DoN't Be SaD !

[breezes]

السلام عليكم ورحمة الله وبركاته

I quoted a wonderful book that changed the lives of many people and brought them hope in this life and trust in allah - and so gently and the mercy of God
Book of the Shaykh al-qarni

about the Book :

At a time in which the Muslims are beset with trials from every periphery and within, comes this heartening book rooted in the commandments of Allah, Azzawajall (the Exalted), the Sunnah and the excellent guidance and examples of the Muslims that came before us.
Don’t be Sad is an important book for all. It is full of practical advice on how to repel despair and replace it with a pragmatic and ultimately satisfying Islamic outlook on life. It exposes to the modern reader how Islam teaches us to deal with the tests and tribulations of this world.
This book contains verses of the Qur’an, sayings of the Prophet Muhammad (Blessings and Peace be upon him) and of his Companions as well as of the wise. But it also contains sayings of Western and Eastern thinkers and philosophers, sayings that coincide with the truth.
This book, the culmination of deep and organized thought, says to you in short: “Be happy, at peace, and joyful; and don’t be sad.”

Extinguish the fire of enmity before it spreads

Throughout my life, I found that whenever I defended myself against defamatory comments, loss and regret were the main results. At first I would think it wise that I should set things straight when some person criticized me, regardless of whether the criticism was verbal or written. In the end, however, I found the opposite to be true. By defending myself, more enmity resulted, and instead of the restoration of good ties between my critic and myself, he would attempt to malign me even further. Eventually I would wish that I had never confronted him in the first place. It would have been better to forgive, forbear, show patience, turn away, and ignore the defamatory remarks. After all, this is what the Qur’an teaches us:
{Show forgiveness, enjoin what is good, and turn away from the foolish [i.e. don’t punish them].} (Qur’an 7: 199)
{Let them pardon and forgive.} (Qur’an 24: 22)
{Those who repress anger, and who pardon men...}(Qur’an 3: 134)
{And when they are angry they forgive.} (Qur’an 42: 37)
{And when the foolish address them [with bad words] they reply back with mild words of gentleness.} (Qur’an 25: 63)
{Repel [the evil] with one which is better [i.e. Allah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly], then verily! He, between whom and you there was enmity, [will become] as though he was a close friend.} (Qur’an 41: 34)
Therefore, if you hear malicious words from someone, do not answer back: it will only result in multiplying one attack into ten.

Don’t belittle another person’s efforts

Life has taught me to put into practice something that has never failed me: to moderately express my approval of others. This policy always has a positive effect on all sorts of people. Soft and gentle words work wonders on the hearts of people; our religion teaches us to be generous and kind in dealings:
{And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you...} (Qur’an 3:159)
The author of the book How to Win Friends states that an important factor in attracting people to you is to praise and compliment them inordinately. I do not agree: moderation and justice are called for:
{Indeed Allah has set a measure for all things.} (Qur’an 65: 3)
Therefore one should neither flatter others artificially nor be dry and distant with them.
Sure, we could take the path of looking down upon people with supercilious airs; but as a result, it is we who will lose our friends -and not they who will lose us. If you are not friendly, people will soon find someone else to make acquaintance with.
{And be kind and humble to the believers who follow you.}
(Qur’an 26: 215)
Earning the respect of others also contributes to bringing you happiness. Muslims are Allah’s witnesses on earth and they pray for each other’s forgiveness.
{... and speak good to people. . .} (Qur’an 2: 83)
In life, I have been especially impressed by those who are charismatic in their dealings — those who seem to attract others magnetically by their good character. They always wear a smile for others, they have honest tongues, and their hearts are free from jealousy and rancor.
With the permission of Allah, it is within the reach of every one of us to achieve acceptance among the people of the earth. This acceptance is not bought with treasures or wealth, but it is earned through sincerity towards Allah, truthfulness, the love of Allah and His Messenger (bpuh), a love for spreading good to others, and a lowly opinion of one’s own self
To achieve these and other good qualities, we must make an honest effort, because they require an upward climb. Evil characteristics are easily achieved for whoever wants them, for they demand only a downward descent.
An Arab poet said:
“The evil character soon ceases to feel his wickedness,
A bodily injury causes no pain for the dead.”
The person who is self-absorbed is likely to feel inferior and melancholic on the inside. And there are some people who think more highly of themselves than they should. A few examples of such people come to mind, people who made some efforts to contribute to society, later feeling that their work deserved a lifetime’s achievement award.
One student I knew wrote a few small booklets that were targeted at young Muslims. I wanted to encourage him, so I complimented him on his efforts. Then, he began to talk endlessly about the booklets, about how widely they were distributed, and about how much acclaim they had received. I was amazed at this person’s vision of himself, but I also learned from him how people hate to be overlooked or put down.
On another occasion, I heard a taped lecture of a student. I invited him to my home, intending to encourage him to continue his efforts in seeking knowledge of Islam. When I mentioned the tape, he found his opportunity. He began by invoking Allah to benefit the entire Muslim nation through his lecture. He then continued to expound on how he had researched the topic. Before calling him, I had never expected him to be so self-centered. My conversation with him also made me realize that it is in human nature to give more worth to one’s own self than it deserves. Therefore be wary of putting somebody down:
{Let not a group scoff at another group, it may be that the latter are better than the former; nor let [some] women scoff at other women, it may be that the latter are better than the former..}
(Qur’an 49: 11)
People will love you if you applaud their efforts and give them attention:
{And turn not away those who invoke their Lord, morning and afternoon...} (Qur’an 6: 52)
{And keep yourself [O’ Muhammad] patiently with those who call on their Lord [i.e. your companions who remember their Lord with glorification, praising in prayers, etc., and other righteous deeds, etc.] morning and afternoon...} (Qur’an 18: 28)
{[The Prophet] frowned and turned away, because there came to him the blind man [i.e. ‘Abdullah ibn Umm-Maktoom, who came to the Prophet while he was preaching to one or some of the Quraysh chiefs]. But what could tell you that per chance he might become pure [from sins]?} (Qur’an 80: 1-3)
During my high school years, I not only studied poetry, but I also composed it. On one occasion, the students of another school visited us. At the welcome party, I was asked to recite some of my poetry, not because of any skill that I could lay claim to, but because I was the only one in our school who had an inclination to verse.
I read some of my poetry aloud and the Literature teacher praised both my style and use of words, and I actually believed him. I thought that I had written something of genius and only when I was older and had returned to those lines did I realize how sophomoric my work really was.
The only thing we gain by putting others down is an extra enemy. Therefore be just in recognizing the efforts of others, and compliment them for their virtues.

