat (good lawful things) wherewith We have provided you. [Surah Ta-Ha 20:81]
And He, the Most High, said:
وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاءً
And remember the favor of Allah upon you, when you were enemies. [Surah Ali 'Imran 3:103]
And He, the Most High, said:
وَاذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ وَمِيثَاقَهُ الَّذِي وَاثَقَكُم بِهِ
And remember Allah's favor upon you and His covenant with which He bound you. [Surah al-Ma'idah 5:7]
And He, the Most High, said:
كُلُوا مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَاشْكُرُوا لِلَّهِ
Eat of the lawful things with which We have provided you, and be grateful to Allah. [Surah al-Baqarah 2:172]
As for the disbelievers, they are addressed from one perspective concerning the enjoyment, pleasure, and happiness, but they are not named specifically regarding blessings. Instead, they are mentioned among the general references to Bani Adam, because the believers experience happiness in both the dunya and the Hereafter, while the disbelievers only experience enjoyment in the dunya.
In addition, the disbelief of the disbeliever is, in fact, a blessing for the believer, because if it was not for the existence of disbelief, sin, and disobedience, there would be no commanding the good and forbidding the evil. If it was not for the existence of the shayațin (devils) among mankind and the jinn, the believer would not be able to attain the highest levels of status and reward by way of enmity and opposition to them, and the sins to which they call
mankind.
Mankind possesses the faculties of love and hate, and his happiness lies in loving what Allah loves and hating what Allah hates, so if there was nothing in the world to hate or no one to fight against, then one would not be able to complete one's imän. Indeed, Allah, the Most High, said:
اِنَّمَا الۡمُؤۡمِنُوۡنَ الَّذِیۡنَ اٰمَنُوۡا بِاللّٰهِ وَ رَسُوۡلِهٖ ثُمَّ لَمۡ یَرۡتَابُوۡا وَ جٰهَدُوۡا بِاَمۡوَالِهِمۡ وَ اَنۡفُسِهِمۡ فِیۡ سَبِیۡلِ اللّٰهِ ؕ اُولٰٓئِکَ هُمُ الصّٰدِقُوۡنَ ﴿۱۵
Only those are the believers who have believed in Allah and His Messenger, and afterward doubt not but strive with their wealth and their lives for the cause of Allah. Those! They are the truthful. [Surah al-Hujurat 49:15]
They say that if these pleasures were unrestricted blessings, it would mean that Allah's blessings upon His enemies were greater in the dunya than His blessings upon His allies. They say that Allah's bless- ings that they replace with disbelief are the revelation of the Book and the sending of the messengers, which they disbelieve in and deny that they are the truth, as the Prophet (ﷺ) said:
ألا لا فخر إني من قريش.
Without boasting, I am from the Quraysh.2
And likewise, His saying:
وَ ضَرَبَ اللّٰهُ مَثَلًا قَرۡیَۃً کَانَتۡ اٰمِنَۃً مُّطۡمَئِنَّۃً یَّاۡتِیۡهَا رِزۡقُهَا رَغَدًا مِّنۡ کُلِّ مَکَانٍ فَکَفَرَتۡ بِاَنۡعُمِ اللّٰهِ فَاَذَاقَهَا اللّٰهُ لِبَاسَ الۡجُوۡعِ وَ الۡخَوۡفِ بِمَا کَانُوۡا یَصۡنَعُوۡنَ ﴿۱۱۲
And Allah puts forward the example of a township (Makkah) that dwelt secure and well-content; its provision coming to it in abundance from every place, but it (its people) denied the favors of Allah (with ungratefulness). So Allah made it taste the extreme of hunger (famine) and fear, because of that (evil, i.e., denying Prophet Muhammad) which they (its people) used to do. [Surah an-Nahl 16:112]
And He, the Most High, also said:
وَ مَا مُحَمَّدٌ اِلَّا رَسُوۡلٌ ۚ قَدۡ خَلَتۡ مِنۡ قَبۡلِهِ الرُّسُلُ ؕ اَفَا۠ئِنۡ مَّاتَ اَوۡ قُتِلَ انۡقَلَبۡتُمۡ عَلٰۤی اَعۡقَابِکُمۡ ؕ وَ مَنۡ یَّنۡقَلِبۡ عَلٰی عَقِبَیۡهِ فَلَنۡ یَّضُرَّ اللّٰهَ شَیۡئًا ؕ وَ سَیَجۡزِی اللّٰهُ الشّٰکِرِیۡنَ ﴿۱۴۴
If he dies or is killed, will you then turn back on your heels (as disbelievers)? And he who turns back on his heels, not the least harm will he do to Allah, and Allah will give reward to those who are grateful. [Surah Ali 'Imran 3:144]
The reality of the issue is that these examples involve enjoyment, pleasure, and happiness in the dunya in which there is no disagree- ment. Because of this, Allah, the Most High, said:
