Firstly: tranquility of the soul:
The faithful human finds in his ideology tranquility in spite of the storms of accidents around him. It protects him from anxiety and tension, creates for him psychological environment full of tranquility and hope even though he lives in an unstable or dangerous environment.
The history of Islam recites to us countless examples of that state. Although the first Moslems were living difficult conditions, as there were the successive wars which Qureish and her allies made and the economical embargo, social seclusion and psychological pressures which accompanied those wars, they were enjoying high moral, plunging into fight with tranquil spirit hoping Allah’s reward and mercy.
It is related from Annas that the prophet of Allah (S.W.A.) said on the Day of Badre “Advance to a paradise whose expansion is like that of earth and heavens”.
Aumair Ibnal hammam Alansaari said: O prophet of Allah’ Paradise whose expansion is like that of earth and heavens? The prophet (S.W.A) said: Yes, he said: excellent, excellent, No the prophet of Allah, by Allah, I must be one of its inhabitants, the prophet (S.W.A.): certainly you are one of its people “
He drew out some dates and began to eat them, then he said: If I lived till I eat these dates it is then a long life, so he threw out the remnant of his dates, he plunged into the battle and fought till he was martyred. 130
The environment in which this “mujaahid” was living was dangerous, he was living in the incidents the war of Badre but his psychological environment was happy as he hopes to live in a paradise whose width is like that of earth and heaven.
So the Moslem due to the ideology of belief in Allah (be exalted) feels content and reassured to the accidents taking place around him; he reconciles himself to Allah’s fate and will, as the disaster which afflicts him in the present time may change into a blessing. The Holy Qur’an cultivates this feeling and makes it grow in believer’s soul, Allah (be exalted) Has said: “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, and Allah’s know while you don’t know.” 131
The hadeeths of Ahlilbait (A.S.) deepen this feeling in the spirits of Moslems, Ameeralmu’amineen (A.S.) sent a letter to Ebnaabbaas says: I have not got benefit of a speech after the speech of the prophet (S.W.A.) as I have got from this speech he (A.S.) says: “one may feel happy for getting what he shouldn’t miss, and may feel sorry for missing what he should not obtain, so let your happiness be with what you have got of your next life and your feeling sorry for what you have missed of it”. 132
It is right that the ordinary man naturally submits to disappointment and despair when he is afflicted with calamities as the Qur’an points that out frankly by Allah’s saying: “when he is afflicted with calamity he is disappointed and hopeless” 133…”And if we make man taste mercy from us then we take it off from him; most surely he is despairing ungrateful” 134. But the faithful human, armed with belief is sober in misfortunes, tolerant in calamities, and suspicion doesn’t find away to his soul: “Surely none despairs of Allah’s mercy except the unbelieving people” 135
The leader of the monotheists (A.S.) describes the associates of Allah (be exalted) saying: “…when they are afflicted with successive calamities they seek a refuge with You knowing that the reins of matters are at Your Hands, and their resources spring from Your fate” 136
It is noticeable that at the time which Ameeralmu’amineen insists on that one should not become despaired of Allah’s mercy, he insists in his highly educational instructions on being despaired of what is at the hands of people in order that one becomes completely dependant on his Lord and not to be a burden on others’ backs Ali (A.S.) says “The biggest wealth is in being despaired of what is at others’ hands” 137
130. Alseerah Alnabaweiah, Abbilfeda’a: 2:420 Dar alreaed Alarabi edition: 3.
131. Albakarah: 2: 216.
132. Nahjilbalaaghah, Subhi Al-Salih: 378-Kitaab 22.
133. Fusseilat: 41: 49.
134. Hood: 11: 9.
135. Yousif: 12- 87.
136. Nahj Al-Balagha, Subhi Al-Saleh, p. 349.
137. Nahjil balaaghah, Subhel Saleh: 534.