THE PRINCIPLE OF LOVE & DESIRE || Allah's satisfaction is the believer's satisfaction
Allah's satisfaction is the believer's satisfaction
The Believer Must Love What Allah Loves, Hate What Allah Hates, & Be Satisfied with What Allah Destines for Him
This is why the scholars agree that it is obligatory to be satisfied with Allah and His Messenger's commands. It is not permissible to dislike or be angered by the obligations of the religion, and to love them is obligatory, because one must hate what Allah hates, be angered by what angers Allah, and be pleased by what pleases Allah.
The scholars differed, however, regarding one's satisfaction with the pain, sickness, and poverty that Allah decrees for His slaves. Some scholars say it is obligatory, while others say it is preferred, which is the stronger opinion. Both opinions are held by Imam Ahmad's followers and others; but as for patience, then there is no debate that it is obligatory. Allah said concerning the first:
وَ مِنۡهُمۡ مَّنۡ یَّلۡمِزُکَ فِی الصَّدَقٰتِ ۚ فَاِنۡ اُعۡطُوۡا مِنۡهَا رَضُوۡا وَ اِنۡ لَّمۡ یُعۡطَوۡا مِنۡهَاۤ اِذَا هُمۡ یَسۡخَطُوۡنَ ﴿۵۸ وَ لَوۡ اَنَّهُمۡ رَضُوۡا مَاۤ اٰتٰىهُمُ اللّٰهُ وَ رَسُوۡلُهٗ ۙ وَ قَالُوۡا حَسۡبُنَا اللّٰهُ سَیُؤۡتِیۡنَا اللّٰهُ مِنۡ فَضۡلِهٖ وَ رَسُوۡلُهٗۤ ۙ اِنَّاۤ اِلَی اللّٰهِ رٰغِبُوۡنَ ﴿۵۹
And among them are some who criticize you concerning the distribution of charities. If they are given from them, they approve; but if they are not given from them, at once they become angry. Would that they were content with what Allah and His Messenger (ﷺ) gave them and had said, "Allah is sufficient for us. Allah will give us of His bounty, and His Messenger. We implore Allah (to enrich us)." [Surah at-Tawbah 9:58-59]
So from among the hypocrites were those who were angered when Allah and His Messenger withheld gifts from them, and Allāh encouraged them to be satisfied with what Allah and His Messenger gave them. That which Allah and His Messenger gave them also included the things that Allah and His Messenger permitted, excluding the things that He prohibited, and that also includes the things that are generally permissible, that which He obligated and that which He loves.
Allah made it an obligation for the one experiencing hardship to be patient, and this is something beloved to Him. Likewise, He also made it an obligation for the one who is blessed to be thankful, and this is also something loved by Him. Therefore, both patience and gratitude must be loved and acted upon. This means that whatever is destined for a believer- whether it is good or bad-if accompa- nied by gratitude or patience, then it is good for him, as the Prophet (ﷺ) said:
لا يقضى الله للمؤمن قضاء إلا كان خيرا له، وليس ذلك لأحد إلا للمؤمن : إن أصابته سراء شكر فكان خيراً له، وإن أصابته ضراء صبر فكان خيراً له.
Everything that Allah decrees for the believer is good for him, and this applies only to a believer. If he is blessed with prosperity, he expresses gratitude and that is good for him; and if adversity befalls him, he endures it patiently and that is better for him.(15)
If it is good, then the good is benefit and advantage which contains blessings and enjoyment.
Therefore, every destiny written for the slave, if he deals with it with obedience to Allah and His Messenger, then it is good for him, and it is only bad for someone who deals with it with disobedience to Allah and His Messenger; so it is in accordance with one's intention.
