THE MUSLIM OF DIFFICULT TIMES
The quality of a Muslim's belief and moral character is revealed
in difficult times. Under such circumstances, we see their superior morality,
courage, patience, trust, perception, fortitude, tolerance, willingness
to forgive, self-sacrifice, mercy, humanity, appreciation, conscience,
and composure.
"The Muslim of difficult times" indicates an individual who
endures every difficulty, frustration, and deprivation while displaying
the qualities listed above. Such people never compromise their moral character,
encounter every eventuality with great maturity and trust in Allah, see
the reason for everything that happens and the good in it, and exhort
others to practice the same superior morality. As The Qur'an says:
"… when they came at you from above and below, when your eyes
rolled and your hearts rose to your throats..." (Surat al-Ahzab,
10), these difficult times are when believers undergo serious testing
and are beset by frustrations.
When we speak of difficult times, some examples come to the mind of people
who do not know Allah: a natural disaster, losing a job, bankruptcy, and
similar events. But for those with faith, the difficult moments refer
to more serious situations: a time when a person is deprived of his or
her most basic requirements, and when the frustrations are far more serious
than those experienced in daily life. The Qur'an defines such times when
"the heart rises to the throat" as periods when every imaginable
kind of difficulty, illness, and disaster falls upon a person one after
another, such as when they are thrown out of their house, driven from
their country, confronted with traps set just for them, as well as their
family and people, and they are subject to spiritual oppression.
The Qur'an provides examples of the difficulties experienced by the Prophets
and devout believers. As we said earlier, devout believers have been brought
through and endured many serious trials, for:
Or did you suppose that you would enter the Garden
without facing the same as those who came before you? Poverty and illness
afflicted them and they were shaken to the point that the Messenger and
those who believed with him asked: "When is Allah's help coming?"
Be assured that Allah's help is very near. (Surat al-Baqara, 214)
In this verse, Allah announces that all people will undergo difficulties
and gives the good news that those who are patient will have good things
for eternity. In these times, the difference between "Muslims of
moments of distress" and "fair-weather Muslims" will become
evident. Members of the first group respond to their difficulties and
frustrations in this way:
Those who, when disaster strikes them, say: "We
belong to Allah and to Him we will return." (Surat al-Baqara, 156)
The Voice of Conscience and the Voice of the Lower
Self in Times of Difficulty
When people come face to face with difficulty or frustration, they hear
two inner voices. One is the conscience, which urges them to behave as
Allah wants them to behave: with self-sacrifice, courage, and moral rectitude.
Those who listen to this voice will choose to be patient and trust in
Allah. The second voice belongs to the lower self, described as that which
"commands to evil acts" (Surah
Yusuf, 53). This voice, which urges rebellion, immorality, selfishness,
and cowardice, causes those who listen to it great loss and attracts Satan's
"friendship." To describe to people what they will lose by making
this bargain, it is necessary to know how Satan acquired his influence
over them. The Qur'an gives detailed information about this and also warns
people against his entrapments.
When Allah created Prophet Adam (as), He commanded the angels and Satan
to bow before him. The angels did so, but in his arrogant pride, Satan
refused to do so and was therefore driven out of Paradise for this rebellion.
He then asked Allah to allow him to influence people until the Day of
Judgment. Allah granted this request, but said that he would have no influence
over His believing servants. Satan vowed that he would deceive human beings
with various promises, deceptions, and entrapments, and draw them away
from the true path. The Qur'an relates his oath, as follows:
He [Satan] said: "By Your misguidance of me, I will lie in ambush
for them on your straight path. Then I will come at them, from in front
of them and behind them, from their right and from their left. You will
not find most of them thankful." He [Allah] said: "Get out of
it, reviled and driven out. As for those of them who follow you, I will
fill up Hell with every one of you." (Surat al-A`raf, 16-18)
He [Satan] said: "Do you see this creature you have honored over
me? If You reprieve me till the Day of Resurrection, I will be the master
of his descendants, except for a very few." He [Allah] said: "Go!
And as for any who follow you, your repayment is Hell, repayment in full!
Stir up any of them you can with your voice, rally against them your cavalry
and your infantry, share with them in their children and their wealth,
and make them promises! The promise of Satan is nothing but delusion."
(Surat al-Isra', 62-64)
As it says in the verse, Satan will try anything to divert people from
the true path and prevent them from being thankful to Allah and from living
a good moral life. As a result, he will bring the majority of people over
to his side by using the voice of the lower self. For this reason, when
people undergo hard times, Satan will always make them think selfishly
about themselves and how to secure their own advantage by presenting self-sacrifice,
compassion, and mercy as negative options:
O humanity, eat what is good and lawful on Earth. Do not follow in the
footsteps of Satan, for he truly is an outright enemy to you. He only
commands you to do evil and indecent acts, and to say about Allah that
which you do not know. (Surat al-Baqara, 168-69)
For all of these reasons, Muslims who are facing difficulties, frustration,
or disaster must act according to their conscience so that they will not
join Satan. By following Satan, selfishness, opportunism, addiction to
pleasure, hypocrisy, and many other negative qualities are given a chance
to arise and corrupt the Qur'an's morality. Sincere Muslims listen to
their conscience and always follow the way of goodness. As the Qur'an
says, it is important that good morals be shown when "the matter
is resolved upon":
Once the matter is resolved upon, being true to
Allah would be better for them. (Surah Muhammad, 21)
The majority of people know that faithfulness shown in times of trial
indicates superior morality and swear that they will be faithful and strong
in such times. But when the trial comes, their behavior does not match
their earlier promises and they react negatively when touched by the least
frustration. They become angry all of a sudden and, instead of love and
compassion, display angry recrimination. In a moment, they can become
suspicious, rebellious, and demanding. In such instances, the strong will
be separated from the weak and corrupted morality will show itself; those
whose belief is weak will reveal themselves by becoming immersed in anxiety.
