Allah Ta'ala says:
We will test you with evil and good as a trial (in truth), and only to you We are refundable (Surat al-Anbiya '/ 21:35)
Imam Ibn Kathir Rahimahullah said:
"(The meaning of this verse) that is: We test you (O men), sometimes with catastrophic and sometimes with pleasure, for we see who is grateful and who disbelieve, and who is patient and who falls into despair". [1]
Living With Hapimmess To God Almighty Cautious
Allah Ta'ala with His knowledge of the Most High and His wisdom of the Most Perfect lowered him to the human Shari'a for the good and welfare of their lives. Therefore, only by holding fast to Him one's religion could feel the happiness of life is essential in the world and the hereafter.
Allah Ta'ala says:
O ye who believe, fulfill the call of Allah and His Apostle's call to invite you to a
which gives (benefit) [2] live for you (Surat al-Anfal / 8:24)
Rahimahullah Imam Ibn al-Qayyim said:
"(This verse indicates) that the useful life is obtained only by fulfilling the call of Allah Ta'ala and His Messenger sallallaahu 'alaihi wasallam. So, anyone who does not meet the call of Allah Ta'ala and His Messenger sallallaahu 'alaihi wasallam, he would not feel the life (the good) even though its physical life as the most despicable animals. Thus, the ultimate good life is a life by fulfilling the call of Allah Ta'ala and His Messenger sallallaahu 'alaihi wasallam is external and the internal "[3].
Allah Ta'ala says:
"And ye shall ask forgiveness of your Lord and repent to Him. (If you do that so), He will give a good pleasure unto you (the world) until the appointed time and He will give to each person who has the virtue (reply) preferment (in the Hereafter) "(Qs Hûd/11: 3)
In commenting on these verses above, Rahimahullah Imam Ibn al-Qayyim said:
"In these verses Allah Ta'alamenyebutkan that He will reward the good for those who do good with two replies: a reply (good) in the world and the reply (good) in the Hereafter. [4]
A Moslem Attitude To Face A Problem
A believer with ketakwaannya to Allah the Exalted, has an intrinsic joy in his heart, so that any problems that it faces in this world will not make it to complain or stress, even despair. This is due to the strong faith to Almighty Allah to make him believe that any provision which Allah Ta'ala to pass off to him then that is the best for him.
With this belief is also Allah Ta'ala will reward good for him in the form of serenity and steadfastness in his soul. This was stated by Allah Ta'ala in His Word:
Nothing any calamity that befell (person) except Allah permit premises; any who believe in Allah, He will give clues to the (in) his heart. And Allah is Knower of all things
(Qs at-Taghâbun/64: 11)
Imam Ibn Kathir Rahimahullah said:
"What it means: someone who is overwritten accident and he believed that this disaster is the provision and the destiny of Allah Almighty, then he's be patient and expect (replies reward from Allah Ta'ala), accompanied by (a feeling) subject to submit to the provisions of Allah Ta'ala , then Allah Ta'ala will give clues to the (in) his heart and replaced the world calamity that befall him with guidance and the true belief in his heart, even may Allah Ta'ala will replace what is missing from it with something better for him. "[5]
This is the attitude of a true believer in the face of the calamities that befall him.
Although Allah Ta'ala with His wisdom has determined that the Supreme Perfect disaster will befall all people, both believers and unbelievers, but believers have the features that are not owned by infidels, that is the reward of fortitude and hope Allah Almighty in the face of disaster. And of course all this will further alleviate the severity of the disaster for a believer.
In explaining the great wisdom of this, may Allaah have mercy Ibn al-Qayyim said:
"Indeed all the (unfortunate) that happen to people who believe in (to practice the religion) of Allah Ta'ala always be accompanied by reconciliation and ihtisâb (expect reward from Him). Even if they do not have reconciliation then handle them is patience and ihtisâb attitude. It's (all) will alleviate the burden of this disaster. Because, every time they witness (remember) reply (good), will be lighter for those facing hardship and disaster.
As for the unbelievers, they do not have reconciliation nor ihtisâb. Even if they are patient (refrain), then (no more) like patience animals (when in trouble).
Truly Allah Ta'ala has warned of this in His word which means:
"Do not be weak in the pursuit of their (enemy). If you suffer from pain, then surely they suffer in pain (again), as you are suffering, are you expecting from Allah what they do not expect "(QS An-Nisa / 4:104).
So, the believers and unbelievers alike suffer in pain, but the believers privileged with the expectation of reward and closeness with Allah Almighty. "[6]
WISDOM trial
In addition to the above reasons, there is again another factor that could alleviate all the pain experienced by a believer in this world, that contemplate and appreciate the wisdom of the great wisdom of Allah Ta'ala made in any of the provisions that occurs in His servants a faithful and cautious. By contemplating the wisdom of such wisdom, a believer will be more convinced that all the trials that befall him in essence is good for him, to perfect his faith and make us closer to Allah the Exalted Him.
