Worldly

Difficulties
Reality Causes Benefits
By Shawana. A. Aziz

References: Imam Ibn Qayyim Al-Jawziyyah's (rahimahullah) book 'Ighathat Al-Lahfan min Masa-ed
Ash-Shaytan' meaning, Saving the Weary From the Traps of Shaytan., Informative answers given by
Shaikh Salih al-Munajjad (hafizahullah), Tafseer Ibn Katheer, explanation of Forty Hadeeth an-Nawawi
by Shaikh Nathim Sultan, Fate in Islam by Saleh as-Saleh, Patience and gratitude by Ibn Qayyim alJawziyyah translated by Nasiruddin al-Khattab, Sickness Regulations and Exhortations by Muhammad
al-Jibaly, and others.

Worldly difficulties are an inevitable part of life

and a form of trial from Allah. They range from
simple problems to fatal diseases and loss of ones beloved.
Yet in difficulties too, lies good for the believer!!
The disbelievers see afflictions as mere inconvenience, but for the believer trials are an
opportunity to strengthen the bond with Allah. If the believer endures the calamity
with patience, Allah, the All Merciful, rewards him abundantly, expiates his sins and
elevates his ranks in Jannah. Surely We will test you with fear, hunger, loss of wealth
and life and the fruits of your work, but give glad tidings to the patient - those who,
when afflicted with a calamity say, 'to Allah we belong and to Him we shall return.'
Those are the ones upon whom are bestowed blessings and mercy from their Lord, and
those are the ones who are (truly) guided. [Soorah al-Baqarah (2): 155] On the other
hand, disbelievers are truly in loss, because their being patient on calamities neither
brings them blessings in this life nor good in the Hereafter. Allah says: And don't be
weak in the pursuit of the enemy; if you are suffering (hardships) then surely, they
(too) are suffering (hardships) as you are suffering, but you have a hope from Allah (for
the reward, i.e. Paradise) that for which they hope not [Soorah an-Nisa (4): 104]

Therefore, appropriate behavior and the right attitude

could change
adversity to a worthwhile opportunity of achieving bliss!

LIFEof the World is a TRAIL

Allah, the Exalted, tests His slaves with calamities and
blessings, ...And We shall make a trial of you with evil and with
good. And to Us you will be returned. [Soorah al-Ambiya (21):
35] Whosoever succeeds in this test, Paradise will be his
reward. Allah says: Do you think you will enter Paradise
before Allah tests those of you who fought (in His Cause) and
(also) tests those who are patient? [Soorah aali-Imran (3): 142]

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Complete

TRUST
in Allah's Decision
It is an integral part of the Muslim's Faith
(Eemaan) to believe that everything Allah
chooses for him; evil or good, pleasure or
affliction, is for the slave's benefit. The
Messenger of Allah r said: By Him in Whose
Hand is my soul, Allah does not ordain a
Decree for a believer but for his good; and
this merit is for no one except a believer...
[Saheeh Muslim]
It is beyond human understanding to
completely comprehend the Divine Wisdom
behind every affliction because our knowledge
is limited only to the apparent event. Allah
Alone knows how things will turn out in the
end, and how it will benefit the slave. So, the
calamity that appears to be evil may lead to
many favorable benefits. Allah says in the
Qur'aan, it may be that you dislike a
thing which is good for you and that you
like a thing which is bad for you. Allah
knows (what is best for you) and you do
not. [Soorah al-Baqarah (2): 216]
The above-mentioned verse directly follows the
command of striving in the Path of Allah. Allah
explains - although people dislike hardships
and sacrifices; it is for the benefit of the
Muslims because striving in the Path of Allah
will be followed by good (i.e. victory), else
Allah's enemies will dominate the Muslims
causing them harm in their religion and their
worldly affairs. Allah knows (what is best
for you), and you do not. [Soorah alBaqarah (2): 216] Thus, a Muslim must always
expect good from Allah and trust His Decision
and Judgment with regard to every aspect of
life. Allah has promised that if the believers put
their complete trust in Allah, then Allah will
suffice them, Whoever trusts in Allah, will
find Him sufficient. Verily, Allah will
accomplish His purpose. [Soorah at-Talaq
(65): 3]
The Qur'aan gives us the example of the
Prophet Yaqub's u strong trust in Allah. He u

