Introduction

There must be something in your life that you have spent a lot of time and energy to get. Think of when you were in school, a time of frequent exams taken to prepare yourself for entrance into the university of your choice. Most young people regard such exams as turning points in their lives, because these exams will determine the shape of their future. They prepare for years for this event, give up their sleep and special activities, vacations, and other entertainment. Totally focused on entering their chosen university, they remain patient and determined to achieve this goal.

Now, consider the situation of those people whose most important aim is to own a nice house. In order to afford their dream home, they must first have the financial ability to buy it. Therefore, they will work day and night to get a good job and then move on to higher positions and larger salaries. After years of self-sacrifice, they will be able to buy or build their dream house.

As these examples show, people often have to work with great determination for years in order to overcome all of the obstacles standing between them and the object or goal to which they attach such value. Furthermore, if people pursue financial power, social respect, reputation, or a particular career, they will have to exert serious effort in the face of various setbacks and, as they say, "give something of themselves."

But here we must consider an important point: The above examples are about the transitory pleasures of this worldly life, all of which will disappear with the person's death or may be lost suddenly due to some unexpected mishap. For example, a young person who spends years working assiduously to pass an exam may be killed in an accident before taking that exam. Or, a person's effort and energy expended in the quest of buying a house may be disastrously undone in an instant through fire.

All of the pleasures sought after in this earthly life, no matter how hard we may work for them, are transitory. But there is also a real and genuine life of endless pleasure, one that will never be lost or consumed, one that human beings will enjoy for eternity: the life after death that believers work so hard in this life to attain. They regard this goal as being far more important than anything else and always keep it before their eyes.

So, this worldly life is a "testing ground" that human beings must go through to determine which type of eternal life they will experience in the Hereafter. While in this world, human beings take an exam to enter the Afterlife. In every case, the correct answer is to pursue Allah's good pleasure. In reality, life is no more than a transitory testing and training period created by Allah for each person. Throughout this period, human beings are responsible for pondering this reality in order to know our Lord, obey His commands, and seek His good pleasure. They are also responsible for showing grace, patience, and moral strength in the face of everything that happens to them while in this world. The great secret within this test is known only to believers: to be content in knowing that everything is a test from our Lord and to meet every eventuality with joyful enthusiasm.

Those who grasp this secret and live according to this hidden, but nevertheless clear, truth will gain an eternal and never-ending treasure.

This book announces these truths to those who do not know this secret and so live their lives without ever thinking about reality, and reminds them that they should set for themselves a much greater goal than the things of this world.

The World is a Place of Testing

As with all living things, Allah created human beings for a purpose and explains that purpose in the Qur'an, which He sent down to guide all people:"Did you suppose that We created you for amusement and that you would not return to Us?" (Surah Ghafir, 115) and "I only created jinn and man to worship Me" (Surat adh-Dhariyat, 56). In other words, all people were created to serve Allah.

Human beings have a lifespan of roughly 60 to 70 years. But like an hourglass, time is constantly running out. Everyone will stay in this world for a length of time that is known only to Allah, for it follows the destiny that Allah has determined for it and which no person or thing can change.

Everything in this world will end when its time comes, for "the life of this world, compared to the Hereafter, is only fleeting enjoyment" (Surat ar-Ra`d, 26). Everything here grows old and diminishes as it rushes headlong toward destruction. Time destroys everyone and everything, and those who attach themselves to this transitory life stand to lose everything. That is why our Prophet (saas) recommended to people to think about death and said:"Those who are most aware of death and prepare themselves for it. They are the wisest of people." 1

In his works, the great Islamic scholar Bediuzzaman Said Nursi constantly reminded his readers that this earthly life is transitory and that everyone must work hard to attain the life of the Hereafter:

The world is a guest-house, and as for man, he remains there only a short time. He is a guest with many duties and in a brief lifetime is charged with preparing all the necessities for eternal life. 2

Bediuzzaman describes the shortness of human life as a temporary visit and, in another example, says that "human beings, like animals, have been given existence to perpetuate their life in the world." He then adds:

O my soul and my friend! Come to your senses! Do not spend the capital and potentialities of your life on pleasures of the flesh and this fleeting life like an animal, or even lower. Otherwise, although you are fifty times superior with regard to capital than the highest animal, you will fall fifty times lower than the lowest.3

As he says, human beings are endowed with such superior qualities as intelligence, conscience, and common sense. Thus, the purpose of their creation is clearly not to chase after the temporary pleasures of this short and highly deficient worldy life, but to attain the beauty of eternity by using their superior qualities to pass the tests in this world.

People are tested according to how they respond to what they encounter in the world, as well as how they exercise their moral characters and intentions. It is definitely not enough for them to say "I believe"; rather, they must show their faith through their actions and words. On the Day of Judgment, everything they have done, both public and private, will be revealed and they will have to give a detailed account. While doing so, they will not suffer any injustice, for the Qur'an says "They will not be wronged by so much as the smallest speck." (Surat an-Nisa', 49). Those whose good deeds weigh heavy in the balance will be received into the eternal beauties of Paradise, while those who chose the way of evil and oppression will find their reward in the eternal torment of Hell. Allah created this short life as a testing place, for:

He Who created death and life to test which of you is best in action... (Surat al-Mulk, 2)

Exchanging Eternal Life for the Life of This World

One of the greatest errors of non-religious people is the idea that the life of this world is permanent. Unaware that they are being tested, this world's beautiful things mislead them into thinking that what they acquire comes about as the result of their own effort and that they are, therefore, self-sufficient. People who live in unbelieving societies forget about the life in the Hereafter and so busy themselves with trying to attain those things that they think are so beautiful and valuable. In the Qur'an, Allah tells us about the desire for these baubles that bind people to this world:

To humanity the love of worldly appetites is painted in glowing colors: women and children, and heaped-up mounds of gold and silver, horses with fine markings, livestock, and fertile farmland. All of that is merely the enjoyment of the life of this world. The best homecoming is in the presence of Allah. Say: "Shall I tell you of something better than that?" Those who guard against evil will have Gardens with their Lord, with rivers flowing under them, remaining in them timelessly, forever; purified wives; and the Pleasure of Allah. Allah sees His servants. (Surah Al `Imran, 14-15)

As this verse makes quite clear, people have many desires. But obtaining only these objects of desire is of no benefit to them, for their real life is the Hereafter, where they will remain for all eternity. The Qur'an explains this truth in the following verses:

Make a metaphor for them of the life of this world. It is like water that We send down from the sky; the plants of the ground combine with it, but then become dry chaff scattered by the winds. Allah has absolute power over everything. Wealth and sons are the embellishment of the life of this world. But, in your Lord's sight, right actions that are lasting bring a better reward and are a better basis for hope. (Surat al-Kahf, 45-46)

As this passage says, all of this world's riches, wealth, spouses, jewels, homes, fame, career, and other values are nothing more than a short and transitory dalliance, for they will end at a particular time.

But a large number of people do not realize that these things are transitory, and so immerse themselves in gathering more material goods, gaining more respect, finding the most attractive spouse, or becoming known as the most successful person in their respective professions. They are so passionately attached to these things that they completely forget about the eternal life. Perceiving death as destruction, they make no preparations for the afterlife.

However, as Bediuzzaman said, death is not a separation or a destruction; rather, it is the end of the trials of this world and the place where people receive the reward for what they have done:

Death is not terrifying as it appears to be superficially. Through the light afforded by the All-Wise Qur'an, in many parts of the Risale-i Nur we have proved in completely certain and indubitable fashion that for believers death is to be discharged from the burdensome duties of life. And for them it is a rest from worship, which is the instruction and training in the arena of trial of this world. It is also a means of their rejoining friends and relations, ninety-nine out of a hundred of whom have already departed for the next world. And it is a means of entering their true homeland and eternal abodes of happiness. It is also an invitation to the gardens of Paradise from the dungeon of this world. And it is the time to receive their wage from the munificence of the Most Compassionate Creator in return for service rendered to Him. Since the reality of death is this, it should not be regarded as terrifying, but on the contrary, as the introduction to mercy and happiness. 4

In other words, it is a big mistake to think that this world is our true homeland. Compared to eternity, this life does not even last a minute. In another place, Bediuzzaman gives an example of how senseless it would be to choose this world instead of the world to come:

Also, he speaks truly about a future in comparison with which the future in this world is like a tiny mirage. And he tells most seriously of a happiness in comparison with which all worldly happiness is but a fleeting flash of lightning in relation to an eternal sun. 5

So, unlike those who are far removed from the Qur'an's morality, Muslims do not rebel when confronted with death; rather, they welcome it with eager expectation, hoping to receive in the Afterlife the rewards for the good they have done in this world. They live in the joyful hope of entering Paradise, which is filled with fine and beautiful things.