Deal with others as you would have them deal with you
A wise person said that the one who seeks out the faults of others is like a fly — it lands only on that which is foul. Some people are afflicted with the word “but.” Every time you mention someone to them, they will say something along the lines of, “He has some good in him, but...” What follows “but” is always criticism, blame, and censure.
{Woe to every slanderer and backbiter.} (Qur’an 104: 1)
{A slanderer, going about with calumnies.} (Qur’an 68: 11)
{Neither backbite one another.} (Qur’an 49: 12)
The more just we are with others, the greater will their respect be for us. The opposite holds true also. No intelligent person can think that he will earn the respect and praise of others by belittling them and putting them down.
{Woe to Al-Mutaffifeen [those who give less in measure and weight (decrease the rights of others)].} (Qur’an 83: 1)

continued ...

[breezes]

Be fair

Be fair to your friends and call them by those names that they love most; do not use nicknames that they hate. Would you like it if others did the same to you?
Be fair to your wife. How often is it for a woman, that after an entire day of cooking, dusting, and cleaning, her husband returns home and is blind to her efforts? His indifference does more damage than any talk can do in making her feel inadequate and ignored.
So be attentive to others and thank them for any good that they do. Praise your wife’s appearance if she takes time to look good for you and thank her for her daily devotion to you.

Avoid being artificial

I once read a poem of Abu Reeshah and was instantly captivated by his words. I memorized the poem and studied Abu Reeshah’s style. Soon afterwards, I had to present a poem at a school recital, so I tried to copy Abu Reesha’s style — the only problem being that I am not Abu Reesha. Hence the words that came out lacked coherence, and the poem in general was stale and insipid. After that day I stopped copying other peoples’ styles. I began to write according to what I felt, and in this way I was automatically able to infuse my personality into my poetry. Similarly, I once prayed behind an Imam in Jeddah. He was trying to copy a famous reciter; how far he was, though, from achieving the desired effect! His voice was too different from the famous reciter and the attempt at imitation seemed blatantly affected. It was hard for me to bear his effort because I was feeling all along how hard he was struggling to reach similarity. I realized that Allah created every person with distinct qualities, characteristics, and talents:
{To each among you, We have prescribed a law and a clear way.}
(Qur’an 5: 48)
If you want to excel in something, try to follow a way that suits both your nature and your ability:
{Say. [O’ Muhammad to mankind]: ‘Each one acts according to Shaakilatihi [i.e. his way, his disposition, his religion, or his intentions, etc.].} (Qur’an 17: 84)

If you really cannot do something, leave it

I used to give the Friday sermon in the city of Abha. Most of my sermons dealt with different aspects of the Prophet’s life, and this became something of a specialty with me and was something with which I felt comfortable. Somebody had asked me to give a sermon about the increasing tendency of extravagant dowries. I was loath to comply with this request because I felt more comfortable in speaking about the biography of the Prophet (bpuh). Nevertheless, I gave an impromptu sermon on the requested topic. I quoted verses from the Qur’an and sayings of the Messenger of Allah (bpuh). I was covering the topic in a desultory manner, and as I was speaking, I felt the sweat trickle down my forehead. After my sermon was over, I felt that I had done a very poor job in speaking about the subject, and so I resolved to stick to what I excelled at.
.nor am I one of the Mutakallifoon {those who pretend and fabricate things which do not exist].} (Qur’an 38: 86)
Every one of us should work in a field that he is skilled in. The Prophet (Blessings and Peace be upon him) said:
“Indeed, Allah loves for each of you, when he works at something, to perfect it.”

Do not be chaotic in your life

One day I gathered twelve different commentaries of the Qur’an:
At-Tabari, Ibn Katheer, Al-Baghawi, Az-Zamakhshari, Al-Qurtubi, Az-Zilaal, As-Shinquiti, Ar-Raazi, Fath ul-Qadeer, Al-Khaazin, Abu Mas‘ood, and Al-Qaasimi (some in this list are the names of the authors while others are the names of the actual books). I had intended to read every day the commentary of one verse of the Qur’an from each of these books. I planned to read the explanation of the daily verse from the first book, then the second, and so on, until I had completed them all. I tried this for a while but I quickly felt bored and exhausted. It is true that I was enthusiastic, but I had been too hasty in planning and in choosing a proper method of study.
To the student of the Islamic sciences I give this advice: do not overburden yourself with a great number of books. A better way is to plan and choose carefully what you read. It is of utmost importance to be consistent, even if you do only a little. The most favorite deed of the Prophet (bpuh) was the one that was practiced consistently, even if the deed was a small one.

The Mutual rivalry for piling up of worldly things diverts you:

{The Mutual rivalry for piling up of worldly things diverts you.}
(Qur’an 102: 1)
Once, after having received a handsome sum of money, I rushed to the bookstore with the intention of buying a copy of every book I could get my hands on; the enthusiasm of the moment overwhelmed me. I filled the shelves of my wall with books from many of the sciences. The topics included Islamic jurisprudence, sociology, and books on general knowledge. I wanted to begin to read, but I didn’t know how to go about choosing a starting point. I found that different books in the same science tended to overlap each other. I found others to contain little of significance. I consulted some eminent scholars and asked them how I should go about studying. They guided me to a way that has proven to be successful. They suggested that I read only the main reference books in each Islamic science and that I study them in depth. All other books, they said, I should leave alone, except when research on a specific issue calls for going to a number of books. I was very pleased with the results; I felt more organized and comfortable in following their simple yet sensible advice.
{The mutual rivalry for piling up of worldly things diverts you, until you visit the graves [i.e. till you die].} (Qur’an 102: 1-2)
There are some students who go to the extreme of searching for rare manuscripts. They are always gathering copies of rare books, yet you will find that most of them have not even completely read the most important reference books in the Islamic sciences. One person I know was sad that he couldn’t get a copy of the commentary of Muqaatil ibn Sulaiman, and yet he hadn’t even completely read the explanation of Ibn Katheer!
{And there are among them [Jews] unlettered people, who know not the Book, but they trust upon false desires and they but guess.}
(Qur’an 2: 78)
Never pursue minor issues when more important ones should be dealt with first. Whoever does not know his purpose will have a long and tiring journey that leads to nowhere.

Conclusion

Let us all seek the pleasure of Allah, Lord of all that exists. Let us stand before Him in worship, without associating any partners with Him; let us ask Him ardently and then wait patiently for the answer. For truly, He is sufficient for us; He is the One who Cures; He is the Creator and Provider; He alone brings to life and causes death.
{‘Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire! ’} (Qur’an 2: 201)
“O’ Allah, grant us health and well-being always, in this world and in the Hereafter”
“O’ Allah, we ask you with the best of what your
Messenger Muhammad asked, and we seek refuge in
You from the worst of that which your Messenger
Muhammad sought refuge from.”
“O’ Allah, we seek refuge in You from anxiety and grief we seek refuge in You from incapability and laziness; we seek refuge in You from miserliness and cowardliness; We seek refuge in You from the burden of debt and from the subjugation of man

[Huzzy_786]

Mashallah! Jazakallah, couldnt read all of it but was good ;) and helpfull.

[roohani.doctor]

great points! will def be bookmarking this.... thanks :)

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[Beardo]

MAsha-Allah, it's a great book indeed. :) i read it often. And I think I'll read it again tonight inshallah. Definitely a keeper.