وَضَرَبَ اللَّهُ مَثَلًا قَرْيَةً كَانَتْ آمِنَةً مُّطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِّن كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ اللَّهِ فَأَذَاقَهَا اللَّهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ بِمَا كَانُوا يَصْنَعُونَ
That was because you had been exulting in the earth without any right (by worshiping others instead of Allah and by committing crimes), and you used to rejoice extremely (in your error). [Surah Ghafir 40:75]
And He, the Most High, said:
أَذْهَبْتُمْ طَيِّبَاتِكُمْ فِي حَيَاتِكُمُ الدُّنْيَا وَاسْتَمْتَعْتُم بِهَا
You received your good things in the life of the world, and you took your pleasure therein. [Surah al-Ahqaf 1:46:20]
And He, the Most High, said:
وَذَرْنِي وَالْمُكَذِّبِينَ أُولِي النَّعْمَةِ وَمَهِّلْهُمْ قَلِيلًا
And leave Me alone to deal with the beliers (those who deny My verses, etc.), and those who are in possession of the good things of life. And give them respite for a little while. [Surah al-Muzammil 73:11]
And He, the Most High, said:
ذَرْهُمْ يَأْكُلُوا وَيَتَمَتَّعُوا وَيُنْهِهِمُ الْأَمَلُ
Leave them to eat and enjoy, and let them be preoc- cupied with (false) hope. [Surah al-Hijr 15:3]
And He, the Most High, said:
وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ
Whereas the life of this world is only a deceiving enjoyment. [Surah al-Hadid 57:20]
And this is something that is experienced firsthand. However, the discussion revolves around two issues. The first: Is it a blessing or not? The second: Is the blessing that a believer receives the same as the blessing received by a disbeliever, or is it less or more? And this is the following issue.
As for the first question, then it is said that the pleasures in themselves are not the same as the slave's action, such as the pleasure derived from zina, oppressing others, shirk, speaking about Allah without knowledge, etc. Here, the sin is a reason for a punish- ment greater than the pleasure derived from the action, but the punishment may be instant or deferred, like eating delicious food that is poisoned to cause illness or death. The difference being that the punishment can be repealed with tawbah (repentance) or by performing good acts. However, it is said that the pleasure attained by the sin does not equal that which is involved in making tawbah and performing righteous deeds, due to the difficulty and hardship involved. This is why it is said: "Abstaining from sin is less bitter than seeking repentance," and it is also said: "An hour of pleasure may result in long sadness."
However, performing repentance and good deeds that eradicate sins earns rewards greater than abstaining from the sin in the first place, so the pain of the repenter is greater than the abstainer from the sin in every way, but his reward is greater. Likewise, when Allah expiates sins, the bitterness is greater than its sweetness.
Sometimes, pleasure is attained without sins, but that requires one to obey Allah, so he avoids shirking obligations and perpetrating prohibitions, such as the slave who enjoys the fruits of his own wealth or the pleasures of marriage, neither of which are forbidden.
And Allah commands us to eat from the good things and to be thankful. He, the Most High, said:
يَا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَاشْكُرُوا لِلَّهِ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ
O you who believe! Eat of the lawful things with which We have provided you, and be grateful to Allah, if it is indeed He Whom you worship. [Surah al-Baqarah 2:172]
And it is reported by Muslim that the Prophet (ﷺ) said:
إن الله ليرضى عن العبد أن يأكل الأكلة، فيحمده عليها، أو يشربالشربة، فيحمده عليها.
Allah is pleased with His slave who eats a meal and praises Him for it, and who takes a drink and praises Him for it.3
And in another narration reported by Ibn Majah:
الطَّاعِمُ الشَّاكِرُ بِمَنْزِلَةِ الصَّائِمِ الصَّابِرِ.
