When faced with one of life’s countless difficulties, we are simultaneously faced with a choice. While the choice of the test is often out of our control, our reaction to it is not. And as we react, we are able to determine the purpose of the test.
In the first case, the response to the test can range from out-of-control anger and rage to helpless depression and self-pity. This response is filled with abuse of others and of the self – verbal abuse, physical abuse, even suicide. This response is typified by an overall loss of faith in Allah (swt) resulting in extreme actions of despair and hopelessness.
Due to the ill-fated response of such an individual, the nature of the test becomes manifest. It becomes evident that the tribulation was a punishment sent down from Allah (swt).
In the second case, the person patiently perseveres through the pain and suffering of the trials. Constantly biting one’s tongue, finding solace in one’s tears while praying to Allah, fighting away the urge to breakdown while confiding to a loved one, swinging between the highs and lows of maintaining faith in the Almighty – actions of a very human, very vulnerable believer. Thoughts of partaking in haram actions may cross the mind, but are thwarted by faith and trust in Allah (swt).
Most of us respond in such a manner, displaying our brittle humanity when confronted by an unexpected downturn of events. And it is because we have struggled through such difficulties that Allah (swt) rewards us by washing away some of our sins. It is these tests that become a means of expiation for past wrongs.
So what else remains? How else can one react?
I’m glad you asked, dear reader, for this last category is reserved for the special ones, the rare individuals who have transcended their humanity and soared to heights that even angels dream of.
These are the people who delight in the trials and tribulations of life. They realize the true nature of life and its difficulties. They may cry and weep out of worldly sorrow, but spiritually they are shedding tears of joy. Their faith never wavers; rather it is emboldened as they interpret the test as a gift sent from Allah (swt). They see it as a blessing from Allah (swt) – “My Lord, You have not forgotten this pitiful soul. You have provided me with yet another chance to come closer to You.”
And when the reaction is in such a manner, the test is but a means to raise the status of the individual. Allah (swt) in His Infinite Wisdom has not sent the test to cause pain or anguish, not to wipe away past sins, and surely not to punish; but to reward and honor this beloved servant by raising him, bringing him closer to the Divine Presence.
Dare I suggest that maybe one day you and I can both enter the hallowed grounds of this category?
(That is, if you haven’t already)
WAW
4 days ago
10 comments:
I am trying it this way: at first I want the shahada to become a part of me. Then I want to train myself in Sabr while persistently persevering.
Insh'Allah.
Thank you for the timely reminder. I struggle with this every day. Sometimes I fail, sometimes I pass, and always I am trying to find that third way, to excel. We also have to remember that it is not only the things that we don't like that can either be punishing trials or blessings. In every blessing there is a test, and in every test the potential for a blessing.
Off topic.
Can you please answer this question? JAK.
Assalaamu alaikum,
Lovely post masha'Allah and a fantastic reminder - may Allah reward you. It really humbles me when I meet people who are able to have the attitude of the 3rd category you mentioned, masha'Allah. May Allah swt make us all grateful for the tests He places upon us, ameen. Umm Ibrahim
AA-
@Isha, what do you mean by first wanting the shahada to become a part of you?
@Alajnabiya, excellent point! Indeed blessings are another form of test. Whether we are thankful or thankless is very telling to the nature of the blessing
You know, the implications of the shahada are not always obvious. We often tend to fall for "idols" like money or prestige. Then sometimes the fact that Allah is constantly watching us is not that clear. To be able to overcome temptations.
Wa'Alaykum as-Salam
And JAK for answering that Q. Insha'Allah I can use your tip sometime too. :)
BismillaharRahmanirRahim
as-salaamu 'alaikum. This is an interesting post, though I am curious about the following statement,
"And as we react, we are able to determine the purpose of the test."
Are you saying that you can diagnose yourself and prescribe your own cure? Said differently, it seems like you are implying that one may be able to "train" himself and achieve the higher levels of servanthood, faith and excellence in worship?
Is that what you are saying?
I see and read this a lot, and it always puzzles me. You and I have touched on this before. What I understand from your position, in the past, is essentially this,
'One may choose to follow a guide for spiritual learning, however, it is not necessary for spiritual learning because one can achieve certain levels of spiritual development on their own.'
Am I wrong about this?
I see this so much in today's Muslim discourse and by that I mean people of our age group (I'm 31). This is not how any of the Holy Ones of the past learned so it beckons me to ask, how do we think we can do what they did not?
I know I'm often antithetical to your posts but apparently its just the way things are and I'm really trying to understand the logic here.
-Saifuddin
AA- Saifuddin,
My dear brother, so nice to hear from you.
"Are you saying that you can diagnose yourself and prescribe your own cure? Said differently, it seems like you are implying that one may be able to "train" himself and achieve the higher levels of servanthood, faith and excellence in worship?"
Ideally, one should strive to be in the company of a learned scholar. But sadly, that is a luxury that many cannot afford. Should that preclude us from improving our spiritual state?
"What I understand from your position, in the past, is essentially this,
'One may choose to follow a guide for spiritual learning, however, it is not necessary for spiritual learning because one can achieve certain levels of spiritual development on their own.'"
Slight modification: "One may choose to give baya'a to a spiritual guide, however it is not necessary because one can achieve certain levels of spiritual development by simply following their teachings (ie. without baya'a). However, to realize one's fullest potential, it must be in the constant company and under the watchful eye of an individual who as already passed through that path."
I don't believe that Islam is a DIY religion. There is clearly a chain that leads us all back to the Prophet (saw) and that chain is not simply made of books, but of living, breathing examples. We must all be exposed to these special individuals.
However, I choose to take the more pragmatic approach which the vast majority of the Muslims can easily implement – sit at the feet of as many scholars as possible in hopes of gleaning as much barakah (spiritual blessings) as possible.
"I know I'm often antithetical to your posts"
Not at all bro, your comments always bring a much-needed perspective. :-)
BismillaharRahmanirRahim
as-salaamu 'alaikum, brnaeem these exchanges are nice. I like your blog, its one of the blogs I regularly read.
Anyway, you wrote,
"However, to realize one's fullest potential, it must be in the constant company and under the watchful eye of an individual who as already passed through that path."
One problem here, if you haven't given bayat why would the "watchful eye of an individual who has already passed through that path" give you the special attention of a "watchful eye". That is the deal, that is the relationship between the murid and the murshid. How could it be any other way?
"I don't believe that Islam is a DIY religion."
I see.
"I choose to take the more pragmatic approach which the vast majority of the Muslims can easily implement – sit at the feet of as many scholars as possible in hopes of gleaning as much barakah (spiritual blessings) as possible."
ok, thats fair. Though I'm not convinced that way is more pragmatic... I've done both. And now after years of experience and closing in on 40 (the magic number) I find giving bayat and becoming a murid more effective, even if my connection to my shaykh were say... only by phone or emails and video clips.
I look at it the same way I do my parents. Their is a bond their and thus a "watchful eye". Without a connection to the murshid how is your heart effected?
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