had very handsome children. When he sent his

children to Egypt; he instructed them to enter
Egypt through different gates because he
feared evil eye for them. And he said: 'O my
son! Do not enter by one gate, but enter by
different gates and then he u says, I
cannot avail you against Allah. The
decision rests only with Allah. I put my
trust in Him alone, and all who trust
should only trust Him. [Soorah (12): 67]
Meaning my precaution will not prevent Allah's
Decision and appointed Decree, but I trust in
Allah that whatever He chooses will be the best.
The Messenger of Allah r explained that the
believer should always be satisfied with the
Decree of Allah. He should be pleased and
thankful to Allah when he is granted ease and
pleasure of life. Likewise, he should become
patient when calamities afflict him. He r said:
If he (the believer) is granted ease of
living, he is thankful; and this is best for
him. And if he is afflicted with a hardship,
he perseveres; and this is best for him.
[Saheeh Muslim]

You will be tried

according to your

ABILITY
A

Allah has designated afflictions and calamities

for every human being according to his ability
and Eemaan (faith). It would be unjust if
everybody was tested on similar adversity and
then punished for failure, because some people
are more capable of enduring hardships than
others. It is from Allah's Justice, Mercy,
Compassion and Kindness towards His
creation that He tests His slaves according to
their ability and then punishes them for their
sins accordingly. It is repeatedly mentioned in
the Qur'aan: Allah does not burden any
soul, more than what it can bear. He gets
reward for that (good) which he has
earned, and he is punished for that (evil)
which he has earned. [Soorah al-Baqarah
(2): 286]
Based on this rule of Allah's Justice, scholars
have ruled patience as obligatory. Since
calamities afflict every person according to

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his/her ability, then the person certainly has

the ability to endure the hardship and become
patient. It becomes prohibited for him to show
impatience, or show extreme excitement,
anger, or do actions or say words which might
show disagreeing with Allah's Decree, like
wailing, tearing clothes, slapping cheeks, etc.
He will be held accountable on the Day of
Judgment for all those prohibited acts, which
he is capable of protecting himself from. Imam
Bukharee (rahimahullah) has recorded in his
Saheeh from Abu Musa al-Ansari that the
Prophet r has declared himself free from him
who wails at the time of affliction, one who
shaves the head at the time of affliction (as an
act of expressing grief), and the one who tears
clothes at the time of affliction. All such acts are
forbidden according to the consensus of the
scholars. However, Allah does not punish His
slaves for actions, which are beyond his control.
For example, one does not have much control
over tears and emotions of the heart. One may
experience sorrow and grief due to loss of
something adored or departure of one's beloved.
Allah will not punish the slave for the tears and
sorrow of the heart, but it is necessary for the
slave to dislike every evil thought that crosses
his mind and prevent the tongue from saying
anything which may mean displeasure with
Allah's Decree. Allah's Messenger r visited his
companion, Sa'd Ibn Ubadah, who was ill and
along with him were some of his Companions.
Allah's Messenger r wept on seeing Sa'd Ibn
Ubadah and when the others saw him weep
they also wept. The Prophet r then said:
Listen! Allah does not punish due to the
tears of the eyes or the sorrow of the heart,
but He punishes because of this (and he
pointed to his tongue) or He shows mercy.
[Saheeh al-Bukharee]
Also, when Ibraheem, the son of Allah's
Messenger r, was at his last breath, he r went
to him and his eyes filled with tears. AbdurRahman Ibn Auf t said to him: 'Even you, O
Messenger of Allah r (weep)! The Prophet r
replied: O Ibn Auf, it is mercy. Then he
wept some more, and said: The eye weeps
and the heart sorrows and we do not say
anything except what is pleasing to our
Lord. By your leaving, O Ibraheem, we are
sorrowed. [Saheeh al-Bukharee]