These people are just one step away from joining the unbelievers and their
anti-Muslim activities. Occasions such as these increase by several times
the value of a Muslim whose belief is sincere and strong.
All of the difficulties and frustrations encountered in daily life are
both a test and a means to a happiness that can be compared to the Paradise
that Muslims hope to attain in the afterlife. It is a source of great
pleasure to compare the difficulties with this ease and comfort. And,
for sincere Muslims, each of such difficulties brings an increase of love,
respect, and appreciation from other Muslims, and is a blessing that deepens
their belief. It is a divine blessing with abundant benefits and beauties
that makes believers take that person as an example. In addition, it has
a positive influence on the belief of those around them (by Allah's grace)
and makes them worthy of the unbelievers' admiration, whether secret or
open.
Someone who thinks that a particular event is outside the plan of destiny
is under Satan's strong influence, which often is the cause of such doubts.
Satan takes great pleasure in seeing people fall into this situation.
Sometimes, under his influence, people may fall into the sickness of considering
an apparently insignificant matter as being outside the sphere of destiny
or beyond Allah's mercy, knowledge, and intention. Believers must be aware
of and avoid this sickness, and be able to cure it if they somehow succumb
to it.
For example, there is good in every event in such apparently minor things
as missing a certain television program or forgetting to order something
to eat. For example, missing a television program might give them some
extra time to do a good deed, think good thoughts, or might arrive at
an idea that will increase their ability to serve Allah even more. Or,
in that period of time they may remember Allah and understand far more
than they would have gotten from the television program. Forgetting to
order something to eat may be like a diet that cures an illness. People
with high blood-pressure may find that it returns to normal if they forget
to eat cheese one day. By putting themselves in Allah's hands, they gain
merit in His sight and win His approval by striving to do good deeds.
Besides, always trusting in Allah is a means for believers to attain love
and contentment.
Given that many similar examples can be gleaned from daily life, it is
very important to understand this matter and not let it slip our mind.
Whatever people encounter, important or insignificant, is included in
destiny. Satan suggests that these events are a necessary component of
daily life and have nothing to do with destiny. However, believers must
always be alert and aware of these suggestions, for being able to understand
this and keep it in our remembrance, see reason and good in every thing
and event, and realize that everything happens within Allah's good plan
is a great blessing in this world and the world to come. This is a truth
that gives wisdom, will, comfort, and contentment to all believers.
The Separation of Good from Evil
Allah created good and evil, help and harm, and beauty and ugliness simultaneously
and made them tests on the road to Paradise or Hell. The period of testing
in this earthly life clearly separates good from evil, those who are patient
and those who are afraid to face difficulties, those who oppose irreligious
ways of thinking and those who sit and do nothing, and those who follow
their lower selves and those who listen to the voice of their conscience.
There is very good reason why good and evil are so closely connected with
each other. One reason is that the value of good and evil may be understood
only within this contradiction. If evil, deprivation, or disaster did
not exist, people could not understand the value of good. For example,
when you place a diamond among ordinary stones, its beauty and allure
becomes more evident.
Another reason is found in the secret of this transitory world's trials.
Here, people are tested with good and evil. In the testing, the difference
in degree between the two will become evident, and the good will be separated
to one side, and the evil to the other. While the Angel of Death will
take the souls of evil people with great harshness, good people will be
invited to enter the beauty and pleasure of Paradise. The Qur'an says
that these trials are the way by which believers are distinguished from
those with a disease in their hearts:
What assailed you on the day the two armies met was by Allah's permission,
so that He would know the believers and the hypocrites. They were told:
"Come and fight in the Way of Allah, or at least help defend us."
They said: "If we knew how to fight, we would certainly follow you."
They were closer to unbelief that day than to faith, saying with their
mouths that which was not in their hearts. And Allah knows best what they
are hiding. (Surah Al `Imran, 166-67)
As these verses say, the behavior shown by the Prophet's (saas) contemporaries
in the face of difficulty was the way by which devout believers were distinguished
from hypocrites.
Bediuzzaman discusses in depth how difficulties and disasters separate
the good from the evil, and gives very good and wise advice on this matter.
When asked what the purpose of Satan and wickedness is, he concludes that
some very important reasons lie behind every frustration, deprivation,
and wickedness. The most important of these is the separation
between a "coal-like" disposition and a "diamond-like"
disposition.
