Being pleased with Allāh in His decree.

Extracted notes from the book “Ar-Ridā ‘an Allāh bi-Qadāihi” Written by the Hāfidh Ibn Abī Ad-Dunyā rahimahullāhu ta’ālā. Download the book here

The reasons for translating this book:

The first issue: The manhaj of the Salaf is not merely ‘aqīdah: We proudly claim to be believers in and followers of the Qurān and the Sunnah according to the understanding of the Salaf. But sometimes we tend to forget, that the manhaj (methodology or way) of the Salaf is not restricted to issues of ‘aqīdah and belief. Rather, those among the Salaf, who became known as the leaders of the religion and the Sunnah, were not only known for their correct ‘aqīdah. Rather they were role models when it came to beautiful manners, humility, humbleness, treating the family with kindness and justice, fairness, seeing mistakes in themselves before others, truthfulness, being hardworking, seeking knowledge, teaching, eating and feeding their families from allowed earnings, hating forbidden things, hiding their sins, possessors of manly traits and characteristics, remembering death and preparing for it, avoiding discussion and debates in the religion and seeking unity over disunity. All this because this is what they found in the Sunnah of Muhammad (sallAllāhu ‘alayhi wa sallam).

The second issue: Depression: The ordinary Muslim goes through this life and almost certainly he will experience ups and downs in his life. He will go through and face situations that are unpleasant, painful, annoying and exhausting. This might come in the shape of poverty, divorce, loss of family members, heartbreak, loneliness, loss of wealth and other things that no human being finds joy in.
The person who has not prepared his īmān for these situations – and this could especially be the inexperienced youth, those too occupied with this dunyā, and those who are ignorant about Allāh – might risk falling into depression when calamities occur. So they ask: “Why is this happening to me?” Or “What have I done to deserve this?” Or similar questions that indicate that they are not satisfied with the situation. And their state of depression will only drag them further and further away from Allāh and the obedience to Him. Rather, the attitude of the believer is that he always is optimistic.

And in the hadīth lies the prohibition of becoming pessimistic due to occurrences, places and times, because everything is from the decree of Allāh. And it directs the slave to being optimistic and happy by saying something positive about what is happening to him.
And this book is illustration of how the Salaf would fulfill the meaning of this hadīth. How they always would be satisfied and pleased with whatever Allāh had decreed for them, and how they always would stay optimistic and mention the positive side of an apparent negative situation.

The third issue: Jealousy: Another evil characteristic that goes against the subject of this book is being jealous of others. Being pleased with Allāh in His decree means that you are pleased with Allāh and His decree, even if that decree is that you are unsuccessful, less fortunate, less attractive, lesser in degree, lesser in intellect or lesser in wealth than others. Allāh is the One who has decided all of this. He – the Exalted – said: “And Allāh favored some of you over others in provision.” (An-Nahl 16:71)

So when the believer has yaqīn (full certainty) in this, it does not make any sense to be jealous of others over anything, except what has been described in the evidences, such as learning the Qurān and reciting it, and giving out ones wealth in sadaqah.
And it was said: “I have never become jealous of anyone due to something from the affairs of dunyā. Because if the person will be from the people of Paradise, then how can I envy him for (something from) dunyā when it is worthless in Paradise?! And if the person will be from the people of Hellfire, then how can I envy him for something from dunyā while he is going to end up in Hellfire?!

The translated text of the book

My Lord, ease and do not make it difficult:

Anas ibn Mālik said, We were sitting with the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) when he laughed, and he said: “Do you know why I laughed?”
They said: “Allāh and His Messenger know best.”
He said: “I was amazed at the believer. Verily, Allāh – tabāraka wa ta’ālā – does not decree any decree for him, except that it is good for him.

It was said to ‘Āishah: “What would the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) say the most in his house when he would be alone?” She said: “The thing he would say the most when he would be alone was: ‘Whatever affair that is decreed will (verily) happen.’”

Patience is being pleased

Abū Mūsā Al-Ash’arī who said: I heard the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) say: “Having patience is (equal to) being pleased.”

Anas ibn Mālik who said: I and Ibn Thamān was serving the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) for years, and I served him for ten years, and never would anyone from his family blame me for something, except that he (sallAllāhu ‘alayhi wa sallam) would say: “Leave him, for verily, if something is decreed then it will happen (no matter what).”

