Authorship
Abu Ameenah Bilal Philips
Reviewing
Muhammad AbdulRaoof
Short Description
Discusses the question
of why Allah created, and why Allah created humans
Part Five
Why Did God Create Mankind on Earth
The question concerning the purpose of mankind’s creation may be expanded to include the world in which they live. The question would then be, “Why did God create human beings in this world?” Again, the answer to this question can easily be found in the final revelation, Chapters al-Mulk and al-Kahf
j—j—*■' (ti”jLJ 5 j dj«Jl jls*
j,jd\
“fit is He] who created death and life to test which of you is best in conduct; and He is the Mighty, the Forgiving.”
Qur’an 67:2
Igj iyj jfiu UUsr lij}
“Surely Is4 have created all that is on earth as its ornaments that I may test which of them is best in conduct
Qur’an 18:7
j—j—*■' (ti”jLJ 5 j dj«Jl jls*
j,jd\
“fit is He] who created death and life to test which of you is best in conduct; and He is the Mighty, the Forgiving.”
Qur’an 67:2
Igj iyj jfiu UUsr lij}
“Surely Is4 have created all that is on earth as its ornaments that I may test which of them is best in conduct
Qur’an 18:7
54 “We" in the original Arabic is the majestic 'we/ referring to God
Thus, the purpose for the creation of human beings in this world is to test their conduct.53 This world of life and death, wealth and poverty, sickness and health, was created to sift out the righteous souls from the evil souls. Human conduct in this world is the measure of faith
It should be noted, however, that the tests of conduct are not to inform God about humankind, for He knew everything there was to know about them before He created them. The tests serve to confirm on the Day of Judgment that those going to hell deserve it and those going to paradise only got there by God’s grace. With regard to human beings in this life, the test of conduct^erves two basic purposes: one, human spiritual growth, and the other, punishment or reward
Spiritual Growth
The tests of this world are primarily for the spiritual growth of human beings. Just as an intense fire separates pure gold from the rough ore to which it is bound in nature, tests purify the moral character of the believers. They force the believers to choose their higher spiritual qualities over their lower desires. Although not every test is passed, even in failure the believer grows by learning spiritual lessons to help him or her in future tests
It should be noted, however, that the tests of conduct are not to inform God about humankind, for He knew everything there was to know about them before He created them. The tests serve to confirm on the Day of Judgment that those going to hell deserve it and those going to paradise only got there by God’s grace. With regard to human beings in this life, the test of conduct^erves two basic purposes: one, human spiritual growth, and the other, punishment or reward
Spiritual Growth
The tests of this world are primarily for the spiritual growth of human beings. Just as an intense fire separates pure gold from the rough ore to which it is bound in nature, tests purify the moral character of the believers. They force the believers to choose their higher spiritual qualities over their lower desires. Although not every test is passed, even in failure the believer grows by learning spiritual lessons to help him or her in future tests
55 See also Chapter Hood (I I ):7
Generosity and Contentment
For example, in all human societies the qualities of generosity and contentment are considered among the most noble characteristics. However, neither of these traits can develop if everyone has the same amount of wealth. Generosity can only be acquired when the human soul—aware that sharing with the needy is good—struggles against its desire to hoard its possessions. On the other hand, contentment is produced when the soul defeats the evils of envy and greed. The Creator wisely sets the stage for these spiritual struggles by unequally distributing wealth in this world. In Chapter an-Nahl of the final revelation, Allah says
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“Allah has favored some of*you over others in sustenance”
Qur’an 16:71
Greed and stinginess are corrupt forms of the natural human desire to possess. The believers are informed by revelation that wealth is a trust given to humankind by God. Possessions exist in the world before humans are bom and remain there after they die. If wealth is used according to divine instructions, it benefits those who have it in both worlds. But if it is used selfishly, it becomes a curse in this life and a cause for punishment in the next. In Chapter al-Anfaal of the final revelation, God warns the believers to beware of the dangers of wealth and children