The one who eats and is grateful has the status of the person who fasts and is patient.(4)
And Allah, the Most High, said:
ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ
Then, on that Day, you shall be asked about the delight (you indulged in, in this world)! [Surah at-Takathur 102:8]
When the Prophet (ﷺ) entertained Abul-Haytham bin at-Tihan and they sat in the shade, and he gave them fruits and meat to eat and cold water to drink, he said: "This is from the blessings that you will be asked about." He will be asked about it, seeking his grati- tude, not because there is any sin in it. Therefore, Allah demands from His slaves that they are thankful for His blessings upon them and that they not rely on their obedience over their disobedience. This is because one may fall short of what is obligatory regarding a blessing and use it to perform something forbidden, and so his action and his lack of action regarding it will be a cause for punish- ment. A punishment is earned by not performing obligations and by performing prohibitions upon a blessing, which was an action from Allah, even if a person's disobedience happens by Allah's judgment (qada'), predestination (qadr), knowledge, will, power, and creation.
The reality of the matter is that Allah blesses His slaves, and that blessing can be a reason for his punishment, so he receives both a blessing and a punishment, except the punishment is a result of his disobedience since he did not perform the right of the blessing and did not fear Allah in its regard.
Based on this, blessings may be viewed as a blessing from one perspective and the opposite from another, and therefore they are not unconditional blessings. It does not negate them being bless- ings if they are conditional or unconditional, but a person must give the blessing its right by being grateful and appreciative of the blessing and by not using the blessing for disobedience to Allah. Hence, blessings come under the category of commanding the good, forbidding the evil, and the promise and the threat (i.e., the promise of Jannah and the threat of the Fire).
A person who abandons what he is commanded to do in regard to a blessing and performs sins with that blessing, then this will be a cause of increasing his punishment, and therefore, in his respect, the blessing is not a blessing at all in terms of al-qada' (Allah's divine judgment) and al-qadr (Allah's predestination), even if it is a bless- ing in general terms and to the believers.(5) This should clarify this discussion, because it is an enticement and a deception. And this is what I meant when I affirmed the blessings from one perspective while negating them from another, as in Allah's saying:
فَأَمَّا الْإِنسَانُ إِذَا مَا ابْتَلَاهُ رَبُّهُ فَأَكْرَمَهُ وَنَعَمَهُ فَيَقُولُ رَبِّي أَكْرَمَنِ وَأَمَّا إِذَا مَا ابْتَلَاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي أَهَانَنِ
As for man, when his Lord tries him by giving him honor and blessings, then he says (arrogantly), "My Lord has honored me." But when He tries him and restricts his provision, he says, "My Lord has humiliated me." [Surah al-Fajr 89:16-17]
He told us that He honored him with blessings, and rejected the statement of the man put to the test: "My Lord honored me!" because the man put to the test believed that this was an uncondi- tional honor-in other words, that the blessings he received were an honor for him and not a (possible) reason to be punished. The reality is that Allah tested him with these blessings to see if he would be obedient or disobedient to Him as a result. Allah is all knowing of what a person will do, but it is one thing to know what will be, and another thing to know what actually occurred.(6)
As for His saying: فَأَكْرَمَهُ وَنَعَّمَهُ )
...He gives him honor and blessings...[Surah al-Fajr 89:16]
Then this is an honor in terms of the pleasure that it contains, and this is why Allah mentioned it together with nimah (blessings). General folk tend to call anything that is done over and above what is customary "kirämah" (honor), but the people of ithbat (affirmation of Allah and his right upon us) do not consider this to be unconditional kirämah; rather, in reality, kirämah is keeping to uprightness, which is obedience to Allah, and is just something with which Allah puts His slaves to the test, so if they obey Him with it He raises their rank, but if they disobey Him then He lowers their rank, as He, the Most High, said:
وَأَن لَّوِ اسْتَقَامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْنَاهُم مَّاءً غَدَقًا لنَفْتِنَهُمْ فِيهِ وَمَن يُعْرِضْ عَن ذِكْرِ رَبِّهِ يَسْلُكُهُ عَذَابًاصَعَدًا
If they had believed in Allah and went on the (right) way, We would surely have bestowed on them water (rain), that We might try them thereby. And whoso- ever turns away from the reminder of his Lord, He will cause him to enter a severe torment. [Surah al-Jinn 72:16-17]
So if blessings and honors involve both these aspects (i.e., the bless- ing and the trial), then they are blessings that necessitate gratitude due to the command and the legislation. Hence, from the aspect of its reality and divine decree, the sinner derives nothing from it except trial, tribulation, and punishment due to his disobedience to Allah. It is clear that even before the reality of it is apparent (to mankind), it is a trial and a test; it may be a cause for happiness and it may be a cause for despair. The aspect of its trial may be more apparent in that which is bitter, but Allah actually tests with both bitter and sweet, as He, the Most High, said:
كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ وَنَبْلُوكُم بِالشَّرِّ وَالْخَيْرِ فِتْنَةٌ وَإِلَيْنَا تُرْجَعُونَ
Every soul will taste death. And We test you with evil and with good as a trial; and to Us you will be returned. [Surah al-Anbiya' 21:35]
And He said:
وَبَلَوْنَاهُم بِالْحَسَنَاتِ وَالسَّيِّئَاتِ لَعَلَّهُمْ يَرْجِعُونَ
And We tested them with good (times) and bad that perhaps they would return (to obedience). [Surah al-A'raf 7:168]
Therefore, whoever is tested with bitterness, hardships, and calamities, and whose provisions are restricted, then this is not a humiliation but rather a test. If he is obedient through that, then he will be happy, but if he disobeys Him through that, then he will be in despair. The reason for the happiness of the prophets and the believers is the same reason for the despair of the disbelievers and the sinners.