Beware of accusing Allāh in His decree

A man came to the Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) and said: “O Messenger of Allāh, advise me and do not overburden me.”
He said: “Do not accuse (or blame) Allāh in anything which He has decreed for you.”

The Love of Allāh is for the one who is pleased with His decree

Abū Ad-Dardā said: “verily Allāh – tabāraka wa ta’ālā – when He decrees a decree, then He loves that people are pleased with it.

“And whoever believes in Allāh, then He will guide his heart.” (At-Taghābun 64:11)
-This is the catastrophe that befalls a man while he knows that it is from Allāh, so he submits to (or accepts) it and he is pleased.”

Those who are pleased will have lights in Paradise

Umm Ad-Dardā used to say: “Verily, those who are pleased with the decree of Allāh – those who are pleased with whatever is decreed for them – they will have lights in Paradise in order for the martyrs to be envious of them on the Day of Resurrection.”

The most beloved of deeds to Allāh is being pleased

In what which Allāh – subhānahu wa ta’ālā – revealed to Dāwūd (‘alayhis-salām) there was: “O Dāwūd, you can verily not meet Me with any deed which I am more pleased with from you, nor (can you meet Me with any deed) that reduces your burden (on the Day of Resurrection) more than being pleased with My Decree. And you will not meet Me with any deed that is more increasing of your burden, nor more severe for My displeasure for you than being ungrateful (or dissatisfied). So be aware, O Dāwūd, of being ungrateful (or dissatisfied).”

From the aspects of being pleased with Allāh

Al-Hasan ibn ‘Alī Al-Basrī who said: A Bedouin woke up in the morning while many of his camels had died, so he said:
“No, by the One in Whose worship I am a slave.
Had it not been for the malicious joy of the spiteful enemies,
it would not please me that my camel was in its sitting place,
and something that Allāh had decreed would not occur.”

Abdul-Wahid ibn Zayd said: “Being pleased is the mightiest door of Allāh, the paradise of dunyā and the place of rest for the worshippers.”

Some of the words and states of those who are pleased

Alī ibn Abī Tālib Said: verily, whoever is pleased with the decree of Allāh that befalls him, he will be rewarded. And whoever is not pleased with the decree of Allāh that befalls him, his deeds will be in vain.”

Does the one who is pleased long for (a status or position) higher than his status (or position)?

Al-Fudayl say: “The one who is pleased does not long for (a status or position) higher than his status (or position).”

When does the slave reach (the state of) being pleased?

Abū Sulaymān say: “When the slave think no more of (or pay no attention to) the desires, then he is pleased.”

Rābi’ah said: “O you, verily the awliyā of Allāh, when a decree is decreed for them, they are not displeased with it.”
‘Abdullāh ibn Al-Mubārak in Kūfah said: “Being pleased (i.e. the one who is pleased) does not hope for something other than his current state.”

Who is the one who is pleased with Allāh?

Al-Fudayl ibn ‘Iyyād Said: “The one who does not love for himself to be on another level than the one he has been placed on. (is pleased with Allāh)”

The highest levels in the hereafter are for those who are pleased

‘Abdullāh Al-Barāthī say: “In the hereafter no-one will reach higher levels than those who are pleased with Allāh – ‘azza wa jalla – in all situations.”

Stories about those who are pleased

Yūnus and Jibrīl (sallAllāhu ‘alayhimā) met, so Yūnus said: “O Jibrīl, point me towards the person upon earth who worships the most.”
He said: So he brought him to a man whose hands had been cut off due to leprosy, and he was saying: “Let me enjoy them however You want, and take them from me however You want. And You have let hope in You remain in me, O You who are kind to me, O You who are Generous.”
Then Yūnus said: “O Jibrīl, I verily asked you to show me someone who fasts a lot and prays a lot in the night.”
Jibrīl said: “Verily, this man was like that before the affliction. And I have verily been commanded to take away his sight.”
He said: Then he pointed towards his two eyes with his finger and they were taken away. Then he (i.e. the man) said: “Let me enjoy them however You want, and take them from me however You want. And You have let hope in You remain in me, O You who are kind to me, O You who are Generous.”
Then Jibrīl said: “Come on and invoke, and we will invoke along with you, so that your hands, your feet and your sight will be returned to you, and then you can return to the worship which you used to perform.”
He said: “I would not love that.”
He said: “And why is that?”
He said: “If what He loves is in this, then His love is more beloved to me than that (i.e. getting this back).”
He said: Then Yūnus (sallAllāhu ‘alayhi) said: “O Jibrīl. O Allāh, have you never seen any person who worships more than him?”
Then Jibrīl said: “O Yūnus, there is no way better than it (i.e. being pleased with His decrees) that leads more to the Pleasure of Allāh.”