For example, in all human societies the qualities of generosity and contentment are considered among the most noble characteristics. However, neither of these traits can develop if everyone has the same amount of wealth. Generosity can only be acquired when the human soul—aware that sharing with the needy is good—struggles against its desire to hoard its possessions. On the other hand, contentment is produced when the soul defeats the evils of envy and greed. The Creator wisely sets the stage for these spiritual struggles by unequally distributing wealth in this world. In Chapter an-Nahl of the final revelation, Allah says
{JjjJ' j ^ J-**
“Allah has favored some of*you over others in sustenance”
Qur’an 16:71
Greed and stinginess are corrupt forms of the natural human desire to possess. The believers are informed by revelation that wealth is a trust given to humankind by God. Possessions exist in the world before humans are bom and remain there after they die. If wealth is used according to divine instructions, it benefits those who have it in both worlds. But if it is used selfishly, it becomes a curse in this life and a cause for punishment in the next. In Chapter al-Anfaal of the final revelation, God warns the believers to beware of the dangers of wealth and children
“Know that your wealth and children are a test”
Qur’an 8:28
God further warns the believers in Chapter al-Munaafiqoon not to let their desire for wealth and children divert them from obedience to Him, for this is the test of possessions
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“O believers! Do not allow your wealth and children to divert you from the remembrance of Allah”
Qur’an 63:9
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“He raised some of you over others in rank to test you with what He granted you”
Qur’an 6:165
The desire to accumulate wealth cannot be satisfied in this life. The more human beings have, the more they want. The Prophet (M) stated, “If a man had a valley of gold, he would desire another, for nothing will fill his mouth but the dirt [of his grave]. And Allah forgives whoever sincerely repents.”56 This negative desire can only be overcome by giving of one’s wealth charitably. Thus, Allah commanded the prophets to collect charity from the more wealthy among their followers for distribution among the poor
Qur’an 8:28
God further warns the believers in Chapter al-Munaafiqoon not to let their desire for wealth and children divert them from obedience to Him, for this is the test of possessions
{&\ & pSVilji IIj p&iy\ \jiJJt
“O believers! Do not allow your wealth and children to divert you from the remembrance of Allah”
Qur’an 63:9
{pS'UW u jLJ cj\^tjomj Jji jj}
“He raised some of you over others in rank to test you with what He granted you”
Qur’an 6:165
The desire to accumulate wealth cannot be satisfied in this life. The more human beings have, the more they want. The Prophet (M) stated, “If a man had a valley of gold, he would desire another, for nothing will fill his mouth but the dirt [of his grave]. And Allah forgives whoever sincerely repents.”56 This negative desire can only be overcome by giving of one’s wealth charitably. Thus, Allah commanded the prophets to collect charity from the more wealthy among their followers for distribution among the poor
56 Sahih Al-Bukhari, vol. 8, pp. 297-8. no. 447
“Take charity from their wealth to purify them and make them grow.”
Qur’an 9:103
Charity was institutionalized in Islam from its inception under the Arabic name, Zakaah57 (compulsory charity). Every believer with surplus wealth is obliged to give a set portion of it to the needy annually as an act of worship. To withhold Zakaah is considered a major sin. Giving this charity helps the believers to realize that their wealth is not their own to do with as they please. It teaches them that they are only temporary custodians of this wealth who must give a portion of it to those who are destitute. Consequently, God describes true believers as those who recognize the right of the needy to a portion of their wealth
{f jj} “And in their wealth the beggars and needy have a right.”
Qur’an 51:19
Qur’an 9:103
Charity was institutionalized in Islam from its inception under the Arabic name, Zakaah57 (compulsory charity). Every believer with surplus wealth is obliged to give a set portion of it to the needy annually as an act of worship. To withhold Zakaah is considered a major sin. Giving this charity helps the believers to realize that their wealth is not their own to do with as they please. It teaches them that they are only temporary custodians of this wealth who must give a portion of it to those who are destitute. Consequently, God describes true believers as those who recognize the right of the needy to a portion of their wealth
{f jj} “And in their wealth the beggars and needy have a right.”
