Reconciling a person's belief with the decree of Allah (Mighty and Majestic) regarding calamities
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Allah the Exalted says: [Al-Shura: 30] Many calamities befall a person, and he becomes confused: is this due to his own negligence in taking the necessary measures, or is it something decreed by Allah (Glorified and Exalted is He)? For Allah does not choose but good, so how can one reconcile a person's belief with the decree of Allah (Glorified and Exalted is He)?
First: I have a note on the word "al-Haqq" (The Truth). We believe that Allah the Exalted is al-Haqq al-Mubin (The Clear Truth), and that al-Haqq is one of His names,But when we say: saying "al-Haqq said" or "al-Haqq said," and the like, always, whereas in the speech of the Messenger of Allah (peace and blessings be upon him) and the speech of the Companions, they say: "Allah said," and the word "Allah" conveys a meaning different from "al-Haqq"; it conveys that He alone is the God, and everything else is false, and He is the true God.Therefore, we should say: "Allah the Exalted said," or "Allah the Exalted said," or the like,As the Messenger (peace and blessings be upon him) used to say: "Do you know what your Lord said?" and he says: "Allah the Exalted said" and the like. This is the first point. And I have not heard in my review of the words of the predecessors that they refer to Allah as "al-Haqq" and say: "al-Haqq said," except the later scholars who frequently use this phrase. They also frequently use the word "al-Mustafa" (The Chosen One) to mean the Messenger (peace and blessings be upon him). There is no doubt that he is Chosen, and indeed he is originally Chosen.But when we say: "The Messenger of Allah," or "the Prophet said," or "the Messenger said" is better, because this is what is customary in the practice and speech of the Salaf.
As for the question about the verse: [Al-Shura: 30] This is like His saying: [Ar-Rum: 41] So calamities occur due to the causes of actions, but a calamity may be specific or general, and the cause may be specific or general.And the evidence for that is the saying of Allah (Blessed and Exalted is He): [Al-Anfal: 25] A person may feel that he has no sin upon him because his sins are few, and because when he errs, he seeks forgiveness.So he says: Where did this calamity come from?We say: There are partners with you, and their actions may be the cause of your affliction: [Al-Anfal: 25] .
Second: The fact that you see yourself as not being in error is the cause of the calamity; because when a person holds this belief, he becomes proud of himself and arrogant toward his Lord, saying: "O Lord! I did not do what warrants a calamity or punishment." And a person's belief that he is infallible is where the error lies.Meaning: Whoever claims infallibility is the one who has not been protected, because a person must know himself; which of us has not erred?Someone might say: Do calamities not befall the Prophet (peace and blessings be upon him)?So we say: Yes, calamities befall the Prophet (peace and blessings be upon him), but for the Messenger (peace and blessings be upon him), calamities are for the elevation of his rank; because he (may Allah's prayers and peace be upon him) attained the highest of every beautiful description.And I say: Of every beautiful description attributed to a creation, he attained the highest. Patience requires something to be patient about, so the Prophet (peace and blessings be upon him) was afflicted with harm in his calling, was he not? Was he afflicted in his calling?Interjection: Yes.
The Shaykh: How was he afflicted? They rejected his calling.And they denied it and said: They called him a sorcerer, a liar, a poet, and a madman. They threw offal on him while he was prostrating at the Ka'bah. This was a great affliction, so he was patient. Also, the illnesses that afflicted him were more than what afflicts us, twice as much.As the Prophet (peace and blessings be upon him) said: "I am stricken with fever as two of you would be" Indeed, when he departed this world, in his death throes (peace and blessings be upon him), he was afflicted with the severity of death in a way that did not befall others (peace and blessings be upon him). Why? So that he might attain the highest rank in patience regarding the decrees of Allah and the laws of Allah.
So the Messenger (peace and blessings be upon him) was afflicted with the calamities that we believe he was afflicted with in order to complete the degree of patience for him, so that he would be patient and grateful. Indeed—by Allah, he attained—the highest degree of the grateful, until he would stand in prayer at night until his feet would swell and his legs would crack. He was asked about that,He said: "Should I not be a grateful servant?" So he attained the highest degree of patience and the highest degree of gratitude (may Allah's prayers and peace be upon him).