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A prophet from the prophets passed by a man who has been driven away by his family due to affliction, so he said: “O Lord, this slave of Yours, if only You would change his situation.”
So Allāh revealed to him to ask him if he would love for Me to change his situation? So he said to him: “O you, would you not love for Allāh to change your situation from this to something other than it (i.e. something better)?”
Then the man said: “I am leaving the choice of this to Allāh.”

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Mūsā stood up among Banū Isrāīl and delivered an excellent sermon, so he thought highly of it. Then Banū Isrāīl said to him: “Is there anyone among the people who are more knowledgeable than you?”
He said: “No.” He said: Then Allāh revealed to him that there among the people is someone who is more knowledgeable than you.
He said: “O Lord, who is more knowledgeable than me when You verily have given me the Tawrāh and in it there is knowledge about everything?”
He said: Then Allāh revealed to him: “More knowledgeable than you is a slave among My slaves whom I made to carry the Message and then I sent him to a stubborn tyrant king. He (i.e. the king) then cut off his hands and feet, and he cut off his nose. Then I gave him back what was cut off from him. Then I sent him back to him (i.e. the king) once more as a messenger, and he was saying: ‘I am pleased with for myself with what You are pleased for me with.’
And he did not say like you said at the first feeling of fear: “So I am afraid that they will kill me.” (Ash-Shu’arā 26:14)”

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There was a man (living) in the desert who had a dog, a donkey and a rooster. The rooster would wake them up for the prayer, they would use the donkey to move water and it would carry their tent, and the dog would protect them. He said: Then a fox came and took the rooster, so they were saddened by the disappearance of the rooster. And he was a righteous man, so he said: “Perhaps this is something good.” Then they remained (as such) for as long as Allāh wanted. Then a wolf came and split open the stomach of the donkey and killed it, so they were saddened by the disappearance of the donkey. Then the righteous man said: “Perhaps this is something good.” Then they remained (as such) for as long as Allāh wanted after this, and then the dog was afflicted. Then the righteous man said: “Perhaps this is something good.” Then after this they remained (as such) for as long as Allāh wanted. Then one day they woke up and they looked around, and (they saw that) everyone around them had been taken captives and only they remained (free). He said: And they had verily taken the others due to what occurred from them of sound and noise, while they (i.e. the righteous man and his family) had nothing that attracted attention. Verily, their dog, their donkey and their rooster had all disappeared.