He uses this example to show that every kind of difficulty and frustration
brings out the best in a person. The trials of this world bring to light
each person's bad aspects and so provide the opportunity to correct them.
For example, a serious illness may reveal an individual's timidity or
spiritual weakness. Thus, when a woman becomes aware of her weakness,
she immediately remedies it. So, the illness allowed her to see her mistakes
and to correct them within this short lifetime. After this misfortune,
one more impurity will be done away with, and her moral character will
be improved. Take the example of a man with a life-long reputation for
being honorable but then goes bankrupt and resorts to illegal means to
get money. This shows how misfortune can reveal a person's bad aspects.
But if this individual does not commit a sin and compromise his honor
despite his need for money, then his deprivation will show that he is
really pure and devout.
In his Letters, Beddiuzzaman gives examples of the wisdom
of showing patience in situations that will later turn out for the good.
He writes: So, the creation in the universe of wickedness, hurt, trials,
evil and suffering is not something bad or ugly; these things have been
created for a very important purpose. …in the world of human beings
advance and decline are endless. There is a great distance between the
Nimrods and Pharaohs on one hand and the saints and prophets on the other.
So to distinguish between the coal-like base spirits and diamond-like
spirits above, the creation of Satan opened an arena of struggle, contest,
and trial to which prophets are sent and in which the secret of responsibility
is revealed. If there were no struggle and contest, the qualities within
coal and diamonds would remain indistinguishable in the human ore. The
exalted spirit of Abu Bakr as-Siddiq and the base spirit of Abu Jahl would
remain on the same level. This means that the creation of evil and wickedness
is not bad and ugly because it leads to important results. 7
Another matter stressed here is the value of this world's trials. If there
were no evil or frustration, the good qualities in human character would
not come to the fore, the high moral quality of devout persons would not
be displayed, and there would be no advance in one's level of spirituality.
This is why every eventuality that appears to be negative in fact opens
an unlimited horizon of opportunity to mature one's moral character, strengthen
and deepen one's spirituality, and raise one's rank and position in Paradise.
Bediuzzaman writes further that:
Religion is an examination, a test, proposed by Allah
so that in the arena of competition elevated spirits and base spirits
may be distinguished from one another. Just as materials are plunged in
the fire so that diamonds and coal, gold and earth, separate out from
one another, so too religion is a trial concerning the obligations placed
on man by Allah and a driving to competition, which is what this abode
of examination consists of. In this way the elevated jewels in the mine
of man’s abilities become separated out from the dross. ...the Qur’an
was revealed in this abode of examination for man to be perfected through
trial in the arena of competition. 8
According to this comparison, the good diamond-like qualities must be
separated from the base coal-like qualities. But as this can be done only
by applying fire, human beings must go through a serious testing period
involving difficulties, misfortunes, and various frustrations to remove
their bad qualities so that their good qualities can shine in the light
of day.
Bediuzzaman gives another example: the separation of silver and copper
from the ore when it is struck against a touchstone. Two valuable materials
are separated from each other by striking the ore against that stone,
and the valueless copper ore is eliminated. In this process of separation,
the ore has to be struck violently against the stone and then passed through
a fine sieve. This process reveals the silver within the ore and cleanses
it of the copper ore, which reduces its value. What the master means by
being "struck against the stone" is that undergoing difficulties,
misfortunes, and various frustrations will cause the person's internal
beauty to be revealed. The severity of the difficulties and frustrations
reveal the strength of the person's belief, as well as the superiority
of his or her moral character, discernment, faithfulness, and loyalty.
Moreover, this testing leaves behind a maturity of character with great
faith and spiritual depth. So, this process purges the believer's superior
character of all qualities that weaken it, until it appears like silver.
Bediuzzaman writes:
Then this morning the following was imparted
to me: for us to be set this rigorous examination, and to be struck on
the touchstone numerous times to see clearly whether we are gold or brass,
and to be tried unfairly in every respect, and to be passed through ever
finer sieves three or four times to see whether our evil-commanding souls
take a share or are playing any tricks, is extremely necessary for our
service, which should be purely and solely in the name of truth and reality,
so that Divine Determining and dominical grace permit it. For by being
exhibited in this field of trial and examination confronted by obdurate,
unjust enemies and their pretexts, everyone has understood that there
is no trickery, no egotism, no malice, no worldly or personal interests,
nor those that look to the Hereafter, mixed in with our service, and that
it is completely sincere and proceeds from truth and reality.
If it had remained concealed, it could have been given numerous meanings.
