Suffering in Islam
May ALLAH (ﷻ) have mercy on Ayatollah Sayyid Ali Qadhii. May ALLAH (ﷻ) be pleased with Agha Qadhi, who was one of the exceptional Shia gnostics in recent times. He had a big family, and he was also very poor. He himself would tell his students that Allah has made poverty my test in this world.
However, Those who knew him said he always seemed grateful, cheerful, and in good spirits, as if he had no sorrows. Especially they would say that he was so joyful and took so much pleasure in prayer that later, he would say to some of his students, I have thought that if we left the Dunya and went to heaven, ALLAH (ﷻ) told that there would be no more prayer here, What will I take pleasure in?
My pleasure is from this prayer. My delight is from this prayer. He was happy. Let us suffer hardship, endure blame, and be happy Because, in our way, anguish is disbelief.
The late Allamah Tihrani passed away not too long ago. He would say, “In Najaf, I reached the presence of one of the greats, Ayatollah Sayyid Jamal al-Din Gulpaygani.” He had a Risalah, was a Marja, and was very significant.
He described the scene vividly, recounting his encounter with Him. “As I entered, I saw Him holding the Sahifa Sajjadiya in His hands, immersed in its verses. He was reading it in such a state that tears were pouring like the spring rain.”
He appeared to be completely unaware of his surroundings, lost in his own thoughts. I felt compelled to sit next to him for a few minutes. After he finished his supplication, he looked at me, and I could sense the depth of his emotions. He looked at me.
I’ve saved the following text: “He said Agha Sayyid Muhammad Husain. Allamah Tirhani’s name was Sayyid Muhammad Husain. He said Agha Sayyid Muhammad Husain you know How many difficulties I have.”
I have debts and I am dealing with multiple illnesses, but despite all this, Agha Sayyid Muhammad Husain, you will not find anyone happier than me in this world. You do not know the state I am in.
These individuals faced challenges in life, but they did not view life itself as a problem. This mindset is an art that not everyone can master.
People may wonder how to have a happy life. What does Islam say about ways to stay happy?
Quran verses about pain and suffering
وَلَنَبۡلُوَنَّكُم بِشَيۡءٖ مِّنَ ٱلۡخَوۡفِ وَٱلۡجُوعِ وَنَقۡصٖ مِّنَ ٱلۡأَمۡوَٰلِ وَٱلۡأَنفُسِ وَٱلثَّمَرَٰتِۗ وَبَشِّرِ ٱلصَّـٰبِرِينَ
Wa lanablu wannakum bishai’im minal khawfi waljoo’i wa naqsim minal amwaali wal anfusi was samaraat; wa bashshiris saabireen
And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient,
لَا يُكَلِّفُ ٱللَّهُ نَفۡسًا إِلَّا وُسۡعَهَاۚ
Laa yukalliful-laahu nafsan illaa wus’ahaa
“Allah does not burden a soul beyond that it can bear”
Imam Sajjad’s (عَلَيْهِ ٱلسَّلَامُ) thankfulness for losses
Imam Sajjad (عَلَيْهِ ٱلسَّلَامُ) expresses in Dua 35 of Sahifa Sajjadiya that he wants to show more gratitude to Allah for the things taken away from him than for the things given to him.
Imam (عَلَيْهِ ٱلسَّلَامُ) said in this Dua “And let my gratitude to you for what you have taken away from me be more than my gratitude to you for what you have given me.”
“Oh ALLAH (ﷻ), let my gratitude for the things you take from me be greater than my gratitude for the things you have given me.”
In the 15th supplication of the Sahifa Sajjadiya, Imam Sajjad (عَلَيْهِ ٱلسَّلَامُ), while in a state of illness, said and taught this to others. Oh ALLAH (ﷻ), I am grateful to you for the health that I have had until now.
Suffering in Islam
There was a man who was 80 years old. One of his friends said that he had developed some problems with His legs, and they would have to transport him using a wheelchair.
His friend said that I once asked Him, “How are you doing?” At first, He didn’t look at the glass as half-empty and say, “I have so much pain,” and these types of things.
He first said that for 80 years, ALLAH (ﷻ) gave me legs. For 80 years, I have worked with these legs. And now, for a short time, I am disabled and have to sit.