The following verse reveals the state of those who focus only on the transitory life of this world:

Those are the ones who have sold guidance for misguidance and forgiveness for punishment. How steadfastly they will endure the Fire! (Surat al-Baqara, 175)

These people, described in another verse as having "purchased disbelief at the price of faith," have fallen into great error. We can give another example to show how much these people have lost:

Think of two individuals, each of whom is given a lot of money to spend as he or she pleases. One of them spends this money carelessly and soon has nothing left, while the other person spends it in such a way that it provides permanent benefits for himself and humanity as a whole. When the first person is called to account, what will she feel, other than great sorrow?

So, all of the property, possessions, culture, renown, respect, beauty, and all other blessings given to human beings in this world are opportunities for a person to prepare for the afterlife. Realizing this, believers take full advantage of these opportunities.

Unbelievers are like those people who spent their money for nothing. They spend their short lifespan carelessly and then suffer a great loss in the eternal afterlife. The Qur'an describes their state, as follows:

Say: "Shall I inform you of the greatest losers in their actions? People whose efforts in the life of this world are misguided while they suppose that they are doing good." Those are the people who reject their Lord's Signs and the meeting with Him. Their actions will come to nothing and, on the Day of Resurrection, We will not assign them any weight. (Surat al-Kahf, 103-105)

Those who are not fulfilled by this life and are aware that only the life to come is eternal know that this world's pleasures are transitory and, therefore, strive to attain the beauties of Paradise. So, they gain much in the trade they make with Allah, for:

Allah has bought from the believers their souls and wealth in return for the Garden. … (Surat at-Tawba, 111)

...Rejoice, then, in the bargain you have made. That is the great victory. (Surat at-Tawba, 111)

Allah Tries People with Good and Evil

As we mentioned earlier, all people are tested throughout their lives in various ways. The Qur'an tells us that these trials may be by means of good or evil:

We did not give any human being before you immortality. And if you die, will they then be immortal? Every person will taste death. We test you with both good and evil as a trial. And you will be returned to Us. (Surat al-Anbiya', 34-35)

People may be tested by all sorts of things. For example, while enjoying the blessings of abundant wealth, they must be careful to practice the kind of morality that earns His good pleasure, turn toward Him in all of their intentions and actions, obey His commands, and follow His advice. If they become caught up in the world's transitory pleasures, wealth can make them oblivious to reality. But believers, no matter how many blessings they may enjoy, remain forever grateful to Allah.

People may also be tested by illness, disaster, pressures from the unbelievers, hurtful words, slander, entrapment, and cruel ridicule. But Muslims realize that all of these things are part of their testing, and so hold on to patience which ultimately leads to good.

As we said earlier, these individuals have made a good trade in exchanging the life of this world for the life of the Hereafter. According to the Qur'an,"Know that your wealth and children are a trial, and that there is an immense reward with Allah" (Surat al-Anfal, 28), they are aware that their lives and possessions all belong to Allah, and so any gain or loss never alters their moral character, their worldview, or their faithfulness to our Lord. Many verses describe this quality, among them the following:

But the Messenger and those who believe along with him have striven with their wealth and with themselves. They are the people who will have the good things. They are the ones who are successful. Allah has prepared Gardens for them with rivers flowing under them, remaining in them timelessly, forever. That is the great victory. (Surat at-Tawba, 88-89)

The believers are only those who have believed in Allah and His Messenger, then have had no doubt and have striven with their wealth and themselves in the Way of Allah. They are the ones who are true to their word. (Surat al-Hujurat, 15)

We see in these verses that for Muslims, this world is a place where they must strive in the way of Allah to earn His good pleasure. Bediuzzaman tells us that this world is only a place of service, that people will pass through it being tried with difficulties and enjoyments, and that the reward for those who patiently endure frustration and disaster will be great.

This worldly realm is the field of testing, the abode of service. It is not the place of pleasure, reward, and requital. Considering, then, that it is the abode of service and place of worship, sicknesses and misfortunes—as long as they do not affect belief and are patiently endured—conform fully to service and worship, and even strengthen it. Since they make each hour's worship equivalent to that of a day, one should offer thanks instead of complaining. Worship consists in fact of two kinds, positive and negative. What is meant by the positive is obvious. As for negative worship, this is when one afflicted with misfortune or sickness perceives his own weakness and helplessness, and turning to his Compassionate Sustainer, seeks refuge in Him, meditates upon Him, petitions Him, and thus offers a pure form of worship that no hypocrisy can penetrate. If he endures patiently, thinks of the reward attendant on misfortune and offers thanks, then each hour that he passes will count as a whole day spent in worship. His brief life becomes very long. There are even cases where a single minute is counted as equal to a whole day's worship. 6

It is very important to ponder these wise words. As we said earlier, people are responsible for serving Allah and for submitting and remaining attached to Him in all circumstances. One way to show this attachment is to be patient in all difficulties and frustrations in this world. Moreover, such times may come along when least expected and last, or seem to last, for a long time. For example, a rich person may become poor, a successful person may encounter sudden failure, and another person may lose a loved one, become ill, or handicapped. But regardless of the test, Allah promises endless good things to those of His servants who patiently endure them.

For this reason, people must make the best use of every moment of time allotted to them in this world. Before doing any act or saying any word, they must ask if what they are about to do is the best way to earn Allah's good pleasure. But most importantly, they must avoid getting caught up in this world and forgetting that there is an Afterlife, and must not trade eternity for the sake of some transitory enjoyment. The way to attain endless good things is to turn to Allah:

Everyone will taste death. You will be paid your wages in full on the Day of Resurrection. Anyone who is distanced from the Fire and admitted to the Garden has triumphed. The life of this world is just the enjoyment of delusion. You will be tested in your wealth and in yourselves, and you will hear many abusive words from those given the Book before you and from those who are idolaters. But if you are steadfast and guard against evil, that is the most resolute course to take. (Surah Al `Imran, 185-86)

NOTES

1. Fiqh as-Sunnah, vol. 4, no. 13

2. Bediuzzaman Said Nursi, Risale-i Nur Collection, The Words, The Second Station of the Twentieth Word

3. Bediuzzaman Said Nursi, Risale-i Nur Collection, The Words, The Eleventh Word

4. Bediuzzaman Said Nursi, Risale-i Nur Collection, The Flashes,The Twenty-Fifth Flash, Ninth Remedy

5. Bediuzzaman Said Nursi, Risale-i Nur Collection, The Words, The Nineteenth Word, Tenth Droplet

6. Bediuzzaman Said Nursi, Risale-i Nur Collection, The Flashes, The Second Flash, Third Reason

The Great Secret

Allah tells us that believers will undergo many tests in this world. For example, they will be tested in their personal lives and with their possessions, or will be confronted with traps set by unbelievers and be falsely accused. In other words, they may encounter difficulties at every stage in their lives. But the important thing is that they continue to practice the Qur'an's morality in difficult times, remember Allah without ceasing, give thanks, and realize that everything will turn out well.

Of course, it is easier to do these things when one is enjoying His blessings than when one is undergoing difficult times. But one of the main things that prove the strength of the Muslims' faith is their refusal to compromise their moral character. Muslims who patiently endure poverty, hunger, fear, personal and material loss, illness, threats from unbelievers, slander, and entrapment will receive a better reward for their moral excellence.