Qur’an 51:19
57 Literally zakaah means 'purification' and growth"
However, giving in charity should be done sincerely for the pleasure of God, and not for show or control of others. The reward for charity is completely lost when it is done for worldly gains. Allah addresses this reality in Chapter al-Baqarah as follows
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“O believers, do not destroy your acts of charity by reminders of your generosity and by injury”
Qur’an 2:264
Craving for wealth is further enhanced by envy. Consequently, God also instructed us not to desire what He has given others. God addresses this issue in Chapter an-Nisaa’ of the final revelation as follows
{jOAi Aj 4>l JjaS U Ij}
“Do not wish for that by which Allah has favored some of you over others”
Quran 4:32
The Prophet (M) reiterated this divine piece of advice, saying, “Look to those less fortunate than you, and do not look to those above you; it is better for you, in order that you do not deny what Allah has blessed you with”58 When human beings focus their attention on those who have more wealth than they do, envy begins to develop. They usually feel and express that God has been unfair to them. Ultimately, they may commit many sins to fulfill their desire for what others have. Instead, Islam advises them to consider those less fortunate than themselves
{ <*&ISjup \jliaJ *ll IjjjJl V^L}
“O believers, do not destroy your acts of charity by reminders of your generosity and by injury”
Qur’an 2:264
Craving for wealth is further enhanced by envy. Consequently, God also instructed us not to desire what He has given others. God addresses this issue in Chapter an-Nisaa’ of the final revelation as follows
{jOAi Aj 4>l JjaS U Ij}
“Do not wish for that by which Allah has favored some of you over others”
Quran 4:32
The Prophet (M) reiterated this divine piece of advice, saying, “Look to those less fortunate than you, and do not look to those above you; it is better for you, in order that you do not deny what Allah has blessed you with”58 When human beings focus their attention on those who have more wealth than they do, envy begins to develop. They usually feel and express that God has been unfair to them. Ultimately, they may commit many sins to fulfill their desire for what others have. Instead, Islam advises them to consider those less fortunate than themselves
58 Sahih Al-Bukhari, vol. 8, p. 328. no. 497. and Sahih Muslim, vol. 4. p. 1530, no. 7070
No matter how difficult circumstances may be, there are always others in more difficult situations. Consequently, reflecting on others less fortunate reminds human beings of the many bounties with which God has blessed them. It is in this spiritual struggle of avoiding envy that the higher quality of contentment develops. Furthermore, according to the teachings of the prophets, material possessions do not constitute the real wealth of this world. Aboo Hurayrah quoted the last Messenger (^) as saying, “ Wealth is not [measured] in property, but in
„59
contentment
Being content does npt mean that human beings should accept whatever circumstance they find themselves in and not try to better themselves. It means that, after striving to do one’s best to achieve a good standard of living, one should accept what Allah destines with a clear conscience. It is only by leaving one’s affairs in the hands of God, after making an effort, that the hearts find rest from the desires for the pleasures of this world. In this regard, God states in Chapter ar-Ra ‘d of the final revelation
„59
contentment
Being content does npt mean that human beings should accept whatever circumstance they find themselves in and not try to better themselves. It means that, after striving to do one’s best to achieve a good standard of living, one should accept what Allah destines with a clear conscience. It is only by leaving one’s affairs in the hands of God, after making an effort, that the hearts find rest from the desires for the pleasures of this world. In this regard, God states in Chapter ar-Ra ‘d of the final revelation
jiJaJ -Oil jTij ^{}
“Indeed, it is in the remembrance of Allah that hearts find rest”
Qur’an 13:28
“Indeed, it is in the remembrance of Allah that hearts find rest”
Qur’an 13:28
55 Sahih Al-Bukhari, vol. 8. p. 304, no. 453
Calamities
Tests of this life also come in the form of ‘misfortune' and calamities which contribute to the spiritual growth of the true believers and purify them of sin. Conversely, life’s tests of misfortune remind errant believers to return to the correct path, and they punish disbelievers in this life before the next.