Whatever occurred to you

could not have

MISSED
you
C

Nothing takes place on the earth, except that it

is inscribed in al-Lawh al-Mahfoodh or 'the
Preserved Tablet.' Allah, the Exalted, has
recorded everything about the creation;
livelihood, provisions, ages, deeds, etc. in AlLawh al-Mahfoodh fifty thousands years before
He created them. The Messenger of Allah r
said: Allah had written the ordained
measures (and due proportions) of the
creation, fifty-thousand years before the
creation of the Heavens and the Earth...
[Saheeh Muslim] Similarly, every calamity that
befalls the slave has been pre-ordained by
Allah. No disaster strikes upon the earth
or within yourselves but was recorded in a
Book (al-Lawh al-Mahfoodh) before We
bring it into existence. Verily, this is easy
for Allah [Soorah Hadid (57): 22-23] Allah
states the reason behind pre-ordainment (in the
next verses of Soorah Hadid) that the slave
should not despair if some calamity afflicts, nor
become proud and haughty on achieving some
good, because every calamity that befell him
was previously designed for him and all
blessings are from Allah Alone. Thus, whatever
reached him could not have missed him and
whatever missed him could not have reached
him. This belief is an essential part of Eemaan
(faith), when Allah's Messenger r was asked:
What is Imaan? He r replied: Eemaan is to
believe in Allah, His Angels, His Books, His
Messengers, the Last Day and to believe in
Predestination the good and the bad.
[Saheeh al-Bukharee and Saheeh Muslim]
Alongside, the slave should also refrain from
over speculation and conjecture, like saying, 'if I
had done such and such the result would have
been different' or 'I would have been saved
from this calamity...' etc. The Messenger of
Allah r said: and if anything (in the form
of trouble) comes to you, don't say, if I had
not done that, it would not have happened
so and so, but say, Allah did that what He
had ordained to do and your 'if' opens the

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gate for Shaytan. [Saheeh Muslim (6441)]

Allah, the Exalted, has promised to guide the
hearts of the believers and grant tranquility, if
they refrain from speculation. Allah says: No
disaster strikes except by Allah's
Permission, and whoever believes in
Allah, He guides his heart, Allah is the
Knower of all things. [Soorah at-Taghabun
(64): 11] Ibn Abbas t said Allah's guiding the
heart of the slave means that Allah will guide
his heart to certainty. Therefore, he will know
that what reached him would not have missed
him, and what has missed him would not have
reached him. [at-Tabari 23: 421]
Imam Ibn Katheer (rahimahullah) writes in his
Tafseer, 'after suffering from an affliction, if
the slave believes that it occurred by Allah's
Judgment and Decree, and he patiently abides,
awaiting Allah's reward, then Allah guides his
heart and will compensate him for his loss in
this life by granting guidance to his heart and
certainty in faith. Allah will replace whatever
he lost with the equal or what is better.'

Afflictions
are a form of

BLESSING
a

Apart from some hardships, afflictions bring

about various benefits for the believer,
% Hardships teach the believer to be patient
(Sabr) and Allah abundantly rewards the
patient.

% Sufferings remind the sinful believer of the

greatest affliction of life, i.e. death, which may
afflict him any moment. It reminds him of the
severe punishments, which may follow next, as
a result of his disobedience to Allah. When one
deviates, he seldom pays any heed to the advice
of others, but when a calamity strikes him, he is
reminded of Allah and His severe punishments.
Allah says: We will make them taste a
lesser punishment before the greater
punishment that perhaps they may return
(to the right path). [Soorah (32): 2] In this
way, calamities give him the time to reflect over
his sins and their awful outcome. As a result, he
recognizes his errors and returns to Allah in

repentance. Thus, worldly difficulties serve as a

blessing for the sinful.
% Hardships reduce the burden of sins from the
believer and he becomes free from the severe
and unbearable punishments of the Hereafter.
The Messenger of Allah r said: Afflictions
continue to befall believing men and
women in their body, family and property,
until they meet Allah burdened with no
sins. [(Saheeh) by Shaikh al-Albanee in
Saheehah (2280) at-Tirmidhee] No stress or
exhaustion befalls the Muslim, nor worry
or distress, even a thorn which pricks him,
but Allah will expiate for his sins because
of that. [Saheeh al-Bukharee and Saheeh
Muslim]
Sufferings of this world are very less and
insignificant when compared to the harsh
punishments of the Hereafter. Moreover, the
sufferings of this world come to an end upon
death, but the punishments of the Hereafter are
eternal!! However, Allah, the All Merciful,
forgives much sin, He says in the Qur'aan:
Whatever befalls you is a result of what
your hands have earned. And He pardons
much. [Soorah ash-Shura (42): 30] If Allah
had punished us for all our evil deeds, then
everything on the Earth would have been
destroyed. Allah says in Soorah Faatir, He said:
And if Allah were to punish men for that
which they earned, He would not leave a
moving (living) creature on the face of the
Earth, but He gives respite to an
appointed term [Soorah Faatir (35): 45] It
is from the immense Mercy of Allah that He
pardons much of our evil deeds and He has
made the insignificant afflictions of this life as
atonement for the harsh and severe
punishments of the Hereafter. Allah's
Messenger r said: When Allah wills good
for a servant of His, He expedites his
punishments in this life, and when He
wills retribution for a servant of His, He
holds his sins for him to judge him by them
on the Day of Judgment. [(Saheeh) by
Shaikh al-Albanee in Saheeh al-Jamee (308) atTirmidhee]
% Difficulties establish submission and
humbleness in the believer. For example, when