The Qur'an gives many examples of the entrapments and tyranny suffered by the Prophets and other devout Muslims. One example of this is the tyranny that Pharaoh exercised over his people. In the Qur'an, Allah says that this was a testing from Himself:

Remember when We rescued you from the people of Pharaoh. They were inflicting an evil punishment on you—slaughtering your sons and letting your women live. In that there was a terrible trial for you from your Lord. (Surat al-Baqara, 49)

As this verse says, everything that unbelievers do to prevent good is a test for believers. Their unwavering moral character, courage, and fortitude they display while enduring these trials will increase their reward and status in Paradise. The Qur'an tells us what kind of tests believers will undergo and the fine moral character they will display, as follows:

We will test you with a certain amount of fear and hunger, and loss of wealth, life, and fruits. But give good news to the steadfast. Those who, when disaster strikes them, say: "We belong to Allah, and to Him we will return." Those are the people who will have blessings and mercy from their Lord; they are the ones who are guided. (Surat al-Baqara, 155-57)

The trust and submission described in these verses is a good example for all Muslims. But unbelievers cannot understand this patient trust, for they think that believers are just like themselves and behave according to their own misguided criteria. Thus, they think that believers will respond to abundant wealth by getting caught up in it, and will allow difficulties and frustration to make them so afraid that they will abandon their belief.

But this is a grave error on their part, for Muslims who understand the secret of this world's trials know that one of the finest things to do in such circumstances is to be patient. For those Muslims who practice the Qur'an's morality and do their best to inculcate this fine morality in others, all such troubles are a sign that they are on the right path. As a result, they increase their eagerness, joy, and determination to continue following His path.

In the Qur'an, Allah speaks of laws that have remained unchanged throughout history. One of them is that believers will encounter difficulty and frustration and be subjected to oppression by unbelievers. However, the unbelievers will never succeed in their aims:

They were very near to scaring you from the land with the object of expelling you from it. But had they done so, they would only have remained there a short time after you. That was the pattern with those We sent before you as Our Messengers. You will not find any changing of Our pattern. (Surat al-Isra', 76-77)

This is one of the secrets of this world's trials. Allah has warned Muslims of the many things that they will face, and has revealed that they will be able to enter Paradise only if they face the same difficulties as the preceding believers did:

Or did you suppose that you would enter the Garden without facing the same as those who came before you? Poverty and illness afflicted them, and they were shaken to the point that the Messenger and those who believed with him asked: "When is Allah's help coming?" Be assured that Allah's help is very near. (Surat al-Baqara, 214)

Submission to Destiny

Another important secret is the reality of destiny. All Muslims know that Allah created everything with its own destiny and that everything happens only by His will, for He created all the varied components of human life. The Qur'an tells us that everything that occurs in the world, without exception, happens by His will:

The keys of the Unseen are in His possession. No one knows them but Him. He knows everything in the land and sea. No leaf falls without His knowing it. There is no seed in the darkness of the soil, and nothing moist or dry, that is not in a Clear Book. (Surat al-An`am, 59)

No person can know the future, because all people are bound by time and can assess events only from the standpoint of the moment in which they are currently living. As they cannot know the future, they may not always be aware of the long-term significance or usefulness of what they are facing. But Allah, Who created time, is and therefore sees all from "outside time." Here we come to the reality of destiny, defined as Allah's knowledge of all past and future events, as well as their results, in one moment. (For a detailed discussion of this topic, see Harun Yahya's Timelessness and the Reality of Fate [New Delhi: Goodword Publisher, 2001].)

Thus, Allah knows the beginning and the end of all human trials, the past and the future, as well as the present moment. In His sight, everything has already been accomplished. However, we learn about these events only when we experience them at the appropriate time.

Unbelievers cannot understand this "knowledge of destiny," and thus cannot be aware of it. It is this knowledge that allows Muslims to show patience in all of their difficulties and trials. As the Qur'an says: "No misfortune occurs except by Allah's permission. Whoever believes in Allah—He will guide his heart. Allah has knowledge of all things" (Surat at-Taghabun, 11), believers live in the comfort of knowing that whatever happens to them is the result of destiny.

As a mercy from Him, Allah has created various trials for believers and then made them easy to endure, provided that they remain faithful to Him and put themselves in His hands. Those Muslims who truly believe and sincerely submit to Him see a lesson in the constant change that appears to them, and they contemplate it eagerly and with thankfulness. Similar to someone who sits comfortably in a theater watching a movie, they follow with joyful trust the destiny prepared for them. Sometimes these scenes are full of activity or frightening; other times they may be pleasant and serene. But in their totality, however, there is the joy and eagerness of belief. Frightening scenes have been especially prepared and planned down to their slightest detail. But in the end, all of them are included in Allah's knowledge and under His control.

Those Muslims who understand the reality of destiny and grasp the secret of its trials see each instance of misfortune, hunger, or poverty as a good thing and take great pleasure in it, knowing that the fine moral character they display in the face of these trials is very precious in Allah's sight. This type of joy is unique to believers. When confronted by such difficulties, Muslims do not give way to melancholy, stress, pain, panic, or fear, because they know that Allah will change all of these things to their advantage. In the Qur'an, Allah says to believers: ... Allah will not give the unbelievers any way against the believers. (Surat an-Nisa', 141)

But we must understand one point here: Whatever Muslims experience in this world, whether difficulty or frustration, loss of possessions or physical strength, illness or injury, death or disability, these are not to be considered as "bad" experiences; rather, they are tests from Allah. If they are patient during their tests and so pass them, Allah will reward them greatly in this world and the next. And at the end of this short period of testing, they will receive the reward of endless life in Paradise.

Muslims who are aware of this reality become more eager when faced with difficulties. At the same time, this eagerness foils the unbelievers' traps and defeats all of their efforts. When unbelievers think that they have put believers in a difficult situation, but then see the believers' sincere joy and gladness, they understand that they can never hurt them. Moreover, the believers' words in times of difficulty demonstrate their submission and trust in Allah. The Qur'an reveals some of these words:

[Their Messengers said:] "And why, indeed, should we not put our trust in Allah, when He has guided us to our ways? We will be steadfast however much you harm us. Those who trust put their trust in Allah." Those who did not believe said to their Messengers: "We will drive you from our land unless you return to our religion." Their Lord revealed to them: "We will destroy those who do wrong. We will leave you the land to live in after them. That is the reward of those who fear My station and fear My threat." (Surah Ibrahim, 12-14)

Say: "Nothing can happen to us except what Allah has ordained for us. He is Our Master. It is in Allah that the believers should put their trust." (Surat at-Tawba, 51)

Such an attitude is the result of the believers' submission to the destiny that Allah created for them. Those who trust and rely on Allah will never experience fear or dejection, for the Qur'an proclaims:

Those who say: "Our Lord is Allah" and then go straight will feel no fear and will know no sorrow. (Surat al-Ahqaf, 13)

Not so! All who submit themselves completely to Allah and are good-doers will find their reward with their Lord. They will feel no fear and will know no sorrow. (Surat al-Baqara, 112)

Yes, the friends of Allah will feel no fear and will know no sorrow. Those who believe and have done their duty, there is good news for them in the life of this world and in the Hereafter. There is no changing the words of Allah. That is the great victory! (Surah Yunus, 62-64)

In other verses, Allah reveals that those of His servants who believe and submit to Him have taken hold of a reliable support:

Those who submit themselves completely to Allah and do good have grasped the Firmest Handhold. The end result of all affairs is with Allah. (Surah Luqman, 22)

There is no compulsion where religion is concerned. Right guidance has become distinct from error. Anyone who rejects false deities and believes in Allah has grasped the Firmest Handhold, which will never give way. Allah is All-Hearing, All-Knowing. (Surat al-Baqara, 256)

To Look at Events from the Vantage Point of the Future

When believers realize that they are being tested in this world, they can see events from the standpoint of the future. So, what does this mean?

