بسم الله الرحمن الرحيم
Being Pleased with Allah
An important result of studying Allah's Names and Attributes is to be pleased with Allah. Allah granted us many favours and blessings, but there are people who do not see Allah's favours. Instead, they may see Allah's favours as afflictions (نقمة). Why? Because they look at the blessings of Allah superficially. And because they deal with Allah's favours with ingratitude, Allah removes that blessing from them, whether it is a religious or worldly favour. If a person does not appreciate the blessings of Allah, Allah may remove it from him.
A person who is pleased with Allah will receive two things:
a) Allah will be pleased with him, and if Allah is pleased with you, your life will be a good life.
b) He will have a tranquil soul.
Allah said in Surah al-Fajr [89:27-30]:
"(It will be said to the pious): "O (you) the one in (complete) rest and satisfaction!"
"Come back to your Lord, Well-pleased (yourself) and well-pleasing unto Him!"
"Enter you, then, among My honoured slaves,"
"And enter you My Paradise!"
When do people feel discontent with Allah? When they desire or expect something and something contrary to what they want happens. Some people forget all Allah's favours upon them when they do not get what they want and focus on what is missing. Some of them say: "I don't mind if Allah takes all the blessings I have and just gives me the thing I want." They are lying, because how would their life be if Allah afflicted them by removing their good health? We cannot enjoy our lives if we have a headache or toothache. How can they enjoy what they want without good health?
We should thus appreciate Allah's favours upon us and not say that we want that particular thing. Allah knows what suits us and what does not suit us.Our chests should be expanded towards the actions of Allah and we should accept the Qadar of Allah with a goodly acceptance.
The Shaytan, our ignorance, and our desires all cause us to be discontent with Allah. Allah, Al-Malik, Al-Maalik, Al-Maleek, owns everything and disposes the affairs of all His creation.
The purpose behind our existence is عبادة (worship). عبادة is to show humility to Allah, and this humility will not occur unless the person is in need. This life was created and decreed to be a life of hardship; if you need something you need to put effort to seek it. We are always moving towards fulfilling all our needs.
Side Benefit: When Allah forbade Adam عليه السلام from eating the tree in Surah Ta-Ha [20:117-119], He said:
"Then We said: "O Adam! Verily, this is an enemy to you and to your wife. So let him not get you both out of Paradise, so that you be distressed in misery."
"Verily, you have (a promise from Us) that you will never be hungry therein nor naked."
"And you (will) suffer not from thirst therein nor from the sun's heat."
"يخرجنكما" - Allah addresses both Adam and his wife.
However, when He said "فتشقى", He only refers to Adam عليه السلام. The Scholars said from this we learn that it is up to the man to seek livelihood and not the woman.
Why do we have needs? Why did Allah create needs in us? In order to worship Him during the time of need. This is explained clearly in the Hadith Qudsi:
يَا عِبَادِي كُلُّكُمْ ضَالٌّ إِلاَّ مَنْ هَدَيْتُهُ فَاسْتَهْدُونِي أَهْدِكُمْ
يَا عِبَادِي كُلُّكُمْ جَائِعٌ إِلاَّ مَنْ أَطْعَمْتُهُ فَاسْتَطْعِمُونِي أُطْعِمْكُمْ
يَا عِبَادِي كُلُّكُمْ عَارٍ إِلاَّ مَنْ كَسَوْتُهُ فَاسْتَكْسُونِي أَكْسُكُمْ
"My servants, all of you are liable to err except one whom I guide on the right path, so seek right guidance from Me so that I should direct you to the right path.
O My servants, all of you are hungry (needy) except one whom I feed, so beg food from Me, so that I may give that to you.
O My servants, all of you are naked (need clothes) except one whom I provide garments, so beg clothes from Me, so that I should clothe you."
