As servants of Allah Ta'ala, all humans in life in this world will not escape from various kinds of trials, both in the form of difficulties and pleasures. It is a sunnatullah that applies to every human being, believer or disbeliever.
Allah Ta'ala says:
“We will test you with evil and good as a trial (the truth), and only to Us you will be returned(Surah al-Anbiya'/21:35)
Imam Ibn Kathir rahimahullah said:
"(The meaning of this verse) is: We test you (O mankind), sometimes with disaster and sometimes with pleasure, so that We may see who is grateful and who is disbeliever, and who is patient and who despairs."[1]
HAPPINESS OF LIFE WITH FAITH OF ALLAH TA'ALA
Allah Ta'ala with His Most High Knowledge and His Perfect Wisdom has sent down His Shari'a to humans for the good and benefit of their lives. Therefore, only by sticking to His religion can one feel the true happiness of life in this world and the hereafter.
Allah Ta'ala says:
“O you who believe, fulfill the call of Allah and the call of His Messenger who invites you to something that gives (benefit)[2] live for you"(Qs al-Anfâl/8:24)
Imam Ibn al-Qayyim rahimahullah said:
“(This verse shows) that a useful life is only obtained by fulfilling the call of Allah Ta'ala and His Messenger Shallallâhu 'Alaihi Wasallam. So, whoever does not fulfill the call of Allah Ta'ala and His Messenger Shallallâhu 'Alaihi Wasallam, he will not feel the (good) life even though he is physically alive, like the most despicable animal. So, the essential good life is the life of a person by fulfilling the call of Allah Ta'ala and His Messenger Shallallâhu 'Alaihi Wasallam both physically and mentally.[3].
Allah Ta'ala says:
"And ask forgiveness of your Lord and repent to Him. (If you do that), surely He will give you good pleasure (in this world) until the appointed time and He will give to everyone who has the virtue (reward) his virtue (in the hereafter)(Surah Hûd/11:3)
In commenting on the verses above, Imam Ibn al-Qayyim rahimahullah said:
“In these verses Allah Ta'ala mentions that He will reward those who do good with two rewards: reward (goodness) in this world and reward (kindness) in the hereafter. [4]
ATTITUDE OF A BELIEVER IN FACING PROBLEMS
A believer with his piety to Allah Ta'ala, has true happiness in his heart, so that whatever problems he faces in this world will not make him complain or stress, let alone despair. This is because his strong faith in Allah Ta'ala makes him believe that whatever decree Allah Ta'ala imposes on him is the best for him.
With this belief, Allah Ta'ala will reward him with kindness in the form of calm and fortitude in his soul. This is what Allah Ta'ala states in His words:
“There is no misfortune that befalls (a person) except with Allah's permission; whoever believes in Allah, surely He will guide (into) his heart. And Allah is Knowing of all things.(Surah at-Taghâbun/64:11)
Imam Ibn Kathir rahimahullah said:
"Meaning: someone who is afflicted with calamity and he believes that the disaster is a provision and destiny of Allah Ta'ala, then he is patient and hopes (reward of reward from Allah Ta'ala), accompanied by (feeling) submission to surrender to the provisions of Allah Ta'ala Then Allah Ta'ala will guide (into) his heart and replace the world's calamity that befalls him with guidance and true belief in his heart, it may even be that Allah Ta'ala will replace what he lost with something better for him. ”[5]
This is the attitude of a true believer in the face of calamity that befalls him.
Even though Allah the Exalted with His Most Perfect Wisdom has determined that this calamity will befall all humans, both believers and unbelievers, but those who believe have privileges that disbelievers do not have, namely fortitude and hope of reward from Allah Ta'ala in the face of this calamity. And of course all this will further ease the severity of the calamity for a believer.
In explaining this great wisdom, Ibn al-Qayyim rahimahullah said:
"Indeed, all (disaster) that befalls those who believe in (practicing the religion) of Allah Ta'ala is always accompanied by an attitude of pleasure and ihtisab (expecting a reward from Him). Even if they do not have the attitude of pleasure, then their grip is an attitude of patience and ihtisâb. This (all) will lighten the burden of the disaster. Because, every time they witness (remember) the (kindness) reward, it will feel light for them to face the difficulties and calamities.
As for the disbelievers, they have neither an attitude of pleasure nor ihtisâb. Even if they are patient (restraint), then (nothing more) like the patience of the animals (when experiencing difficulty).
Indeed, Allah Ta'ala has reminded this in His word which means:
“Do not be weak-hearted in pursuing them (your enemies). If you suffer from pain, then indeed they suffer from pain (as well), as you suffer, while you expect from Allah what they do not expect.” (Surat an-Nisa/4:104).
So, believers and disbelievers alike suffer from pain, but believers are privileged with the hope of reward and closeness to Allah Ta'ala."[6]
TRIAL WISDOM
In addition to the reasons above, there are other factors that can alleviate all the difficulties experienced by a believer in this world, namely contemplating and living the great wisdom that Allah Ta'ala has made in every provision that occurs to His servants. who are faithful and pious. By contemplating these wisdoms, a believer will be increasingly convinced that all the trials that befall him are essentially good for him, to perfect his faith and draw him closer to Allah Ta'ala.