No matter how great the difficulty or frustration, the situation is temporary. For example, people may be falsely accused of something and suffer unjustly for it. But the truth will ultimately be revealed. Even if the injustice does not end in this world, those who caused the injustice will be punished for what they did on the Day of Judgment. In the same way, those who suffered any injustice will look forward to that Day, upon which their patience will be rewarded. Time passes quickly, and, as with every earthly event, each difficulty will come to an end in the twinkling of an eye. Moreover, the Qur'an says that Allah has promised to send ease to each Muslim after each test has ended:

For truly, with hardship comes ease; truly, with hardship comes ease. (Surat al-Inshirah, 5-6)

So, believers trust in His endless justice, wait for this promised relief, and never lose hope. They remember that something good will come after the difficulty ends, either in this world or the next. This is what it means to view events from the standpoint of the future.

Muslims know that they are observers of their own destiny and that of others. Knowing this, they observe everything with patience, trust, and submission. In addition, they know that they cannot interfere with, prevent, or stop how an event will unfold. They keep the following words firmly in mind: "It may be that you hate something when it is good for you, and it may be that you love something when it is bad for you. Allah knows and you do not know" (Surat al-Baqara, 216). In other words, every bad thing that happens to believers will ultimately benefit them, provided that they remain faithful to Him and patient, for such tests enable them to train themselves, deepen their belief, improve their moral character, become more spiritually and intellectually mature, and raise their status in Paradise.

Only sincere believers who have submitted wholeheartedly to Allah will experience this spiritual state. But people who do not submit to destiny and reject religion will be overcome by hopelessness, fear, and agitation, thinking that they will not be able to find any escape. Given that they have no hope or expectation with regard to the Hereafter, they live in a state of constant spiritual unhappiness and frustration. The following verse describes this spiritual state:

When Allah desires to guide someone, He expands his breast to Islam. When He desires to misguide someone, He makes his breast narrow and constricted, as if he were climbing up into the sky. That is how Allah defiles those who have no belief. (Surat al-An`am, 125)

This spiritual state of frustration is caused by people's rejection of the destiny that Allah has created for them. It is an oppressive state that they have fashioned for themselves. The fact that Allah, with His endless power and intelligence, directs each person's destiny and rules over all things is a great blessing for the believers. But those with little or no belief do not know the value of this blessing and thus cannot submit to their destiny. As a result, they end up trapping themselves in frustration until they die. Actually, this state is a spiritual punishment given in this world in return for people's lack of trust in Allah. Moreover, they deliberately bring it upon themselves:

Allah does not wrong people in any way; rather, it is people who wrong themselves. (Surah Yunus, 44)

The Muslim Of Difficult Times

The quality of a Muslim's belief and moral character is revealed in difficult times. Under such circumstances, we see their superior morality, courage, patience, trust, perception, fortitude, tolerance, willingness to forgive, self-sacrifice, mercy, humanity, appreciation, conscience, and composure.

"The Muslim of difficult times" indicates an individual who endures every difficulty, frustration, and deprivation while displaying the qualities listed above. Such people never compromise their moral character, encounter every eventuality with great maturity and trust in Allah, see the reason for everything that happens and the good in it, and exhort others to practice the same superior morality. As The Qur'an says: "… when they came at you from above and below, when your eyes rolled and your hearts rose to your throats..." (Surat al-Ahzab, 10), these difficult times are when believers undergo serious testing and are beset by frustrations.

When we speak of difficult times, some examples come to the mind of people who do not know Allah: a natural disaster, losing a job, bankruptcy, and similar events. But for those with faith, the difficult moments refer to more serious situations: a time when a person is deprived of his or her most basic requirements, and when the frustrations are far more serious than those experienced in daily life. The Qur'an defines such times when "the heart roses to the throat" as periods when every imaginable kind of difficulty, illness, and disaster falls upon a person one after another, such as when they are thrown out of their house, driven from their country, confronted with traps set just for them, as well as their family and people, and they are subject to spiritual oppression.

The Qur'an provides examples of the difficulties experienced by the Prophets and devout believers. As we said earlier, devout believers have been brought through and endured many serious trials, for:

…Or did you suppose that you would enter the Garden without facing the same as those who came before you? Poverty and illness afflicted them and they were shaken to the point that the Messenger and those who believed with him asked: "When is Allah's help coming?" Be assured that Allah's help is very near. (Surat al-Baqara, 214)

In this verse, Allah announces that all people will undergo difficulties and gives the good news that those who are patient will have good things for eternity. In these times, the difference between "Muslims of moments of distress" and "fair-weather Muslims" will become evident. Members of the first group respond to their difficulties and frustrations in this way: Those who, when disaster strikes them, say: "We belong to Allah and to Him we will return." (Surat al-Baqara, 156)

The Voice of Conscience and the Voice of the Lower Self in Times of Difficulty

When people come face to face with difficulty or frustration, they hear two inner voices. One is the conscience, which urges them to behave as Allah wants them to behave: with self-sacrifice, courage, and moral rectitude. Those who listen to this voice will choose to be patient and trust in Allah. The second voice belongs to the lower self, described as that which "commands to evil acts" (Surah Yusuf, 53). This voice, which urges rebellion, immorality, selfishness, and cowardice, causes those who listen to it great loss and attracts Satan's "friendship." To describe to people what they will lose by making this bargain, it is necessary to know how Satan acquired his influence over them. The Qur'an gives detailed information about this and also warns people against his entrapments.

When Allah created Prophet Adam (as), He commanded the angels and Satan to bow before him. The angels did so, but in his arrogant pride, Satan refused to do so and was therefore driven out of Paradise for this rebellion. He then asked Allah to allow him to influence people until the Day of Judgment. Allah granted this request, but said that he would have no influence over His believing servants. Satan vowed that he would deceive human beings with various promises, deceptions, and entrapments, and draw them away from the true path. The Qur'an relates his oath, as follows:

He [Satan] said: "By Your misguidance of me, I will lie in ambush for them on your straight path. Then I will come at them, from in front of them and behind them, from their right and from their left. You will not find most of them thankful." He [Allah] said: "Get out of it, reviled and driven out. As for those of them who follow you, I will fill up Hell with every one of you." (Surat al-A`raf, 16-18)

He [Satan] said: "Do you see this creature you have honored over me? If You reprieve me till the Day of Resurrection, I will be the master of his descendants, except for a very few." He [Allah] said: "Go! And as for any who follow you, your repayment is Hell, repayment in full! Stir up any of them you can with your voice, rally against them your cavalry and your infantry, share with them in their children and their wealth, and make them promises! The promise of Satan is nothing but delusion."  (Surat al-Isra', 62-64)

As it says in the verse, Satan will try anything to divert people from the true path and prevent them from being thankful to Allah and from living a good moral life. As a result, he will bring the majority of people over to his side by using the voice of the lower self. For this reason, when people undergo hard times, Satan will always make them think selfishly about themselves and how to secure their own advantage by presenting self-sacrifice, compassion, and mercy as negative options:

O humanity, eat what is good and lawful on Earth. Do not follow in the footsteps of Satan, for he truly is an outright enemy to you. He only commands you to do evil and indecent acts, and to say about Allah that which you do not know. (Surat al-Baqara, 168-169)

For all of these reasons, Muslims who are facing difficulties, frustration, or disaster must act according to their conscience so that they will not join Satan. By following Satan, selfishness, opportunism, addiction to pleasure, hypocrisy, and many other negative qualities are given a chance to arise and corrupt the Qur'an's morality. Sincere Muslims listen to their conscience and always follow the way of goodness. As the Qur'an says, it is important that good morals be shown when "the matter is resolved upon":

Once the matter is resolved upon, being true to Allah would be better for them. (Surah Muhammad, 21)

The majority of people know that faithfulness shown in times of trial indicates superior morality and swear that they will be faithful and strong in such times. But when the trial comes, their behavior does not match their earlier promises and they react negatively when touched by the least frustration. They become angry all of a sudden and, instead of love and compassion, display angry recrimination. In a moment, they can become suspicious, rebellious, and demanding. In such instances, the strong will be separated from the weak and corrupted morality will show itself; those whose belief is weak will reveal themselves by becoming immersed in anxiety. These people are just one step away from joining the unbelievers and their anti-Muslim activities. Occasions such as these increase by several times the value of a Muslim whose belief is sincere and strong.