Allah, the Most High, said:
وَ الصّٰبِرِیۡنَ فِی الۡبَاۡسَآءِ وَ الضَّرَّآءِ وَ حِیۡنَ الۡبَاۡسِ ؕ اُولٰٓئِکَ الَّذِیۡنَ صَدَقُوۡا ؕ وَ اُولٰٓئِکَ هُمُ الۡمُتَّقُوۡنَ
And those who are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous. [Surah al-Baqarah 2:177]
And He, the Most High, said:
أَمْ حَسِبْتُمْ أَن تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ الَّذِينَ خَلَوْا مِن قَبْلِكُم مَّسَّتْهُمُ الْبَأْسَاءُ وَالضَّرَّاءُ وَزُلْزِلُوا
Or do you think that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken. [Surah al-Baqarah 2:214]
And He, the Most High, said:
وَ مِمَّنۡ حَوۡلَکُمۡ مِّنَ الۡاَعۡرَابِ مُنٰفِقُوۡنَ ؕۛ وَ مِنۡ اَهۡلِ الۡمَدِیۡنَۃِ ۟ۛؔ مَرَدُوۡا عَلَی النِّفَاقِ ۟ لَا تَعۡلَمُهُمۡ ؕ نَحۡنُ نَعۡلَمُهُمۡ ؕ سَنُعَذِّبُهُمۡ مَّرَّتَیۡنِ ثُمَّ یُرَدُّوۡنَ اِلٰی عَذَابٍ عَظِیۡمٍ ﴿۱۰۱
And among the Bedouins 'round about you, some are hypocrites, and so are some among the people of al-Madinah; they exaggerate and persist in hypocrisy. You [O Muhammad (ﷺ)] know them not, We know them. We shall punish them twice, and thereafter they shall be brought back to a great (horrible) torment. [Surah at-Tawbah 9:101]
And He, the Most High, said:
وَلَنُذِيقَنَّهُم مِّنَ الْعَذَابِ الْأَدْنَى دُونَ الْعَذَابِ الْأَكْبَرِ لَعَلَّهُمْ يَرْجِعُونَ
And we will surely let them taste the nearer punish- ment short of the greater punishment that perhaps they will repent. [Surah as-Sajdah 32:21]
And He, the Most High, said:
وَلَقَدْ أَخَذْنَاهُم بِالْعَذَابِ فَمَا اسْتَكَانُوا لِرَبِّهِمْ وَمَايَتَضَرَّعُونَ
And We had gripped them with suffering (as a warning), but they did not yield to their Lord, nor did they humbly supplicate. [Surah al-Mu'minun 23:76]
Additionally, the good things that bring happiness, with which a slave may be tested, come from the obedience that the slave performs, and the evil things that bring dislike and despair, with which a slave may also be tested, come from disobedience performed by the slave, as Allah, the Most High, said:
مَاۤ اَصَابَکَ مِنۡ حَسَنَۃٍ فَمِنَ اللّٰهِ ۫ وَ مَاۤ اَصَابَکَ مِنۡ سَیِّئَۃٍ فَمِنۡ نَّفۡسِکَ ؕ وَ اَرۡسَلۡنٰکَ لِلنَّاسِ رَسُوۡلًا ؕ وَ کَفٰی بِاللّٰهِ شَهِیۡدًا ﴿۷۹
Whatever of good reaches you, is from Allah, but whatever of evil befalls you, is from yourself. And We have sent you (O Muhammad) as a Messenger to mankind, and Allah is sufficient as a witness. [Surah an-Nisa' 4:79]
And He, the Most High, said:
اَوَ لَمَّاۤ اَصَابَتۡکُمۡ مُّصِیۡبَۃٌ قَدۡ اَصَبۡتُمۡ مِّثۡلَیۡهَا ۙ قُلۡتُمۡ اَنّٰی هٰذَا ؕ قُلۡ هُوَ مِنۡ عِنۡدِ اَنۡفُسِکُمۡ ؕ اِنَّ اللّٰهَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ ﴿۱۶۵
(What is the matter with you?) When a single disas- ter smites you, although you smote (your enemies) with one twice as great, you say, "From where does this come to us?" Say (to them): "It is from yourselves (because of your evil deeds)." [Surah Ali 'Imran 3:165]
And He, the Most High, said:
وَ مَاۤ اَصَابَکُمۡ مِّنۡ مُّصِیۡبَۃٍ فَبِمَا کَسَبَتۡ اَیۡدِیۡکُمۡ وَ یَعۡفُوۡا عَنۡ کَثِیۡرٍ ﴿ؕ۳۰