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Luqmān said to his son: “Never let any affair befall you, that you either are pleased with or displeased with, except that you establish in your conscience that this is something good for you.”
He said: “As for this, then I am not capable of giving it to you (i.e. to fulfill and believe in it), without me knowing that what you have said is as you have said (it is).”
He said: “O my son, verily, Allāh has verily sent a prophet. So come on and let us go to him. For he verily has the clarification of what I have said to you.” He said: “Take us to him.”
He said: So he (i.e. Luqmān) went out while he was upon a donkey and his son was upon another donkey, and they took suitable provisions with them. Then they proceeded for days and nights until they reached a desert. So they took their equipment (for travelling through it) and then they entered it. Then they proceeded as long as Allāh wanted for them to proceed until they reached the time of midday. The day was at its high while the heat had become severe, and the water and provisions had run out, and their two donkeys had become slow. So Luqmān descended and his son descended (as well), and they began pulling on their riding animals. And as they were as such Luqmān looked to his front and saw some blackness and smoke. So he said to himself: “The blackness is a tree and the smoke is civilization and people.”
And as they were as such, the son of Luqmān stepped on some bones embossed in the road and it (i.e. a bone) entered the bottom of his foot and came out from the top of it. So the son of Luqmān fell down unconscious, and Luqmān happened to turn around and he saw his son collapsed.
So he jumped to him and embraced him to his chest and pulled out the bone with his teeth. Then he took of a turban he was wearing and dressed his foot in it. Then he looked at the face of his son and his eyes were flowing with tears. Then one of the drops from his tears fell upon the cheek of the boy, so he (i.e. the son) became aware of it and looked at his father while he was crying, and he said: “O my father, you are crying while you say: This is good for me? How can this be good for me when you are crying, and there is no more food and water, and you and I remain in this place? So if you go and leave me in this situation you will leave with worries and grief for as long as you are gone. And if you stay with me we will both die? So how could this possibly be good for me when you are crying?”
He said: “As for my crying, O my son, then I wished that I could ransom you (from this situation) with all of my share of dunyā, but I am a father and from me is the softness of a father. And as for what you said: ‘How can this be good for me?’ Then perhaps whatever has been removed from you, O my son, is greater (in harm) than what you have been afflicted with. And perhaps is what you have been afflicted with easier than what has been removed from you.”
Then as he was speaking to him, Luqmān looked to the front of him and he no longer saw the smoke and blackness, so he said to himself: “I cannot see anything.” Then he said: “I verily saw (it), but perhaps has my Lord made something occur by what I have seen.” And as he was thinking about this, he looked to his front and there was a person that had approached upon a black and white horse. He was wearing white clothes and a white turban, and he was passing through the air (as he was approaching). And he continued to look at him with his eyes until he was close to him.
Then he disguised himself from him, and then he yelled at him, and said: “Are you Luqmān?” He said: “Yes.” He said: “Are you the hakīm (wise one)?” He said: “This is said and this is how my Lord has described me.” He said: “What did your son say to you that fool?” He said: “O slave of Allāh, who are you? I hear your speech but I do not see your face.” He said: “I am Jibrīl. No-one sees me, except an angel brought near or a sent prophet. And had it not been for this, you would verily have seen me. So what did your son say to you that fool?”
He said: Luqmān said in himself: “If you really are Jibrīl, then you know what my son said better than me.” Then Jibrīl (sallAllāhu ‘alayhi wa sallam) said: “I have nothing to do with your affair except that I protected you. They came to me, while my Lord had commanded me to cause this city, and whatever is around it, to sink down in the ground, and they informed me that you two are looking to enter this city. So I invoked my Lord to withhold you from me by whatever (reason) He wanted, and Allāh withheld you from me by what He afflicted your son with. And had it not been for what your son was afflicted with, then I would have caused you to sink along with those whom I caused to sink into the ground.”
He said: Then Jibrīl wiped his hand over the foot of the boy and he got up standing. And he wiped his hand over that in which there was food, and so it became filled with food. And he wiped his hand over that in which there was water, so it became filled with water. Then he carried them and their two donkeys and he sent them through the air just as a bird is sent, and then they were at the house from which they came out from after some days and nights”

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The hadīth of ‘Umar ibn Al-Khattāb regarding being pleased

Umar ibn Al-Khattāb (radiAllāhu ‘anhu) said: “I do not care about which state I wake up in; if it is in accordance with what I love or in accordance with what I hate, because I do not know if goodness lies in what I love or in what I hate?”

Some of the states of the people of ridā in the hereafter

‘Abdullāh Al-Barāthī say: “Whoever is bestowed with ridā (being pleased), he has verily reached the best of ranks (or levels).”

Some of the worshippers said: “If you are pleased no matter what you are given, then the account regarding what you are given will become lighter.”

Al-Hasan who said: “Whoever is pleased with Allāh (when provided with) a small provision, then Allāh will be pleased with him (even if he only meets Him) with few deeds.”

‘Abdillāh An-Nabājī who said: “If you want to be abdāl (righteous ascetics), then love what Allāh has wanted. And whoever loves what Allāh has wanted, then nothing from the decrees and judgments of Allāh will befall him, except that he will love it.”

Are you from the people of sabr (patience) and ridā?

‘Abdillāh An-Nabājī who said: “Verily, among the creation of Allāh, there are some people who are shy from (having) patience. If they knew its great value, then they would verily grab onto it and hold it firmly.”

Some of the wise people said: “Verily, Allāh has some slaves who meet catastrophes with joy. They are the ones whose hearts are pure from the dunyā.”