All of this, in addition to strengthening his patience, will also make him always be husnuzh zhann (kind to think) to Allah Ta'ala in all the calamities and trials that befall him.
With this attitude, Allah Ta'ala will multiply the reward of kindness for him, because Allah Ta'ala treats a servant according to the servant's suspicion of Him, as He said in a hadith qudsi which means:
"I (will treat My servant) according to what he thinks of Me".[7]
Meaning: Allah Ta'ala will treat a servant according to the servant's suspicion of Him, and He will act on His servant according to the good or bad expectations of the servant, so the servant should always make good his expectations and expectations of Allah Ta'ala. 'ala.[8]
Among the great wisdom are:
- Allah Ta'ala makes these calamities and trials as a cleansing medicine to remove all the dirt and heart disease that is in His servants. If if the dirt and disease are not cleaned, then he will be harmed (because of his sins), or at least his reward and rank will be reduced in the sight of Allah Ta'ala. So it is the calamity and trial that clears these diseases, so that the servant achieves a perfect reward and a high position in the sight of Allah Ta'ala.[9].
- Allah Ta'ala makes these calamities and trials a cause to perfect the self-servitude and submission of a believer to Him, because Allah Ta'ala loves His servants who always obey Him in all circumstances, difficult or happy.[10]
This is the meaning of the words of Raslullâh Shallallâhu 'Alaihi Wasallam:
"It is amazing the state of a believer, all his circumstances (bring) good (for him), and this is only in a believer; if he finds pleasure he will be grateful, then it is good for him, and if he is afflicted with distress he will be patient, then it is good for him."[11] - Allah Ta'ala makes calamities and trials in this world as a cause to perfect a servant's faith in the perfect pleasures that Allah Ta'ala provides for His pious servants in heaven later. This is the privilege of heaven which is very much different from the world, Allah Ta'ala makes His paradise a land full of eternal pleasures, and there is no trouble and suffering for it forever. So that if a servant continues to feel pleasure in the world, then there is no meaning in the privilege of heaven, and it is feared that his heart will be tied to the world, so that he forgets to prepare for eternal life in the hereafter.[12]
This is one of the meanings implied in the words of Raslullâh Shallallâhu 'Alaihi Wasallam:
“Be in this world like a stranger or a traveler.”[13]
CLOSING
In closing, there is a story that was conveyed by Imam Ibnul Qayyim rahimahullah about the description of the life of his teacher, Imam Ahlus sunnah wal jama'ah in his era, namely Sheikhul Islam Ibn Taimiyyah rahimahullâh. This story gives us a valuable lesson about how a believer should face the trials and tribulations that Allah Ta'ala ordained for him. Ibn al-Qayyim rahimahullah said:
“And Allah Ta'ala is All-Knowing that I have never seen anyone happier in life than him (Ibn Taimiyyah rahimahullâh). In fact, his living conditions are very difficult, far from worldly luxury and pleasures, even very alarming. Coupled with the (torture and suffering that he experienced in the way of Allah Ta'ala), in the form of (torture in) imprisonment, threats and oppression (from his enemies). But on the other hand (I found) he is one of the happiest people in his life, the most open-minded, the toughest at heart and the calmest in spirit.
Radiant on his face the light of beauty and enjoyment of life (which he felt). And we (students of Ibn Taymiyyah rahimahullâh), if we are overtaken by excessive fear, or arise (in us) bad prejudices or (when we feel) the hardships of life, we (immediately) go to him (to ask for advice).
By just looking at his (face) and listening to his words (advice), immediately all the anxiety we felt disappeared and was replaced with a feeling of spaciousness, firmness, confidence and calm."[14]
[1] Tafsr Ibn Katsr (5/342- cet Dâru Thayyibah).
[2] See Tafsr Ibn Katsr (4/34).
[3] Kitab Al-Fawâ-id (p. 121- cet. Muassasatu Ummil Qura')
[4] Al-Wâbilush Shayyib (p. 67- cet. Dârul Kitâbil 'Arabi).
[5] Tafsr Ibn Katsr (8/137)
[6] Ighâtsatul Lahfân (pp. 421-422 – Mawâridul Amân)
[7] HR al-Bukhâri (no 7066- cet. Dâru Ibni Katsr) and Muslim (no 2675)
[8] See the books of Faidhul Qadr (2/312) and Tuhfatul Ahwadzi (7/53)
[9] See the description of Imam Ibnul Qayyim in Ighâtsatul Lahfân (page 422 – Mawâridul Amân)
[10] See the description of Imam Ibnul Qayyim rahimahullah in Ighâtsatul Lahfân (page 424 – Mawâridul Amân)
[11] HR Muslim (no 2999)
[12] See the statements of Imam Ibn al-Qayyim in Ighâtsatul lahfân (p. 423 – Mawâridul amân), and Imam Ibn Rajab in Jâmi'ul 'Ulûmi wal Hikam (p. 461- cet. Dâr Ibni Hazm).
[13] HR al-Bukhâri (no. 6053)
[14] Kitab Al-Wâbilush Shayyib (p. 67- cet. Dârul Kitâbil 'Arabi)
Author: Ustadz Abdullah Taslim, MA
Source : muslim.or.id
Sunnah.