All Actions Arise Out of Desire & Choice
Every movement in the universe is either voluntary, natural, or forced, and natural and forced movements are branches of volun- tary movement. Therefore, every movement arises from desire and choice. This invalidates the attribution of the creation of beings to the natural workings of the body, such as attributing the creation of a fetus in the womb to nature, or attributing the creation of plants to nature, because nature was not the catalyst for this movement of the body and its change from its original state, unless it is changed from its natural state by an external force, such as combining substances by mixing and blending them. They change from their state or situation to a different state and then once that is achieved and there is no longer a force being applied, they return to their natural state, and this is the state of rest or a state of existence that negates movement, because the movement that occurred opposed the natural state, which is inactivity. Hence, it is clear that attrib- uting incidental occurrences to the nature of inanimate objects is incorrect, so then what about the fundamental occurrences?!
Desire and choice are prerequisites for life and knowledge, just as life is also a prerequisite for knowledge and desire; rather, desire and action, as 'Uthman bin Sa'id and others from the leaders of the Salaf affirmed. (16)
And just as movement is a prerequisite for desire and life, then likewise life is a prerequisite for movement and desire. This is why the greatest verse in the Qur'an is:
اَللّٰهُ لَاۤ اِلٰهَ اِلَّا هُوَۚ اَلۡحَیُّ الۡقَیُّوۡمُ ۬ۚ لَا تَاۡخُذُهٗ سِنَۃٌ وَّ لَا نَوۡمٌ ؕ لَهٗ مَا فِی السَّمٰوٰتِ وَ مَا فِی الۡاَرۡضِ ؕ مَنۡ ذَا الَّذِیۡ یَشۡفَعُ عِنۡدَهٗۤ اِلَّا بِاِذۡنِهٖ ؕ یَعۡلَمُ مَا بَیۡنَ اَیۡدِیۡهِمۡ وَ مَا خَلۡفَهُمۡ ۚ وَ لَا یُحِیۡطُوۡنَ بِشَیۡءٍ مِّنۡ عِلۡمِهٖۤ اِلَّا بِمَا شَآءَ ۚ وَسِعَ کُرۡسِیُّهُ السَّمٰوٰتِ وَ الۡاَرۡضَ ۚ وَ لَا یَـُٔوۡدُهٗ حِفۡظُهُمَا ۚ وَ هُوَ الۡعَلِیُّ الۡعَظِیۡمُ ﴿۲۵۵
Allah! La ilaha illa Huwa (none has the right to be worshiped but He), the Ever Living, the One Who sustains and protects all that exists. Neither slumber nor sleep overtake Him. To Him belongs whatever is in the heavens and whatever is on earth. Who is he that can intercede with Him except with His permission? He knows what happens to them (His creatures) in this world and what will happen to them in the Hereafter. And they will never encompass anything of His knowledge except what He wills. His kursi extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great. [Surah al-Baqarah 2:255]
The name "al-Hayy" is a prerequisite for all His characteristics and actions and is among the greatest of mental proofs for the establish- ment and confirmation of the perfect qualities, such as knowledge, speech, hearing, sight, and others; it necessitates their establishment and negates their opposites.
Note:
15 Reported by al-Bukhari and Muslim.
16. Ibn Taymiyyah said in his book Al-Istiqamah (1/70-71): "And likewise, the word al- harakah (movement) was affirmed by groups from Ahlus-Sunnah wal-Hadith, which Harb bin Ismä'il al-Karmani in As-Sunnah said, which he related to the scholars he had studied under. And likewise, this was mentioned by 'Uthman bin Sa'id ad-Darimi in his refutation of Bishr al-Marisi, and he mentioned that this is the methodology of Ahlus-Sunnah. Ad-Darimi says in his book: 'Al-Imam ad-Darimi 'Uthman bin Sa'id refuted Bishr al-Marisi the Stubborn: "As for your claim that 'al-Qayyum' means that He (Allah) does not descend from His station and He does not move, this kind of tafsir is not accepted without an authentic narration from the Messenger of Allah or some of His Sahabah or Tabi'in (generation after the Sahabah). Because al-Hayy al-Qa- yyum does as He wills, moves if He wills, descends and raises if He wills, pulls back or stretches out His Hand, and stands or sits if He wills, because the difference between the living and the dead is movement. Everything that moves is, without a doubt, a liv- ing being, and every deceased, without a doubt, doesn't move."
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