Continuation of the explanation of the author's statement: "And they enjoin patience in times of affliction, gratitude in times of ease, and contentment with the bitter decree."
Machine translationRead the Arabic original
The Shaykh : A person may be patient, but when the first shock of a calamity strikes, if he is patient, that is true patience. As for after the calamity has cooled and his composure has returned, that is patience, but it is weak patience. The most complete true patience is that which occurs at the first shock. The people of the Sunnah and the community (Ahl al-Sunnah wa al-Jama'ah) enjoin patience in times of affliction. No person is exempt from being tested, whether in himself, his family, his wealth, his companions, his country, or the Muslims in general. This may occur in worldly matters or in religious matters, and a calamity in religion is far greater than a calamity in the world. It is astonishing that in our present age, if one of us is struck by a religious calamity, nations are alarmed and individuals are terrified to equate this religious affliction with a worldly matter, which may be a punishment for the afflicted so that he may return. But if one is afflicted in his religion, you will not find anyone to console him. It is as if the one who misses the 'Asr prayer has lost his family and wealth. If a person had nothing but one car, and he went out for a walk with all his family, the entire household, and they were overturned and everyone in the household died except this man, and the car was crushed and burned, you would find people at his house in groups and individually to console him. But if he missed the 'Asr prayer, who would come to him? No one would come to him. This is due to the low value of religion in the hearts of many people. For worldly calamities, the whole world is alarmed, but religious calamities are like cold water that passes over the body. Yes, it is bitter to the body, but the people of the Sunnah and the community enjoin patience in times of affliction in both cases. Even if a country is tested with unjust, sinful, and licentious rulers who strike the people of good with an iron hand and give free rein to the people of evil, the people of the Sunnah and the community enjoin the people of that country to do what? To be patient and wait for relief. Was not Bilal taken out in the midday heat and tortured until a hot stone was placed on his belly? In the end, he was the mu'adhdhin (caller to prayer) of the Messenger of Allah (peace and blessings be upon him). Yes, he was the mu'adhdhin of the Messenger (peace and blessings be upon him). So it is up to us only to be patient, wait for relief, and strive by the means. I do not say we should just sit on our beds and tie ourselves up. We must strive by the means while seeking help from Allah the Exalted and Majestic, and He will make a way out and an exit for him.
"They also enjoin gratitude in times of ease." Ease means abundance, abundance of livelihood and security in the homeland. Yes, so they enjoin gratitude.
Which is more difficult: gratitude in times of ease or patience in times of affliction?
The student: ...
The Shaykh : The scholars differed on this. Some scholars said that patience in times of affliction is more difficult, while others said that gratitude in times of ease is harder, because Allah the Exalted and Majestic said:[Hud 11:9-10] When we look at the two verses, we say they are equal; both are difficult: patience in times of affliction and gratitude in times of ease. The truth is that at this moment, I cannot distinguish between them or say that one is harder than the other. But each of them can be made easy by some reflection. If the afflicted person thinks and says, "My despair will not return the calamity or remove it, so either I will be patient with the patience of the noble, or I will be resigned like the beasts," patience becomes easy for him. And if the grateful person says, "If I am grateful, Allah will increase me, and if I am not grateful, Allah will deprive me of this blessing," gratitude becomes easy for him. The issue for me right now is that I cannot distinguish between them. But the people of the Sunnah and the community enjoin this and that; they enjoin this and that, which is gratitude in times of ease.
"And contentment with the bitter decree." Contentment is higher than patience: contentment with the bitter decree.
The bitter decree is that which does not suit the nature of the human being. This is the bitter decree; it is not something tasted by the tongue. But that which does not suit the nature is bitter. So if Allah decrees for me a decree that does not suit my nature and I am hurt by it, and perhaps I am harmed by it, that is called what? The bitter decree. It is not sweet to me, nor is it pleasant, but it is bitter. They enjoin contentment with the bitter decree: contentment with the bitter decree.