[Muslim]
These are all needs, and Allah sets for us a principle: Whenever you feel hungry, ask Allah to feed you. If you feel confused and you cannot think rightly, ask Allah for guidance. Whenever you need anything, ask Allah. Every time a need arises, an عبادة (act of worship) should arise from you at the same time.
There is nothing that is perfect in this life. We have all these deficiencies and shortcomings in order for us to say يارب (O my Lord!). This is what we should do for every need, whether major or minor. But instead, we focus on the deficiency and do not ask ourselves why it has become deficient.
This includes our mental needs. For example, if you are confused, ask Allah for guidance.
The Mu'tazilah would come to Ibn Taymiyyah رحمه الله and raise doubts. He was in need of the removal of doubts, so he would go to the outskirts of Madinah, put his face on the ground showing humility to Allah and ask Him for guidance. He did that and see how Allah honoured him.
This is what Allah wants from us. Needs are not decreed by Allah in order for us to feel distressed or tensed or worried or angry. Needs are not arised except for us to invoke Him and expect good from Him.
Yesterday we were in need of something and Allah by His mercy relieved this matter and satisfied this need. You may go through the same situation again. Feel shy in front of Allah from thinking that He cannot remove it this time. He removed the problem in the past, so do not ask how He will remove it this time.
There are some old people who say when their children grow up, "I'm afraid my children will leave me. Who will look after me?" All this indicates bad thoughts about Allah. How can you think Allah will not take care of you, although He has been taking care of you ever since you were in the womb of your mother until now?
Allah, Al-Malik, Al-Maalik, Al-Maleek, owns the whole dominion, and yet you are worried that tomorrow you will have no food? If you are in a constricted situation, invoke Allah and expect good from Him.
When you are hungry, ask Allah to feed you. And when you are satiated, thank Allah. The Prophet ﷺ said:
إن الله ليرضى عن العبد يأكل الأكلة فيحمده عليها، ويشرب الشربة، فيحمده عليها
"Allah is pleased with His slave who says: 'Alhamdu lillah (praise be to Allah)' when he takes a morsel of food and drinks a draught of water."
[Muslim]
Needs are not aroused for us to become mentally sick. They are aroused for us to become mentally stable; in order to ask Allah - الصمد. We recite Surah Al-Ikhlas many times daily, and this Surah tells us who Allah is. It tells us not to be worried, that Allah is taking care of you. But who understands this meaning when he recites the Surah?
الصمد (As-Samad) is the Self-Sufficient Master who is depended upon by all creation. He is the One who is sought at times of need. We have to our all our problems at the gate of Allah.
E.g. Tomorrow you have something important to do, and you are unable to sleep the whole night. Where is the rest in your heart towards Allah? We have weak trust in Allah.
E.g. You have a strict husband who prevents you from going out. What should you do in this problem? You have the King of the Worlds who owns your heart and the heart of your husband. You get up at night and invoke Allah, who is your Master, your Samad. AndHe will relieve you. Allah made you go through this situation in order for you to invoke Him. If you invoke Him with full trust, Allah will change this husband. This is confidence in Allah - not in yourself or your invocation. لا حول و لا قوة الا بالله (There is no ability to move from a situation to another nor power except with Allah). Do not be worried and complain about what he or she did. Allah decrees this distress for you in order for you to initiate a worship which perhaps you did not do in a long time.
There is continuous hardship, needs, and deficiencies in our life.
E.g. We are afflicted with sickness to ask Allah Ash-Shafi to cure us.
E.g. You want children, ask al-Wahhab
E.g. You want provision, ask Allah Ar-Razzaq
E.g. Your heart is broken, ask Al-Jabbar
E.g. You made a mistake and don't want anyone to know about it, so you worship Him by His name As-Sitteer.
Today you have a certain test. Tomorrow you will have another test.
Believe that Allah is All-Aware of what you are going through and He will relieve you. He promised in the Qur'an; in Surah Ash-Sharh [94:5-6]:
"So verily, with the hardship, there is relief,"
"Verily, with the hardship, there is relief (i.e. there is one hardship with two reliefs, so one hardship cannot overcome two reliefs)."