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a believer becomes sick, he realizes his

weakness and need for Allah, and he invokes
Him for health. Consequently, when Allah
grants him health, he becomes thankful to Him
for relieving him from the hardship and strives
harder in his worship. Had he remained healthy
always, he would have become arrogant and
proud. Likewise, if he had remained sick
always, he would not have had the opportunity
to worship Allah and be grateful to Him.
These and many other benefits of worldly
difficulties together bring about numerous
blessings for the believer. Besides, worldly
difficulties are necessary for the spiritual
growth of the believer since they purify him
from sins, help him sincerely worship Allah and
establish his Deen (religion). It is for this reason
that the Prophets u and their followers were
pleased when afflicted with hardships. Allah's
Messenger r said: The Prophets are
afflicted the most, then the righteous.
Indeed, one of them would be tested with
poverty, so that he would not be able to
wear anything except a coarse cloak. And
indeed, they used to be pleased with
affliction as you would with comfort.
[(Saheeh) by Shaikh al-Albanee in as-Saheehah
(144) Ibn Majah and others] Knowing these
various benefits of worldly difficulties make it
easier for the believer to be patient and endure
the hardships.

The believer should

NOT
WISH
for Calamities
F

It might seem appropriate to wish and endure

worldly difficulties in return for the various
benefits, rewards and freedom from the
punishments of the Hereafter. However,
although worldly difficulties are a source of
various benefits for the believer, Allah, the
Exalted has prohibited His slaves from wishing
for calamities. Firstly because Allah Alone
knows best how much hardship His slaves can
bear and accordingly He has designated
sufferings for them. If one was to ask for more
difficulties, he is likely to fall into ingratitude
and disbelief! Moreover, it is not possible for
anyone to endure the punishment of his sins in
this life. Instead, the believer should take

advantage of Allah's Mercy, ask forgiveness and

safeguard his Eemaan. Anas t reported that
Allah's Messenger * once visited a Muslim man
who was so weak that he was (thin) like a
chicken, as described in the Hadeeth. Allah's
Messenger r asked him, Did you make a
specific supplication or ask Allah for
something (so that you became like this)?
He replied: 'Yes, I used to say, 'O Allah!
Whatever punishment you have for me in the
Hereafter, expedite it for me in this life.'' Allah's
Messenger r said: Exalted be Allah! You
cannot withstand that. You should have
said instead, 'Rabbana aatina fid-dunya
hasanah, wa fil-akhirati hasanah waqina
azab an-Naar' 'Our Lord, grant us good in
this life and in the next life, and protect us
from the punishment of the Fire. [Soorah
al-Baqarah (2): 201] He r then implored Allah
to cure him, and Allah cured him.' [Saheeh
Muslim]
Secondly, wishing for calamities would conflict
with the easy and forgiving nature of Islam. We
are instructed to ask for our well being and
forgiveness. Allah, the Exalted, has taught this
prayer in the Qur'aan: O Lord! Do not put on
us a burden like what you placed on those
before us. [Soorah al-Baqarah (2): 286]

If Allah grants

EASE...

The believer should be thankful to Allah, if he is

granted ease and comfort but nevertheless he
should not consider it to be a result of his piety
and righteousness. Because worldly difficulties
are not the trial alone; prosperity, wealth and
well being are also part of the test. Allah says:
...And We shall make a trial of you with
evil and with good... [Soorah al-Ambiya (21):
35] meaning, 'We shall test you sometimes with
difficulties and sometimes with ease, to see who
will give thanks and who will be ungrateful, who
will be patient and who will despair.
Ali Ibn Abi Talib t reported from Ibn Abbas t
that Allah will test you with difficulties and
with times of prosperity, with health and
sickness, with richness and poverty, with lawful
and unlawful, obedience and sin, with guidance
and misguidance. [See Tafseer Ibn Katheer]

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BLESSING
PUNISHMENT

or

Where patience and submission in times of difficulties can bring rewards and blessings for the
believer, displeasure and impatience can incur Allah's Wrath and Punishment on the slave. Allah's
Messenger r said: The magnitude of the reward is in accordance with the magnitude of the
affliction. When Allah loves some people, He afflicts them. He who is then content (with
Allah's Decree) will achieve the acceptance (of Allah); and he who is dissatisfied (with
Allah's Decree) will attain the anger (of Allah). [(Saheeh) by Shaikh al-Albanee in as-Saheehah
(146) at-Tirmidhee] So, a simple act of the slave and his behavior towards difficulties can change a
worthwhile opportunity of achieving bliss into sufferings, or misery into blessings and rewards!