All of the difficulties and frustrations encountered in daily life are both a test and a means to a happiness that can be compared to the Paradise that Muslims hope to attain in the afterlife. It is a source of great pleasure to compare the difficulties with this ease and comfort. And, for sincere Muslims, each of such difficulties brings an increase of love, respect, and appreciation from other Muslims, and is a blessing that deepens their belief. It is a divine blessing with abundant benefits and beauties that makes believers take that person as an example. In addition, it has a positive influence on the belief of those around them (by Allah's grace) and makes them worthy of the unbelievers' admiration, whether secret or open.

Someone who thinks that a particular event is outside the plan of destiny is under Satan's strong influence, which often is the cause of such doubts. Satan takes great pleasure in seeing people fall into this situation. Sometimes, under his influence, people may fall into the sickness of considering an apparently insignificant matter as being outside the sphere of destiny or beyond Allah's mercy, knowledge, and intention. Believers must be aware of and avoid this sickness, and be able to cure it if they somehow succumb to it.

For example, there is good in every event in such apparently minor things as missing a certain television program or forgetting to order something to eat. For example, missing a television program might give them some extra time to do a good deed, think good thoughts, or might arrive at an idea that will increase their ability to serve Allah even more. Or, in that period of time they may remember Allah and understand far more than they would have gotten from the television program. Forgetting to order something to eat may be like a diet that cures an illness. People with high blood-pressure may find that it returns to normal if they forget to eat cheese one day. By putting themselves in Allah's hands, they gain merit in His sight and win His approval by striving to do good deeds. Besides, always trusting in Allah is a means for believers to attain love and contentment.

Given that many similar examples can be gleaned from daily life, it is very important to understand this matter and not let it slip our mind. Whatever people encounter, important or insignificant, is included in destiny. Satan suggests that these events are a necessary component of daily life and have nothing to do with destiny. However, believers must always be alert and aware of these suggestions, for being able to understand this and keep it in our remembrance, see reason and good in every thing and event, and realize that everything happens within Allah's good plan is a great blessing in this world and the world to come. This is a truth that gives wisdom, will, comfort, and contentment to all believers.

The Separation of Good from Evil

Allah created good and evil, help and harm, and beauty and ugliness simultaneously and made them tests on the road to Paradise or Hell. The period of testing in this earthly life clearly separates good from evil, those who are patient and those who are afraid to face difficulties, those who oppose irreligious ways of thinking and those who sit and do nothing, and those who follow their lower selves and those who listen to the voice of their conscience.

There is very good reason why good and evil are so closely connected with each other. One reason is that the value of good and evil may be understood only within this contradiction. If evil, deprivation, or disaster did not exist, people could not understand the value of good. For example, when you place a diamond among ordinary stones, its beauty and allure becomes more evident.

Another reason is found in the secret of this transitory world's trials. Here, people are tested with good and evil. In the testing, the difference in degree between the two will become evident, and the good will be separated to one side, and the evil to the other.

While the Angel of Death will take the souls of evil people with great harshness, good people will be invited to enter the beauty and pleasure of Paradise. The Qur'an says that these trials are the way by which believers are distinguished from those with a disease in their hearts:

What assailed you on the day the two armies met was by Allah's permission, so that He would know the believers and the hypocrites. They were told: "Come and fight in the Way of Allah, or at least help defend us." They said: "If we knew how to fight, we would certainly follow you." They were closer to unbelief that day than to faith, saying with their mouths that which was not in their hearts. And Allah knows best what they are hiding. (Surah Al `Imran, 166-167)

As these verses say, the behavior shown by the Prophet's (saas) contemporaries in the face of difficulty was the way by which devout believers were distinguished from hypocrites.

Bediuzzaman discusses in depth how difficulties and disasters separate the good from the evil, and gives very good and wise advice on this matter. When asked what the purpose of Satan and wickedness is, he concludes that some very important reasons lie behind every frustration, deprivation, and wickedness. The most important of these is the separation between a "coal-like" disposition and a "diamond-like" disposition.

He uses this example to show that every kind of difficulty and frustration brings out the best in a person. The trials of this world bring to light each person's bad aspects and so provide the opportunity to correct them. For example, a serious illness may reveal an individual's timidity or spiritual weakness. Thus, when a woman becomes aware of her weakness, she immediately remedies it. So, the illness allowed her to see her mistakes and to correct them within this short lifetime. After this misfortune, one more impurity will be done away with, and her moral character will be improved. Take the example of a man with a life-long reputation for being honorable but then goes bankrupt and resorts to illegal means to get money. This shows how misfortune can reveal a person's bad aspects. But if this individual does not commit a sin and compromise his honor despite his need for money, then his deprivation will show that he is really pure and devout.

In his Letters, Beddiuzzaman gives examples of the wisdom of showing patience in situations that will later turn out for the good. He writes:

So, the creation in the universe of wickedness, hurt, trials, evil and suffering is not something bad or ugly; these things have been created for a very important purpose. …in the world of human beings advance and decline are endless. There is a great distance between the Nimrods and Pharaohs on one hand and the saints and prophets on the other.

So to distinguish between the coal-like base spirits and diamond-like spirits above, the creation of Satan opened an arena of struggle, contest, and trial to which prophets are sent and in which the secret of responsibility is revealed. If there were no struggle and contest, the qualities within coal and diamonds would remain indistinguishable in the human ore. The exalted spirit of Abu Bakr as-Siddiq and the base spirit of Abu Jahl would remain on the same level. This means that the creation of evil and wickedness is not bad and ugly because it leads to important results. ⁷

Another matter stressed here is the value of this world's trials. If there were no evil or frustration, the good qualities in human character would not come to the fore, the high moral quality of devout persons would not be displayed, and there would be no advance in one's level of spirituality. This is why every eventuality that appears to be negative in fact opens an unlimited horizon of opportunity to mature one's moral character, strengthen and deepen one's spirituality, and raise one's rank and position in Paradise.

Bediuzzaman writes further that:

Religion is an examination, a test, proposed by Allah so that in the arena of competition elevated spirits and base spirits may be distinguished from one another. Just as materials are plunged in the fire so that diamonds and coal, gold and earth, separate out from one another, so too religion is a trial concerning the obligations placed on man by Allah and a driving to competition, which is what this abode of examination consists of. In this way the elevated jewels in the mine of man's abilities become separated out from the dross. ...the Qur'an was revealed in this abode of examination for man to be perfected through trial in the arena of competition. ⁸

According to this comparison, the good diamond-like qualities must be separated from the base coal-like qualities. But as this can be done only by applying fire, human beings must go through a serious testing period involving difficulties, misfortunes, and various frustrations to remove their bad qualities so that their good qualities can shine in the light of day.

Bediuzzaman gives another example: the separation of silver and copper from the ore when it is struck against a touchstone. Two valuable materials are separated from each other by striking the ore against that stone, and the valueless copper ore is eliminated. In this process of separation, the ore has to be struck violently against the stone and then passed through a fine sieve. This process reveals the silver within the ore and cleanses it of the copper ore, which reduces its value. What the master means by being "struck against the stone" is that undergoing difficulties, misfortunes, and various frustrations will cause the person's internal beauty to be revealed. The severity of the difficulties and frustrations reveal the strength of the person's belief, as well as the superiority of his or her moral character, discernment, faithfulness, and loyalty. Moreover, this testing leaves behind a maturity of character with great faith and spiritual depth. So, this process purges the believer's superior character of all qualities that weaken it, until it appears like silver. Bediuzzaman writes:

Then this morning the following was imparted to me: for us to be set this rigorous examination, and to be struck on the touchstone numerous times to see clearly whether we are gold or brass, and to be tried unfairly in every respect, and to be passed through ever finer sieves three or four times to see whether our evil-commanding souls take a share or are playing any tricks, is extremely necessary for our service, which should be purely and solely in the name of truth and reality, so that Divine Determining and dominical grace permit it. For by being exhibited in this field of trial and examination confronted by obdurate, unjust enemies and their pretexts, everyone has understood that there is no trickery, no egotism, no malice, no worldly or personal interests, nor those that look to the Hereafter, mixed in with our service, and that it is completely sincere and proceeds from truth and reality. If it had remained concealed, it could have been given numerous meanings. The mass of believers would not have had confidence in it. They would have said: "Perhaps they are deceiving us," and the elite too would have had their suspicions. Thinking that "perhaps they are acting the same as some of those who sell themselves to acquire spiritual rank for themselves and to win confidence," they would not feel completely certain about it. Now, following the examination, even the most stubborn and obdurate person is compelled to submit. If your hardship is one, your profits are a thousandfold. Allah willing .⁹

In these examples, Bediuzzaman also draws attention to other reasons for frustration and misfortune. Other people will see and be inspired by the superior moral character of those individuals who rid themselves of their negative qualities while passing through severe trials. The faithfulness of Muslims, their superior and virtuous acts on the side of righteousness, will come out as they face these serious trials, and people will see that they expect no human reward for the services they perform. Even those who harbor great doubts about Muslims will admit that every effort they make is solely for the sake of earning Allah's good pleasure, and everyone will attest to the purity of their intentions. Other people will come to recognize Muslims by the difficulties and misfortunes that they undergo, all of which confirm that they are on the right path.