The mass of believers would not have had confidence in it. They would
have said: "Perhaps they are deceiving us," and the elite too
would have had their suspicions. Thinking that "perhaps they are
acting the same as some of those who sell themselves to acquire spiritual
rank for themselves and to win confidence," they would not feel completely
certain about it. Now, following the examination, even the most stubborn
and obdurate person is compelled to submit. If your hardship is
one, your profits are a thousandfold. Allah willing. 9
In these examples, Bediuzzaman also draws attention to other reasons for
frustration and misfortune. Other people will see and be inspired by the
superior moral character of those individuals who rid themselves of their
negative qualities while passing through severe trials. The faithfulness
of Muslims, their superior and virtuous acts on the side of righteousness,
will come out as they face these serious trials, and people will see that
they expect no human reward for the services they perform. Even those
who harbor great doubts about Muslims will admit that every effort they
make is solely for the sake of earning Allah's good pleasure, and everyone
will attest to the purity of their intentions. Other people will come
to recognize Muslims by the difficulties and misfortunes that they undergo,
all of which confirm that they are on the right path.
Exhibiting Good Moral Qualities at Times of Difficulty
and Frustration
Everyone experiences many things during the day: feelings of tiredness,
hunger, weakness, and so on. This is all very natural. However, Allah
says that Muslims can be chosen to suffer trials that are much harder
than these as a test. The moral character revealed by believers and unbelievers
in these situations is quite different.
For example, such frustration leads unbelievers to rebel, be intimidated,
become aggressive, and lose hope and integrity. Since they do not believe
in an afterlife, they think that everything they do is relevant only for
this world:
They say: "There is nothing but our existence
in this world. We die and we live, and nothing destroys us except for
time." They have no knowledge of that. They are only conjecturing.
(Surat al-Jathiyya, 24)
According to them, everything will end when the world comes to an end.
Therefore, they want to experience comfort, peace of mind, reward for
their labors, and all other good things in this world. This desire makes
difficulties and frustration very painful for them. They are neither patient
nor trusting, cannot forgive or give of themselves, cannot treat others
humanely, or have any sense of compassion or mercy. Believing that there
is no reward or profit in such things, they fall into the hopelessness
of thinking that difficulties bring only loss.
But such ideas are totally wrong, because a person's
real and eternal life begins only after death. On the Day of Judgment,
everyone will account totally for what they have done and will receive
their just reward. Those who have exhibited good moral qualities will
not suffer loss; on the contrary, their gain will be great. In fact, they
will receive the reward for every good word they have spoken, every pious
deed they have done, and each instance of self-sacrifice, faithfulness,
loyalty, and humanity they have shown. Indeed, believers remember our
Prophet's (saas) hadith: "Bad conduct destroys divine service,
just as condiment destroys honey"10 and
meticulously avoid bad conduct.
But people far removed from religion are not aware of this reality. They
are intimidated in the face of difficult situations, because they deny
that everything they are experiencing is a test. Here is a point of which
we must take careful note: "If you feel pain, they too are
feeling it just as you are. But you hope for something from Allah, for
which they cannot hope" (Surat an-Nisa', 104). As this verse
says, both believers and unbelievers are struck by the same kinds of difficulties
and frustrations. But because unbelievers have no faith in Allah and do
not consider that every event has been created by Him, they do not expect
to receive from Allah what believers hope to receive. So, the basic difference
is that they remain oblivious of life's true meaning. In other words,
the believers' belief in Allah totally separates them from the unbelievers
in the afterlife.
For example, Allah tells us that people will be tried by hunger and poverty.
While hunger is a major difficulty and frustration for unbelievers, for
Muslims it is a trial in which they can show the quality of their moral
character and a good opportunity that they should not miss. In such times,
submission to Allah, trust, and patience gain great importance, and the
fact that they do not lose hope but rather see the good in what is happening
are indications that they are passing the test.
Unbelievers consider their own advantage and comfort first; however, the
believers' moral quality always gives precedence to the other person.
Believers freely give to other believers the best seat, the best food,
and the best clothing. When it is cold, sincere Muslims will always take
care of their fellow Muslims by offering them blankets and hot drinks,
even when they themselves are cold. They take joy in ensuring their friend's
health, safety, comfort, and happiness, for they know that the pleasure
derived from these acts of self-sacrifice cannot be compared with the
pleasure of drinking the hot drink themselves.
People can exhibit fine moral qualities if everything is going well amid
an abundance of blessings, if their health is good and their needs are
being met. But showing exemplary moral quality in times of difficulty,
or displaying good treatment toward others while being shunned, slandered,
or vilified by harsh words, is to respond to evil with good. Another sign
of good moral character is when a person who is not hungry gives food
to another and a person who is warm gives clothing to someone who is cold.
Both people are very valuable in Allah's sight, but showing moral excellence
in the face of difficulty and bad treatment is very important and valuable,
for it displays the strength and sincerity of an individual's faith, devoutness,
and superior virtue.
In addition, those who live a virtuous life listening to their conscience
may hear their lower self constantly urging them toward evil, suggesting
that they will find it hard to be virtuous, and trying everything to prevent
them from being so. This voice makes people fear that they will be cold
if they give away a sweater or that they will be hungry if they give away
their food. This is one of Satan's tactics, for he uses the fear of poverty
in an attempt to prevent believers from helping the poor:
O you who believe. Give away some of the good things
you have earned and some of what the ground produces for you. Do not have
recourse to bad things when you give, things you would only take with
your eyes tight shut! Know that Allah is Rich Beyond Need, Praiseworthy.