The people who will pass the fastest over the Sirāt (the path over Hellfire)

Found in the Zabūr of Dāwūd: “O Dāwūd, do you know who will be the fastest of people to pass over the Sirāt? Those who are pleased with My judgments (and or while) their tongues are moist from My remembrance.”

from Sufyān who said: We used to visit Zubayd while he was sick, and we would say: “Ask Allāh to be cured.” So he would say: “O Allāh, choose for me. O Allāh, choose for me.”

In Basrah there was a man who was called Shaddād. He was afflicted with leprosy so he was cut off. Then his visitors from the companions of Al-Hasan visited him and they said to him: “How are you feeling?” He said: “Good.” He said: “As for me, then I have verily not lost my part of the night (prayer) ever since I fell (to this disease). And there is nothing that bothers me, except that I am not capable of attending the prayer with the jamā’ah.”

The good life in dunyā is being pleased

“Then We will let him live a good life.” (An-Nahl 16:97)
-“Being pleased and satisfied (or content).”

Who are those who will sit with Allāh on the Day of Resurrection?

Prophet (sallAllāhu ‘alayhi wa sallam) said: “Those who sit with Ar-Rahmān – tabāraka wa ta’ālā – on the Day of Resurrection are those who are fearful (of Allāh), pleased (with His decrees), humble, grateful and who remembers (Him a lot).”

Who from the creation are mightiest in sin?

The prophet of Allāh Mūsā (sallAllāhu ‘alayhi wa sallam) said: “O Lord, who from Your creation is biggest in sin?”
He said: “The one who accuses Me.”
He said: “O Lord, and does anyone accuse You?”
He said: “Yes, the one who seeks My guidance (i.e. istikhārah) and then is not pleased with what I decree (for him).”

Patience and Being Pleased

The son of a man died, so ‘Umar ibn ‘Abdil-‘Azīz attended his (funeral). And the man was good in mourning. So a man from the people said: “This, by Allāh, is verily ridā (i.e. being pleased).” So ‘Umar ibn ‘Abdil-‘Azīz said: “Or it is patience.”
Sulaymān said: “Patience is something else than being pleased. Being pleased is that a man, before the catastrophe occurs, is pleased with no matter what happens. And patience is that he is patient after the catastrophe occurs.”

Which deeds are the best?

A man came to the Prophet (sallAllāhu ‘alayhi wa sallam) and said: “O Messenger of Allāh, which deeds are the best?”
He said: “Faith in Allāh, belief in His Messenger and jihad in His cause.”
He said: “I want something lighter than this.”
He said: “Do not accuse Him in something He has decreed for you.

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A man suffering from leprosy who had open wounds with pus and blood. So some of us said to him: “O you, why do you not enter this city and take medicine and receive treatment for that.”
Then he raised his sight towards the heaven and said: “My God, have you brought these in order for them to make me displeased with You. All honor and submission belongs to You, by me never opposing You (in Your decree).”

Who is the nation that has been shown mercy?

Mūsā (sallAllāhu ‘alayhi wa sallam) said: “O my Lord, who is the nations that has been shown mercy?”
He said: “The nation of Ahmad. They are pleased with little provision, and I am pleased with them with few deeds, and I will enter them into Paradise for them saying Lā ilāha illa Allāh.

The strong believer is better and more beloved to Allāh

The Messenger of Allāh (sallAllāhu ‘alayhi wa sallam) said: “The strong believer is better and more beloved to Allāh than the weak believer, and there is good in both of them. Strive in what benefits you and seek aid from Allāh. And do not become (or deem yourself) incapable. So if something befalls you, then do not say: ‘If only I had done this and that’. Rather say: ‘This is what Allāh has decreed and He does whatever He wants.’ For verily, ‘if’ opens (the door) for the work of the Shaytān.”

Be pleased with what Allāh has allocated for you in order for you to achieve richness

Prophet (sallAllāhu ‘alayhi wa sallam) said: “Verily, Allāh – ‘azza wa jalla – tests His slave in what He gives to him. So whoever is pleased with what Allāh has allocated for him, then Allāh will put blessing in it for him. And whoever is not pleased (with it), then He will not put blessing in it for him.”

Prophet (sallAllāhu ‘alayhi wa sallam) said: “If Allāh wants goodness for a slave, then He makes him pleased with what He has allocated for him and He puts blessing in it for him. And if He does not want goodness for him, then He does not make him pleased with what He has allocated for him and He does not put blessing in it for him.”