Exhibiting Good Moral Qualities at Times of Difficulty and Frustration

Everyone experiences many things during the day: feelings of tiredness, hunger, weakness, and so on. This is all very natural. However, Allah says that Muslims can be chosen to suffer trials that are much harder than these as a test. The moral character revealed by believers and unbelievers in these situations is quite different.

For example, such frustration leads unbelievers to rebel, be intimidated, become aggressive, and lose hope and integrity. Since they do not believe in an afterlife, they think that everything they do is relevant only for this world: They say: "There is nothing but our existence in this world. We die and we live, and nothing destroys us except for time." They have no knowledge of that. They are only conjecturing. (Surat al-Jathiyya, 24)According to them, everything will end when the world comes to an end. Therefore, they want to experience comfort, peace of mind, reward for their labors, and all other good things in this world. This desire makes difficulties and frustration very painful for them. They are neither patient nor trusting, cannot forgive or give of themselves, cannot treat others humanely, or have any sense of compassion or mercy. Believing that there is no reward or profit in such things, they fall into the hopelessness of thinking that difficulties bring only loss.

But such ideas are totally wrong, because a person's real and eternal life begins only after death. On the Day of Judgment, everyone will account totally for what they have done and will receive their just reward. Those who have exhibited good moral qualities will not suffer loss; on the contrary, their gain will be great. In fact, they will receive the reward for every good word they have spoken, every pious deed they have done, and each instance of self-sacrifice, faithfulness, loyalty, and humanity they have shown.

But people far removed from religion are not aware of this reality. They are intimidated in the face of difficult situations, because they deny that everything they are experiencing is a test. Here is a point of which we must take careful note: "If you feel pain, they too are feeling it just as you are. But you hope for something from Allah, for which they cannot hope" (Surat an-Nisa', 104). As this verse says, both believers and unbelievers are struck by the same kinds of difficulties and frustrations. But because unbelievers have no faith in Allah and do not consider that every event has been created by Him, they do not expect to receive from Allah what believers hope to receive. So, the basic difference is that they remain oblivious of life's true meaning. In other words, the believers' belief in Allah totally separates them from the unbelievers in the afterlife.

For example, Allah tells us that people will be tried by hunger and poverty. While hunger is a major difficulty and frustration for unbelievers, for Muslims it is a trial in which they can show the quality of their moral character and a good opportunity that they should not miss. In such times, submission to Allah, trust, and patience gain great importance, and the fact that they do not lose hope but rather see the good in what is happening are indications that they are passing the test.

Unbelievers consider their own advantage and comfort first; however, the believers' moral quality always gives precedence to the other person. Believers freely give to other believers the best seat, the best food, and the best clothing. When it is cold, sincere Muslims will always take care of their fellow Muslims by offering them blankets and hot drinks, even when they themselves are cold. They take joy in ensuring their friend's health, safety, comfort, and happiness, for they know that the pleasure derived from these acts of self-sacrifice cannot be compared with the pleasure of drinking the hot drink themselves.

People can exhibit fine moral qualities if everything is going well amid an abundance of blessings, if their health is good and their needs are being met. But showing exemplary moral quality in times of difficulty, or displaying good treatment toward others while being shunned, slandered, or vilified by harsh words, is to respond to evil with good. Another sign of good moral character is when a person who is not hungry gives food to another and a person who is warm gives clothing to someone who is cold. Both people are very valuable in Allah's sight, but showing moral excellence in the face of difficulty and bad treatment is very important and valuable, for it displays the strength and sincerity of an individual's faith, devoutness, and superior virtue.

In addition, those who live a virtuous life listening to their conscience may hear their lower self constantly urging them toward evil, suggesting that they will find it hard to be virtuous, and trying everything to prevent them from being so. This voice makes people fear that they will be cold if they give away a sweater or that they will be hungry if they give away their food. This is one of Satan's tactics, for he uses the fear of poverty in an attempt to prevent believers from helping the poor:

O you who believe. Give away some of the good things you have earned and some of what the ground produces for you. Do not have recourse to bad things when you give, things you would only take with your eyes tight shut! Know that Allah is Rich Beyond Need, Praiseworthy. Satan promises you poverty and commands you to avarice. Allah promises you forgiveness from Him and abundance. Allah is All-Encompassing, All-Knowing. (Surat al-Baqara, 267-268)

This passage goes on to say that Allah foils this weak trick of Satan and announces to human beings the good news of His good pleasure. In return for their high moral character, Allah allows them to experience a spiritual delight that cannot be compared with any earthly pleasure. There is no limit to the joy that comes from self-sacrifice, patience, faithfulness, generosity, humanity, and loyalty. In one verse, Allah praises the superior moral character of those believers who eagerly and happily open their houses to other Muslims who migrated to their country, providing everything they need despite the fact that they are needy themselves:

Those who were already settled in the abode and in faith before they came love those who have migrated to them, do not find in their hearts any need for what they have been given, and prefer them to themselves even if they themselves are needy. It is the people who are safe-guarded from the avarice of their own selves who are successful. (Surat al-Hashr, 9)

Allah also describes the rewards granted after the trial of thirst, fatigue, and hunger to those who work in His way:

It was not for the people of Madinah and the desert Arabs around them to remain behind the Messenger of Allah, nor to prefer themselves to him. That is because no thirst or weariness or hunger will afflict them in the Way of Allah. Nor will they take a single step to infuriate the unbelievers or secure any gain from the enemy without a right action being written down for them because of it. Allah does not let the wage of the good-doers go to waste. (Surat at-Tawba, 120)

As this verse says, every frustration that a Muslim experiences on the way of Allah is, in fact, a good deed. Given that all people were created to serve Allah and do good deeds, they will receive the perfect reward for their patience and moral character, and will suffer no injustice.

The same is true of illness, and other frustrations. Believers know that only Allah will reward them and that this world is only temporary. Therefore, they are always discerning, decisive, and firm because they have read in the Qur'an that He will give spiritual strength and support to those believers who work for Him. To know the secret of this world's trials causes a great feeling of ease in the face of difficulty. People who know that whatever happens to them is a test can neither become unhappy, frustrated, or depressed nor lose hope and be overwhelmed by fear and anxiety.

The Strength that Supports Believers

The eager and joyful strength of character that believers display when they encounter difficulties and frustration is something that those who have no faith in Allah's supreme power cannot understand. Unbelievers are suspicious and wonder what power supports these people, for since they have no belief in Allah, they remain totally unaware of the truth that only He can send this supportive power. To them, people are strong because of their material means and friends. Thus, they always look for a kind of intention and a different material source that they believe is responsible for the believers' strength. However, this strength comes from the believers' belief in destiny and the Hereafter, as well as their trust and submission to Allah. The lives of the Prophets and other devout believers contain many fine examples of the power that comes from this trust.

An important example is the group of Pharaoh's magicians, who showed strength of character when Pharaoh threatened them with death. The Qur'an tells us that Pharaoh tried to intimidate them with torture and death, and kept them from following the true path that Prophet Musa (as) had brought to them. However, their answer to him showed that they feared only Allah and turned to Him in any difficulty that happened to them. Despite all of Pharaoh's threats, the magicians told him that they would hold firm to the way of submission and trust in Allah that their faith had given them:

Pharaoh said: "Do you believe in him before I have authorized you? He is your chief, the one who taught you magic. I will cut off your hands and feet alternately, and have you crucified on palm trunks. Then you will know for certain which of us has the harsher and longer-lasting punishment."