Satan promises you poverty and commands you to avarice. Allah promises
you forgiveness from Him and abundance. Allah is All-Encompassing, All-Knowing.
(Surat al-Baqara, 267-68)
This passage goes on to say that Allah foils this weak trick of Satan
and announces to human beings the good news of His good pleasure. In return
for their high moral character, Allah allows them to experience a spiritual
delight that cannot be compared with any earthly pleasure. There is no
limit to the joy that comes from self-sacrifice, patience, faithfulness,
generosity, humanity, and loyalty. In one verse, Allah praises the superior
moral character of those believers who eagerly and happily open their
houses to other Muslims who migrated to their country, providing everything
they need despite the fact that they are needy themselves:
Those who were already settled in the abode and
in faith before they came love those who have migrated to them, do not
find in their hearts any need for what they have been given, and prefer
them to themselves even if they themselves are needy. It is the people
who are safe-guarded from the avarice of their own selves who are successful.
(Surat al-Hashr, 9)
Allah also describes the rewards granted after the trial of thirst, fatigue,
and hunger to those who work in His way:
It was not for the people of Madinah and the desert Arabs around them
to remain behind the Messenger of Allah, nor to prefer themselves to him.
That is because no thirst or weariness or hunger will afflict them in
the Way of Allah. Nor will they take a single step to infuriate the unbelievers
or secure any gain from the enemy without a right action being written
down for them because of it. Allah does not let the wage of the good-doers
go to waste. (Surat at-Tawba, 120)
As this verse says, every frustration that a Muslim experiences on the
way of Allah is, in fact, a good deed. Given that all people were created
to serve Allah and do good deeds, they will receive the perfect reward
for their patience and moral character, and will suffer no injustice.
The same is true of illness, and other frustrations. Believers know that
only Allah will reward them and that this world is only temporary. Therefore,
they are always discerning, decisive, and firm because they have read
in the Qur'an that He will give spiritual strength and support to those
believers who work for Him. To know the secret of this world's trials
causes a great feeling of ease in the face of difficulty. People who know
that whatever happens to them is a test can neither become unhappy, frustrated,
or depressed nor lose hope and be overwhelmed by fear and anxiety.
The Strength that Supports Believers
The eager and joyful strength of character that believers display when
they encounter difficulties and frustration is something that those who
have no faith in Allah's supreme power cannot understand. Unbelievers
are suspicious and wonder what power supports these people, for since
they have no belief in Allah, they remain totally unaware of the truth
that only He can send this supportive power. To them, people are strong
because of their material means and friends. Thus, they always look for
a kind of intention and a different material source that they believe
is responsible for the believers' strength. However, this strength comes
from the believers' belief in destiny and the Hereafter, as well as their
trust and submission to Allah. The lives of the Prophets and other devout
believers contain many fine examples of the power that comes from this
trust.
An important example is the group of Pharaoh's magicians, who showed strength
of character when Pharaoh threatened them with death. The Qur'an tells
us that Pharaoh tried to intimidate them with torture and death, and kept
them from following the true path that Prophet Musa (as) had brought to
them. However, their answer to him showed that they feared only Allah
and turned to Him in any difficulty that happened to them. Despite all
of Pharaoh's threats, the magicians told him that they would hold firm
to the way of submission and trust in Allah that their faith had given
them:
Pharaoh said: "Do you believe in him before I have authorized you?
He is your chief, the one who taught you magic. I will cut off your hands
and feet alternately, and have you crucified on palm trunks. Then you
will know for certain which of us has the harsher and longer-lasting punishment."
They said: "We will never prefer you to the Clear Signs that have
come to us, nor to Him Who brought us into being. Decide on any judgment
you like. Your jurisdiction only covers the life of this world. We have
believed in our Lord so that He may forgive us for our mistakes and for
the magic that you forced us to perform. Allah is better and longer-lasting."
(Surah Ta Ha, 71-73)
Another example concerns the young people who believed in Prophet Musa
(as). Pharaoh's threats prevented some of his people from having faith
in Allah, and so they suffered a great loss. But devout believers who
feared only Allah's power believed in Him and followed the way Prophet
Musa (as) showed them. The oppression and assaults of Pharaoh and his
company did not deter them:
No one believed in Musa, except for a few of his
people, out of fear that Pharaoh and the elders would persecute them.
Pharaoh was high and mighty in the land. He was one of the profligate.
(Surah Yunus, 83)
Like these devout young people who believed in Prophet Musa (as), all
believers displayed the same trust and courage when faced with society's
hostility or serious difficulties, frustration, or need. The Qur'an tells
us:
When the believers saw the Confederates, they said:
"This is what Allah and His Messenger promised us. Allah and His
Messenger told us the truth." It only increased them in faith and
in submission. (Surat al-Ahzab, 22)
Meticulous Obedience to Allah in Times of Difficulty
One of the most notable things that distinguish devout Muslims from others
is their attention to Allah's commands and recommendations. No difficulty,
frustration, or restriction will lessen their resolve to obey them or
lead them to compromise their moral character. No matter how much in need
or trouble they may be, they will never consider doing anything forbidden
by Allah. In a situation rife with illness, need, failure, or oppression,
they will not compromise their honesty and sincerity.