Towards achieving Allah's Pleasure and Blessings

SABR
Patience
'Sabr' is an Arabic word coming from a root
meaning, to detain, refrain and stop. In the
Islamic terminology, 'Sabr' means to stop
oneself from despairing and panicking, to stop
the tongues from complaining, and to stop the
hands from striking face and tearing clothes at
times of grief and stress. Those who possess the
quality of 'Sabr' indeed possess a great blessing
of Allah. Allah's Messenger r is reported to have
said: No one is given anything better and
more encompassing than patience.
[Saheeh al-Bukharee] Allah, the Exalted, has
promised a reward that will not be weighed or
measured for the Saabiroon (those who exhibit
Sabr). He said: Only those who are patient
shall receive their rewards in full, without
reckoning. [Soorah az-Zumar (39): 10]
However, the true Sabr for which Allah has
promised rewards without reckoning is at
the beginning of the calamity, when one first
hears the news of affliction and in spite of the
hearts sorrows; the slave does not panic or
despair, instead he exhibits patience and
satisfaction with the Decree of Allah. Patience
after the initial shock when the grief has already

reduced is not true Sabr because the real test of

patience is when the person is grieved by the
calamity. The Prophet r said, Verily
patience (is only Sabr when practiced) at
the first hit (of news). [Saheeh al-Bukharee]
Every person has to practice patience, willingly
or unwillingly! The wise person is he who
practices patience willingly and from the
beginning because he understands the benefits
of patience; he knows that he will be rewarded
for his patience and will be criticized if he
panics. He is aware that impatience and despair
can neither bring back missed opportunities nor
change the Decree of Allah - Whereas the foolish
person is he who only practices patience when
he finds no other choice after despairing and
complaining and this Sabr does not brings him
any reward.

IHTISAB

Looking forward to Allah's reward and

forgiveness for every affliction, regardless of its
pain and suffering is called Ihtisab. Paradise is
the only reward for Ihtisab. Allah's Messenger r
said: When Allah takes away from His
believing servant his beloved one of the
people of the Earth, if he displays patience

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and Ihtisab, Allah will then not accept any

reward for him less than Jannah
(Paradise). [Saheeh al-Bukharee]
Let us take the example of Aasiyah, the wife of
Firawn. Aasiyah was severely tortured by her
husband, who was a king, because she accepted
the Oneness of Allah. In spite of the severe
anguish and pain, Aasiyah persisted in her
faith, displayed immense patience and
practiced Ihtisab. She prayed to Allah and asked
Him for a home in Paradise. Allah mentions her
story in the Qur'aan, And Allah has set forth
an example for those who believe, the wife
of Firawn, when she said: 'My Lord! Build
for me a home with You in Paradise and
save me from Firawn and his work, and
save me from the people who are
wrongdoers. [Soorah at-Tahrim (66): 11]
When she made this Du'aa, the sky opened for
her and she saw her home in Paradise. She
smiled. Firawn commanded a big rock to be
brought and dropped on Aasiyah in order to
crush her to death. But Allah took her soul
before the rock was dropped. So, Allah granted
Aasiyah two blessings for her Ihtisab; a home in
Paradise and protection from the cunning plans
of Firawn. And she became an example for all
those who will come after her until the Day of
Judgment. [See at-Tabari 23: 500]

ISTIRJA

Expressing Allah's Lordship and submission to

His Decree by words, i.e. saying 'Inna lillahi
wa Inna Ilaihi Raji'un' which means,
'Indeed, we belong to Allah, and indeed to Him
we shall return.'
Allah says: Surely We will test you with
fear, hunger, loss of wealth and life and the
fruits of your work but give glad tidings to
the patient - those who, when afflicted
with a calamity say, 'Inna lillahi wa Inna
Ilaihi Raji'un.' Those are the ones upon
whom are bestowed blessings and mercy
from their Lord, and those are the ones
who are (truly) guided. [Soorah al-Baqarah
(2): 155]