They said: "We will never prefer you to the Clear Signs that have come to us, nor to Him Who brought us into being. Decide on any judgment you like. Your jurisdiction only covers the life of this world.

He may forgive us for our mistakes and for the magic that you forced us to perform. Allah is better and longer-lasting." (Surah Ta Ha, 71-73)

Another example concerns the young people who believed in Prophet Musa (as). Pharaoh's threats prevented some of his people from having faith in Allah, and so they suffered a great loss. But devout believers who feared only Allah's power believed in Him and followed the way Prophet Musa (as) showed them. The oppression and assaults of Pharaoh and his company did not deter them:

No one believed in Musa, except for a few of his people, out of fear that Pharaoh and the elders would persecute them. Pharaoh was high and mighty in the land. He was one of the profligate.  (Surah Yunus, 83)

Like these devout young people who believed in Prophet Musa (as), all believers displayed the same trust and courage when faced with society's hostility or serious difficulties, frustration, or need. The Qur'an tells us:

When the believers saw the Confederates, they said: "This is what Allah and His Messenger promised us. Allah and His Messenger told us the truth." It only increased them in faith and in submission. (Surat al-Ahzab, 22)

Meticulous Obedience to Allah in Times of Difficulty

One of the most notable things that distinguish devout Muslims from others is their attention to Allah's commands and recommendations. No difficulty, frustration, or restriction will lessen their resolve to obey them or lead them to compromise their moral character. No matter how much in need or trouble they may be, they will never consider doing anything forbidden by Allah. In a situation rife with illness, need, failure, or oppression, they will not compromise their honesty and sincerity.

As we said earlier, Satan wants to divert human beings from the true path and get them to listen to the negative voice of their lower self. So, he urges them to do things that Allah has forbidden and blocks them from doing what Allah has approved. This inner negative voice always works toward this goal, continually suggesting wicked things to their minds. For example, this negative voice wants to prevent people from getting up to perform their prayers; it makes them sleepy, listless, and out of sorts; and it constantly tries to make them forget why they should do this. Satan inspires them to ask themselves: "What's the difference if I don't get up just for today?" But believers do not listen to this negative voice. They get up every morning with eager determination to perform their prayers, remembering that this is the way to true beauty and salvation. This negative voice finds every excuse to make fasting appear difficult, even though Allah has commanded that this kind of worship be performed. It tries to make it appear that hunger and thirst are difficult to endure. If they fast, this voice makes them doubt their ability to do it. But devout Muslims fast with eager determination despite their lower self's insistent pressure. They hope for reward from our Lord for the hunger, thirst, and fatigue that they have endured to gain His favor. And in this, they take great pleasure.

Similarly, in some situations where making money illegally is considered legitimate, this inner voice makes it appear easy and suggests that everyone is doing it. Even though they may be in great need and when the inner voice is pressuring them the most, Muslims would never lower themselves to do such a thing, regarding such a moral flaw as reprehensible. They would never touch money that was obtained illegally, and would never sit at a table and eat food bought with forbidden money, no matter how hungry they were. Even being in such a situation would make them very uncomfortable. They would never assert that being in need was any justification for wrong behavior, for they know that the important thing is always to carefully avoid what Allah has forbidden. They practice this precept with an inner sense of well-being and eager sincerity.

The Qur'an calls those Muslims who are eager to behave in ways that earn Allah's good pleasure "those who race each other to the good." While striving to attain Allah's promised Paradise, Muslims experience peace and well-being from giving whatever and whenever they can and from being patient in every difficulty. For example, they may have Muslim friends who are in need. So, they get up one sleepless morning and try to please their friends by supplying whatever they need. Most often the recipients of such good deeds do not know who did it, and the doers, pleased with their own moral conduct, would never let it be known if it caused them any difficulty.

Allah says that Muslims have a deep sense of pleasure in living according to the Qur'an's morality and find the opposite kind of behavior reprehensible:

… However, Allah has given you love of faith and made it pleasing to your hearts, and has made disbelief, deviance, and disobedience hateful to you. People such as these are rightly guided. It is a great favor from Allah and a blessing. Allah is All-Knowing, All-Wise.  (Surat al-Hujurat, 7-8)

But in spite of everything, Satan tries to make it appear that all illegal activities are legitimate. To do this, Satan shows that those who do evil things are in the majority. A large number of people take forbidden money, pay no attention to what is permitted and what is not, and transgress the tenets of the Qur'an's morality. Thus, Satan always intimates the illogical idea that the majority is right and that what it does makes sense. But the Qur'an says that those who do evil deeds are not on the right path, even though they are in the majority: "If you obeyed most of those on Earth, they would misguide you from Allah's Way. They follow nothing but conjecture..." (Surat al-An`am, 116). But, on the contrary, Allah says that only a small community of people has faith and that the majority are on the wrong path. For this reason, Satan cannot fool believers but can only influence those whose belief is weak, whose minds are open to doubt and apprehension, and who openly reject Allah.

The attentiveness of devout Muslims comes from their belief in Allah and the unwavering decisiveness that this belief brings with it, as well as from their superior moral character. Muslims know that good behavior is composed of acts that defy the lower self's voice. For example, when generosity, loyalty, patience, faithfulness, and other such high moral qualities are practiced, the lower self is disgusted. But the result of all this will be spiritual and material good. Living a life in this world and in the world to come in a state of contentment with the rewards of moral purity is much better than acquiring all of the things that belong to this world and please the lower self. For example, people who refuse to listen to the lower self's persuasive tones to enter into an illegitimate relationship, but who prefer to wait for their reward in the Hereafter, will enjoy honor and righteousness in this world. In the same way, those who go hungry or without sleep to supply the needs of a beloved Muslim friend, and who disregard the ensuing difficulties, will be joyous in their hope to win Allah's good pleasure. Muslims who have these fine moral qualities, all of which Allah praises in the Qur'an, also earn the believers' love and respect. If they work hard for Allah's cause and gladly confront every obstacle, if they act with untiring dedication to a just cause without fear of confrontation, and if they are willing to make every kind of self-sacrifice, the love and respect that others feel for them will increase severalfold. In the Qur'an, Allah refers to those who live according to His superior morality: "Those for whom the Best from Us was preordained will be far away from it [Hell]" (Surat al-Anbiya', 101) and relates to us their fine physical and moral qualities.

Muslims Are True Friends in Times of Need

There is a common saying among non-religious people: Someone who has fallen on hard times has no friends. This is a good expression of the common idea that you cannot find a real friend when you need one. However, friendship, loyalty, and faithfulness are very important in a person's life, for those who are in financial difficulty or ill, or in need of spiritual support, want a real close friend at their side—a friend who is a believer—to help them. But since all relationships in non-religious societies are based on opportunism, unbelievers can never find a true friend. Only when they are in trouble or need do people see the real face of those whom they had always considered to be their friends. Their supposed friends even give trouble to them in such difficult times. For example, people going through times of need complain that no relative calls, that they are left alone, and that no one gives them any support.

For example, a wealthy person who drives an expensive car and eats in gourmet restaurants generally has a wide circle of friends, including many close ones. But if he loses his job and starts to work in a salaried position in his own factory, how will his relationships fare? Will his circle of friends show him the same love and respect that they did when he was rich? Will he be treated with the same interest, respect, and affection as when he wore expensive clothes and drove a luxury car? How will he be treated if he dresses modestly, does not throw his money around like he used to, and does not treat his friends to dinners? Clearly, he will not enjoy the same attention. Indeed, all of those whom he thought were his friends will turn their back on him. When they meet him, they will pretend not to see him or even might ridicule him. Actually, this person's spirit has not changed; only his external appearance has changed. But because his erstwhile friends rely on outward material appearances, they abandon him in a moment, leaving him all by himself.