Patience
Calamities are the foundation on which the higher spiritual quality of patience is developed. Consequently, it is not surprising to find that the righteous are subject to many tragedies and difficulties in their lives. Sa‘d reported .that he asked the Prophet (M) who among mankind had the most trials, and he replied, “The prophets, then those most like them and then those most like them. Man is tested according to the level of his faith. If his faith is firm, his trials increase in severity, and if there is weakness in his faith, he will be tried accordingly. ”60
True patience is the product of complete trust in God at the time of calamity. Trust in one’s Lord is an important aspect“ Collected by at-Tirmithee and Ibn Maajah and authenticated in Saheeh Sunan at-Tirmithee, vol. 2, p. 286, no. 1956
of worship and the natural consequence of real faith. Since belief in Allah means accepting that nothing takes place in the universe without His permission, then only Allah deserves humankind’s complete trust. For, it is only God’s promise that is never broken
Tests of this life also come in the form of ‘misfortune' and calamities which contribute to the spiritual growth of the true believers and purify them of sin. Conversely, life’s tests of misfortune remind errant believers to return to the correct path, and they punish disbelievers in this life before the next.
Patience
Calamities are the foundation on which the higher spiritual quality of patience is developed. Consequently, it is not surprising to find that the righteous are subject to many tragedies and difficulties in their lives. Sa‘d reported .that he asked the Prophet (M) who among mankind had the most trials, and he replied, “The prophets, then those most like them and then those most like them. Man is tested according to the level of his faith. If his faith is firm, his trials increase in severity, and if there is weakness in his faith, he will be tried accordingly. ”60
True patience is the product of complete trust in God at the time of calamity. Trust in one’s Lord is an important aspect“ Collected by at-Tirmithee and Ibn Maajah and authenticated in Saheeh Sunan at-Tirmithee, vol. 2, p. 286, no. 1956
of worship and the natural consequence of real faith. Since belief in Allah means accepting that nothing takes place in the universe without His permission, then only Allah deserves humankind’s complete trust. For, it is only God’s promise that is never broken
No matter how righteous a human being may be, he or she is capable of error. Humans will always let each other down due to their erring nature. Consequently,
Allah quotes Prophet Jacob in Chapter Yoosuf as saying
ft
jsJli cJ&y AmU-
“The decision rests only with Allah. I put my trust in Him alone, and all who trust should trust only in Him”
Qur’an 12:67
Allah further assures humankind that if they put their complete trust in Him, He will be sufficient for them in their most trying times.
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“Whoever trusts in Allah, then He will suffice him”
Qur’an 65:3
Trust in God is embodied in the firm belief that Allah alone knows what is best for humankind; firm belief that what humans may perceive as being good for them may not, in the long run, be good for them. As Allah said in Chapter al-Baqarah
Allah quotes Prophet Jacob in Chapter Yoosuf as saying
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jsJli cJ&y AmU-
“The decision rests only with Allah. I put my trust in Him alone, and all who trust should trust only in Him”
Qur’an 12:67
Allah further assures humankind that if they put their complete trust in Him, He will be sufficient for them in their most trying times.
J*
“Whoever trusts in Allah, then He will suffice him”
Qur’an 65:3
Trust in God is embodied in the firm belief that Allah alone knows what is best for humankind; firm belief that what humans may perceive as being good for them may not, in the long run, be good for them. As Allah said in Chapter al-Baqarah
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“Perhaps you may dislike something and it is good for you, and you may like something and it is bad for you. Allah knows and you do not.”