Ibn ‘Umar said: “A man will verily ask Allāh for guidance (i.e. istikhārah) and so He chooses for him. Then he is displeased with (the choice of) his Lord, so he does not persist to look to the outcome, in which there has been placed goodness for him.”

From (the aspects of) the love of Allāh for His slave

Abdullāh (ibn Mas’ūd) said: A man can verily be on the verge of an issue of trade or leadership until he thinks that it verily has been decreed for him, (while) Allāh mentions him above the seven heavens and He says to the angel: “Go and remove this from My slave. For verily, if I make it easy for him then I will verily enter him into Hellfire.”
So the angel comes and prevents it and removes it from him. And he continues to be pessimistic towards his neighbor (while saying): “Fulān has verily harmed me. Fulān came before me.”
And nothing other than Allāh has removed it from him”

Four characteristics are the peak of īmān (belief)

Abū Ad-Dardā said: “The peak of īmān is four characteristics: Patience with the judgment, being pleased with the Qadar, sincerity in tawakkul and submitting to the Lord ‘azza wa jalla.

The Sahābah and being pleased with Allāh

Abdullāh ibn Mas’ūd (radiAllāhu ‘anhu) said: “I do not care which state I find my family in when returning to them; whether they are in a state of prosperity or in a state of calamity. And I do not wake up in any state (or situation or circumstance) where I wish that I was in another (state) than it.”

Abū Nujayd Said: “Verily the most beloved of it to me, is that of it which is most beloved to Allāh. And do not feel saddened for me due to what you see. Do you see that if what you see is a punishment for sins that have gone forth, while I wish for the pardoning of Allāh for what remains. For He verily said:
“And whatever befalls you of calamity, then it is due to what your hands have earned. And He pardons many (other things).” (Ash-Shūrā 42:30)”

Umm Al-Aswad was not able to stand on her two feet, so one of her daughters became worried (or scared). Then she said: “Do not be worried. O Allāh, if it is good (for me), then increase it.”

In which state did you wake up?

A man said: “I will verily test the people of affliction (or calamity).”
Then he said: So I entered upon a man in Tartūs whose limbs had been eaten by gangrene, and I said to him: “In which state did you wake up?”
He said: “I woke up, by Allāh, while every vein and limb is hurting due the intensity of the pain. If the Romans, in their state of kufr and shirk, had looked at me, they would verily had felt mercy for me due to the situation I am in. And all of this is under the Eye of Allāh. The most beloved of it to me is that of it which is most beloved to Allāh. And as for the amount (of body parts) that my Lord has taken from me, then I wish that my Lord had cut off of the body parts through which I have earned a sin, and that only my tongue would remain from me which would remember Him.”
Then a man said to him: “When did this disease begin to afflict you?”
He said: “Is it not sufficient (answer) for you that all of the creation are slaves of Allāh and dependent upon Him. So when a disease afflicts the slaves, then the complaint is to Allāh. One does not complain about Allāh to the slaves.”

There was a man in Missīsah who had lost the bottom half (of his body) and there only remained life in part of his body. He was blind (and laying) upon a hollow bed. Then someone entered upon him and said to him: “In which state did you wake up on, O Abū Muhammad?”
He said: “The possessions of dunyā are cut off to Allāh. I have no need (that I want) from Him, except that He lets me die upon Islām.”

A worshipper admonished a tyrant, so he gave an order regarding him and his hands and feet were cut off, and he was then carried to his place of worship. Then his brothers came and offered him their condolences, so he said: “Do not offer me condolences, rather congratulate me with what Allāh has brought to me.”
Then he said: “My God, I am in the house of wishes looking at strange things. My God, You show love through Your blessings to the one who harms You, so how is Your love for the one who is harmed for Your sake?”

From the advices of those who are pleased

Ibn ‘Awn said: “Be pleased with the decree of Allāh of what has occurred of difficult and easy things, for this will verily lesser your worries and enable you to achieve what you seek of your ākhirah. And know, that the slave will not achieve the reality of being pleased, until his pleasure in the state of poverty and during calamity is equal to his pleasure in the state of being rich and during easy times. How do you ask for the decree of Allāh in your affairs and thereafter be displeased if you see that His decree is in opposition to your desires. And perhaps if what you desired in this had been given to you, then your destruction would have lied therein. And you are pleased with His decree if it is in accordance with your desires, and this is due to your little amount of knowledge about the unseen. And how do you ask Him for His decree if you are like this; you have not been just to your own soul, nor have you attained the issue of being pleased.”