This is the nature of life. Allah said in Surah Al-Balad [90:11]:
"But he has made no effort to pass on the path that is steep."
العقبة are obstacles. We need to overcome them. This is the Dunya, it is full of obstacles and distress. It is not for us to sit and cry; that is not the solution. It is to raise your hands and ask Allah to relieve you.
Ask Allah to make you pleased, especially when He decrees things you don't like. This doesn't mean you do not move and take the means. But while you are doing so, put your trust in Allah.
You go through a situation. What should your main concern be? Just to come out of the distress, or to come out of it in the way pleasing to Allah? The problem will be removed for sure sooner or later. But the question is - how do you leave it? Is your concern to remove it through any means whether lawful or unlawful, or in a way pleasing to Allah? Your concern should be how you can come out of your distress in a way pleasing to Allah. You want to come out guided, truthful, pleased, seeking the pleasure of Allah.
Sometimes, during your problem, Allah out of His kindness, will show you a good sign to tell you not to worry, I am aware of what you are going through, I know what you are feeling, be patient and I will relieve your problem soon. In the middle of the problem you are going through He may make you see a good dream, an advice or lecture, something you see, etc. When this happens, did it just happen randomly? This happened in order to tell you that Allah knows what is in your heart, and He will relieve you soon, but be patient and stay firm on the right path. This is out of Allah's kindness. But He wants to tell you that He will give you what you want at the right time. Your waiting is an act of worship.
In the Battle of the Trench, which Allah said about in Surah Al-Ahzab [33:11]:
"There, the believers were tried and shaken with a mighty shaking.
The Prophet ﷺ was digging the trench with the Companions.
When the Prophet (ﷺ) commanded them to dig the trench (Al-Khandaq), there was a rock in their way preventing them from digging. The Messenger of Allah (ﷺ) stood, picked up a pickaxe, put his Rida' (upper garment) at the edge of the ditch and said: 'And the Word of your Lord has been fulfilled in truth and in justice. None can change His Words. And He is the All-Hearer, the All-Knower.' [1] One-third of the rock broke off while Salman Al-Farisi was standing there watching, and there was a flash of light when the Messenger of Allah (ﷺ)struck (the rock). Then he struck it again and said: 'And the Word of your Lord has been fulfilled in truth and in justice. Nonce can change His Words. Ans He is the All-Hearer, the All-Knower' And another third of the rock broke off and there was another flash of light, which Salman saw. Then he struck (the rock) a third time and said: 'And the Word of your Lord has been fulfilled in truth and in justice. None can change His Words. And He is the All-Hearer, the All-Knower.' The last third fell, and the Messenger of Allah (ﷺ) came out, picked up his Rida' and sat down. Salman said: 'O Messenger of Allah, Each time you struck the rock there was a flash of light.' The Messenger of Allah (ﷺ) said to him: 'O Salman, did you see that?' He said: 'Yes, by the One Who sent you with the truth, O Messenger of Allah.' He said: 'When I struck the first blow, the cities of Kisra and their environs were shown to me, and many other cities, and I saw them with my own eyes.' Those of his Companions who were present said: 'O Messenger of Allah, pray to Allah to grant us victory and to give us their land as spoils of war, and to destroy their lands at our hands.' So the Messenger of Allah (ﷺ) prayed for that. (Then he said:) 'Then I struck the second blow and the cities of Caesar and their environs were shown to me, and I saw them with my own eyes.' They said: 'O Messenger of Allah, pray to Allah to grant us victory and to give us their lands as spoils of war, and to destroy their lands at our hands.' So the Messenger of Allah (ﷺ) prayed for that. (Then he said:) 'Then I struck the third blow and the cities of Ethiopia were shown to me, and the villages around them, and I saw them with my own eyes.' But the Messenger of Allah (ﷺ) said at that point: 'Leave the Ethiopians alone so long as they leave you alone, and leave the Turks alone so long as they leave you alone.'"