Qur’an 2:216
The trials by which Allah tests human beings are specifically tailored to their own individual needs and circumstances. God creates trials for each person according to their abilities in order to bring out the best in them. It would be unfair and unjust for human beings to be tried beyond their capacities and then be punished for their failures. Consequently, God emphasizes in many verses of the final revelation that He is not unfair to anyone. For example, He says in Chapter al-Kahf
“And your Lord does not oppress anyone”
Qur’an 18:49If Allah is truly just, it means that the trials human beings face in this life are not beyond their ability to handle: In order to reassure humankind, Allah states this fact repeatedly in the Qur’an. An example of His reassurance may be found in the second chapter, entitled al-Baqarah
{j^ p±*i 4)1 j ^ j*
“Perhaps you may dislike something and it is good for you, and you may like something and it is bad for you. Allah knows and you do not.”
Qur’an 2:216
The trials by which Allah tests human beings are specifically tailored to their own individual needs and circumstances. God creates trials for each person according to their abilities in order to bring out the best in them. It would be unfair and unjust for human beings to be tried beyond their capacities and then be punished for their failures. Consequently, God emphasizes in many verses of the final revelation that He is not unfair to anyone. For example, He says in Chapter al-Kahf
“And your Lord does not oppress anyone”
Qur’an 18:49If Allah is truly just, it means that the trials human beings face in this life are not beyond their ability to handle: In order to reassure humankind, Allah states this fact repeatedly in the Qur’an. An example of His reassurance may be found in the second chapter, entitled al-Baqarah
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“Allah does not burden a soul beyond its capacity”
Qur’an 2:286
Furthermore, the Almighty promises that the difficult situations which humans face in life will not be without intervals of rest. If trials were continuous they would certainly become unbearable. Consequently, every test is followed by a period of relief, as Allah emphatically states twice in Chapter al-Inshiraah
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“For surely with difficulty conies [a period of] ease. Surely with the difficulty comes [another period of] ease”
Qur’an 94:5-6
Despair
It is due to this reality that suicide is explicitly prohibited in Islam. Allah says in Chapter an-Nisaa
OlS" 0J ail ijJboJ
“Do not kill yourselves, for surely Allah is merciful with you”
Qur’an 4:29 Those who commit suicide are basically saying that God has burdened them beyond their capacity. They falsely accuse the Creator of treating them unfairly and thereby fall into a corrupt state of disbelief. Due to their rejection of faith, their thoughts about God become evil and they fall into utter despair. “Life,” as they often say, “is so unfair that it is pointless to go on living”
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“Surely only a disbelieving people despair of Allah’s mercy”
Qur’an 12:87
Consequently, God has informed humankind that the punishment for those who harbor evil thoughts about Him is the eternal torment of hell. In Chapter al-Fat-h Allah says
—ip *>»' j s-j—J> ayTi tJje 4Jb
“That He may punish the hypocrites, men and women, and the idolaters, men and women, who harbor evil thoughts about Allah. An evil torment will encompass them, for Allah is angry with them and curses them. And He has prepared hell for them; an evil end”
Qur’an 48:6
“Allah does not burden a soul beyond its capacity”
Qur’an 2:286
Furthermore, the Almighty promises that the difficult situations which humans face in life will not be without intervals of rest. If trials were continuous they would certainly become unbearable. Consequently, every test is followed by a period of relief, as Allah emphatically states twice in Chapter al-Inshiraah
{'j—01 01#}
“For surely with difficulty conies [a period of] ease. Surely with the difficulty comes [another period of] ease”
Qur’an 94:5-6
Despair
It is due to this reality that suicide is explicitly prohibited in Islam. Allah says in Chapter an-Nisaa
OlS" 0J ail ijJboJ
“Do not kill yourselves, for surely Allah is merciful with you”
Qur’an 4:29 Those who commit suicide are basically saying that God has burdened them beyond their capacity. They falsely accuse the Creator of treating them unfairly and thereby fall into a corrupt state of disbelief. Due to their rejection of faith, their thoughts about God become evil and they fall into utter despair. “Life,” as they often say, “is so unfair that it is pointless to go on living”
**! jKl V *!}
“Surely only a disbelieving people despair of Allah’s mercy”
Qur’an 12:87
Consequently, God has informed humankind that the punishment for those who harbor evil thoughts about Him is the eternal torment of hell. In Chapter al-Fat-h Allah says