The most hated slaves to Allāh

Dāwūd (‘alayhis-salām) said: “My Lord, whom among Your slaves are most hated to You?”
He said: “A slave who asks Me for guidance (istikhārah) in an issue which I was proud of for him, and then he is not pleased with it.”

Three worshippers in Al-Bayt Al-Maqdis advised a man:
“Throw yourself along with (i.e. give in to) the Qadar, no matter where it takes you. For this is verily better for the emptying of your heart and the lessening of your worries. And be aware of being displeased with this, so that the displeasure (of Allāh) upon you is justified while you are unaware of this and do not sense it.”
“Seek His pleasure by leaving what He has forbidden, because this will verily enable you to achieve a close position to Him.”
“O my brother, in your affair you should not seek any arrangement other than His arrangement, so that you (if you do that) will be destroyed along with those who were destroyed and go astray along with those who went astray.”

He cries when his son becomes a martyr

A man whose son had been killed by the Turks, and he cried. It said to him: “What makes you cry when your son verily has been killed in the path of Allāh?”
He said: “You might think that I cry due to him being killed. Rather, I verily cry (thinking about) how pleased he was with Allāh when the swords took him.”

From the advices of ‘Īsā (‘alayhis-salām)

“Allāh – ‘azza wa jalla – revealed to ‘Īsā (‘alayhis-salām): ‘Say to Banū Isrāīl that they memorize two letters from Me: That they should be pleased with the lowest of the dunyā along with the correctness of their religion, just like the people of dunyā are pleased with the lowest of the religion along with the correctness of their dunyā.’”

“And give glad tidings to the humble.” (Al-Hajj 22:34)
-Those who are reassured and pleased with His decree and who submit themselves to it.”

From the states of Al-Khalīl (‘alayhis-salām) and his son

Ibrāhīm (sallAllāhu ‘alayhi) when he lay down his son in order to slaughter him he said: “O father, tighten my shackles. Because I verily fear that you will look at me while you are about to slaughter me, and then you will not follow through on the command of your Lord. Or that I look at you while you are about to slaughter me, and I will not let follow through on the command of your Lord.”
So he threw him upon his face (i.e. facing down). He said: And that is the Words of Allāh “Then when they both submitted and he had laid him upon his forehead.” (As-Sāffāt 37:103)

The description of ‘Umar ibn ‘Abdil-‘Azīz after the death of his son

When ‘Abdul-Malik ibn ‘Umar ibn ‘Abdil-‘Azīz dies, Hishām ibn Al-Ghāz entered upon him and condoled him. Then ‘Umar said: “And I seek refuge with Allāh from having love for any of the affairs that opposes the love for Allāh. For verily this will verily not benefit me in His testing of me and His goodness towards me.”

‘Umar ibn ‘Abdil-‘Azīz when his son ‘Abdul-Malik was buried said: “May Allāh show you mercy my son. For you were verily dutiful to your father, and since Allāh bestowed you upon me I continued to be happy with you. And no, by Allāh, I have never been happier, nor more longing for my decree from Allāh regarding you, since I placed you in the place that Allāh has driven you to (i.e. your grave). So may Allāh show you mercy and forgive you for yours sins, and reward you for the best of your deeds and not hold you to account for the worst of them. And may He show mercy to every interceder who intercedes for you with goodness; both present and absent. And we are pleased with the decree of Allāh and we submit to His command. And all praise is due to Allāh, Lord of all the worlds.” Then he left.

A man said to Fath Al-Mūsilī: “Invoke Allāh.”
So he said: “O Allāh, bestow Your blessings upon us, do not remove Your cover from us, and make us pleased with Your decree.”

Found in the Zabūr of Dāwūd (sallAllāhu ‘alayhi wa sallam): “O Dāwūd, do you know which slaves are the best?”
He said: “Those who are pleased with My judgment and allocation (of provisions), and they praise Me for what I have blessed them with. O Dāwūd, which believers are the highest in degree for Me? The one who is happier about that which he gives, than that which he withholds.”