Know that regarding the bitter decree, we have two perspectives:
The first perspective: considering it as an action that has occurred from Allah.
The second perspective: considering it as something for which it is an effect, as something for which it is an effect.
Considering it as an action from Allah, it is obligatory for us to be content with it, and we must not object to our Lord regarding it, because this is part of the perfection of contentment with Allah as Lord. As for the perspective of what? Of it being an effect for which it is an effect, then contentment with it is recommended (sunnah), and patience with it is obligatory. Contentment with it is recommended, and patience with it is obligatory. The illness, considering that Allah decreed it, the ruling of contentment with it is obligatory. It is obligatory that I be content, for this is my Lord, and I am His servant, and He does what He wills. Considering the illness itself, considering the illness itself, contentment with it is recommended, contentment with it is recommended. As for patience with it, it is obligatory. And gratitude for it is recommended, which is higher than contentment. For this reason, we say: The afflicted have four stations regarding calamities, four stations:
The first station: despair, the second: patience, the third: contentment, and the fourth: gratitude. Count them for me.
The student: Contentment.
The Shaykh : When a person is struck by a calamity, he has four stations, or four stations: despair, patience, contentment, gratitude.
As for despair, it is forbidden (haram), such as saying, "Oh, my woe" or "Oh, my destruction," or calling upon himself with death or ruin in dissatisfaction with the matter that struck him, or scratching his face, or tearing his garment, or pulling out his hair. This is forbidden. The Prophet (peace and blessings be upon him) said:Sunan Ibn Majah 1584Sahih (Darussalam)
The second: patience, by restraining his heart, tongue, and limbs from dissatisfaction. This is obligatory, meaning he does not express dissatisfaction with his heart, nor with his limbs, nor with his tongue. This is obligatory.
The third, or the third station: that he be content. The difference between contentment and patience is that the patient swallows the bitter, but he cannot express dissatisfaction; he protects himself from dissatisfaction, although this thing is difficult and bitter in itself. It is represented by the saying of the poet:
"And patience is like its name, bitter in taste *** But its consequences are sweeter than honey"
But the one who is content does not taste this bitterness; he is at peace, as if this thing that struck him is good, or as if it is nothing. This is the difference between this and the first.
The majority of scholars are of the opinion that contentment with the decreed is a recommended practice (sunnah), and this is the choice of Shaykh al-Islam Ibn Taymiyyah, and it is the correct view.
The fourth: gratitude: that he says, "Praise be to Allah, praise be to Allah." But this station, someone might say: How can this be? A person is struck by a calamity and sits praising Allah and thanking Him. Yes, we say yes, he thanks Him, because he remembers that this calamity is an expiation for sin, and the punishment in this world is easier than the punishment in the Hereafter.
Second: that this calamity, if he is patient with it, he will be rewarded[Az-Zumar 39:10] so he thanks Allah for this calamity.
Third: he says that patience is a high station. Patience is among the high stations for those who pursue spiritual paths; it is not attained except by the presence of what? Its causes, except by the presence of its causes. So I want to rise to this high station because its cause has been found, so he thanks Allah for that. And he remembers that Rabi'ah al-'Adawiyyah was struck by a calamity in her finger, I do not know if it was cut or injured, so she thanked Allah. She was asked about that, and she said: "How?" She said: "The sweetness of its reward made me forget the bitterness of its patience." Look, she matched this with that, and the sweetness of the reward and the high stations that Allah has written for the patient make one forget this matter.
So the people of the Sunnah and the community, may Allah have mercy on them and make us among them, enjoin patience in times of affliction, gratitude in times of ease, and contentment with the bitter decree. Now, we have not defined gratitude in reality.
