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🔺 Why does Allaah Afflict us with Diseases, Problems and Calamities?🔺 

by Asma bint Shameem 

Allaah Almighty is All-Knowing and All-Wise.  He is also the Most Compassionate, and Most Merciful, without doubt. 

Yet, in His Ultimate Wisdom, Allaah Subhaanahu wa Ta’ala afflicts us from time to time with disasters and calamities, the reasons for which cannot, fully, be comprehended by our feeble minds. 

And it is not befitting any of us that we question Him in any way. 

"He cannot be questioned for His acts, but they will be questioned (for theirs)".

However, some of the reasons may be as follows. 

🔺1) Allaah is TESTING our Faith:

Through calamities, Allaah tests us to see how we behave. 

Are we patient or are we complaining? Are we steadfast in our Deen or do we stray away?

🍃Allaah asks us:

“Do people think that they will be left alone because they say: ‘We believe,’ and will not be tested. And We indeed tested those who were before them.”  [al-‘Ankaboot:2]

🍃And He says:

“Or think you that you will enter Paradise without such (trials) as came to those who passed away before you?  They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, ‘When (will come) the Help of Allaah?’ Yes! Certainly, the Help of Allaah is near!”  [al-Baqarah:214]

🔺2) Through Calamities Allaah FORGIVES our sins and RAISES our ranks:

If we are patient through calamities, Allaah will erase our sins and elevate our ranks

🍃The Prophet Sal Allaahu Alaiyhi wa Sallam said: 

“There is nothing that befalls a believer, not even a thorn that pricks him, but Allaah will record one good deed for him and will remove one bad deed from him.” (Muslim). 

🍃Also, he Sal Allaahu Alaiyhi wa Sallam said: 

“Trials will continue to befall the believing man and woman, with regard to themselves, their children and their wealth, until they meet Allaah with no sin on them.”  (Tirmidhi- Saheeh)

🔺3) Through calamities Allaah DISTINGUISHES between people:

By testing us, Allaah FILTERS the pure from the evil, the good from the bad, the true from the false, the believer from the hypocrite. 

He knows it already. 

But He makes clear this distinction so that WE can see it for ourselves.  And we have no excuse. 

🍃Allaah said:

“Allaah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good” [Aal ‘Imraan:179]    🍃 And He said:

“And Allaah will certainly make  known (the truth of) those who are true, and will certainly make known (the falsehood of) those who are liars, (although Allaah knows all that before putting them to test)” [al-‘Ankaboot:3]

🔺4) Through Calamities Allaah WARNS us…REMINDS us so we may return to Him:

One of the BIGGEST reasons why behind calamities and trials, that Allaah warns us to correct our mistakes and mend our ways. 

If we do so, it is good only for us. If we don’t pay heed, surely, only WE are the losers.

🍃 Allaah says:

“Verily, We sent (Messengers) to many nations before you (O Muhammad).  And We seized them with extreme poverty and loss in health (with calamities) so that they might humble themselves (believe with humility).” [‘An’aam :42] 

🍃And He said:

 “See they not that they are put in trial once or twice every year (with different kinds of calamities, disease, famine)?  Yet, they turn not in repentance, nor do they learn a lesson (from it)”  [al-Tawbah:126]

🔺 5) Calamities, diseases and disasters appear because of our SINS:

🍃 Allaah tells us:

“And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much” [al-Shoora:30]   🔺6) Disasters and calamities are a means of punishment:

🍃Allaah warns us:

“And indeed, We destroyed generations before you when they did wrong, while their Messengers came to them with clear proofs, but they were not such as to believe! Thus do We requite the people who are Mujrimoon (criminals)” [Yoonus:13]    🔺 7) If one is patient, calamities are a means of great reward in the Hereafter:

🍃The Prophet ﷺ said: 

“On the Day of Resurrection, when people who had suffered affliction are given their reward, those who were healthy will wish their skins had been cut to pieces with scissors when they were in the world (when they see the great REWARD for suffering)”  (at-Tirmidhi- Saheeh)    🔺 8) Disasters and calamities are REMINDERS that the world is only TEMPORARY:

If we didn’t have calamities and tribulations, we would be lost in dunya and forget about the Aakhirah. 

But calamities wake us up from this sleep and remind us that this dunya is only temporary.  And the REAL life is the life of the Hereafter. 

🔺9) Calamities and trials remind us that we are SO WEAK:

Problems and disasters clearly demonstrate how WEAK we are. 

How one little tiny organism that is not even visible to the naked eye can bring the whole world to its knees is amazing…

It just shows how much we NEED Allaah Subhaanahu wa Ta’aala and how much we DEPEND on Him for our very survival. 

How can we succeed unless Allaah has mercy on us?

How can we then, not turn to Allaah and beg Him for His Benevolence and Mercy?   🔺 10) Worship during calamities has special virtue:

🍃 The Prophet Sal Allaahu Alaiyhi wa Sallam said: 

“Worshipping at times of tribulation and confusion is like migrating to join me.” (Muslim) 

When we remember Allaah and turn to no one but Him during hardships, that will keep us steadfast on the Deen and prevent us from going astray.