Take another example, that of a married couple. When they were married, they promised to stay together both in good times and bad. But what happens when the wife becomes paralyzed below the waist due to an accident and thus cannot walk or do anything for herself? What will her husband do? Perhaps he will stay with her for a while and help. But when he realizes that this is a permanent situation and one from which he will never benefit, everything suddenly changes. This example clearly shows how unbelievers regard loyalty, fidelity, and friendship: When the profit goes, the connection ends. Most of those who do not abandon their spouse in such a situation stay because they are afraid of what their friends may think, not out of love and compassion for the handicapped spouse. On the surface, they appear dedicated and loyal, but they never feel real compassion and empathy for their spouse when he or she most needs it.

Another frequently encountered situation seen in unbelieving societies that are far from the Qur'an's morality is how young people behave toward their elderly parents. For years, their families met their every need; but when their parents become old and their limbs do not support them any more, the young people do not show their parents the same loyalty and attention. They feel fettered by their elderly parents and usually put them in an old people's home. However, as in everything else, Muslims show the same loyalty in how they treat their family members. They feed their parents but may not eat themselves, and will take great care to meet all of their needs. Allah describes how Muslims must behave toward their parents:

Your Lord has decreed that you should worship none but Him, and that you should show kindness to your parents. Whether one or both of them reach old age with you, do not say "Ugh!" to them out of irritation, and do not be harsh with them; rather, speak to them with gentleness and generosity. (Surat al-Isra', 23)

In other words, Muslims will not complain about believers who are in need; rather, they will help in every way they can, humanely and out of a good conscience. The only place you can find real friendship, sincere loyalty, and faithfulness is among devout Muslims. Muslims are friends, advocates, and helpers to one another. Obliged by their moral character to consider the good and well-being of their friends, even when they fall into desperate straits, they always do their best to fulfill their friends' needs before their own and take pleasure in their acts of self-sacrifice. When their friends are ill or in financial distress, they do not mind seeing to their every need even before they are asked to do so. Even if they lose sleep and go hungry, they will not see their Muslim friends treated unjustly or in any need. In the Qur'an, Allah tells us about the true friends of believers:

Your friend is only Allah, His Messenger, and those who have faith: those who establish prayer, pay alms, and bow. (Surat al- Ma'ida, 55)

Those who believe and have migrated and striven with their wealth and themselves in the Way of Allah, and those who have given refuge and help, they are the friends and protectors of one another. But as for those who believe but have not migrated, you are not in any way responsible for their protection until they migrate. But if they ask you for help in respect of the religion, it is your duty to help them, except against people with whom you have a treaty. Allah sees what you do.(Surat al-Anfal, 72)

With Every Difficulty There Is Some Ease

From the outset, we have been speaking about the various difficulties and frustrations that Allah uses to test believers and to reveal the superior moral character that they display in such situations. We have also spoken about the well-being, eagerness, and feelings of love and respect that they experience while acting upon their moral qualities.

However, we should not neglect to emphasize that with each test, Allah also sends good and relief to His believing servants. In the Qur'an, Allah mentions this promise:

For truly with hardship comes ease; truly, with hardship comes ease.  (Surat al-Inshirah, 5-6)

… Allah desires ease for you (Surat al-Baqara, 185)

… We will ease you to the Easy Way.  (Surat al-A`la, 8)

… Whoever has fear [and respect] of Allah—He will make matters easy for him. That is Allah's command, which He has sent down to you. Whoever has fear [and respect] of Allah—He will erase his bad actions from him and greatly increase his reward.(Surat at-Talaq, 4-5)

… Allah does not demand from anyone more than He has given it. Allah will appoint ease after difficulty.  (Surat at-Talaq, 7)

As these verses show, Allah gives relief to those believers laboring in difficulty and frustration and sends them help from His presence. The Qur'an states that Allah sends help to believers by angels, and that He does this only to encourage them with good news.

Allah helped you at Badr when you were weak, so have fear [and respect] of Allah, so that, hopefully, you will be thankful. And when you asked the believers: "Is it not enough for you that your Lord reinforced you with three thousand angels, sent down?" Yes indeed! But if you are steadfast and guard against evil and they come upon you suddenly, your Lord will reinforce you with five thousand angels, clearly identified. Allah only did this for it to be good news for you, and so that your hearts might be set at rest by it. [In any case,] there is no help except from Allah, the Almighty, the All-Wise, so that He might cut off a group of those who do not believe or crush them, and they might be turned back in defeat. (Surah Al `Imran, 123-127)

In addition to this support by angels, Allah also defends believers by an invisible army and bestows upon them a sense of security and well-being. For example, the Qur'an describes the support Allah provided to our Prophet (saas) during a difficult period of his mission:

If you do not help him, Allah helped him when the unbelievers drove him out and there were two of them in the Cave. He said to his companion: "Do not be despondent, Allah is with us." Then Allah sent down His serenity upon him and reinforced him with troops that you could not see. He made the word of the unbelievers undermost. The word of Allah is uppermost. Allah is Almighty, All-Wise.  (Surat at-Tawba, 40)

As we see in the above verse, an intense sense of relief follows each period of difficulty. Actually, the fact that Muslims act as a unit, their knowledge that every event contains a test and their awareness of the need to prepare themselves for the eternal life give them a great sense of relief during their trials. Besides this, Allah announces even gladder tidings to all believers. As we have seen in the lives of our Prophet (saas)and faithful Muslims, after the difficulties are over, Allah gives believers a definite victory. Prophet Yusuf's (as) life exemplifies this tiding.

When Yusuf (as) was very young, his brothers threw him into a well and left him there to die. Those who found him sold him as a slave to an Egyptian vizier. Later, Yusuf (as) was falsely accused by the vizier's wife, arrested, and spent several years in prison, where he suffered many difficulties without ever compromising his moral character. Whenever something happened to him, he took refuge in Allah and thus turned his time in prison into a positive experience. He became an example for all believers with his trust, loyalty, and submission to Allah in all of his misfortunes. As a reward, Allah removed him from prison at a time of His choice and gave him power and wealth in Egypt.

For this reason, his life is a good example for believers. Allah promises His servants who show trust and patience in difficulty that He will bring good out of it and give them sure relief.

… Whoever has fear [and respect] of Allah—He will give him a way out and provide for him from where he does not expect. Whoever puts his trust in Allah—He will be enough for him. Allah always achieves His aim. Allah has appointed a measure for all things. (Surat at-Talaq, 2-3)

This example reveals that Allah tests His servants from time to time with difficulties and frustration. But believers who know that they are being tested and continue to submit wholeheartedly to Allah have gained something of great importance: They know they will have their reward multiplied in the next world for the things they suffer in this life, for the high moral standards they display in all sorts of difficult situations, and for their self-sacrifice, patience, and submission. Perhaps the few minutes of difficulty they endure here will bring them millions of years of reward in Paradise. Surely, those who are aware of this great promise spend their whole lives in eager expectation and joyous hope of living in a Paradise filled with endless good things. Allah describes the state of these people in the following verses:

Those who do not bear false witness and who, when they pass by worthless talk, pass by with dignity; those who, when they are reminded of the Signs of their Lord, do not turn their backs, deaf and blind to them; those who say: "Our Lord, give us joy in our wives and children and make us a good example for those who have fear [and respect] of Allah." Such people will be repaid for their steadfastness with the Highest Paradise, where they will meet with welcome and "Peace." They will remain in it timelessly, forever. What an excellent lodging and abode! (Surat al-Furqan, 72-76)

Not distracted by trade or commerce from the remembrance of Allah and the establishment of prayer and the payment of alms; fearing a day when all hearts and eyes will be in turmoil—so that Allah can reward them for the best of what they did and give them more from His unbounded favor. Allah provides for anyone He wills without reckoning. (Surat an-Nur, 37-38)

NOTES

7. Bediuzzaman Said Nursi, Risale-i Nur Collection, Maktubat.

8. Bediuzzaman Said Nursi, Risale-i Nur Collection, The Words, The Second Station of the Twentieth Word.

9. Bediuzzaman Said Nursi, The Risale-i Nur Collection, The Rays, The Fourteenth Ray, Letters