And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much. [Surah ash-Shura 42:30]
And He, the Most High, said:
فَکَیۡفَ اِذَاۤ اَصَابَتۡهُمۡ مُّصِیۡبَۃٌۢ بِمَا قَدَّمَتۡ اَیۡدِیۡهِمۡ ثُمَّ جَآءُوۡکَ یَحۡلِفُوۡنَ ٭ۖ بِاللّٰهِ اِنۡ اَرَدۡنَاۤ اِلَّاۤ اِحۡسَانًا وَّ تَوۡفِیۡقًا ﴿۶۲
How then, when a catastrophe befalls them because of what their hands have sent forth, they come to you swearing by Allah, "We meant no more than goodwill and conciliation!" [Surah an-Nisa' 4:62]
And He, the Most High, said:
فَاِنۡ اَعۡرَضُوۡا فَمَاۤ اَرۡسَلۡنٰکَ عَلَیۡهِمۡ حَفِیۡظًا ؕ اِنۡ عَلَیۡکَ اِلَّا الۡبَلٰغُ ؕ وَ اِنَّاۤ اِذَاۤ اَذَقۡنَا الۡاِنۡسَانَ مِنَّا رَحۡمَۃً فَرِحَ بِهَا ۚ وَ اِنۡ تُصِبۡهُمۡ سَیِّئَۃٌۢ بِمَا قَدَّمَتۡ اَیۡدِیۡهِمۡ فَاِنَّ الۡاِنۡسَانَ کَفُوۡرٌ ﴿۴۸
But if they turn away (O Muhammad from the Islamic monotheism which you have brought to them). We have not sent you (O Muhammad) as a hafiz (protector) over them (i.e., to take care of their deeds and to recompense them). Your duty is to convey (the message). And verily, when We cause man to taste of mercy from Us, he rejoices there at, but when some ill befalls them because of the deeds which their hands have sent forth, then verily, man (becomes) ungrateful! [Surah ash-Shura 42:48]
Then, those good things that are born of obedience and reward, if they are used to perpetrate sin, will be a cause for one's punishment and adversities; this is the recompense for disobedience. But if one is obedient to Allah in their regard, then they will be a cause for one's reward and happiness. So consider this and know that actions are judged by their outcomes. That which appears to be a blessing and begins as a pleasure could be the reason for punishment, and that which appears to be a punishment and begins as a hardship could be the reason for a reward. Likewise, that which is obedi- ence-in the eyes of the people-could be the reason for a slave's destruction due to him abandoning that obedient act when tested, and that which is a sin-in the eyes of the people-could in fact be a reason for one's happiness, due to one's repentance and abstinence from such an act, which is the final outcome of that sin.
Hence, the command and the prohibition relate to what is current, so the slave is commanded with unrestricted obedience and forbid- den from unrestricted disobedience, and commanded to be thankful for every blessing he receives.
Qada' and qadr (fate and divine pre-decree) is Allah's knowledge, His Book, and what follows from that of His will and creation, and it is in accordance with the future reality. Hence, actions are judged by their final outcomes, and those who are truly blessed, in reality, are those who die in a state of iman.
The people differ in their opinions regarding this issue:
Those of the Mutakallimah who affirm the qada' and qadr note that al-qadr is from Allah's knowledge, His Book, His will, and His creation, but they may negate that which extends from His commands and forbiddances, the promise and the threat, the universal wisdom and the details of the specific judgment.