[Salahudeen]

JAZAKALLAH KHAIR very good book this is I recommend every 1 to buy it.

[breezes]

thank you all for comments
I think this book is beneficial to non-Muslims

peace ...

[Zuzubu]

Shukran okhti. T_T Will keep smilling. :)

[breezes]

Shukran okhti. T_T Will keep smilling. :)

:) Don't worry about it

[breezes]

Be pleased with Allah

Along with having faith in the phrase, “I am pleased with Allah as my Lord, with Islam as my religion, and with Muhammad as a Messenger,” you must also be pleased with Allah’s commandments and decrees.
When you are selective in your belief in pre-ordainment, your belief is incorrect. Being selective means to be pleased and contented with only those decrees that are compatible with your desires, while complaining against and begrudging those decrees that go against your desires.
Some people would be pleased with their Lord when things were easy, but they would begrudge His decrees when things became tough, and Allah said about them:
{If good befalls him, he is content therewith; but ~f a trial befalls him, he turns back on his face [i.e. reverts back to disbelief after embracing Islam]. He loses both this world and the Hereafter.}
(Qur’an 22: 11)
The Desert Arabs announced their Islam openly, and when they found ease and profit in what was revealed, they would say, “This is a good religion.” They would then obey commandments and observe their religious duties.
But when they found the opposite — draught and poverty, for example — they would turn away in disdain, abandoning their religion. The one who practices Islam in this way always expects ease in fulfilling his personal desires.
Whoever is chosen by Allah to worship Him and to carry the flag of Islam, and then is not pleased with this honor, deserves a perpetual and eternal torment.
{The story of him to whom We gave Our Aayaat [proofs, evidences, verses, lessons, signs, revelations, etc.], but he threw them away so Satan followed him up, and he became of those who went astray.}
(Qur’an 7: 175)
{Had Allah known of any good in them, he would indeed have made them listen, and even ~f He had made them listen, they would but have turned away averse [to the truth].} (Qur’an 8: 23)
Contentment is a path that is followed by people who want to live according to a higher code, a code that is followed by those who are close to Allah.
The Messenger of Allah (bpuh) distributed the spoils of war after the battle of Hunayn. He gave most of the spoils to the chiefs of different tribes and to those Arabs who were late or slow in accepting Islam. He excluded the Ansaar, confident in the degree of contentment and faith that each one of them had. Perhaps some of them did not fully perceive the noble reason for their being excluded from this distribution, so the Messenger of Allah (bpuh) gathered them together to explain to them why they were left out. He informed them of his love for them and that he only gave to the others in order to bring them closer to Islam, an action that was based on their weak level of faith, which was in need of strengthening. He said to the Ansaar:
“Are you not contented that the people are leaving with camels and sheep while you are leaving with the Messenger of Allah! The Ansaar are (like) inner-garments (for me) while others are like outer-garments (meaning that the Ansaar are very close to the Messenger of Allah and high in ranking with him). May Allah have mercy on the Ansaar, the children of the Ansaar, and the grandchildren of the Ansaar. If all people were to tread in a valley or a mountain pass, while the Ansaar traveled through another valley or mountain pass, I would tread the mountain pass and valley of the Ansaar.”
They were then satisfied; pleasure and tranquility descended upon them. Moreover, Allah and His Messenger (bpuh) were pleased with them.
Those who truly find Allah’s pleasure will not then trade it for even the entire world; there is nothing comparable to the reward of Allah’s pleasure.
One Desert Arab accepted Islam in the presence of the Messenger of Allah (bpuh), who then gave him some money. The Arab said, “O’ Messenger of Allah. I did not pledge to follow you for this.” The Prophet (bpuh) asked, “Then why did you pledge to follow me?” He answered, “I pledged to follow you to have an arrow strike me here (he pointed to his throat) and to exit here (he pointed to the back of his neck).” The Messenger of Allah (bpuh) said, “If you are truthful with Allah, He will be truthful to you (in His promise).” The man was present at a battle and an arrow struck him just as he desired. He met his Lord, pleased and joyful.
On another occasion, the Messenger of Allah (bpuh) distributed some wealth. He gave to those who were weak in their religion, and he did not give to those whose swords were stained with blood from fighting in the way of Allah, those who used their wealth and bodies to defend the Religion. The Messenger of Allah (bpuh) stood before the people and said:
“I give to people because of the covetousness and anxiety that Allah has put into their hearts. I don’t give to others because of the faith — or goodness — that Allah has put into their hearts. From them is ‘Amr ibn Taghlab.”
‘Amr (may Allah be pleased with him) said, “These were words (from the Messenger of Allah) for which I would not trade all that is in the world.” This is the epitome of contentment and of seeking what is with Allah, the Exalted. The whole world to one of them was not worth as much as a smile from the Messenger of Allah (bpuh).
The promises of the Messenger of Allah were these: the reward of Allah, His pleasure, and Paradise. He did not promise them castles, positions, or land. He would say to them, “Whoever does such and such, his reward will be Paradise.” And he would say to another, “Whoever does such and such, he will be my Companion in Paradise.” The tremendous sacrifices and efforts of the Companions could not be compensated by paltry worldly tokens; a just reward for them could only be given to them in the Hereafter.
Tirmidhi related that ‘Umar (may Allah be pleased with him) went to get permission from the Messenger of Allah (bpuh) to make pilgrimage to Makkah. The Messenger of Allah (bpuh) answered:
“Do not forget us in your supplication, O’ my brother.”
The speaker of this request was the Messenger of guidance, who was free from sin and who spoke not from desire but from revelation. ‘Umar said of the Prophet’s priceless and cherished words, “I wouldn’t trade these words for the whole world.”
Imagine that the Messenger of Allah (bpuh) had said to you, “Do not forget us in your supplication, O’ my brother.” How then would you feel?
The level of the Prophet’s contentment and pleasure with his Lord is beyond our ability to describe. He was pleased with his Lord in richness and in poverty, in health and in sickness, in harsh circumstances and in comfort.
He experienced the bitterness and sadness of being an orphan. At times in his life he could not so much as find the pit of a date to eat; to alleviate the pangs of hunger, he (bpuh) would tie a stone around his stomach. He had to leave his armor with a Jew as collateral in order to borrow wheat from him. His bed was straw, which would poke into his side and cause pain. Sometimes three whole days passed before he managed to find anything to eat. Despite all of these hardships, he was pleased with Allah, the Lord of all that exists.
{Blessed be He Who, if He will, will assign you better than [all] that,— Gardens under which rivers flow [Paradise] and will assign you palaces [i.e. in Paradise].} (Qur’an 25: 10)
He was pleased with Allah during the most difficult of times in his life: the early years of his mission. The whole world stood against him, with their numbers, their wealth, and their power. During this period, both his uncle — Abu Taalib — and his wife — Khadeejah (may Allah be pleased with her) — died. The Quraysh inflicted all kinds of punishment upon him and his followers. His people slandered him, accusing him of being a liar, a magician, a soothsayer, a madman, and a poet.
He was pleased with his Lord even on the day that he was driven out of Makkah, the city wherein he played as a child and grew up as a young man. Turning towards Makkah, his eyes swelled with tears and he said:
“You are the most beloved of Allah’s lands to me. If your dwellers had not expelled me from you, I would not have left.”
He was pleased with his Lord when he went to Ta’aif to deliver his noble message, and instead of receiving a welcome, he was greeted with stones that were thrown at him and that made his feet bleed.
The Messenger of Allah (bpuh) was wounded in the battle of Uhud, his uncle was killed, many of his Companions were slaughtered, but immediately after the battle he said: “Line up behind me so that I can praise my Lord.”
In short, at every moment of his life, he was pleased with his Lord, the reward for which is mentioned in this verse:
{And verily, your Lord will give you [all i.e. good] so that you shall be well-pleased.} (Qur’an 93: 5)

