Displeasure with the Divine Decree
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Poem Verses 106-107
“Displeaseure with the Divine decree occurs when one resists
God, the Majestic and Exalted, in what He has decreed.
For instance, saying, “I did not warrant this happening to me!” or “What did I do to deserve this suffering?”
(p. 69)
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“God-conscious people, when asked about what their Lord has given them, say that all of it is good. They say this out of knowledge of the nature of this world, as a temporary crucible of trial and purification. Because of this elevated understanding, they are patient with afflictions and trials. For worldly people, there is only this world, and this understanding creates a blind spot to the wondrousness of God’s creations and the signs strewn throughout.”
(p. 69)
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“As for obedience, one must recognize that obedience is a blessing from God. If a religious person starts to believe that he is better than other people – even if these “other” people are in a state of disobedience – he invites haughtiness. This is the danger of obedience and, in fact, the danger of religion – self-righteousness.”
(p. 70)
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“The Prophet (saw) once said that whoever has a mustard seed of arrogance in his heart will not enter Heaven, a sentiment shared with Christianity. What God asks from obedient people is simply acknowledging that their obedience is a gift from God. The Prophet (saw) said, “Do not find fault in others. If you find fault in them, God may take their faults away and give them to you.” It is unbecoming for a believer to look with scorn at those in tribulation, exhibiting loathsome disdain towards others who seem unguided. It is better to come with compassion toward them and gratitude to God. When the Prophet (saw) saw people severely tried, he made the supplication: “Praise be to [God] who has given me well-being such that I was not tried like these people. And He has preferred me over so much of His creation.” Compassion for those in tribution and gratitude for well-being is how the Prophet (saw) responded when he witnessed people in difficulty.”
(p. 71)
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“ “It may be that you dislike something, though it is good for you. And it may be that you love something, though it is bad for you. And God knows, and you do not know (Quran 2:216). Ibn ‘Abbas said that if a person is tested with a tribulation, he will find in it three blessings: first, the tribulation could have been worse; second, it was in worldly matters and not in spiritual ones; and third, it came in the finite world and not the infinite one. All three are reasons to thank God even for tribulations.”
(p. 71)
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“It is important to look at the life of the Prophet (saw) and know that no one faced greater tribulation.
…
Not once in a single hadith is there a complaint from him – except when beseeching his Lord.”
(p. 72)
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“Should people be happy with all that comes their way, even the bad thigns? God has decreed that evil exist in the world in order to test humankind and for reasons that accord with His wisdom. We should not be displeased with His choice in allowing this. But when one sees societies plunged into immorality, it is not something to be pleased with or even feel indifferent. On the contrary, God requires that we dislike it. But never should we resent or be displeased with the fact that God has created a w world wherein such things exist, however unpleasant they may be.”
(p. 72)
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