Initially, Imam Sajjad (عَلَيْهِ ٱلسَّلَامُ) said in this supplication, Thank you, ALLAH (ﷻ), for the health that I have had until now. Then, the Imam Sajjad continues the supplication by saying, “And to you belongs praise for the ailments which you cause to arise.”
I asked myself what the underlying reason for this particular illness could be and why one should find reasons to be grateful for it.
Imam Sajjad (عَلَيْهِ ٱلسَّلَامُ) expressed his surprise as he pondered the reason, saying, “For I do not know my God, which of the two states deserve more of my thank you? I do not know what is more deserving of gratitude, health or sickness.”
Virtue and forgiveness in Illness
In matters of health, I would hold you in the highest regard. I would acquire certain virtues and benefits. In times of illness, I would acquire even more. As you know, it is in our narrations that if an individual does not express discontent with their circumstances during sickness, all their past wrongdoings are pardoned.
When Salman Al-Farsi fell ill, the Prophet (ﷺ) visited him and said, “Salman, the illness you are experiencing is a means for you to be relieved of all your sins when you recover. Illness is a form of purification that ALLAH (ﷻ) grants to the sick.”
The second point to consider is that the supplication of a sick person holds special significance. This is supported by a narration in which the Prophet (ﷺ) conveyed to Salman that the prayers of an ill individual are akin to the prayers of the angels.
Third, It’s tough when someone becomes sick and can no longer do the things they used to do when they were healthy. For example, they may have cherished the routine of going to the mosque for prayer at the beginning of its time, but now they are unwell and can’t do so.
ALLAH (ﷻ) tells the two angels that whatever good work the sick person used to do during the time they were healthy and now they can’t do, write it for them in the Book of Records (Sijjin for the wicked and Illiyyin for the righteous)
Gratitude in adversity
Imam Sajjad (عَلَيْهِ ٱلسَّلَامُ) said, ‘For I do not know, my Allah, which of the two states deserves more of my thanking You” Health or Sickness. Imam Sajjad (عَلَيْهِ ٱلسَّلَامُ) said, “My Allah, I do not know which of the two states deserves more of my thanking You: health or sickness.”
This reflects the perspective of someone who does not have a problem with life. It is an art to be like this.
I’m reaching out to all my honorable brothers and sisters, urging you to reflect on the profound significance of the concluding lines of Dua Abu Hamza Thumali. The clarity and impact of the last statement of Abu Hamza cannot be overstated, and it may resonate deeply with some of you who have committed it to memory.
Let’s memorize within our hearts and regularly recite this remarkable Dua (Abu Hamza Thumali) during Qunut and sajdah. It’s truly unique. Its beauty is unparalleled. Such depth of wisdom and teaching can only emanate from a being of impeccable purity. Imam Sajjad (عَلَيْهِ ٱلسَّلَامُ), an infallible being, can speak and teach in such a profound way.
In this statement, Imam Sajjad (عَلَيْهِ ٱلسَّلَامُ), “Oh Allah, I ask you for a faith that delights my heart, and a true certainity until I know that nothing will happen to me except what you have destined for me, grant me contentment in life with whatever you have apportioned for me. Oh the Most Merciful of the Merciful ones.
Conclusion
There was a teacher who was teaching his class about GOD. One of his students said, “This god that you are speaking about is so hidden. Why don’t we see him? He is so absent.”
Why isn’t He present?
This teacher was very wise. The teacher slowly walked past his students and beside the student who had commented. He said, “Do you see me or not?” The student replied, “No, I don’t see you.”
The teacher said, “Why don’t you see me?” He replied, “Well, because my back is toward you. If I turn around, I will see.”
The teacher said, “Exactly, Our backs are towards GOD, so we don’t see Him.” we are not present. If we cover our eyes, we won’t even see the sun. This is not because of the sun.
The teacher said because your back is toward me, you don’t see; our backs are towards God. If we were facing toward GOD, we would see.
The teacher explained that just as we need to turn towards someone to see them, we also need to be spiritually open and attentive to perceive God’s presence.
The analogy of covering our eyes and not being able to see the sun despite its presence underscores the importance of being ready and open to experiencing the spiritual aspects of life. This comparison emphasizes the idea that an intentional and receptive mindset is necessary to recognize and connect with God.
“Oh Allah, I ask you for a faith that delights my heart. “Oh Allah, I want from you a faith so that I always see you present.”
JazakAllah Khair!