A call from the Nakhlah valley

The Prophet Muhammad (bpuh) was forced to leave Makkah, the place of his family, children, and home. He sought refuge in At­Ta’aif, where he was treated with contempt: the elders cursed him, and the children mocked him and pelted him with stones.
Tears of sorrow poured down his face and his feet bled. Where was he to turn? Where was he to seek refuge? The only One in whom one may seek refuge is Allah, the Almighty.
Muhammad (bpuh) faced the Ka‘bah, thanked Allah, praised Him, and invoked Him to help him through his difficulties. Read this, his supplication to his Lord after his experience in At-Ta’aif:
“O’ Allah, I complain to you of my weakness, my lack of options, and the contempt of people for me. You are the Most Merciful, You are my Lord; to whom do You entrust me with: To my relatives who are coarse with me or to an enemy that You have made to subjugate me. If You are not angry with me, then I don’t care (how people treat me), except that safety from you is easier for me. I seek refuge with the illumination of Your Face, which has the effect of making darkness shine, and of making good the affairs of this world and the Hereafter, from having your anger descend upon me, or your wrath come down upon me. I blame myself (and will continue in my efforts to please You) until You are pleased. And there is no movement (in the universe) or strength except with You.”

The first generation of Muslims

{Indeed, Allah was pleased with the believers when they gave their Baiy’ah [pledge] to you [O’ Muhammad] under the tree, he knew what was in their hearts, and He sent down As-Sakinah [calmness and tranquility] upon them, and He rewarded them with a near victory.} (Qur’an 48: 18)
This verse explains the highest goal of the believers: achieving the pleasure of Allah. Allah’s being pleased with you is the most
precious thing that you have to gain. This verse mentions Allah’s pleasure for the first generation of Muslims. In other verses, He mentions forgiveness and pardon for them:
{That Allah may forgive you your sins of the past and the future...} (Qur’an 48: 2)
{Allah has forgiven the Prophet, the Muhajiroon [Muslim emigrants who left their homes and came to Al-Madeenah] and the Ansaar [Muslims of Al-Madeenah]…} (Qur’an 9: 1l7)
{May Allah forgive you [O’ Muhammad]. Why did you grant them leave?} (Qur’an 9: 43)
Seeking Allah’s pleasure, the companions made a pledge under the tree to sacrifice their lives. Why? Through their martyrdom, the religion grew and spread.
Allah, the Exalted, knew that a high level of faith dwelt in their hearts. They toiled, sweated, starved, and were tortured, but the important thing to these noble hearts was that Allah was pleased with them.
They were separated from their families, their wealth, and their homes only to face harsh realities of desert travel to another land, but they cared only for Allah and His being pleased with them.
Was the reward of these defenders of Islam camels, goats, or money? Do you think that these things would have the effect of soothing their hearts? Never! What soothed their hearts was the pleasure of Allah, His forgiveness, and His eternal reward:
{And their recompense shall be Paradise, and silken garments, because they were patient. Reclining therein on raised thrones, they will see there neither the excessive heat of the sun, nor the excessive bitter cold, [as in Paradise there is no sun and no moon]. And the shade thereof is close upon them, and the bunches of fruit there of will hang low within their reach. And amongst them will be passed round vessels of silver and cups of crystal, Crystal-clear made of silver They will determine the measure thereof according to their wishes.} (Qur’an 76: 12-16)

[Huzzy_786]

Awesome, this is just so true.

[piXie]

assalamu alaikum, JazakAllaah khairan for sharing. Will have to add this book to my library inshaa Allaah. Very useful for counselling too.

[breezes]