All this, in addition to the more strengthens patience, also will make it always be husnuzh zhann (kindly thought) to Allah Ta'ala in all the disasters and trials that befall him.
With this attitude, Allah Ta'ala will get double the reward for her kindness, as Allah the Exalted treat a servant of the servants in accordance with the allegation to him, as his word in a hadith qudsi which means:
"I (will treat my servants) in accordance with persangkaannya to Me". [7]
What it means: Allah Almighty will treat a servant of servants in accordance with the conjecture that to Him, and He will do in His servants in line with expectations good or bad of the servant, the servant should always make good the allegation and hope to Allah Ta 'ala. [8]
Among the great lessons are: 1.
Allah Ta'ala made disaster such as drug trials and cleaner to remove all dirt and the existing liver disease at his servant. If dirt and disease if not cleaned then he would be damned (because of his sins), or at least reduced in rank on the reward and Allah Ta'ala. So the accident and the clean cobaanlah diseases, so I was perfect and reward reaching a high position in the side of Allah Ta'ala [9].
2. Allah Ta'ala made disasters and trials as reasons to improve self servitude and submission to a believer in Him, because Allah Ta'alamencintai his servant who is always obedient worship to Him in all circumstances, difficult and fun. [10]
This is the meaning of the words of the Prophet sallallaahu 'alaihi wasallam:
"It's amazing state of a believer, all the circumstances (carrying) good (for him), and these only exist in a believer: if he gets the pleasure she would be grateful, then it is good for him, and if he struck trouble he will be patient, then It is good for him. "[11]
3. Allah Ta'ala makes calamity and temptation in the world as a reason to tune faith of a servant of Allah Ta'ala perfect pleasures in store for His servants who fear Allah in heaven someday. This is the privilege of heaven is very much different situation to the world of Allah Almighty makes His heaven as a state of bliss is eternal, and there is no hardship and suffering to him forever. So if if a servant constantly feel the excitement in the world, there's no heaven it means the privilege, and it is feared his heart would be bound to the world, that I forget to prepare them for eternal life in the next. [12]
These are among the meanings implied in the words of the Prophet sallallaahu 'alaihi wasallam:
"Be ye in this world as strangers or people who are traveling." [13]
CLOSING
In conclusion, there is a story submitted by Ibn al-Qayyim Rahimahullah priest about his picture of the lives of teachers, priests Ahlus Sunnah wal Jama'ah of his era, namely Shaykh al-Islam Ibn Taymiyyah Rahimahullah. This story gives us valuable lessons about how to be a believer to face the trials and tribulation that Allah Ta'ala destined for him. Rahimahullah Ibn al-Qayyim said:
"And Allah the Exalted, the All Knowing that I never see anyone a happier life than he (Ibn Taymiyyah Rahimahullah). Though he is very difficult living conditions, far from the luxury and worldly pleasures, even the very poor. Coupled with (torture and suffering that he experienced on the road of Allah Ta'ala), the form (torture in) prison, threats and repression (of his enemies.) But on the other side (I found) he is among those the happiest of his life, most roomy chest, the most rigid and most calm her soul.
His face shone light on the beauty and enjoyment of life (which he felt). And we (the students of Ibn Taymiyyah Rahimahullah), if overwritten excessive fear, or arising (in us) prejudices or bad (when we feel) the narrowness of life, our (soon) come to him (for advice).
With just a look (face) and hear his speech (the advice) to him, and immediately lost all the anxiety that we feel and replaced with airy feeling, brave, confident and calm. "[14]
[1]
Tafsir Ibn Kathir (5/342- cet Daru Thayyibah).
[2] See Tafseer Ibn Katheer (4 / 34).
[3] The Book of Al-Fawâ-id (p. 121 - cet. Muassasatu Ummil Qura ')
[4] Al-Wâbilush Shayyib (p. 67 - cet. Darul Kitâbil 'Arabi).
[5] Tafseer Ibn Katheer (8 / 137)
[6] Ighâtsatul Lahfân (p. 421-422 - Mawâridul Safe)
[7] Bukhari (No. 7066 - cet. Daru Ibni Kathir) and Muslim (no 2675)
[8] See the book Faidhul Qadir (2 / 312) and Tuhfatul Ahwadzi (7 / 53)
[9] See explanation of Imam Ibn al-Qayyim in Ighâtsatul Lahfân (p. 422 - Mawâridul Safe)
[10] See explanation of Imam Ibn al-Qayyim in Ighâtsatul Lahfân Rahimahullah (p. 424 - Mawâridul Safe)
[11] Narrated by Muslim (no 2999)
[12] See explanation of Imam Ibn al-Qayyim in Ighâtsatul lahfân (p. 423 - Mawâridul safe), and the priest Ibn Rajab in Jâmi'ul 'Ulûmi wal Hikam (p. 461 - cet. Dar Ibni Hazm).
[13] Bukhari (no. 6053)
[14] The Book of Al-Wâbilush Shayyib (p. 67 - cet. Darul Kitâbil 'Arabi)
Author: Ustadz Abdullah Taslim, MA
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