As for the Qadariyyah and those who resemble them, who do not take note of any of that except the commands and prohibitions and the promise and the threat, then they have indeed commit- ted disbelief in something that it is obligatory for a Muslim to believe such as His creation, His Book, His will, and His direct- ing of His believing slaves, who were given the evidence due to specific guidance and disbelief in His judgment upon the disbe- lievers with His justice, as is reported in the hadith:
مَاضٍ فِينَا أَمْرُكَ، عَدْلٌ فِينَا قَضَاؤُكَ.
Your command is carried out in us; Your judgment for us is just. (7)
And your Lord does not oppress anyone.
If it is known that everyone who is tried with happiness or hardship is posed with a hidden benefit or a harm, and that the benefit is attained if one obeys Allah regarding it, and the harm occurs when one disobeys Allah regarding it, then it should be clear that people are of four types:
1) Those whose rectification is attained through a blessing.
2) Those whose rectification is attained through adversity.
3) Those whose rectification lies in both scenarios.
4) And finally, those who will not receive rectification in either situation.
One person could fit into all four of these categories at different times or all at once depending on the type of trial.
It is reported in a hadith that Allah says:
لا يصلح إلا الغنى، ولو أفقرته لأفسده ذلك، وإن إن من عبادي من لا يصلحه الا الفقر، و لو أغنيته لأفسده ذلك، وإن من من عبادي من لا يصلحه إلا السقم ولو أصححته لأفسده ذلك، وذلك عبادي من أني أدبر عبادي، إنى بهم خبير بصير.
There are those among my slaves who will only be rectified by wealth, and if I made him poor it would ruin him; and there are those among my slaves who will only be rectified by poverty, and if I gave him wealth it would ruin him; and there are those among My slaves who will only be rectified by sickness, and if I were to cure him it would ruin him. Indeed, I manage my slaves. Indeed, I am All-Knowing, All-Hearing. (8)
The immediate enjoyments are, in reality, not blessings and can instead be a test and a punishment if one uses them for disobedi- ence. Previous obedience can come to nothing and could be the cause of bad if it is ultimately followed by apostasy and tribulation. Likewise, worldly pain and suffering could really be a blessing, and previous disobedience could lead one to goodness by way of repen- tance and patience, changing disobedience into obedience.
This requires the slave to be in need of seeking Allah's support at all times by way of obedience to Him, and with a steadfast heart.
There is no might or strength except with Allah.
This is because mankind is as Allah described them in His saying:
وَ لَئِنۡ اَذَقۡنَا الۡاِنۡسَانَ مِنَّا رَحۡمَۃً ثُمَّ نَزَعۡنٰهَا مِنۡهُ ۚ اِنَّهٗ لَیَـُٔوۡسٌ کَفُوۡرٌ ﴿۹ وَ لَئِنۡ اَذَقۡنَا الۡاِنۡسَانَ مِنَّا رَحۡمَۃً ثُمَّ نَزَعۡنٰهَا مِنۡهُ ۚ اِنَّهٗ لَیَـُٔوۡسٌ کَفُوۡرٌ ﴿۹
And if We give man a taste of mercy from Us, and then withdraw it from him, verily! He is despair- ing, ungrateful. But if We let him taste good (favor) after evil (poverty and harm) has touched him, he is sure to say, "Ills have departed from me." Surely, he is exultant and boastful (ungrateful to Allah). [Surah Hud 11:9-10]
And He, the Most High, said:
اِلَّا الَّذِیۡنَ صَبَرُوۡا وَ عَمِلُوا الصّٰلِحٰتِ ؕ اُولٰٓئِکَ لَهُمۡ مَّغۡفِرَۃٌ وَّ اَجۡرٌ کَبِیۡرٌ ﴿۱۱
Except those who show patience and do righteous good deeds, those: theirs will be forgiveness and a great reward (Paradise). [Surah Hud 11:11]
He informs us that during hardship after ease, he despairs that the hardship will never cease in the future, and he rejects the blessings that Allah had previously bestowed upon him; and during times of joy after a time of hardship, he feels safe from returning to that place of difficulty again in the future, and he forgets his previous situation with his saying: "Ills have departed from me.' Surely, he is exultant, and boastful" [Surah Hüd 11:10]. Boastfully looking down upon others due to that with which Allah has blessed him.
Allah, the Most High, said:
اِنَّ الۡاِنۡسَانَ خُلِقَ هَلُوۡعًا ﴿ۙ۱۹ اِذَا مَسَّهُ الشَّرُّ جَزُوۡعًا ﴿ۙ۲۰ وَّ اِذَا مَسَّهُ الۡخَیۡرُ مَنُوۡعًا ﴿ۙ۲۱
Verily, man (disbeliever) was created very impatient; irritable (discontented) when evil touches him, and niggardly when good touches him. [Surah al-Ma'arij 70:19-21]
He informs us that he is worrisome and impatient during difficul- ties and ungrateful and miserly during good times.