Work hard for the fruitful end

Al-Waleed ibn Mughirah, Umayyah ibn Khallaf, and Al-‘Aas ibn Waa’il spent liberally from their wealth in the fight against Islam and its adherents.
{And so will they continue to spend it; but in the end it will become an anguish for them. Then they will be overcome.}
(Qur’an 8: 36)
Yet many Muslims are miserly, hoarding their wealth and keeping themselves aloof from good causes.
{And whoever is niggardly, it is only at the expense of his ownself.}
(Qur’an 47: 38)
In Golda Mayer’s memoirs, Malice, the Jewish writer said that at one stage in her life she would work sixteen hours continuously without breaks. But for what end did she strive? It was to serve her false principles and deviant ideas. She toiled until she and Ben Gurion established a country.
I then reflected on the thousands of Muslims that will not work even for a single hour a day. Instead it is playing, eating, drinking, sleeping, and wasting time.
{What is the matter with you, that when you are asked to march forth in the Cause of Allah [i.e. Jihad] you cling heavily to the earth?} (Qur’an 9: 38)
‘Umar was steadfast in working day and night and he would sleep but a little. His family asked, “Do you not sleep?” He replied, “If I sleep at night, my soul will be lost (meaning that he spent his nights in worship) and if I sleep during the day, my people (citizens) will be lost (as Caliph, he spent his days taking care of the peoples’ affairs).”
The memoirs of the Assassin Moshe Dayan, The Sword and Rule, is replete with accounts of how he flew from one country to another, day and night, attending meetings and conferences, always making deals and pacts. I thought what a shame it was that a person that seemed more akin to pigs and apes than to mankind displayed such extraordinary fortitude. To complete this somber thought, I reflected on the feebleness and incapability of so many Muslims. Here again I remembered ‘Umar’s words about the stamina of the evildoer and the feebleness of self-assurance.
Under the aegis of ‘Umar’s rule, indolence and inactivity were not tolerated. He once evicted some youths that lived in the Mosque. He chastised them with blows and said, “Go out and seek sustenance, for the sky does not send down rain of gold or silver.” Laziness begets worry, depression, and manifold illnesses, while activity and work beget satisfaction and happiness. If each one of us does what he is supposed to do, all of the above-mentioned maladies can be eradicated, and our society will benefit froman increase in productivity and development.
{And say: ‘Do deeds!’} (Qur’an 9:105)
{...you may disperse through the land...} (Qur’an 62: 10)
{Race one with another in hastening towards Forgiveness from your Lord [Allah], and towards Paradise...} (Qur’an 57: 21)
{And march forth in the way [which leads to] forgiveness from your Lord, and for Paradise...} (Qur’an 3:133)
The Prophet (Blessings and Peace be upon him) said,
“Verily, the Prophet Dawood would eat from the labor of his hands.”
Though it might seem to be a paradox, many people are dead despite the fact that they are alive. They have no clue as to the purpose of life, and they do nothing for themselves or for others. {They are content to be with those [the women] who sit behind [at home].} (Qur’an 9: 87)
{Not equal are those of the believers who sit [at home], except those who are disabled [by injury or are blind or lame, etc.], and those who strive hard and fight in the Cause of Allah.} (Qur’an 4: 95)
The dark-skinned woman who cleaned the Prophet’s Mosque played out her role in life with alacrity and a sense of purpose. And as a result she entered Paradise.
{And indeed a slave woman who believes is better than a [free] Mushrikah [idolatress, etc.], even though she pleases you.
(Qur’an 2: 221)
Similarly, the boy who made the pulpit for the Prophet (bpuh) contributed according to his abilities, and for that he earned his reward. His talents were in carpentry and he took advantage of those talents.
{…and those who could not find to give charity [in Allah s Cause] except what is available to them...} (Qur’an 9: 79)
In a move that expanded the opportunities for the call to Islam, the American Government opened the doors for Muslim preachers to visit prisons in order to teach prisoners about Islam. The apparent reason or motive was that those criminals, drug-dealers, and murderers who accept Islam during their stay in prison re-enter society as productive and good members.
{Is he who was dead [without Faith by ignorance and disbelief] and We gave him life [by knowledge and Faith] and set for him a light [of Belief] whereby he can walk amongst men, like him who is in the darkness [of disbelief polytheism and hypocrisy]...}
(Qur’an 6:122)
An extreme attachment to this life, the yearning to live long, and an abhorrence of death that goes beyond normal limits — these all result in anxiety, worry and sleeplessness.
Allah blamed the Jews for their strong attachment to the life of this world.
{And verily, you will find them [the Jews] the greediest of mankind for life and [even greedier] than those who ascribe partners to Allah. Every one of them wishes that he could be given a life of a thousand years. But the grant of such life will not save him even a little from [due] punishment. And Allah is All-Seer of what they do.}
(Qur’an 2: 96)
Regarding this verse, there are some important issues that we need to discuss. First, Allah mentioned that every one of them wishes for a long life. In other words, no matter what the quality of the life they lead, regardless of whether they lead a life that is worthless and trivial or not, they have strong aspirations to stay in this world for a long time.
Second, there is the choice of the words “one thousand years.” Perhaps the reason for this stems from the tradition of Jews that when they would meet each other, their greeting was, “Live for a thousand years.” Allah reproached them for desiring such a long life. And yet, suppose that they did live for one thousand years, what would be their end? It would still be the scorching Fire!
{But surely the torment of the Hereafter will be more disgracing, and they will never be helped.} (Qur’an 41: 16)
And the following is a common Arab saying:
“No worries, and supplication is to Allah.”
This means that, since Allah above is the One Whom we ask for good, why should we worry. If you put your trust in Allah concerning your worries, He will remove them from you.
{Is not He [better than your gods] Who responds to the distressed one, when he calls Him, and Who removes the evil...}
(Qur’an 27: 62)
{And when My slaves ask you [O’ Muhammad] concerning Me, then [answer them], I am indeed near [to them by My Knowledge]. I respond to the invocations of the supplicant when he calls on Me [without any mediator or intercessor].} (Qur’an 2: 186)
An Arab poet said:
“The patient one is worthy of achieving his goal, And the one addicted to knocking on doors is worthy of entering.”

