It is said that troubles are the reflections of the punishment of God. Is this the case for all the troubles?
Not every trouble is necessarily punishment; not all the troubles and diseases should be seen as reflections of punishment.
It is said in a hadith:
The biggest of the troubles come first to the prophets, then to the people of closeness to God, and then to the other pure slaves.
We understand from the term trouble to be tested with calamities. The outcomes of the hard tests are also great. The questions asked in the examination for officers and those asked in the examination for higher positions are surely different. However easy the first one is, the outcome of the second is much more important.
A very good expression about the issue:
Everything of the fate is good, beneficial. And every evil coming from it is also beneficial. Ugliness is also beautiful. (Risale-i Nur Collection, the Words)
Man must first look at his body. He must think every one of his organs separately. Then he must ask himself, Which one of them is not in the best place, form, size, and duty? Moreover, he must go to his spiritual world and continue with the same observation: Which one is useless: memory or imagination? Which one is superfluous: affection or fear?
As the body is complete with all its organs and can only function that way, the soul is also complete with all its feelings and senses. It can also function only that way. If you take away the intelligence and memory from the soul of man, he cannot function in any way. If you take away the feeling of anxiety, he would get lazy; he would not work for either his world or the Hereafter. If you take away fear, he would grow unable to guard his life. If he does not have the feeling of affection, he would not relish anything.
As is seen, both the body and the soul of man are in the best and most purposeful form. This is the open fate. Likewise, the incidences one undergoes in his lifetime are according to a measure and in order. And this is called the spiritual fate. The open fate is a sign of spiritual fate. Both of them are good in all aspects, of course except for the sins and rebellions performed with our small wills.
In front of the reflections of the spiritual fate outside of our will, we should immediately look at the open fate and endless purposes in it, being but weak slaves, confused of what to do. For example we should contemplate our mercifully nourishment in our mothers wombs: At that time, divine wisdom and mercy tended to us in the best way and we were completely unaware of the things going on.
We now live with the reflections of the same mercy.
We must rely on the mercy of our Lord, who fed us that day, provided our growth, and made every part of us in the best way, taking our lesson to the full from the hadith: Thinking good of God is worship. We should take every event we face as a question of examination and seek the reflections of mercy in the events that we do not like. When man takes his self as the sole standard, he errs. The self of a young is inclined to fleeing from the school and playing. But mind opposes to this. It shows him the good ranks or the possible agonies to him and prevents him from game. So what is pleasing to the self is not so to the mind.
The heart is so different a world. If illumined with faith, it sees every event as the reflections of the divine names. It becomes closer to the fact: Just like all the names of God are beautiful, all the reflections of them are also beautiful. From then on, for this fortunate slave there is no ugliness left.
The ones who say: Both your punishment and favors are pleasing. are fortunate people who have reached to that rank. They have deserved to be the addressee of the expression: God loves them, and they love God
In the Risale-i Nur Collection, beauty is dealt with in two ways: Beautiful on its own, and Beautiful with its results. We can give some examples to this classification: Daytime is beautiful on its own, and the night has a beauty of its own. One of them reminds us of wakefulness and the other of sleep. Isnt it clear that we need both of them?
On the other hand, the fruit is beautiful on its own; the medicine with its results.
The events man confronts are like either night or day. Health resembles day; disease resembles night. When thought that disease is compensation to sins, that it reminds man of his weakness and servitude to God, and turns his heart from world to his Lord, it will be seen that it is also as great a favor as at least health. Health is the festival of the body; and disease is the food of the heart.
Night and day are only one circle of the reflections of power and beauty. There are so many circles like the positive and negative poles of electricity, the white and dark of the eye, and the red and white blood cells. We are surrounded with these couples in our both inner side and outer side, and we derive different benefits from each one.
A relevant verse is as follows: it may be that you dislike a thing while it is good for you, and it may be that you love a thing while it is evil for you (Al-Baqarah Surah, 2:216)
The verse is about war in the way of God, but its judgment is general. And with this verse a different couple is seen: war and peace. Peace is like daytime, everybody likes it; war, on the other hand, is like night. But the future of the ones who escape war when needed turns to darkness, and their generation suffocate in endless darkness. And the ones who are martyred in the way of God in war immediately rise to the rank of closeness to God, and the life of the world they lost becomes like night when compared to their new lives.
Is there any trouble bigger than death? The verse consoles us against the other troubles, diseases, calamities of this world by informing us of that death, which is so unpleasing to us, has great benefits behind it.
In a hadith stated by God, it is said, My mercy surpassed my wrath.
This hadith is interpreted that way: Under all the troubles there are such reflections of God that they surpass the pain and sufferings that troubles cause.
When compared to the eternity, the life span of ours is less than a moment. If diseases, troubles, and sufferings that we face in this short life benefit our eternal lives, then it is just the best. What importance does a life of seventy or eighty in comparison with the eternity? Arent all the transitory troubles and sufferings unimportant in comparison with the eternal bliss?
However, the self wants the immediate relish; it does not think about the future. That area belongs to the mind and heart. As is just stated, not all the troubles are punishment. The events that are unpleasing to our selves and that save the transitory world of ours are: -either divine warning, that turns us away from the wrong way; -either compensation to our sins, that makes us suffer our burden in this world, doesnt let our burden come with us to the eternal world; -or a cause to turn our hearts from the transient life of this world to God and the Hereafter.
On the other hand, troubles are a test of patience for man; the reward of this test is really great.
Finally, they are divine slaps, punishments. In general calamities, all of these factors may have a share; for one group, punishment; for another, warning; and for another, compensation for sins
In personal troubles, this must be the best way: If the trouble comes to us, we should accuse ourselves, and urge them to repentance. And the troubles and calamities coming to others should be seen as a cause of their progress. By this way, we will be progressing in the betterment of our selves, and we will avoid thinking bad about others.
- Could you please give the hadiths and verses related with Patience, What are the rewards of calamities and troubles?
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