Umm Salamah (radhi allahu anha) reported

that she heard Allah's Messenger r say,
Whenever an affliction strikes a believer
and he says, 'Inna lillahi wa Inna Ilaihi
Raji'un. Allahum majurni fi musibati
wakhluf li khayran minha Indeed, we
belong to Allah, and indeed to Him we will
return. O Allah! Reward me for my
calamity, and replace it for me that which
is better. Allah will surely reward him for
it and replace it for him with a better
thing. Umm Salamah (radhi allahu anha)
added, 'So, when Abu Salamah (her husband)
died, Allah enabled me to say this (Du'aa), and
He replaced him for me with Allah's Messenger
r.' [Saheeh Muslim]
-----------------------------------------------------------------

SHAKWAH
Complaining
Shakwah (complaining) falls into two
categories; (a) the first type is to complain to
Allah and this does not contradict patience. A
number of examples of Shakwah to Allah can
be found in the Qur'aan, one of which is the
complaining of Yaqub u, who said: I
complain of my distraction and anguish
to Allah. [Soorah Yusuf (12): 86]
(b) The second type of Shakwah involves
complaining to people, either directly, through
words or indirectly through the way we look
and behave, like dressing shabbily, shaving
the head, displaying distress, etc. all in order
to show one's grief and pain. This type of
Shakwah is contradictory to Sabr because it
implies disagreeing with Allah's Decree and
lack of trust in Him. However, one may
mention his suffering to specific people like
close friends. Ibn Mas'oud t reported that he
visited the Prophet r when he was sick; he
touched him with his hand, and felt the fever.
He said: 'You have a severe fever.' He replied:
Yes, I suffer from fever as much as would
two men among you! [Saheeh al-Bukharee
and Saheeh Muslim]

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Another Aspect of Worldly Difficulties!

In what has preceded, we understand that
worldly difficulties are a trial, during which the
believer is required to be patient and submit to
Allah's Decree. Apart from this, some afflictions
are also a result of the believer's sins and evil
deeds. They are a punishment from Allah, and a
warning to shun evil deeds and return back to
Allah in repentance. Whatever of
misfortune befalls you is a result of what
your hands have earned [Soorah ashShura (42): 30]
It is very important to clearly understand this
aspect of worldly difficulties and give it due
consideration. Because if the slaves do not pay
heed to the admonitions and warnings of Allah,
then the Qur'aan is a witness that Allah
severely punished the past nations who had
transgressed from the path of Allah and He
subsequently destroyed them Allah punished
the disbelievers at the time of Noah u with a
terrible flood, and He decided to send an awful
wind storm at the people of Hud u as a penalty,
a disastrous earthquake seized the arrogant at
the time of Salih u and lay them dead, the
people of Lut - Allah turned them upside down
and rained on them stones of baked clay These
and other stories of the past nations warn us
about the bad consequences of disobeying Allah
and disregarding His admonitions, Allah says:
Let those who contradict his (the
Messenger's r) command beware of a trial
or a severe punishment. [Soorah an-Nur
(24): 63]
Punishments can be in various forms. Perhaps,
today what seems the most obvious punishment
afflicting mankind is the disease of AIDS, which
appeared for the first time in medical history in
the 80's and is the world's most frightening
killer disease. AIDS is a fatal disease that
weakens the resistance of body and makes it
defenseless against all kinds of infections.
Anyone who develops AIDS will die within a few
years. AIDS is spread mainly due to

indiscriminate sexual activity, homosexuality

and drug abuse. All of which is transgressing
the limits setup by Allah, which restricts sexual
relations within the bounds of marriage.
Some may argue that AIDS is not limited to the
sinful people but has also spread among the
chaste individuals. The Qur'aan replies that
when the punishment of Allah comes, it is not
limited only to the sinful, but afflicts the society
as a whole. Allah says: Beware of a trial
which will not afflict only the sinful among
you, and know that Allah is severe in
punishment. [Soorah Anfal (8): 25]
AIDS is only one in the series of calamities and
adversities afflicting mankind. Today, we hear
of a number of novel diseases, unexpected
storms, floods, earthquakes, etc. taking place in
different parts of the world. These punishing
reminders also come in the form of oppression
from the Kuffar, like what is happening today in
many parts of the world; the Muslims are being
oppressed and subjugated to hardships by the
Kuffar and their tyranny. This is a result of our
disobediences to Allah that we are surrounded
by hardships and adversities. Allah is warning
us and know that the only way out is to refrain
from violating the laws of Allah and restricting
oneself within the bounds of Islam. The Qur'aan
says: Corruption has appeared on the land
and in the sea because of what man's hands
have earned in order that (Allah) may
make them taste a part of what they have
done, and in order that they may return (to
the right path). [Soorah ar-Rum (30): 41] We
should greatly consider these warnings and
hasten towards repentance, and depart from all
such acts, which may become the cause of our
destruction. We should work towards
righteousness and please our Lord before it is
too late - and we get caught up in such
punishments that it becomes difficult for us to
escape them!!