Your life is replete with priceless moments

‘Ali at-Tantawi related two poignant experiences in his journals. The first was when he almost drowned on the shores of Beirut. He was drowning and time was running out for him when he was finally rescued and carried unconscious to land. In the brief moments of struggle before losing consciousness he recalls his utter submission to his Lord and his wish of returning to life, even if it was for an hour, to renew his faith, to do good deeds, and to try to reach the pinnacle of belief.
The second instance was when he accompanied a caravan traveling from Syria to Makkah. While in the desert of Tabook, they lost their way and wandered aimlessly for three days. Their situation worsened when their supply of food and drink began to run out. Everyone felt that death might very well be imminent. At this point, he stood up and gave a speech to the people: it was tantamount to a farewell speech to life. It was a heartfelt sermon that moved both himself and his audience to tears. He felt his faith increase and he truly felt that none could save or help them except Allah, the Exalted, the All-High.
{Whoever is in the heavens and on earth begs of Him [its needs from Him]. Every day He has a matter to bring forth [such as giving honor to some, disgrace to some, life to some, death to some,
(Qur’an 55: 29)
{And many a Prophet fought [in Allah s cause] and along with him [fought] large bands of religious learned men. But they never lost heart for that which did befall them in Allah’s Way, nor did they weaken nor degrade themselves. And Allah loves the patient ones.
(Qur’an 3: 146)
Verily, Allah loves those strong believers who challenge their enemies with patience and stamina. They don’t give up, feel hopeless, or allow themselves to be humiliated at the hands of others. Instead, they struggle, strive, and toil. And these are the taxes that a believer must pay for the ultimate property in this world: faith in Allah, His Messenger, and His religion.
“The strong believer is better and more beloved to Allah than the weak believer. And in each of them there is good.”
Abu Bakr (may Allah be pleased with him) inserted one of his fingers into a crevice of the cave in order to protect the Prophet (bpuh) from a scorpion, and he himself was bitten in the process. The Prophet (bpuh) read upon him some Qur’anic verses and he became cured by the permission of Allah.
A man asked ‘Antara, “What is the secret to your bravery, for you are known for your ability to overpower men?” He replied, “Put your finger in my mouth and let me put mine in yours.” Each put his finger into the mouth of the other and each one of them began to bite the finger of the other, slowly increasing in intensity. Within a very short span of time, the man could hold out no longer and he let out a shrill scream, and so ‘Antara loosened the hold his jaws had on the man’s finger. ‘Antara said, “This is how I overpower champions”: in other words, with patience and forbearance.
A believer’s spirits are raised when he appreciates that he is in close proximity of Allah’s Mercy, Kindness, and Forgiveness. He feels Allah’s protection and care with an intensity of feeling that is proportionate to his belief
{And there is not a thing but glorifies His Praise. But you understand not their glorification.} (Qur’an 17: 44)
Farmers in this country sometimes pass their time while sowing the earth by chanting:
“A dry seed, in a dry country in Your Hands, O’ Creator of the heavens and the earth.”
{Tell Me! The seed that you sow in the ground. Is it you that make it grow, or are We the Grower?} (Qur’an 56: 63-64)
The eloquent orator ‘Abdul Hameed Kishk, who was blind, ascended the podium to give a sermon. He took a date-palm tree leaf out of his pocket and on it was written “Allah” in beautiful writing. He then proclaimed to the congregation:
“Look at that tree,
With its fresh branches,
Who made it grow?
And decorated it with green?
He is Allah,
Who is All-Powerful, All-Capable.”
Those who attended the sermon broke out into tears.
He is the Creator of the heavens and the earth. His signs are imprinted throughout the universe and all of creation pronounces Him to be the Creator, the One with perfect qualities, and the only One Who deserves to be worshiped.
{Our Lord! You have not created [all] this without purpose, glory to You!} (Qur’an 3: 191)
Among the pillars of happiness is to know that our Lord is merciful and forgives the faults of the one who repents. So rejoice in your Lord’s mercy, a mercy that encompasses the heavens and the earth. Allah, the Almighty, says:
{My Mercy embraces all things.} (Qur’an 7: 156)
How tremendous is Allah’s kindness! In an authentic hadith, it is related that a Desert Arab prayed with the Prophet (bpuh), and when they reached the end of the prayer, the man said:
“O’ Allah, be merciful to me and to Muhammad, and don’t be merciful to anyone other than us.”
The Prophet (bpuh) said to him:
“Indeed, you have constricted that which is capacious. ~
{And He is Ever Most Merciful to the believers.} (Qur’an 33: 43)
After a battle, a woman prisoner rushed between the Prophet’s Companions to grab and protect her child. Upon witnessing this scene, the Messenger of Allah (bpuh) said:
“Allah is more merciful to His slaves than this woman is to her child.”
In an authentic hadith, it has been related that before dying, a man ordered for his corpse to be burned and his remains to be scattered throughout the land. Allah then put him together again and said to him, “O’ My slave, what was your motive for doing what you did?” He said, “O’ my Lord, I feared You and dreaded my sins.” Then, Allah made him enter Paradise.
{But as for him who feared standing before his Lord, and restrained himself from impure evil desires, and lusts. Verily, Paradise will be his abode.} (Qur’an 79: 40-41)
Allah took to account a man who spent extravagantly on himself and was wasteful. Nonetheless, he was someone who worshipped
Allah and did not associate any partners with Him. Allah did not find the man to have any good deeds except one: he was a businessman and would pardon the debts of those who were insolvent. Allah said, “We are worthier of generosity than you are.” Allah pardoned him and let him enter Paradise.
{‘And Who, I hope will forgive me my faults on the Day of Recompense, [the Day of Resurrection].} (Qur’an 26: 82)
In Saheeh Muslim is an account wherein it is mentioned that the Prophet (bpuh) prayed with the people, and upon completing the prayer, a man suddenly stood and said,
“I have perpetrated a sin that is punishable by law, so execute the punishment on me.” The Prophet asked, “Did you pray with us?” The man answered, “Yes.” The Prophet said, “Go, for you have been forgiven.”
{And whoever does evil or wrongs himself but afterwards seeks Allah’s Forgiveness, he will find Allah Oft-Forgiving, Most Merciful.} (Qur’an 4: 110)
There is an invisible mercy that surrounds the believer from every direction. The source of this invisible mercy is Allah, Lord of all that exists. He kept Muhammad (Blessings and Peace be upon him) safe in the cave and He showed mercy to those known as the people of the cave. He protected Ibraheem (Abraham) from the effects of the fire. He saved Moosa (Moses) from drowning, Noob (Noah) from the flood, Yusuf (Joseph) from the well, and Ayoob (Job) from sickness (may peace be upon them all).

Pause to reflect

Umm Salamah (may Allah be pleased with her) related that she heard the Prophet (bpuh) say,
“When a Muslim is afflicted with a calamity, and then says what Allah orders him to say: ‘Truly! To Allah we belong and truly, to Him we shall return,’ and, ‘O’
Allah, reward me in my calamity and compensate me with that which is better than it (i.e. better than what was lost. A loved one, for example),’ then Allah will compensate him with that which is better than it.”
An Arab poet said: “My friend, by Allah, no calamity Lasts, no matter how large it is, If it descends today, do not succumb to it, And don’t complain too much when your foot slips, How many noble people have been tried through disaster! They were patient and vanished and went away.
My soul was attached to this world and was stubborn, But when it witnessed my patience, it yielded.”

Performing noble deeds is the way to happiness

If you love that good should befall others, then you have a blessed gift from Allah.
Ibn ‘Abbaas (may Allah be pleased with him) said:
“In me, are three qualities. The first is that whenever it rains, I praise and thank Allah. I feel happy for this blessing, even if I myself don’t own camels or sheep to benefit from the rain. The second is that whenever I hear of a just judge, I supplicate to Allah for him, even if I don’t have a case pending with him. The third is that whenever I gain knowledge of (the meaning of) a verse from the Qur’an, I long for others to learn what I know from it.”
All of these qualities indicate a true longing for the well-being of others. Allah described those of an opposite nature:
{Those who are miserly and enjoin miserliness on other men and hide what Allah has bestowed upon them of His Bounties.}
(Qur’an 4: 37)

[breezes]

Everlastingness and Paradise are there, and not here!

Everlastingness and Paradise
are there, and not here!


Do you wish to stay young, healthy, rich, and immortal? If you desire these things, you will not find them in this world; however, you can find them in the Hereafter. Allah, the Exalted, has decreed misery and impermanence for this world. He called this life a trifle and an enjoyment of deception.
There is a well-known poet from long ago, who for the greater part of his life lived a life of penury. In the prime of his youth, he wanted money and could not get it. He wanted a wife too, but he failed in that pursuit as well. When he became old, with white hair and brittle bones, he became rich. Many women were now willing to marry him and he lived a comfortable life. The irony of his story is that he was poor when he was able to enjoy all comforts and that he became rich when he could no longer enjoy the pleasures of life. He composed these verses in the latter part of his life:
“What I desired to own when I was only twenty, Came into my possession after turning eighty.
Young Turkish girls now surround me, Singing and wearing silks and jewels.
They say, ‘Your moans keep us awake all night long, So what is it that you complain of?’ I said, ‘Of being an octogenarian.”’
{‘Did We not give you lives long enough, so that whosoever would receive admonition, — could receive it? And the warner came to you... ’} (Qur’an 35: 37)
{...and they thought that they would never return to Us.}
(Qur’an 28: 39)
{And this life of the world is only amusement and play!}
(Qur’an 29: 64)
“The example of this world is that of a rider who seeks shade under a tree — to rest for a short period of time —and then he gets up and leaves.”