—ip *>»' j s-j—J> ayTi tJje 4Jb
“That He may punish the hypocrites, men and women, and the idolaters, men and women, who harbor evil thoughts about Allah. An evil torment will encompass them, for Allah is angry with them and curses them. And He has prepared hell for them; an evil end”
Qur’an 48:6
Hope
On the other hand, the divine promises of justice and mercy fill the believers with the confidence necessary to patiently face the difficulties of this life. Consequently, hope in the mercy of God is an essential part of faith. Those who believe in Allah and patiently strive to do what is right have the right to hope for His mercy, for He has promised to help and support those who are patient
{'jijiCaJt £* 4)1 jl I 'jjoJi Tj}
“O believers, seek help in patience and prayer. Truly, Allah is with those who are patient”
Qur’an 2:153
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“Surely those who believed, emigrated and strove for the sake of Allah, hope for Allah’s mercy, for Allah is Oft-Forgiving Most-Merciful”
Qur’an 2:218
Of course, paradise is the reward for patience based on sincere belief in God. God informs the believers of their reward as follows
4——)} I—jJj dJJ b! Til ^j>CaJt
On the other hand, the divine promises of justice and mercy fill the believers with the confidence necessary to patiently face the difficulties of this life. Consequently, hope in the mercy of God is an essential part of faith. Those who believe in Allah and patiently strive to do what is right have the right to hope for His mercy, for He has promised to help and support those who are patient
{'jijiCaJt £* 4)1 jl I 'jjoJi Tj}
“O believers, seek help in patience and prayer. Truly, Allah is with those who are patient”
Qur’an 2:153
411 J.; ■«> J jj jl'j I jliu. Ji-ii' Uj}
{(•sTJ ***' ^yry
“Surely those who believed, emigrated and strove for the sake of Allah, hope for Allah’s mercy, for Allah is Oft-Forgiving Most-Merciful”
Qur’an 2:218
Of course, paradise is the reward for patience based on sincere belief in God. God informs the believers of their reward as follows
4——)} I—jJj dJJ b! Til ^j>CaJt
“...so announce glad tidings [of paradise] to those who are patient; those who, when afflicted with calamity, say: Truly we belong to Allah and to Him we will return”
Qur’an 2:155-6
Patience is also based on the belief that whatever befalls mankind is fundamentally a consequence of their own evil deeds.61 God reminds humankind of this reality in Chapter ash-Shooraa of the final revelation, saying
{jgi JS' U-5 i'n,/l* j* jiUj}
“Whatever befalls you is a result of what your hands have earned. And He pardons much”
Qur’an 42:30
The fact is, God has excused humans for much of their evil. Were He to punish them strictly according to their deeds, they and all on earth would be destroyed. God addresses this issue in Chapter Faatir as follows
Uty U I “And if Allah were to punish people for what they earned, He would not leave a living creature on the face of the earth”
Qur’an 35:45
61 In fact, all of the corruption on earth is a product of human misdeeds. Allah states that in Chapter ar-Room (30):41. quoted later in this booklet
Consequently, both the trials of good and the tests of evil benefit the believer. The lives of the true believers are balanced between the extremes of human behavior. They neither become so happy with life’s successes that they forget God, nor do they become so depressed with life’s difficulties and failures that they lose hope in God. Instead, they remember their Lord and Benefactor, and trust in His decisions. Suhayb ibn Sinaan related that the Messenger of Allah said, “The affair of the believer is amazing! The whole of his life is beneficial, and that is only in the case of the believer. When good times come to him, he is thankful and it is good for him, and when bad times befall him, he is patient and it is also good for him?*1 This is the state of one who has accepted God’s destiny. Consequently, belief in both the good and the apparent evil of what has been destined is the sixth pillar of faith in Islam
On the other hand, if the believers experience a life devoid of any problems, it should be taken as a sign that something is wrong. Under such circumstances, the true believer must take time out and reflect on the realities of his or her life. Either the tests are not obvious and they are unaware of them or they have deviated from the right path. Allah informs the believers in Chapter at-Tawbah that the apparent enjoyment which the disbelievers take from their great wealth and children is only a prelude to their punishment
62 Sahih Muslim, vol. 4. p. 1541. no. 7138
^ \ 0? <*»> Jujt UjJ '^\yA di^uif Sij}
{oj^iisT 'jJJ'
“Do not be awed by their wealth or their children. Allah only wishes to punish them with these things in this life and allow their souls to die while they are in a state of disbelief.”