As we said earlier, Satan wants to divert human beings from the true path
and get them to listen to the negative voice of their lower self. So,
he urges them to do things that Allah has forbidden and blocks them from
doing what Allah has approved. This inner negative voice always works
toward this goal, continually suggesting wicked things to their minds.
For example, this negative voice wants to prevent people from getting
up to perform their prayers; it makes them sleepy, listless, and out of
sorts; and it constantly tries to make them forget why they should do
this. Satan inspires them to ask themselves: "What's the difference
if I don't get up just for today?"
But believers do not listen to this negative voice. They get up every
morning with eager determination to perform their prayers, remembering
that this is the way to true beauty and salvation. This negative voice
finds every excuse to make fasting appear difficult, even though Allah
has commanded that this kind of worship be performed. It tries to make
it appear that hunger and thirst are difficult to endure. If they fast,
this voice makes them doubt their ability to do it. But devout Muslims
fast with eager determination despite their lower self's insistent pressure.
They hope for reward from our Lord for the hunger, thirst, and fatigue
that they have endured to gain His favor. And in this, they take great
pleasure.
Similarly, in some situations where making money illegally is considered
legitimate, this inner voice makes it appear easy and suggests that everyone
is doing it. Even though they may be in great need and when the inner
voice is pressuring them the most, Muslims would never lower themselves
to do such a thing, regarding such a moral flaw as reprehensible. They
would never touch money that was obtained illegally, and would never sit
at a table and eat food bought with forbidden money, no matter how hungry
they were. Even being in such a situation would make them very uncomfortable.
They would never assert that being in need was any justification for wrong
behavior, for they know that the important thing is always to carefully
avoid what Allah has forbidden. They practice this precept with an inner
sense of well-being and eager sincerity.
The Qur'an calls those Muslims who are eager to behave in ways that earn
Allah's good pleasure "those who race each other to the good."
While striving to attain Allah's promised Paradise, Muslims experience
peace and well-being from giving whatever and whenever they can and from
being patient in every difficulty. For example, they may have Muslim friends
who are in need. So, they get up one sleepless morning and try to please
their friends by supplying whatever they need. Most often the recipients
of such good deeds do not know who did it, and the doers, pleased with
their own moral conduct, would never let it be known if it caused them
any difficulty.
Allah says that Muslims have a deep sense of pleasure in living according
to the Qur'an's morality and find the opposite kind of behavior reprehensible:
However, Allah has given you love of faith and made it pleasing to your
hearts, and has made disbelief, deviance, and disobedience hateful to
you. People such as these are rightly guided. It is a great favor from
Allah and a blessing. Allah is All-Knowing, All-Wise. (Surat al-Hujurat,
7-8)
But in spite of everything, Satan tries to make it appear that all illegal
activities are legitimate. To do this, Satan shows that those who do evil
things are in the majority. A large number of people take forbidden money,
pay no attention to what is permitted and what is not, and transgress
the tenets of the Qur'an's morality. Thus, Satan always intimates the
illogical idea that the majority is right and that what it does makes
sense. But the Qur'an says that those who do evil deeds are not on the
right path, even though they are in the majority:
"If you obeyed most of those on Earth, they would misguide you from
Allah's Way. They follow nothing but conjecture..." (Surat
al-An`am, 116). But, on the contrary, Allah says that only a small community
of people has faith and that the majority are on the wrong path. For this
reason, Satan cannot fool believers but can only influence those whose
belief is weak, whose minds are open to doubt and apprehension, and who
openly reject Allah.
The attentiveness of devout Muslims comes from their belief in Allah and
the unwavering decisiveness that this belief brings with it, as well as
from their superior moral character. Muslims know that good behavior is
composed of acts that defy the lower self's voice. For example, when generosity,
loyalty, patience, faithfulness, and other such high moral qualities are
practiced, the lower self is disgusted. But the result of all this will
be spiritual and material good. Living a life in this world and in the
world to come in a state of contentment with the rewards of moral purity
is much better than acquiring all of the things that belong to this world
and please the lower self. For example, people who refuse to listen to
the lower self's persuasive tones to enter into an illegitimate relationship,
but who prefer to wait for their reward in the Hereafter, will enjoy honor
and righteousness in this world. In the same way, those who go hungry
or without sleep to supply the needs of a beloved Muslim friend, and who
disregard the ensuing difficulties, will be joyous in their hope to win
Allah's good pleasure.
Muslims who have these fine moral qualities, all of which Allah praises
in the Qur'an, also earn the believers' love and respect. If they work
hard for Allah's cause and gladly confront every obstacle, if they act
with untiring dedication to a just cause without fear of confrontation,
and if they are willing to make every kind of self-sacrifice, the love
and respect that others feel for them will increase severalfold. In the
Qur'an, Allah refers to those who live according to His superior morality:
"Those for whom the Best from Us was preordained
will be far away from it [Hell]" (Surat al-Anbiya', 101) and
relates to us their fine physical and moral qualities.