Gratitude is the performance of obedience to the Bestower. This is gratitude: the performance of obedience to the Bestower, with belief in the heart, praise with the tongue, and obedience with the limbs. This is gratitude. So whoever commits open sinfulness (fisq) is not grateful, and whoever believes that the blessing is from his own earnings is not grateful. Whoever said:[Al-Qasas 28:78] is not grateful. For this reason, the poet said:
"The blessings have benefited me with three things: three *** My hand, my tongue, and the hidden conscience"
That is, his heart. So the object of gratitude is broader than the object of praise, and the cause of praise is broader than the cause of gratitude, while its object is always more specific. We always say, "We praise Allah and give thanks to Him." Which of the two is broader? No, we do not say that. As for the cause, praise is broader, and as for the object, gratitude is broader. How is that? The cause of praise is the blessing and the perfection of the one being praised. So Allah (Mighty and Majestic) is praised for His perfection and His kindness. That is why, when we drink or eat, we say: Praise be to Allah.
The cause of gratitude is kindness alone; its cause is kindness alone. So is it more specific than praise, or not? It is more specific in terms of cause. Patience: praise is done with the tongue only; it is done with the tongue only.
And it is describing the one being praised with perfection. Gratitude is done with the tongue, and then what? And with the heart and the limbs. So in terms of the object, it is broader. Yes, that is correct.
"They also enjoin gratitude in times of ease." Ease means abundance, abundance of livelihood and security in the homeland. Yes, so they enjoin gratitude.
Which is more difficult: gratitude in times of ease or patience in times of affliction?
The student: ...
The Shaykh : The scholars differed on this. Some scholars said that patience in times of affliction is more difficult, while others said that gratitude in times of ease is harder, because Allah the Exalted and Majestic said:
(9) And if We give man a taste of mercy from Us and then We withdraw it from him, indeed, he is despairing and ungrateful. (10) But if We give him a taste of favor after hardship has touched him, he will surely say, "Bad times have left me." Indeed, he is exultant and boastful -
وَلَئِنْ أَذَقْنَا الْإِنْسَانَ مِنَّا رَحْمَةً ثُمَّ نَزَعْنَاهَا مِنْهُ إِنَّهُ لَيَئُوسٌ كَفُورٌ * وَلَئِنْ أَذَقْنَاهُ نَعْمَاءَ بَعْدَ ضَرَّاءَ مَسَّتْهُ لَيَقُولَنَّ ذَهَبَ السَّيِّئَاتُ عَنِّي إِنَّهُ لَفَرِحٌ فَخُورٌ"And contentment with the bitter decree." Contentment is higher than patience: contentment with the bitter decree.
The bitter decree is that which does not suit the nature of the human being. This is the bitter decree; it is not something tasted by the tongue. But that which does not suit the nature is bitter. So if Allah decrees for me a decree that does not suit my nature and I am hurt by it, and perhaps I am harmed by it, that is called what? The bitter decree. It is not sweet to me, nor is it pleasant, but it is bitter. They enjoin contentment with the bitter decree: contentment with the bitter decree.
Know that regarding the bitter decree, we have two perspectives:
The first perspective: considering it as an action that has occurred from Allah.
The second perspective: considering it as something for which it is an effect, as something for which it is an effect.
Considering it as an action from Allah, it is obligatory for us to be content with it, and we must not object to our Lord regarding it, because this is part of the perfection of contentment with Allah as Lord. As for the perspective of what? Of it being an effect for which it is an effect, then contentment with it is recommended (sunnah), and patience with it is obligatory. Contentment with it is recommended, and patience with it is obligatory. The illness, considering that Allah decreed it, the ruling of contentment with it is obligatory. It is obligatory that I be content, for this is my Lord, and I am His servant, and He does what He wills. Considering the illness itself, considering the illness itself, contentment with it is recommended, contentment with it is recommended. As for patience with it, it is obligatory. And gratitude for it is recommended, which is higher than contentment. For this reason, we say: The afflicted have four stations regarding calamities, four stations:
The first station: despair, the second: patience, the third: contentment, and the fourth: gratitude. Count them for me.
The student: Contentment.
The Shaykh : When a person is struck by a calamity, he has four stations, or four stations: despair, patience, contentment, gratitude.