Whatever of misfortune befalls you is a result of what your hands have earned
[Soorah ash-Shura (42): 30]

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Calling on to Allah Alone

in times of Afflictions
When difficulty and hardship befall, people run
towards tombs and graves in search of help and
relief. We find them invoking the Prophets u
and the engraved to remove their hardships.
Allah says about them, And who is more
astray than one who calls (invokes)
besides Allah, such as will not answer him
till the Day of Resurrection, and who are
(even) unaware of their calls (invocations)
to them? [Soorah al-Ahqaf (46): 5]
It would be enough to mention only one Hadeeth
of Allah's Messenger r to prove the futility of
their action. Allah's Messenger r said: Those
who are most afflicted among the people
are the Prophets, then the best, then the
(next) best. One is afflicted in accordance
with (the strength of) his Deen. If his Deen
is firm, his affliction is hard, and if his
Deen is weak, his affliction is light. Indeed,
one would be so much subjected to
adversity until he walks among the people
without any sin. [(Saheeh) by Shaikh alAlbanee in Saheeh al-Jamee (993) Musnad
Ahmad and at-Tirmidhee]
Apart from explaining that Prophets are
afflicted the most and then the best and then the
best, this Hadeeth is a proof for Tawheed
(Oneness of Allah). If one knows that the
Prophets and the righteous people are also
afflicted with calamities and they suffer more
than the common believers. None can remove
these afflictions from them except Allah - Then
he will completely understand that if they
cannot bring benefit nor prevent harm from
themselves - so how can they ward off evil from
others!! Consequently, it is established that
turning towards the Prophets and Awliya
(righteous) to eliminate distress is futile and

hopeless, rather one should turn towards Allah,

who Alone is able to remove all harm.
Allah mentions the story of Prophet Ayub u,
who was tested with regards his wealth,
children, and physical health. He had plenty of
livestock, cattle and crops, many children and
beautiful houses, and he was tested when he lost
everything he possessed. Then he was tested
with regards to his body, and he was left alone
on the edge of the city, no one to treat him apart
from his wife. But Prophet Ayub u had the
utmost patience and trust in Allah; thus he
invoked Allah alone for help: And remember
Ayub when he cried to his Lord, 'Verily,
distress has seized me, and You are the
Most Merciful of all those who show
mercy. [Soorah al-Ambiya (21): 83] Allah says:
So, We answered his call, and we removed
the distress that was on him, and We
restored his family to him, and the like
thereof with them as a mercy from
ourselves and a reminder for all those who
worship Us. [Soorah al-Ambiya (21): 84]
The Qur'aan clearly states that those who are
dead cannot help the living. Therefore, anyone
who calls upon the dead is surely a looser.
Furthermore, invoking someone other besides
Allah is committing Shirk (associating partners
with Allah) the most evil crime because
supplication is worship, and thus it is the Right
of Allah Alone. Allah says: Invoke Me and I
will respond to your (invocation)' Verily,
those who scorn My worship, will enter
Hell in humiliation. [Soorah al-Ghaafir (40):
60] while explaining this verse the Messenger of
Allah r said: Supplication is worship.
[Sunan of Abu-Dawood (1474)]

And if Allah touches you with hurt, there is none who can remove it but He,
and if He intends any good for you, there is none who can repel His Favor
which He causes it to reach whomsoever of His slaves He will. And He is the
Oft-Forgiving, Most Merciful. [Soorah Yunus (10): 107]

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If the slaves secure the Right of Allah (i.e.