Its said: “We invoke Allāh about what we love (to get), but when what we hate (or dislike) occur then we do not oppose Allāh in what He loved.”

A man who does not care about what passes him by from the dunyā

Amir ibn ‘Abdi Qays who said: “I do not care about what passes me by from the dunyā after (reading) some verses in the Book of Allāh, (and they are) His Words: “And there is no living creature upon earth, except that its provision is upon Allāh (to provide), and He knows where it lives and where it is placed (when it dies). All this is (registered) in a clear book.” (Hūd 11:6)
“Whatever mercy Allāh bestows upon the people, then there is no-one who can withhold it. And whatever He withholds, then there is no-one who can grant it after Him.” (Fātir 35:2)
“And if Allāh touches you with harm, then there is no-one who can remove it (from you) except Him. And if He touches you with goodness, then He is Capable of doing all things.” (Al-An’ām 6:17)”

Shu’ayb ibn Harb say: “There is nothing in the creation which is lesser than fear and being pleased.”

The reward is equal to the deed

Al-Hasan used to say: “Be pleased with Allāh, then Allāh will be pleased with you. And give Allāh the right (which He deserves) from yourself. Have you not heard what He – tabāraka wa ta’ālā – said: “Allāh is pleased with them and they are pleased with Him.” (Al-Māidah 5:119)”

Be My happiness in you

“Allāh revealed to ‘Īsā ibn Maryam: Have patience during affliction and be pleased with the decree. And be as My happiness in you, for verily My happiness is that I am obeyed and not disobeyed.”

Rest and happiness lie in certainty and being pleased

Ibn Mas’ūd (radiAllāhu ‘anhu) said: “Verily, Allāh – tabāraka wa ta’ālā – by His justice and mildness, made rest and happiness lie in certainty and being pleased, and He made worry and sorrow lie in doubt and being displeased.”

Al-Hasan said: “Whoever is pleased with what Allāh has allocated for him, then this will be enough for him and Allāh will put blessing in it for him. And whoever is displeased then it will not be enough for him and He will not put blessing in it for him.”

Sufyān who said: “I heard the mufassirūn (interpreters of the Qurān) from all places say regarding His Words: “Benefit.” (Al-Masad 111:2)” He said: “(Benefit here means) Please.”
Sufyān said: “He will never be rich before he is pleased with what Allāh has allocated for him. And this is the rich person (in reality).”

Al-Hasan was asked about tawakkul, so he said: “(It is) being pleased with Allāh.”

When the command of Allāh occurs we are pleased with it

Ibn ‘Umar said on his son’s burial: “It was verily a mercy for him. And when the command of Allāh occurs then we are pleased with it.”

Glad tidings to a man who is pleased in his heart

In the Zabūr of Dāwūd (sallAllāhu ‘alayhi) (it says): “Glad tidings to a man in whose heart Allāh looks into to see pleasure (with the decree of Allāh) in order for Him to make a great reward obligatory (for him). And glad tidings to the one who is not concerned with the concerns of the people, and if an anger (in himself) that contains disobedience presents itself to him he restrains the rage with mildness.”

‘Umar ibn ‘Abdil-‘Azīz said: “I have never been in any situation from the situations in dunyā where it would have made me happy to be in another (situation) than it.”

Three (things) are enough for the slave in his dunyā and ākhirah

ibn Jarīr who said: “Whoever has been given ridā (being pleased), tawakkul (putting ones trust in Allāh) and tafwīd (leaving all affairs up to Allāh), he has been given what is sufficient.”

The status of war’ (fear) in relation to zuhd (asceticism)

Abū Sulaymān (i.e. Ad-Dārānī) say: “I do not know any limit for being pleased, nor a limit for asceticism, nor a limit for fear (of Allāh). From all of it I only know its way.”
Ahmad said: I narrated this to his son Sulaymān so he said: “But I know it: Whoever is pleased with everything, he has verily reached the limit of being pleased. And whoever practices asceticism in everything, he has verily reached the limit for asceticism. And whoever fears (Allāh) in everything, he has verily reached the limit of fear.”

It was said to some of the scholars: “By what does the people of ridā (being pleased) attain (the level of) ridā?” He said: “By having knowledge. And verily is being pleased a branch from the branches of knowledge.”