🔺 11) Calamities make us APPRECIATE our blessings

If we always get whatever we need and want, we would FORGET that it’s only Allaah that blesses us;  that it’s only through His Generosity that we have received anything and everything in our possession. 

So when Allaah takes away some of those things that we took for granted, hard times and calamities make us APPRECIATE those blessings so that we can turn to Allaah in gratitude. 

🔺12) When we help those who have been afflicted by problems and calamities, it’s a means of earning rewards for that.

🍃The Prophet ﷺ said: 

“The likeness of the believers in their mutual love, mercy and compassion is that of the body; when one part of it suffers, the rest of the body joins it in staying awake and suffering fever.”  (al-Bukhaari, Muslim) 

And Allaah knows best.

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Raise her dua

Welcome session/Hitting a Roadblock:

Day 3:

Day 4:

Day 5: Session with Youssra Kamal

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If we find ourselves justifying the wrongdoings of others. It's a moment to look at the status of our hearts. Has it been tainted? Are we not close to Allah as we were at some point when we were enduring hardship? Why is it that the connection with Allah is the strongest when we are in trouble, crying our eyes out to be saved, protected, healed and compensated for any loss? While we don't know how to be with Allah in submission when relieved from hardship.

Solution:

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “Whoever would be pleased for Allah to answer him during times of hardship and difficulty, let him supplicate often during times of ease.” (Tirmidhi)

Ibn al-Qayyim reported from his Shaykh, Ibn Taymiyyah that he said: “Predestined issues are enveloped by two things: reliance on Allah before it happens, and contentment with Allah afterwards; whoever relies on Allah before the action, and is content with that has been decreed after it, has completed servitude.”

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Astrology or Numerology

Praise be to Allah.

There is nothing wrong with naming children on the basis of events or times that coincide with their birth. There are people who called their daughters Marwah or Safa because news of the wife's pregnancy reached them in the sanctuary in Makkah, or because they were on the hills of al-Safa and al-Marwah. Some of them called their son Badr because his birth coincided with the Battle of Badr. Some of them called their son Ramadan or Sha’baan because they were born in one of these two months. There is nothing wrong with any of these things, because they are not contrary to sharee’ah. 

Similarly, there is nothing wrong with the father giving all his children names that start with the letter meem or alif, as some of them do. The matter is broad in scope. 

What matters in all these choices is that this should have no connection to soothsaying or any other belief that is contrary to sharee’ah. The one who believes that if he gives his son or daughter names such as we have mentioned above, this will bring his child good luck, or that he will attain a high position or wealth, is forbidden to use this name, because beliefs such as this have no basis in Islam; rather they are myths that stem from superstition and soothsaying. 

Based on that, if you discover the truth of the matter and that your husband's family believe these myths about naming children, then you should not agree to what they want, even if that leads to them resenting you, because these traditions and customs that are contrary to sharee’ah must be resisted and opposed until the people turn away from them. 

Before that, you have to explain to them, kindly and gently, the error of what they believe and what they want to do, and that it has nothing to do with the happiness of the child. 

If they respond, then praise be to Allaah. Otherwise you have no choice but to go against their wishes and choose a good name for your son. 

If you are wise and you go along with what they want, then who will put an end to this chain of myths? 

We ask Allaah to guide you all to the right path. 

And Allaah knows best.

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Will children be rewarded for their good deeds?

Question

I know that a person is not accounted for his sins before the age of puberty, what about his good deeds, does he get rewarded for them?

Answer

Praise be to Allah.

Yes, children will be rewarded for doing good deeds, because of the hadeeth reported by Muslim in his Saheeh (no. 1335) from Ibn ‘Abbaas (may Allaah be pleased with them both), who said: “A woman lifted up a child and said, ‘O Messenger of Allaah, will his Hajj (pilgrimage) be counted?’ He said, ‘Yes, and you will be rewarded.’” The author of Mawaahib al-Jaleel fi Sharh Mukhtasar Shaykh al-Khaleel said, regarding the matter of children being instructed to pray when they reach the age of seven: “Al-Qaraafi said in al-Yawaaqeet fi’l-Mawaaqeet: children will earn reward for good deeds that they do because of the hadeeth (prophetic narration) of the Khath’ami woman [who lifted up her child and asked the Prophet (peace and blessings of Allaah be upon him) about his Hajj].”

Ibn Rushd said: “The bad deeds of young children are not recorded but their good deeds will be recorded, according to the sound opinion.”

Ibn ‘Abd al-Barr said in al-Tamheed, commenting on the first hadeeth quoted therein, which is the hadeeth of the Khath’ami woman: “… Abu’l-‘Aaliyah al-Riyaahi said: ‘Umar ibn al-Khattaab said: the young child’s good deeds will be recorded but his bad deeds will not be recorded.”