worship Him Alone), then Allah has promised to
save them from His punishments and pardon
their sins, as is manifest from the following
Hadeeth. Narrated Muadh bin Jabal t: The
Messenger of Allah r: O Muadh! Do you
know what is the right of Allah on His
slaves?" I (Muadh bin Jabal) said: "Allah and
His Messenger r knows best." The Prophet r
said: (the right of Allah on His slaves is) to
worship Him (Allah) Alone and join none
(as partners with Him) in worship with
Him. Then he r asked: Do you know what
is their (slaves) right upon Him? I replied:
"Allah and His Messenger r knows best." The
Prophet r said: Not to punish them (if they
worship Him alone)." [Saheeh al-Bukharee
vol.9, no.470 and Saheeh Muslim]
Allah's Messenger r in his advice Ibn Abbas t
said: I'hfath (remember or observe the
commands of) Allah and He will Ya'hfath
(direct His care and aid at) you. I'hfath
Allah and you will find Him with you (by
His aid, knowledge and protection). When
you invoke, invoke Allah alone, and when
you ask for help, ask Allah alone. And
know that if the nation (meaning mankind
and the Jinn) came together to bring you
benefit, they can never bring you any

benefit except that which Allah has

written for you. And if they came together
to harm you, they will never be able to
harm you, except what Allah has written
for you. The pens have already been raised
(and stopped writing) and the pages have
dried. [Musnad Ahmad and at-Tirmidhee]
He r also said: No Muslim supplicates to
Allah with a Du'aa that does not involve sin
or cutting the relations of the womb, but
Allah will grant him one of the three
things. He will either hasten the response
to his supplication, save it for him until the
Hereafter, or would turn an equivalent
amount of evil away from him. They (the
Sahabah t) said: What if we were to recite
more (Du'aa). He r said: There is more with
Allah. [Musnad Ahmad vol: 3, no: 18]
It also occurs in a Hadeeth of Allah's Messenger
r: No precaution can protect against the
decree of Allah. Du'aa is beneficial with
regard to what has been decreed and what
has not been decreed. The Du'aa meets the
calamity that has been decreed and
wrestles with it, until the Day of
Resurrection. [Narrated by al-Tabaranee.
Shaikh al-Albanee classified this Hadeeth as
Hasan in Saheeh al-Jamee, (7739)]

Distinguishing between Trial and Punishment!!

If the affliction results from acts of obedience to Allah, such as injury in Jihad, losing
money during Hijrah (migrating for the sake of Allah), losing a job because of accepting
Islam or because one attempts to follow the Sunnah of Allah's Messenger r like growing
beard, wearing the lower garment above the ankles, etc. then the affliction is a trial. Whoever bears
it with patience will be rewarded and whoever exhibits annoyance will evoke the wrath of Allah
upon him.

If the affliction befalls due to sinful actions, such as illnesses caused by drinking
alcohol and using drugs, etc. then the affliction is a punishment from Allah. Hasten to
avoid all sinful acts and turn towards Allah in repentance and ask his forgiveness.
Otherwise, know that the punishments of the Hereafter are far more severe and unbearable.

If the affliction is neither connected to a good deed nor a sin such as other kinds of
disease and sickness, losing a child, or failing in business, then you should judge your
actions If you are involved in some kind of disobedience to Allah then the affliction is a
punishment for you and a reminder to leave your evil deeds. Otherwise, Allah has caused this
affliction to test your patience.

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ALWAYS REMEMBER!!
Everything Allah chooses for you; from good or evil, is for your
benefit.
Whatever occurred to you could not have missed you and what
missed you could never have reached you.
Sabr (Patience) is obligatory.
Rewards are only for those who become patient with the Decree of
Allah.
Panicking and impatience cannot prevent the Decree of Allah.
Shakwah (Complaining) is contradictory to Sabr.
Allah Alone can protect you from harm and ease your difficulties.

Cut this message and stick it in public places or on your fridge, bedside, bulletin board or anywhere you will read it everyday. ,

Hardships and Ease are a Trial for you.

Allah's Messenger r said: One amongst the inhabitants of Hell, who had
lived a life of ease and pleasure in the world would be made to dip in
the Hell Fir only once on the Day of Resurrection. Then it would be
asked, 'O son of Adam, Did you find any comfort. Did you get any
blessing?' He would say: 'By Allah, no, my Lord!

Then a person, from the inhabitants of Paradise, who had led the most

miserable life (in the world) would be made to dip once in Paradise and
it would be said to him, 'O son of Adam, Did you face any hardship or
experience any distress?' He would say: 'By Allah! No never have I
experienced any hardship or distress.
[Saheeh Muslim (6738)]

As-Sunnah

Bi-Monthly Islaamic Newsletter

Issue number 17

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