The hypocrites said: Muhammad is promising us the treasures and one of us is afraid to go answer the call of nature.
This was due to their weak faith. They doubted in what the Prophet ﷺ promised. And what he promised came true during the era of Umar رضي الله عنه.
Whenever Allah afflicts someone with any calamity, He out of His kindness, sends signs to keep that person firm until the removal of the difficulty.
During the crisis many bad thoughts may pass you. Someone will say: "Don't worry, your crisis will be over."
You may ask in your heart: How? It's been a long time now. When? I'm waiting, nothing has changed.
These bad thoughts are from the Shaytan. Be careful, do not put a specific time or way for relief of your problem. Allah Al-Malik decides what He wills. When He decides, He just says "Be" and it is. He wills it in a certain way, form, and time. Don't set one for yourself. Just trust Allah.
*****
Where are our Scholars?
A Caller to Allah and Seeker of Knowledge put the following question forward to Shaikh Saalih Aal Shaikh:
لا يخفى على شريف علم شيخنا أن الطالب ينتظر فعل شيخه كما ينتظر الطفل فعل أبيه. و نحن في هذه الفترة نوعاني من شيء من التوسع في حفلات الغناء و الاختلاط و غير ذلك من الأمور. السؤال الذي ربما نحن كدعاة مبتدعون في الطريق و أريد أن أسألك عن: هل يحق لنا أن نتسآل كما يتسآل المريض عن الطبيب: أين الطبيب؟ هل يتسآل طالب العلم و داعية: أين علماؤنا من هذه المواقف الذي تحصل بتسارع مغلق جدا لنا. الطرق تغلق إذا جاء أحد الفنانين المشاهير و الناس ربما حتى أهل بيتك لا تستطيع أن تقف بوجوهكم إذا لم يمن الله عليهم بالهداية. فهل هناك توجيه في هذا الجانب؟
It is not hidden from the knowledge of our Sheikh, that the student looks to the actions of his Sheikh as a child looks to
the actions of his father. And we, in this time, are pained by the spreading of concerts and free-mixing, and the like of
such matters. The question which we as beginners in the path of making Da’wah may ask, and which I would like to
ask is: Is it rightful for us to ask as the patient asks about the doctor: Where is the doctor? Can the Seeker of Knowledge and
the Caller to Allah ask: Where are our Scholars from these state of affairs which have come with great speed that is very
disturbing for us?
The way is closed if a famous artist comes, and you are unable to prevent people, even perhaps the people from your
own household, if Allah does not favour them with guidance
So, is there any advice in this regard? May Allah reward you with good
Shaikh Saalih answered:
Firstly, you should know something very important about Allah's actions. Allah, in the life of man, tries. He tries the slave
with obedience and disobedience, and He tries communities with obedience and disobedience. He tries people with
accepting the Religion and with weak faith, and He may try them with what is more than that – He may try them with
Shirk, then remove it, then test them with innovation, then remove it, etc.
From the actions of Allah which the slave should contemplate is that Allah يقبض و يبسط(Withholds and Grants in
Abundance). He is Al-Qaabid Al-Baasit, and these are from the Beautiful Names of Allah which are called Asmaa
Muqtarina (Coupled Names). Allah grants the worldly matters in abundance to people and He withholds, and He grants
Religion to people in abundance and He withholds. Therefore, wonder at the action of Allah: How Adam (‘alayhis-salaam)
and his offspring were upon Islam and Tawheed then generations went by and Major Shirk appeared amongst his
descendants.
Nuh (‘alayhis-salaam) came and lived and the first Shirk appeared on earth and He was the first Messenger that Allah sent.
He remained for a thousand years minus fifty and no one accepted his message except a few. This action which happened
on earth was by the universal permission of Allah. What is the wisdom behind Allah allowing Shirk to occur? To test the
slaves.