Enemies of the Divine way

As I was reading material written by proponents of atheism, it became clear to me that those writers blatantly showed enmity toward the principles of the true Religion. From what I read from those writers, and from what I perceived in terms of their ill manners and lack of humility, I feel shy even to relate what they said and wrote.
Suffice it to say I realized that a person who does not have principles and who does not attribute a correct meaning to life becomes transformed into an animal possessing only the shape and appearance of a man.
{Or do you think that most of them hear or understand? They are only like cattle; — nay, they are even farther astray from the Path [i.e. even worse than cattle].} (Qur’an 25: 44)
I asked myself how is it possible for them to be happy despite their having turned away from Allah, Who owns happiness and gives it to whomsoever He pleases. How could they be happy after having severed the rope between them and Him and after having shut the doors of Allah’s vast mercy upon their own weak selves? How could they find happiness and comfort after having earned His anger and after having waged war upon Him?
I grasped that the first punishment they receive is one that is inflicted upon them in this life as an introduction or prelude to the greater punishment (that is, if they fail to repent) of the Hereafter. This harbinger of punishment includes misery, general apathy, a feeling of being constricted, and a sense of hopelessness.
{‘But whosoever turns away from My Reminder [i.e. neither believes in this Qur’an nor acts on its orders, etc.] Verily, for him is a life of hardship...} (Qur’an 20: 124)
Many people who are from this category wish that their life would end. Some common factors between atheists of old and present-day atheists are: a lack of appropriate manners with Allah, an arbitrary approach to deciding upon values and principles, and a lack of knowledge — or a feigned lack of knowledge — of the evil end-results of their actions. In addition they share a general lack of care for what they say, do, or write.
{Is it then he, who laid the foundation of his building on piety to Allah and His Good Pleasure, better, or he who laid the foundation of his building on an undetermined brink of a precipice ready to crumble down, so that it crumbled to pieces with him into the Fire of Hell. And Allah guides not the people who are the Zaalimoon [cruel, violent, proud, polytheist and wrongdoer].} (Qur’an 9: 109)
The only solution available to these staunch atheists if they wish to depart from their worries and problems is — if they don’t repent and follow true guidance — to commit suicide and thus end their bitter and lowly existence.
{Say, ‘Perish in your rage. ’} (Qur’an 3:119)
{...and kill yourselves, that will be better for you...} (Qur’an 2: 54)

The reality of this life

One will be happy to the degree that one remembers Allah and recites His Book. And after considering this principle, one may estimate his worth in this world and in the Hereafter.
{And were it not that all mankind would have become of one community [all disbelievers, desiring worldly life only], We would
have provided for those who disbelieve in the Most Beneficent [Allah], silver roofs for their houses, and elevators [and stair-ways, etc. of silver] whereby they ascend. And for their houses, doors [of silver], and thrones [of silver] on which they could recline, And adornments of gold. Yet all this [i.e. the roofs, doors, stairs, elevators, thrones etc. of their houses] would have been nothing but an enjoyment of this world. And the Hereafter with your Lord is only for the pious and righteous persons who fear Allah much.}
(Qur’an 43: 33-35)
These verses proclaim in clear terms the temporary, therefore insignificant, worth of material possessions and social status.
We should realize that this life is not the yardstick of success when we see that the disbeliever often lives a life of opulence while the believer is often precluded from many worldly pleasures, a phenomenon that merely indicates the paltry value of this world.
While giving a sermon on a Friday, ‘Utbah ibn Ghazwan (may Allah be pleased with him), a well-known Companion of the Prophet (bpuh), was reminiscing out loud about what the days were like when he lived with the Prophet (bpuh). ‘Utbah would fight with him in the way of Allah, and to avoid starvation, he would eat with him the leaves of a tree. Yet he remembered those days to be the happiest of his life. Then he recalled how he departed from the Prophet (bpuh), becoming a governor of a province. And despite this rise in worldly status, he felt wonder at how much lower the true quality of life became after the death of the Prophet (bpuh).
After the death of the Prophet (bpuh), Sa‘ad ibn Abi Waqqaas (may Allah be pleased with him) felt bewildered and confused when he became governor of Kufah. During the Prophet’s lifetime, he too would eat tree leaves or the skin of a carcass. He could not bear the castles of his new life after having tasted the pleasure of his old one in
the company of the Prophet (bpuh).
{And indeed the Hereafter is better for you than the present [life of this world].} (Qur’an 93: 4)
Therefore there is a secret to guide you in this life — and that is to know the triviality of this world.
{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.} (Qur’an 23: 55-56)
When he entered the house of the Prophet (Blessings and Peace be upon him), ‘Umar (may Allah be pleased with him) saw marks on the Prophet’s side, which resulted from always lying down on straw, and he also noticed the bareness of the room. His eyes swelled with tears after seeing such a moving sight. The Messenger of Allah (bpuh), the example and leader of all, in such a situation! It was too much for him.
{And they say. ‘Why does this Messenger [Muhammad] eat food, and walk about in the markets [like ourselves].} (Qur’an 25: 7)
He said, ‘You know, O’ Messenger of Allah, of the lifestyle of Khosrau and Caesar!’ The Prophet (bpuh) replied:
“O’ son of Khattab, are you in doubt. Are you not pleased that for us is the Hereafter and for them is this world.”
It is a just balance and a fair distribution. So let them find their happiness in dollars, gold, silver, mansions, and cars if they can. Verily, by Allah, they will never find it in those things.
{Whosoever desires the life of the world and its glitter; to them We shall pay in full [the wages of] their deeds therein, and they will have no diminution therein. They are those for whom there is nothing in the Hereafter but Fire; and vain are the deeds they did therein. And of no effect is that which they used to do.}
(Qur’an 11: 15-16)

The key to happiness

If you know Allah and worship Him, you will have found happiness and peace, even if you are living in a hut made of mud.
But if you deviate from the true path, your life will truly be wretched, even if you are living a life of luxury and comfort in a large mansion. If this latter case applies to you, then you do not have with you the key to happiness.
{And We gave him of the treasures, that of which the keys would have been a burden to a body of strong men.} (Qur’an 28: 76)

Pause to reflect

{Truly, Allah defends those who believe.} (Qur’an 22: 38)
In other words, He protects them from evil, both in this world and in the Hereafter. In this verse, Allah enlightens us, warns us, and gives us glad tidings. He repels evil from the believers in proportion to their faith. The evil of the disbelievers, the evil whispers of the Devil, the evil in their own selves, and the evil of their deeds — all of these does Allah ward off from the true believers. When calamity falls, its burden will be lightened from them. Every believer has a share in this divine protection. Yet it varies according to one’s level of faith: some will receive less, others more.
Among the fruits of faith is that it gives solace to the believer in times of hardship.
{...and whosoever believes in Allah, He guides his heart...}
(Qur’an 64: 11)
This refers to the believer who is afflicted with hardship, who knows that it is from Allah and that it was written for him. He is satisfied and submits his will to what has been predestined for him. Thus, the fatal blow of hardship will lose its effect on him because he knows that it came from Allah and that he will be rewarded for his patience.