Muslims Are True Friends in Times of Need
There is a common saying among non-religious people: Someone who
has fallen on hard times has no friends. This is a good expression of
the common idea that you cannot find a real friend when you need one.
However, friendship, loyalty, and faithfulness are very important in a
person's life, for those who are in financial difficulty or ill, or in
need of spiritual support, want a real close friend at their side—a
friend who is a believer—to help them. But since all relationships
in non-religious societies are based on opportunism, unbelievers can never
find a true friend. Only when they are in trouble or need do people see
the real face of those whom they had always considered to be their friends.
Their supposed friends even give trouble to them in such difficult times.
For example, people going through times of need complain that no relative
calls, that they are left alone, and that no one gives them any support.
For example, a wealthy person who drives an expensive car and eats in
gourmet restaurants generally has a wide circle of friends, including
many close ones. But if he loses his job and starts to work in a salaried
position in his own factory, how will his relationships fare? Will his
circle of friends show him the same love and respect that they did when
he was rich? Will he be treated with the same interest, respect, and affection
as when he wore expensive clothes and drove a luxury car? How will he
be treated if he dresses modestly, does not throw his money around like
he used to, and does not treat his friends to dinners? Clearly, he will
not enjoy the same attention. Indeed, all of those whom he thought were
his friends will turn their back on him. When they meet him, they will
pretend not to see him or even might ridicule him. Actually, this person's
spirit has not changed; only his external appearance has changed. But
because his erstwhile friends rely on outward material appearances, they
abandon him in a moment, leaving him all by himself.
Take another example, that of a married couple. When they were married,
they promised to stay together both in good times and bad. But what happens
when the wife becomes paralyzed below the waist due to an accident and
thus cannot walk or do anything for herself? What will her husband do?
Perhaps he will stay with her for a while and help. But when he realizes
that this is a permanent situation and one from which he will never benefit,
everything suddenly changes. This example clearly shows how unbelievers
regard loyalty, fidelity, and friendship: When the profit goes, the connection
ends. Most of those who do not abandon their spouse in such a situation
stay because they are afraid of what their friends may think, not out
of love and compassion for the handicapped spouse. On the surface, they
appear dedicated and loyal, but they never feel real compassion and empathy
for their spouse when he or she most needs it.
Another frequently encountered situation seen in unbelieving societies
that are far from the Qur'an's morality is how young people behave toward
their elderly parents. For years, their families met their every need;
but when their parents become old and their limbs do not support them
any more, the young people do not show their parents the same loyalty
and attention. They feel fettered by their elderly parents and usually
put them in an old people's home.
However, as in everything else, Muslims show the same loyalty in how they
treat their family members. They feed their parents but may not eat themselves,
and will take great care to meet all of their needs. Allah describes how
Muslims must behave toward their parents:
Your Lord has decreed that you should worship none
but Him, and that you should show kindness to your parents. Whether one
or both of them reach old age with you, do not say "Ugh!" to
them out of irritation, and do not be harsh with them; rather, speak to
them with gentleness and generosity. (Surat al-Isra', 23)
In other words, Muslims will not complain about believers who are in need;
rather, they will help in every way they can, humanely and out of a good
conscience. The only place you can find real friendship, sincere loyalty,
and faithfulness is among devout Muslims. Muslims are friends, advocates,
and helpers to one another. Obliged by their moral character to consider
the good and well-being of their friends, even when they fall into desperate
straits, they always do their best to fulfill their friends' needs before
their own and take pleasure in their acts of self-sacrifice. When their
friends are ill or in financial distress, they do not mind seeing to their
every need even before they are asked to do so. Even if they lose sleep
and go hungry, they will not see their Muslim friends treated unjustly
or in any need. In the Qur'an, Allah tells us about the true friends of
believers:
Your friend is only Allah, His Messenger, and those
who have faith: those who establish prayer, pay alms, and bow. (Surat
al- Ma'ida, 55)
Those who believe and have migrated and striven with their wealth and
themselves in the Way of Allah, and those who have given refuge and help,
they are the friends and protectors of one another. But as for those who
believe but have not migrated, you are not in any way responsible for
their protection until they migrate. But if they ask you for help in respect
of the religion, it is your duty to help them, except against people with
whom you have a treaty. Allah sees what you do. (Surat al-Anfal, 72)
With Every Difficulty There Is Some Ease
From the outset, we have been speaking about the various difficulties
and frustrations that Allah uses to test believers and to reveal the superior
moral character that they display in such situations. We have also spoken
about the well-being, eagerness, and feelings of love and respect that
they experience while acting upon their moral qualities. However, we should
not neglect to emphasize that with each test, Allah also sends good and
relief to His believing servants. In the Qur'an, Allah mentions this promise:
For truly with hardship comes ease; truly, with
hardship comes ease. (Surat al-Inshirah, 5-6)
... Allah desires ease for you... (Surat al-Baqara, 185)
We will ease you to the Easy Way. (Surat al-A`la, 8)
... Whoever has fear [and respect] of Allah—He will make matters
easy for him. That is Allah's command, which He has sent down to you.