The seeker of knowledge should thus look at the matter from different angles. What he is required to know in this matter
and others besides it, is that it is linked to the wisdom of Allah and His actions. Allah permitted Major Shirk to occur, then
sent Nuh (‘alayhis-salaam), then granted him victory, then the earth changed, then all his offspring spread throughout the
earth upon Tawheed because they boarded the Ark with him. Then Shirk and innovation and its like appeared once again.
This, in respect to the actions of Allah, is a universal test to see what people will do. It is a test to see who will be best in
deeds, as Allah says in Surat al-Mulk [67:2]:
الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۚ وَهُوَ الْعَزِيزُ الْغَفُورُ
“Who has created death and life, that He may test you which of you is best in deed. And He is the All-Mighty, the Oft-Forgiving;”
It is a test for people and a test for the communities: What will they do?
How can we look at the matter through the perspective of the Law and Knowledge? First, look for the action of Allah in it.
Of His actions is how countries change from Tawheed to Shirk or the opposite – from Shirk to Tawheed. Glorified be Allah
to what He decides for His slaves. Look at the wisdom in that, then at what your legal obligation is in the Universal
Decision of Allah. The legal obligation of the People of Knowledge is to know that what occurred happened by the
permission of Allah and His Universal Command, and that it is nothing but a test from Allah for the people. The matter is
thus related to Tawheed. Everything that occurs on earth of disputes, tests, even the disputes that occur amongst people –
why do they occur? Allah has a wisdom in it.
Why should we look at it from the perspective of Tawheed? Because some of those who look at this issue from an angle
other than Tawheed may confront in a way contrary to what Allah wants.
Secondly; The people’s acceptance of this evil is due to their ignorance about their Religionand their lack of response to it.
This brings our concern to the obligation of clarification and making Da’wah. We should sometimes go and magnify the
obligations, other times the prohibitions.
Among the means of the occurrence of this evil is weak upbringing, especially in the house. We should exert a little effort
in raising our children upon obedience to Allah, on the Qur’an, and on Dhikr. Teach the girls about Hijab, about what it is,
that it is an obligation from Allah not a matter of choice, why they should wear it etc.
This requires us to look into the methods of raising and nurturing children and to teach people faith.
Thirdly: With regards to the People of Knowledge, whom Allah made responsible, you should have trust that they are
keeping their duties. However, it is not a condition that the people are affected by their speech. But they are performing
their duties in guiding the peopleonce, twice, five times, ten times, until Allah permits what He wills.
Then the Sheikh drew attention to a greater problem that the Muslims are facing nowadays:
The problem is greater than the existence of the matters which you mentioned. What turned people to be upon that? The
moving of the whole world to secularism. There is no value for morals. Faith is important in itself yet there is no connection
between it and morals. This exists in Europe and in the whole world, only a few countries have been saved from it. The
many channels and new forms of social networks – What are they? They are a separation between Religion and morals.
The matter is thus connected to something very great which has occurred in the world. We should be cautious of it and
carry out what Allah commanded us. It is a matter of testing the people: Will they do or not do? Of testing those
responsible: Will they accept or not accept? Will the deny or not deny? Will they explain or not explain? How will they
clarify it to the people? How will they discuss these matters?
The evil which has occurred is no doubt painful for everyone. The Caller to Allah should therefore strive to reform the
people, and implanting faith in the hearts is the shortest route todo so. Endear Paradise and its description in the hearts of
the people. Avoid focusing on what is permissible and what is not, because people will not listen.
Do not take the spread of Atheism among the youth lightly, whether Atheism of Negation (denying the Religion or Allah)
or Atheism of Doubt (Saying: I do not know whether the Religion is right or not, whether the Qur’an is the word of Allah
or not). This is a matter which has spread and is increasing. This attaches our importance to presenting the evidences of
Tawheed; on affirming the Ruboobiyah of Allah and His existence.
These matters, which are of the greatest importance, clarify the question to us.
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