I am in, as the cliche aptly states, dire straights. It is dark outside. This naturally intensifies the feeling of isolation. And the example of Hajar is an excellent source of strength. Her situation captures all our fears. Thus, we have to really rely on the inner source. When we use the expression digging deep it sums her dilemma.
Yet, it is during trials like this that we have to dig deep. It does not make one a welcome guest at a party. The need for reflection and contemplation overrides the need for social activity. Sometimes social activity takes too much energy that is better spent to dig deeper.
I am looking for balance. My path at the moment is very steep. I am looking for the moss between a rock and a hard place; to rest for a minute.
Please understand that there is no negativity in what I am writing. I am not a negative person. This is a learning curve.
Yes, the inner journey is difficult. It seems that Satan is very busy with one on that path. And our hearts betray us constantly. The journey is riddled with struggles. It often seems that the other path is so much easier.
One of the reasons why the Prophet (PBUH) experienced dire straights was to teach the rest of us what to do when we are in a similar situation. We follow the Prophet’s example. What did he do?
He had just lost his only remaining physical protector, his uncle Abu-Taalib and the one person in this world whom he loved the most, his wife Khadeeja, may God have been pleased with her. The polytheists of Mecca had cornered the believers in a ghetto for three years: No trading, no contact. Muslims had to eat leaves to survive. Those economic sanctions were probably what killed Khadeeja and Abu-Taalib.
During that tough period, God had not revealed any Quran to the Prophet (PBUH), so even the spiritual joy and reassurance was withheld, to the point that the polytheists of Mecca mocked the Prophet (PBUH) saying, “Muhammad’s Lord has abandoned him!”
Anyone would have given up at that point, consoling himself that he had done all he could but it didn’t work out. Not Muhammad ibn Abdullah! He figured that Mecca may be a lost cause, so let him try At-Taa’if. He traveled to it, on foot, and when he got there he called them to God. No one gave him the time of day. They even let loose their kids and slaves to make fun of him, throw stones at him and force him out of the city. Some of the stones hit him and he started bleeding from his feet.
Can things get worse for someone? As he was leaving that wretched town, he paused and made the most beautiful supplication to God that was ever made! (If you don’t know it, ask me and I’ll include it in my reply). God’s response was immediate and flooding. Quran revelation resumed, with the reassuring Chapter 93, God sent Gabriel down to let the Prophet (PBUH) retaliate against the people of At-Taa’if. As you know, he chose not to. God sent the Jinn to listen to the Quran for the first time, recited by the Prophet (as mentioned in Chapter 72) and when the Prophet (PBUH) arrived in Mecca, he experienced the grandest and most reassuring miracle of all: Israa’ and Mi`raaj.
No matter how dire your straights, how deep your path, or how dark it seems outside, you know, by the example of the Prophet (PBUH), what to do.
I’m glad you reassured me that you’re not a negative person. That said, may I advise you not to disengage socially? The Prophet and his fellows were sociable and active in their communities, each in his own way. Sometimes, your social effort will be appreciated and other times it won’t be. Don’t let that sway you. The reward of God, not of people, is what you’re after.
Wisdom does not come easy. In retrospect it is simple…but that journey is a mini-hajj.
I am looking forward to moving back home. I love the peace there. I have a little community that needs some life. I have made much dua. InshaAllah, I will be able to move there soon. The other day, I took the Quran and asked Allah subhana wa taala to give me a little hope. I randomly opened the Quran. And the ayats were Musa (ra) going to the Madyan people. InshaAllah, my move home is imminent.
I do not wish to complain. I am not unhappy. I am growing ten-fold in faith daily. The reliance on Allah subhana wa taala totally is a reality.
You know Sura 93 is one of my favorites. It is reassuring. I love the words of not being displeased. It is a strong sura.
I am familiar with the dua of the Prophet (swas) at Al-Taa’if. Those are words of courage.
I’m a fan of Muhammad Ali. I bring that up because even in the ring there is a respite. I need a break.
It is also a difficulty process for the ordinary human being to understand that Allah subhana wa taala loves you enough to test you. In the world of sports there is always a period of training for an event. In the world of spirituality the event provides the need for us to seek guidance. The seeking of the guidance is the discipline needed to overcome the obstacles of the individual tests.
I wish to be of those that Allah is well pleased; I have a long way to go but the intention is there.
If I may ask I am assuming you have undergone some trials that have given you the knowledge to provide such words of compassion. I ask this not to pry. Rather, to gain understanding that the seeker of knowledge undergoes ego transformations in the process. The no pain no gain cliche.
When a believer passes a test of faith, it means two things; (a) that God is pleased with him and (b) that his character needed a boost. Thus, passing a trial means it had served its purpose and a believer should not dwell on it. Revisiting it means revisiting the pain, emotional and spiritual, which God has already delivered him from.
Excellent response. I am serious. What I see in the therapeutic milieu here ( our culture) is the very fact that recovery is dependent upon revisiting the pain. In a sense you have to go back and destroy the wall brick by brick, that has impeded your growth. Whereas, in Islam we overcome the wall by guidance.
Islam also demands that we do not purge our emotions. So difficult. Simple example would be anger. Many modalities of treatment for psychological illnesses suggest the patients take the time to examine the emotions and relive them. You always hear the: you have the right to be angry slogan. A persons spiritual health is dictated by an emotional balance. In Islam it seems that we have to get beyond the emotional balance to a spiritual balance that holds the reigns to direct the emotions.
It seems to make sense that wise persons are naturally quiet. A believer’s vision changes after a trial. It seems that we humans really do not have a place for anger.
Fascinating angle. The therapy method you describe may very well work, but I venture to guess that it will leave a spiritual void in the person. One can treat an emotional scar or a spiritual wound in a number of ways, including pharmaceutical, but that may not heal it. The person may find himself or herself resentful, cynical, grieving, regretful, less self-confident, less joyful. Sure the wound is no longer on the surface; it went deeper – into dangerous territory.
Only the connection with God can heal. The Prophet (PBUH) always said this in his ruqyas, “O God, heal. You are the Healer. There is no healing but Yours; a healing that leaves behind no ailment.” (Narrated by `Aa’isha, RA, and reported by Muslim). That is healing!
About anger, God says in the holy Quran, in praise, “And those who suppress frustration and the pardoners of people. And God loves the benevolent.” (3:134). It is their benevolence that earned them God’s love and it is God’s love that gives them the tranquility they seek.