As for despair, it is forbidden (haram), such as saying, "Oh, my woe" or "Oh, my destruction," or calling upon himself with death or ruin in dissatisfaction with the matter that struck him, or scratching his face, or tearing his garment, or pulling out his hair. This is forbidden. The Prophet (peace and blessings be upon him) said:
He is not one of us who tears his garments, strikes his cheeks, and cries with the cry of the Days of Ignorance.
ليس منا من شق الجيوب ولطم الخدود ودعا بدعوى الجاهليةThe second: patience, by restraining his heart, tongue, and limbs from dissatisfaction. This is obligatory, meaning he does not express dissatisfaction with his heart, nor with his limbs, nor with his tongue. This is obligatory.
The third, or the third station: that he be content. The difference between contentment and patience is that the patient swallows the bitter, but he cannot express dissatisfaction; he protects himself from dissatisfaction, although this thing is difficult and bitter in itself. It is represented by the saying of the poet:
"And patience is like its name, bitter in taste *** But its consequences are sweeter than honey"
But the one who is content does not taste this bitterness; he is at peace, as if this thing that struck him is good, or as if it is nothing. This is the difference between this and the first.
The majority of scholars are of the opinion that contentment with the decreed is a recommended practice (sunnah), and this is the choice of Shaykh al-Islam Ibn Taymiyyah, and it is the correct view.
The fourth: gratitude: that he says, "Praise be to Allah, praise be to Allah." But this station, someone might say: How can this be? A person is struck by a calamity and sits praising Allah and thanking Him. Yes, we say yes, he thanks Him, because he remembers that this calamity is an expiation for sin, and the punishment in this world is easier than the punishment in the Hereafter.
Second: that this calamity, if he is patient with it, he will be rewarded
Indeed, the patient will be given their reward without account."
إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍThird: he says that patience is a high station. Patience is among the high stations for those who pursue spiritual paths; it is not attained except by the presence of what? Its causes, except by the presence of its causes. So I want to rise to this high station because its cause has been found, so he thanks Allah for that. And he remembers that Rabi'ah al-'Adawiyyah was struck by a calamity in her finger, I do not know if it was cut or injured, so she thanked Allah. She was asked about that, and she said: "How?" She said: "The sweetness of its reward made me forget the bitterness of its patience." Look, she matched this with that, and the sweetness of the reward and the high stations that Allah has written for the patient make one forget this matter.
So the people of the Sunnah and the community, may Allah have mercy on them and make us among them, enjoin patience in times of affliction, gratitude in times of ease, and contentment with the bitter decree. Now, we have not defined gratitude in reality.
Gratitude is the performance of obedience to the Bestower. This is gratitude: the performance of obedience to the Bestower, with belief in the heart, praise with the tongue, and obedience with the limbs. This is gratitude. So whoever commits open sinfulness (fisq) is not grateful, and whoever believes that the blessing is from his own earnings is not grateful. Whoever said:
I was only given it because of knowledge I have.
إنما أوتيته على علم عندي"The blessings have benefited me with three things: three *** My hand, my tongue, and the hidden conscience"
That is, his heart. So the object of gratitude is broader than the object of praise, and the cause of praise is broader than the cause of gratitude, while its object is always more specific. We always say, "We praise Allah and give thanks to Him." Which of the two is broader? No, we do not say that. As for the cause, praise is broader, and as for the object, gratitude is broader. How is that? The cause of praise is the blessing and the perfection of the one being praised. So Allah (Mighty and Majestic) is praised for His perfection and His kindness. That is why, when we drink or eat, we say: Praise be to Allah.
The cause of gratitude is kindness alone; its cause is kindness alone. So is it more specific than praise, or not? It is more specific in terms of cause. Patience: praise is done with the tongue only; it is done with the tongue only.
And it is describing the one being praised with perfection. Gratitude is done with the tongue, and then what? And with the heart and the limbs. So in terms of the object, it is broader. Yes, that is correct.