Allah, the Most High, said:
وَ اٰتٰىکُمۡ مِّنۡ کُلِّ مَا سَاَلۡتُمُوۡهُ ؕ وَ اِنۡ تَعُدُّوۡا نِعۡمَتَ اللّٰهِ لَا تُحۡصُوۡهَا ؕ اِنَّ الۡاِنۡسَانَ لَظَلُوۡمٌ کَفَّارٌ ﴿۳۴
And He gave you all that you asked for, and if you count the blessings of Allah, never will you be able to count them. Verily! Man is indeed an extreme wrongdoer-a disbeliever (an extreme ingrate, denies Allah's blessings by disbelief, and by worshiping others besides Allah, and by disobeying Allah and His Prophet Muhammad (ﷺ) ). [Surah Ibrahim 14:34]
And He, the Most High, said:
إِنَّ الْإِنسَانَ لِرَبِّهِ لَكَنُودٌ
Verily! Man is ungrateful to his Lord. [Surah al-'Adiyat 100:6]
And He, the Most High, said:
اِنَّا عَرَضۡنَا الۡاَمَانَۃَ عَلَی السَّمٰوٰتِ وَ الۡاَرۡضِ وَ الۡجِبَالِ فَاَبَیۡنَ اَنۡ یَّحۡمِلۡنَهَا وَ اَشۡفَقۡنَ مِنۡهَا وَ حَمَلَهَا الۡاِنۡسَانُ ؕ اِنَّهٗ کَانَ ظَلُوۡمًا جَهُوۡلًا ﴿ۙ۷۲
Truly, We did offer al-amanah (the trust or moral responsibility or honesty and all the duties which Allah has ordained) to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it (i.e., afraid of Allah's torment). But man bore it. Verily, he was unjust (to himself) and ignorant (of its results). [Surah al-Ahzab 33:72]
And He, the Most High, said:
قُلۡ لَّوۡ اَنۡتُمۡ تَمۡلِکُوۡنَ خَزَآئِنَ رَحۡمَۃِ رَبِّیۡۤ اِذًا لَّاَمۡسَکۡتُمۡ خَشۡیَۃَ الۡاِنۡفَاقِ ؕ وَ کَانَ الۡاِنۡسَانُ قَتُوۡرًا ﴿۱۰۰
Say (to the disbelievers): "If you possessed the treasure of the mercy of my Lord (wealth, money, provision, etc.), then you would surely hold back (from spending) for fear of (being exhausted), and man is ever miserly!" [Surah al-Isra' 17:100]
And He, the Most High, said:
وَ اِذَا مَسَّکُمُ الضُّرُّ فِی الۡبَحۡرِ ضَلَّ مَنۡ تَدۡعُوۡنَ اِلَّاۤ اِیَّاهُ ۚ فَلَمَّا نَجّٰىکُمۡ اِلَی الۡبَرِّ اَعۡرَضۡتُمۡ ؕ وَ کَانَ الۡاِنۡسَانُ کَفُوۡرًا ﴿۶۷
And when harm touches you upon the sea, those whom you call upon besides Him vanish from you except Him (Allah alone). But when He brings you safely to land, you turn away (from Him). And man is ever ungrateful. [Surah al-Isra' 17:67]
And He describes the believers as being patient during adversity as well as in times of ease, due to Allah's saying:
اِلَّا الَّذِیۡنَ صَبَرُوۡا وَ عَمِلُوا الصّٰلِحٰتِ ؕ اُولٰٓئِکَ لَهُمۡ مَّغۡفِرَۃٌ وَّ اَجۡرٌ کَبِیۡرٌ ﴿۱۱
Except those who show patience and do righteous good deeds, those: theirs will be forgiveness and a great reward (Paradise). [Surah Hüd 11:11]
In fact, patience can sometimes be even harder during times of ease, as is witnessed by this statement from some of the Sahabah:
ابتلينا بالضراء فصبرنا وابتلينا بالسراء فلم نصبر.
We were tested by hardship and adversity and so we were patient, but then we were tested by ease and happiness and we were not patient.