And whatever strikes you of disaster - it is for what your hands have earned; but He pardons much.
وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَنْ كَثِيرٍFirst: I have a note on the word "al-Haqq" (The Truth). We believe that Allah the Exalted is al-Haqq al-Mubin (The Clear Truth), and that al-Haqq is one of His names,But when we say: saying "al-Haqq said" or "al-Haqq said," and the like, always, whereas in the speech of the Messenger of Allah (peace and blessings be upon him) and the speech of the Companions, they say: "Allah said," and the word "Allah" conveys a meaning different from "al-Haqq"; it conveys that He alone is the God, and everything else is false, and He is the true God.Therefore, we should say: "Allah the Exalted said," or "Allah the Exalted said," or the like,As the Messenger (peace and blessings be upon him) used to say: "Do you know what your Lord said?" and he says: "Allah the Exalted said" and the like. This is the first point. And I have not heard in my review of the words of the predecessors that they refer to Allah as "al-Haqq" and say: "al-Haqq said," except the later scholars who frequently use this phrase. They also frequently use the word "al-Mustafa" (The Chosen One) to mean the Messenger (peace and blessings be upon him). There is no doubt that he is Chosen, and indeed he is originally Chosen.But when we say: "The Messenger of Allah," or "the Prophet said," or "the Messenger said" is better, because this is what is customary in the practice and speech of the Salaf.
As for the question about the verse:
And whatever strikes you of disaster - it is for what your hands have earned
وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْCorruption has appeared throughout the land and sea by [reason of] what the hands of people have earned
ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِAnd fear a trial which will not strike those who have wronged among you exclusively
وَاتَّقُوا فِتْنَةً لا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةًAnd fear a trial which will not strike those who have wronged among you exclusively
وَاتَّقُوا فِتْنَةً لا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةًSecond: The fact that you see yourself as not being in error is the cause of the calamity; because when a person holds this belief, he becomes proud of himself and arrogant toward his Lord, saying: "O Lord! I did not do what warrants a calamity or punishment." And a person's belief that he is infallible is where the error lies.Meaning: Whoever claims infallibility is the one who has not been protected, because a person must know himself; which of us has not erred?Someone might say: Do calamities not befall the Prophet (peace and blessings be upon him)?So we say: Yes, calamities befall the Prophet (peace and blessings be upon him), but for the Messenger (peace and blessings be upon him), calamities are for the elevation of his rank; because he (may Allah's prayers and peace be upon him) attained the highest of every beautiful description.And I say: Of every beautiful description attributed to a creation, he attained the highest. Patience requires something to be patient about, so the Prophet (peace and blessings be upon him) was afflicted with harm in his calling, was he not? Was he afflicted in his calling?Interjection: Yes.
The Shaykh: How was he afflicted? They rejected his calling.And they denied it and said: They called him a sorcerer, a liar, a poet, and a madman. They threw offal on him while he was prostrating at the Ka'bah. This was a great affliction, so he was patient. Also, the illnesses that afflicted him were more than what afflicts us, twice as much.As the Prophet (peace and blessings be upon him) said: "I am stricken with fever as two of you would be" Indeed, when he departed this world, in his death throes (peace and blessings be upon him), he was afflicted with the severity of death in a way that did not befall others (peace and blessings be upon him). Why? So that he might attain the highest rank in patience regarding the decrees of Allah and the laws of Allah.
So the Messenger (peace and blessings be upon him) was afflicted with the calamities that we believe he was afflicted with in order to complete the degree of patience for him, so that he would be patient and grateful. Indeed—by Allah, he attained—the highest degree of the grateful, until he would stand in prayer at night until his feet would swell and his legs would crack. He was asked about that,He said: "Should I not be a grateful servant?" So he attained the highest degree of patience and the highest degree of gratitude (may Allah's prayers and peace be upon him).