Whoever has fear [and respect] of Allah—He will erase his bad actions
from him and greatly increase his reward. (Surat at-Talaq, 4-5)
He who has plenty should spend out from his plenty, but he whose provision
is restricted should spend from what Allah has given him. Allah does not
demand from anyone more than He has given it. Allah will appoint ease
after difficulty. (Surat at-Talaq, 7)
As for him who gives out and guards against evil and confirms the good,
We will pave his way to ease. But as for him who is stingy and self-satisfied,
and denies the good, We will pave his way to difficulty. His wealth will
not help him when he plummets to the depths. (Surat al-Layl, 5-11)
As these verses show, Allah gives relief to those believers laboring in
difficulty and frustration and sends them help from His presence. The
Qur'an states that Allah sends help to believers by angels, and that He
does this only to encourage them with good news.
Allah helped you at Badr when you were weak, so
have fear [and respect] of Allah, so that, hopefully, you will be thankful.
And when you asked the believers: "Is it not enough for you that
your Lord reinforced you with three thousand angels, sent down?"
Yes indeed! But if you are steadfast and guard against evil and they come
upon you suddenly, your Lord will reinforce you with five thousand angels,
clearly identified. Allah only did this for it to be good news for you,
and so that your hearts might be set at rest by it. [In any case,] there
is no help except from Allah, the Almighty, the All-Wise, so that He might
cut off a group of those who do not believe or crush them, and they might
be turned back in defeat. (Surah Al `Imran, 123-27)
In addition to this support by angels, Allah also defends believers by
an invisible army and bestows upon them a sense of security and well-being.
For example, the Qur'an describes the support Allah provided to our Prophet
(saas) during a difficult period of his mission:
If you do not help him, Allah helped him when the
unbelievers drove him out and there were two of them in the Cave. He said
to his companion: "Do not be despondent, Allah is with us."
Then Allah sent down His serenity upon him and reinforced him with troops
that you could not see. He made the word of the unbelievers undermost.
The word of Allah is uppermost. Allah is Almighty, All-Wise. (Surat at-Tawba,
40)
As we see in the above verse, an intense sense of relief follows each
period of difficulty. Actually, the fact that Muslims act as a unit, their
knowledge that every event contains a test and their awareness of the
need to prepare themselves for the eternal life give them a great sense
of relief during their trials. Besides this, Allah announces even gladder
tidings to all believers. As we have seen in the lives of our Prophet
(saas)and faithful Muslims, after the difficulties are over, Allah gives
believers a definite victory. Prophet Yusuf's (as) life exemplifies this
tiding.
When Yusuf (as) was very young, his brothers threw him into a well and
left him there to die. Those who found him sold him as a slave to an Egyptian
vizier. Later, Yusuf (as) was falsely accused by the vizier's wife, arrested,
and spent several years in prison, where he suffered many difficulties
without ever compromising his moral character. Whenever something happened
to him, he took refuge in Allah and thus turned his time in prison into
a positive experience. He became an example for all believers with his
trust, loyalty, and submission to Allah in all of his misfortunes. As
a reward, Allah removed him from prison at a time of His choice and gave
him power and wealth in Egypt.
For this reason, his life is a good example for believers. Allah promises
His servants who show trust and patience in difficulty that He will bring
good out of it and give them sure relief.
... Whoever has fear [and respect] of Allah—He
will give him a way out and provide for him from where he does not expect.
Whoever puts his trust in Allah—He will be enough for him. Allah
always achieves His aim. Allah has appointed a measure for all things.
(Surat at-Talaq, 2-3)
This example reveals that Allah tests His servants from time to time with
difficulties and frustration. But believers who know that they are being
tested and continue to submit wholeheartedly to Allah have gained something
of great importance: They know they will have their reward multiplied
in the next world for the things they suffer in this life, for the high
moral standards they display in all sorts of difficult situations, and
for their self-sacrifice, patience, and submission. Perhaps the few minutes
of difficulty they endure here will bring them millions of years of reward
in Paradise. Surely, those who are aware of this great promise spend their
whole lives in eager expectation and joyous hope of living in a Paradise
filled with endless good things. Allah describes the state of these people
in the following verses:
Those who do not bear false witness and who, when
they pass by worthless talk, pass by with dignity; those who, when they
are reminded of the Signs of their Lord, do not turn their backs, deaf
and blind to them; those who say: "Our Lord, give us joy in our wives
and children and make us a good example for those who have fear [and respect]
of Allah." Such people will be repaid for their steadfastness with
the Highest Paradise, where they will meet with welcome and "Peace."
They will remain in it timelessly, forever. What an excellent lodging
and abode! (Surat al-Furqan, 72-76)
Not distracted by trade or commerce from the remembrance of Allah and
the establishment of prayer and the payment of alms; fearing a day when
all hearts and eyes will be in turmoil—so that Allah can reward
them for the best of what they did and give them more from His unbounded
favor. Allah provides for anyone He wills without reckoning. (Surat an-Nur,
37-38)
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