The Prophet used to seek Allah's help from the trial of poverty and the trial of affluence, and he said to his Companions:
فَوَاللَّهِ لاَ الْفَقْرَ أَخْشَى عَلَيْكُمْ، وَلَكِنْ أَخْشَى عَلَيْكُمْ أَنْ تُبْسَطَ عَلَيْكُمُ الدُّنْيا كَمَا بُسِطَتْ عَلَى مَنْ كَانَ قَبْلَكُمْ، فَتَنَافَسُوهَا كَمَا تَنَافَسُوهَا وَتُهْلِكَكُمْ كَمَا أَهْلَكَتْهُمْ.
By Allah, I do not fear for you poverty, but I fear that (the riches of) the dunya will be bestowed upon you, as it was for past nations, whereupon you will compete with each other for it as they competed for it, and it will destroy you as it destroyed them. (9)
Whoever is not defined by the term iman is either able-bodied or disabled. If a person is able-bodied, then he will display what is within him of sin, oppression, shirk, speaking about Allah without knowledge, and abstaining from justice, prayer, sincere supplica- tion, etc., all in accordance to his ability. Indeed, the slave only acts if there is the ability and the desire to act, so a person who combines both a level of capability with high levels of sin and wickedness will be more extreme in his disobedience, such as Fir'awn and the other arrogant tyrants like him. They do not resist their desires and they do not fear Allah.
The believer, on the other hand, acts upon Allah's commands with diligence and piety in accordance to his ability.
Those who are not believers, but are instead sinners, disbelievers, hypocrites, or wrongdoers, if they are incapable of acting on their desires, they become the most wretched kinds of people and the most submissive, doing whatever they want. This is because they lack iman to enrich their souls and to give them the strength to avoid things that are harmful.
This is the situation of the nations that are distant from knowledge and iman, as was the case for the Turks, Tartars, and the Arabs in their pre-Islamic periods. They were among the most arrogant and oppressive when in a position of authority, but among the most lowly of people if overpowered.
As for the believers, Allah said to them when they were being oppressed:
وَلَا تَهِنُوا وَلَا تَحْزَنُوا وَأَنتُمُ الْأَعْلَوْنَ إِن كُنتُم مُّؤْمِنِينَ
So do not weaken (against your enemy), nor be sad, and you will be superior if you are indeed (true) believers. [Surah Ali 'Imran 3:139]
Thus, the believers are superior even if they are conquered.
Ka'b bin Zuhayr said in his description of the Sahabah:
They were not overcome by joy if their spears struck their target one day, But neither were they overcome by anguish if they were the ones struck.
Therefore, the tactic that should be employed with every person who has corrupt desires, such as sins, oppression, shirk, speaking without knowledge, etc., should be one of two approaches: either rectification of a person's desires or minimizing his ability to act on those desires, because if a person possesses both corrupt desire and ability, then evil will occur.
If someone has righteous desires, then his ability to act on his desires should be helped and supported, so he may be able to perform good actions. Conversely, effort should be made to rectify a person's desires if the person has bad desires and his ability cannot be restrained.
The objective is to strengthen the righteous desires and the ability to perform them, as much as possible, and to weaken corrupt desires and the person's ability to perform them as much as possible. And there is no might or power except with Allah.
Note:
1. Reported by Muslim (4/2295) and in Al-Musnad (4/332). The wording here is from Al-Musnad on the authority of Anas.
2. A hadith with this wording could not be found; however, there are many ahadith in which the Prophet stated that he was from the Quraysh tribe, such as the hadith reported by Muslim: "Indeed, Allah chose Kinänah from the children of Ismail, chose the Quraysh from Kinänah, chose Bani Hashim from the Quraysh, and chose me from Bani Hashim."
3. Reported by Muslim (4/2095), at-Tirmidhi (172/3), and Ahmad (3/100 and 118).
4. Reported by Ibn Majah.
5. For example, a person is given wealth. The people consider this is a great blessing, but Allah knows that in terms of this person's gada' and qadr, it will actually be a reason for his punishment. This is because the wealth will ultimately lead the person to sin, to spend his wealth attaining things that are haram, or to oppressing others. Therefore, the wealth is, in reality, not a blessing at all.
6. Allah has no need to test mankind because He knows us better than we know our- selves. He knows how we will react in every situation, but due to His ultimate wisdom and justice, He tests us in order to establish the evidences for or against us, so on the Day of Judgment no one can claim they are oppressed.
7. Reported in Al-Musnad (5/267-268) on the authority of Ibn Mas'ud, with the word- ing: "Your command is carried out in me; Your judgment for me is just."
8. The source of this hadith is unknown.
9. Reported by al-Bukhari (8/90), Muslim (4/2273), and others.
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