The Quran has left no disease without providing a cure for it. Just as it describes harm—which encompasses all forms of affliction and poor condition, whether it be due to poverty, hardship, or bodily affliction (1)—it also outlines various methods to mitigate its effects on us, aiding us in overcoming crises and trials with patience, steadfastness, and faith.
Firstly: Seeking Refuge in Allah the Almighty
Allah is the sole owner, disposer, and controller of the affairs of His servants, and none deserves to be worshipped but Him. When we firmly believe in this, we turn to Allah for benefit and relief from harm. Allah says, “And to Him belongs whatever is in the heavens and the earth, and to Him is [due] worship constantly. Then is it other than Allah that you fear? And whatever you have of favor - it is from Allah. Then when adversity touches you, to Him you cry for help.” (An-Nahl: 52-53)
All provisions, blessings, health, and victory people have are from Allah’s grace and kindness. They know that all the blessings they enjoy are from Him. Then Allah describes the nature of humans; when harm touches them, be it illness or disaster, they earnestly pray and supplicate to Allah in all their states: standing, sitting, and lying down. The benefit of mentioning these states is to show that a person in distress continues to supplicate until the harm is lifted. He calls upon us in all conditions. (2)
There are several ayahs in the Quran that point to humans seeking refuge in Allah during times of trials and afflictions, knowing that He is the Creator, the Controller, and the Only One who can remove harm. Even those who associate partners with Allah turn to Him in supplication and plea when harm befalls them, like Pharaoh who, when he realized he was about to perish, his pure nature awakened, and he called upon Allah to save him. Allah says, “And We took the Children of Israel across the sea, and Pharaoh and his soldiers pursued them in tyranny and enmity until, when drowning overtook him, he said, 'I believe that there is no deity except that in whom the Children of Israel believe, and I am of the Muslims.'” (Yunus: 90)
The Quran also describes the condition of those who turn to and supplicate to Allah during times of distress but then forget all about it once He has granted them relief: “And when adversity touches the people, they call upon their Lord, turning in repentance to Him. Then when He lets them taste mercy from Him, at once a party of them associate others with their Lord.” (Ar-Rum: 33)
Al-Qurtubi stated: This condition mentioned by Allah is not exclusive to disbelievers; it occurs with many Muslims as well. Their tongues soften in supplication, and their hearts humble and submit when faced with what they dislike. They supplicate for the removal of what has befallen them of harm and for the lifting of what’s disliked, which indicates that the ayah applies to both Muslims and non-Muslims. (3)
The true believer returns to Allah in all times, not waiting for trials and hardships to bring him closer to the Almighty.
Secondly: Taking Preventive Measures Before Harm Occurs
Prevention is better than healing. A believing servant knows Allah at all times, which makes it more likely that their supplication is answered and harm is lifted from them. The Prophet Muhammad (peace be upon him) said, “Whoever wishes that Allah would respond to him during hardship and grief, then let him supplicate plentifully when at ease.” (4)
Thirdly: Piety, Patience, and Reliance on Allah
Allah says, “And those who are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous.” (Al-Baqarah: 177) If the believer is patient during trials, relies on Allah properly, and fears Him as He should be feared, they attain the causes of victory and deserve Allah’s help, so no harm or evil can affect them.
Fourthly: Contentment with Allah’s Decree
Prophet Ayyub (peace be upon him) provides an excellent example of patience during affliction and contentment with Allah’s decree. He did not despair or lose faith, becoming a good example and a great role model for every afflicted person. Allah says, “And [mention] Job, when he called to his Lord, 'Indeed, adversity has touched me, and you are the Most Merciful of the merciful.'” (Al-Anbiya: 83)
Some believe that complaining compromises patience. In response, Sufyan ibn Uyaynah said, “Whoever complains to Allah does not count as impatience if they are content with Allah's decree in their complaint. It is not a condition of patience to enjoy the trial. Have you not heard the words of Ya'qub (peace be upon him), 'He said: I only complain of my suffering and my grief to Allah, and I know from Allah that which you do not know.' (Yusuf: 86)” (5)
A believer must be content with what Allah has decreed and know that it is for their own good in this world and the Hereafter, for Allah is Wise and All-Knowing, and He decrees nothing but good for His servants.
Fifthly: Self-Improvement
Improving oneself can only be achieved by striving to adhere to Allah’s commands. Allah says, “O you who have believed, upon you is [responsibility for] yourselves. Those who have gone astray will not harm you when you have been guided. To Allah is your return all together; then He will inform you of what you used to do.” (Al-Ma'idah: 105)
As-Samarqandi mentioned: Among the reasons for repelling harm is what was narrated from Abu Bakr as-Siddiq (may Allah be pleased with him). He was asked about this ayah, and he said, “When you see desires obeyed, temptations followed, and the worldly matters preferred, and everyone is impressed with their own opinion, then focus on (rectifying) yourselves.”
A believing servant occupies themselves with obedience to train themselves and keep away from disobedience to Allah before it corrupts them by indulging in sins and transgressions. They should not be preoccupied with others so as not to be ruined.
Sixthly: Reconciliation and Understanding
This involves dealing with worldly people for worldly matters and loving the people of the Hereafter for the Hereafter. Hide your sin between you and your Lord, for if you do so, no harm will come to you from those who have gone astray as long as you are guided. This means loving whoever Allah loves, whether they are red or white, and avoiding backbiting. (6)
It is said that people should be busy with themselves and not with the faults of others, focusing on self-improvement rather than seeking out others flaws. Allah says, “Every soul, for what it has earned, will be retained.” (Al-Muddaththir: 38)
An example of reconciliation is the treaties and agreements the Prophet Muhammad (peace be upon him) made with the Jews, ensuring that Muslims were safe from their harm.
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-Tafsir modoee.
1- Tahzib al-Lughah by Al-Azhari (3/2108), Al-Sihah by Al-Jawhari (2/619), al-Mukhaṣṣaṣ by Ibn Sidah (3/70), Lisan al-Arab by Ibn Manzur (8/44).
2- Al-Kashshaaf by Al-Zamakhshari (2/317), Madaarik at-Tanzeel by An-Nasafi (2/120).
3- Al-Jami' li Ahkam al-Qur'an by Al-Qurtubi (8/397), Fath al-Qadeer by Ash-Shawkani (2/429).
4- Reported by At-Tirmidhi in his Sunan, Book of Supplications, Chapter on What Has Been Related That The Supplication Of A Muslim Is Answered 5/462, No. 3382.
5- Mafatih al-Ghayb by Ar-Razi (17/41-43).
6- Ad-Durr al-Manthur by As-Suyuti (3/218).