Qur’an 9:85This is not to say that the believers should yearn for problems and calamities in their lives, for Allah has taught them to pray: “Our Lord, do not put on us a burden like what you placed on those before us.”63 Instead, they should thank Allah for whatever trials He has spared them. However, in times of ease they must remain vigilant and not become oblivious to tests, for success and happiness often blind people to the trials of life
Qur’an 2:155-6
Patience is also based on the belief that whatever befalls mankind is fundamentally a consequence of their own evil deeds.61 God reminds humankind of this reality in Chapter ash-Shooraa of the final revelation, saying
{jgi JS' U-5 i'n,/l* j* jiUj}
“Whatever befalls you is a result of what your hands have earned. And He pardons much”
Qur’an 42:30
The fact is, God has excused humans for much of their evil. Were He to punish them strictly according to their deeds, they and all on earth would be destroyed. God addresses this issue in Chapter Faatir as follows
Uty U I “And if Allah were to punish people for what they earned, He would not leave a living creature on the face of the earth”
Qur’an 35:45
61 In fact, all of the corruption on earth is a product of human misdeeds. Allah states that in Chapter ar-Room (30):41. quoted later in this booklet
Consequently, both the trials of good and the tests of evil benefit the believer. The lives of the true believers are balanced between the extremes of human behavior. They neither become so happy with life’s successes that they forget God, nor do they become so depressed with life’s difficulties and failures that they lose hope in God. Instead, they remember their Lord and Benefactor, and trust in His decisions. Suhayb ibn Sinaan related that the Messenger of Allah said, “The affair of the believer is amazing! The whole of his life is beneficial, and that is only in the case of the believer. When good times come to him, he is thankful and it is good for him, and when bad times befall him, he is patient and it is also good for him?*1 This is the state of one who has accepted God’s destiny. Consequently, belief in both the good and the apparent evil of what has been destined is the sixth pillar of faith in Islam
On the other hand, if the believers experience a life devoid of any problems, it should be taken as a sign that something is wrong. Under such circumstances, the true believer must take time out and reflect on the realities of his or her life. Either the tests are not obvious and they are unaware of them or they have deviated from the right path. Allah informs the believers in Chapter at-Tawbah that the apparent enjoyment which the disbelievers take from their great wealth and children is only a prelude to their punishment
62 Sahih Muslim, vol. 4. p. 1541. no. 7138
^ \ 0? <*»> Jujt UjJ '^\yA di^uif Sij}
{oj^iisT 'jJJ'
“Do not be awed by their wealth or their children. Allah only wishes to punish them with these things in this life and allow their souls to die while they are in a state of disbelief.”
Qur’an 9:85This is not to say that the believers should yearn for problems and calamities in their lives, for Allah has taught them to pray: “Our Lord, do not put on us a burden like what you placed on those before us.”63 Instead, they should thank Allah for whatever trials He has spared them. However, in times of ease they must remain vigilant and not become oblivious to tests, for success and happiness often blind people to the trials of life
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