How they used to live

Let us go back and take a glimpse at how one of the Prophet’s Companions would spend his day. ‘Ali ibn Abi Talib (may Allah be pleased with him), who was married to Faatimah (may Allah be pleased with her), the daughter of the Prophet (Blessings and Peace be upon him), woke up early one morning with his wife and searched for food. But there was nothing in their humble home to be found. This occurred on a bitter cold day of winter, so ‘Ali put on some warm clothes and left. He searched through all of the precincts of the city and finally he remembered a Jew who owned a garden. When ‘Ali reached the garden, the Jew said, “O’ Arab, come and harvest the dates for me and for each large bucket that you fill, I will give you a single date.” And so he toiled for a period of time until his hands hurt and his body ached. He took the paltry number of dates that he earned and went to the Prophet (bpuh) to share them with him. With whatever was left over, he and Faatimah sustained themselves for the rest of the day.
This was their life. Yet what may seem to be a contradiction to the material minded person is that their homes were replete with illumination and happiness.
Their hearts were filled with the noble principles that were revealed to the Prophet (bpuh). Through the spiritual illumination of their hearts, they perceived the truth and accepted it, while they recognized falsehood and rejected it. They worked in the path of the former and they steered far away from the latter. They came to realize and grasp the true value and worth of things.
Where is the happiness of a man like Haamaan; he is still cursed for his wrongdoing.
{As the likeness of vegetation after rain, thereof the growth is pleasing to the tiller; afterwards it dries up and you see it turning yellow; then it becomes straw.} (Qur’an 57: 20)
True happiness is with Bilal, Salmaan and ‘Ammar; Bilal was a caller to the truth, Salmaan was truthful, and ‘Ammar was faithful in fulfilling his obligations.

What the wise say about patience

The following words are ascribed to Anusherwan:
“Calamity in this life is of two kinds. The first kind allows for a way out: worrying is its remedy. The second kind permits for no solution or way out: patience is its cure.”
It is also said that, “Whoever follows patience, success will follow him.”
It has also been said:
“Strive to remain alive by seeking out death. For how many have remained because they sought out death and how many have perished who preferred to stay! And safety most often comes after treading the path of uncertainty.”
The Arabs would say:
“Verily, even in evil, there are degrees of better and worse.’
Abu ‘Ubaydah explained the meaning of this expression, saying, “If you are afflicted with a hardship, know that you could have been hit with far worse. If you have such an outlook, you will be better able to deal with the hardship.”
A way out of difficulty most often comes when hope is lost:
{They are those from whom We shall accept the best of their deeds and overlook their evil deeds. [They shall be] among the dwellers of Paradise, a promise of truth, which they have been promised.}
(Qur’an 46: 16)
{[They were reprieved] until, when the Messengers gave up hope and thought that they were denied [by their people], then came to them Our Help.} (Qur’an 12: 110)
{Truly! Allah is with the patient ones.} (Qur’an 2:153)
{Only those who are patient shall receive their rewards in full, without reckoning.} (Qur’an 39: 10)
Sometimes Allah brings success and relief when hope is lost and all seems dark. This is in order to encourage us to turn our hopes to Him, to trust completely in Him, and to never lose hope of His help at any time. Also, when afflicted, one should be satisfied with the knowledge that he was afflicted with something minor and was saved from what could have been worse.
Ishaaq said,
“Perhaps Allah tests a slave with a calamity but then saves him from destruction. Thus, the calamity is really a great blessing (in disguise).”
It has been said that whoever forbears a hardship, and is content with Allah’s decree by being patient, then some hidden benefit or blessing will come about for him through that experience.
It has been related from some Christians that one of their prophets said:
“Calamities are a disciplining from Allah; disciplining is not something that is continuous. So glad tidings to whoever is patient when disciplined. Such a person should be crowned with the crown that symbolizes both overcoming and victory — the victory that Allah promised to the ones who love Him and obey Him.”
Ishaaq also said:
“Beware of complaining if you are caught in the sharp claws of a hardship, for the way to safety is a difficult path to tread.”

The importance of a positive attitude

A writer justly said:
“Verily, hope encourages and steers one towards patience; hope arises from having a good opinion of Allah; hope in Allah precludes the possibility of failure. But why should we be so confident that hope in Allah precludes the possibility of failure? If we were to study the characteristics of generous people, we would find that they take special care of those who think well enough of them to turn to them for help. They will also tend to eschew those who think ill of them. What is important here is that they refrain from hurting the hopes of those who single them out for help. Then what will be the case regarding the Most Generous One, Whose kingdom is not decreased in the least when He gives even more than what the hopeful ones expected from Him in the first place!”
A person who finds no way out of a difficult situation illustrates the most poignant example of Allah’s generosity and guidance for one of His slaves. After losing all hope in everyone that he turned to for help, he is forced to remember that there is one door that remains open and that he should hope in no one save in Allah, the Exalted. At that point, he feels the chastisement for not having hoped from Allah in the first place, and at that point, aid and relief arrive.
{Verily, those whom you call upon besides Allah are slaves like you. So call upon them and let them answer you if you are truthful.}
(Qur’an 7: 194)

A few words on patience

Ibn Mas’ood (may Allah be pleased with him) is related to have said:
“Relief and aid are from faith and contentment. Anxiety and grief are from doubt and anger.”
He also used to say:
“The patient one achieves the best of aims.” Abban ibn Taghlab said:
“I heard a Desert Arab say, ‘One of the noblest of characteristics becomes manifest when one is afflicted by a trial and then uses patience to overcome that trial. His patience and hope affect him positively; it is as if he constantly visualizes himself being saved from his problem; his state of mind is positive to such a high degree because of his trust in Allah and his good opinion of Him. Whenever one possesses these characteristics, he will never have to wait long for Allah to fulfill his needs and remove hardship from his life. He will be saved, and his religion and honor will remain safe.”’
Al-Asma’ee related that a Desert Arab said:
“Fear evil when you find yourself to be in a good situation; hope for good when you are in an evil situation. Many have lived who have sought after death and many have died who have sought after life. And safety comes most often for a person after he has followed the path of fear.”
Some of the wise would say:
“The wise person, when afflicted by hardship, consoles himself in two ways. The first is to be contented. The second is in hoping for a way out of the difficulties that have befallen him. The ignorant person is shaken and nervous in situations of hardship in two ways. The first is in the number of people from whom he seeks aid. The second is in his constant fears and apprehensions about that which is worse than what has already befallen him.”
And as I mentioned earlier, it has been said that Allah, the Exalted, disciplines us through trials, a form of education that opens hearts, ears, and eyes.
Al-Hasan ibn Sahl described trials as being a wake-up call for the forgetful ones, a means of achieving reward for the patient ones, and a reminder of blessings for everyone. And the decree of Allah is always better, especially for those who, through their bravery, appear to be seeking out death — who are searching for a life of remembrance, and who are unlike those that are described in the following verse:
{[They are] the ones who said about their killed brethren while they themselves sat [at home]: ‘If only they had listened to us, they would not have been killed. ‘Say: ‘Avert death from your ownselves, if you speak the truth. ’} (Qur’an 3: 168)