The author of Mawaahib al-Jaleel said, concerning children entering ihraam (sacred state) for Hajj and ‘Umrah:

“The scholars do not differ concerning the fact that children will be rewarded for whatever acts of obedience (to Allaah) they do, and will be let off for any bad deeds that they do, and any bad deeds they do deliberately will be counted as mistakes. It says in Mukhtasar al-Waadihah: ‘Hajj is not an obligation for boys and girls until boys reach puberty and girls begin menstruating, but there is nothing wrong with taking them for Hajj. It is recommended (mustahabb), and the Messenger of Allaah (peace and blessings of Allaah be upon him) did so.’”

Then he reported that Talhah ibn Musarrif said: “It was one of the customs of the Muslims to take their children for Hajj and expose them to the mercy of Allaah.”

Ibn ‘Abd al-Barr said in al-Tamheed that it is encouraged to take children for Hajj, and that the majority of scholars say this. He also said: “It is nothing strange that a child should earn reward and status in the Hereafter for his salaah (prayers), zakaah (paying poor-due), Hajj and other good deeds if he does them as they should be done, (because this is) grace and mercy from Allaah, just as Allaah shows mercy to the dead by rewarding them for acts of charity done on their behalf by the living. Do you not see that they (the scholars) are agreed that a child should be commanded to pray when he reaches the age of understanding and that the Prophet (peace and blessings of Allaah be upon him) led Anas and the orphan in prayer? Most of the salaf (pious predecessors) said that zakaah has to be paid on the property of orphans, and it is impossible that they would not be rewarded for that. Their guardians and the one who does this on their behalf will also certainly be rewarded, as will the one who takes them for Hajj, as a blessing and mercy from Allaah. It was reported that ‘Umar said: ‘Children’s good deeds will be recorded and their bad deeds will not be recorded.’ I do not know of anyone whose opinion is worth following who said anything to the contrary.”

According to al-Ikmaal, many of the scholars said: “Children will be rewarded for their acts of obedience (to Allaah), and their good deeds will be recorded, but not their bad deeds.”

It says in Awaa’il al-Muqaddimaat: “The correct opinion in my view is that they are both encouraged to do that and will both be rewarded for it (i.e., the child and his or her guardian). The Prophet (peace and blessings of Allaah be upon him) said to the woman [who asked about the child’s Hajj]: ‘… and you will be rewarded.’ And Allaah knows best.”

Ibn Jamaa’ah said: “According to the four (imams/leading scholars), children will be rewarded for their acts of obedience and their good deeds will be recorded, whether they are mature or not. This was reported from ‘Umar, may Allaah be pleased with him. Some scholars report that there was consensus (ijmaa’) in this matter. It is also indicated by what we have already said under the heading of Virtues (fadaa’il), that the Prophet (peace and blessings of Allaah be upon him) said: ‘The jihaad (physival battle) of the very old and the very young is Hajj and ‘Umrah,’ as well as the hadeeth about the woman who lifted up a child.”

And Allaah knows best.

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Question

One day during Ramadan, shortly after breaking the fast, I saw menstrual blood, but I do not know whether my period began before breaking the fast or after. Do I have to make up the fast of that day or not?

Answer

Praise be to Allah.

One of the basic principles of fiqh that were mentioned by the scholars (may Allah have mercy on them) is the principle that every incident is presumed to have begun at the closest time. 

What this principle means is that if something happens, and it may have happened at a time that is closer or a time that is further, and there is nothing to suggest which of the two times is most likely, then we assume that it happened that the closer of the two times, because this is the time at which we may be certain that it happened, whereas the other is the subject of some doubt. 

One of the applications of this principle is that if a person sees maniy (semen) on his garment, and he knows that it is the result of a wet dream, but he does not remember any wet dream, in that case he may attribute it to the latest time that he slept and repeat any prayer that he offered after that sleep. 

This principle was stated by az-Zarkashi in his book al-Manthoor fi’l-Qawaa‘id and as-Suyooti in al-Ashbaah wa’l-Nadhaa’ir; they also discussed some minor issues connected to it, which you may read in either of the two sources mentioned for further information. 

Based on that, if a woman saw menstrual blood and does not know when it began, was it before Maghrib or after, then in this case she should assume that the bleeding began at the closer of the two times. The closer of the two times in your case leads to the conclusion that it began after Maghrib. 

It says in al-Mawsoo‘ah al-Fiqhiyyah (26/194): Under this heading comes the idea that was narrated from the fuqaha’: if a woman sees menstrual blood and does not know when it began, she comes under the same ruling as a man who sees maniy (semen) on his garment and does not know when it happened. That is, he has to do ghusl and repeat the prayers from when he last slept. This is the least complicated and the clearest of the scholarly opinions. End quote. 

Shaykh Muhammad ibn Saalih al-Mukhtaar ash-Shanqeeti (may Allah preserve him) was asked about a woman who saw some menstrual blood after Maghrib prayer, and she does not know whether it came before Maghrib or after – what is the ruling on her prayer and fasting? 

He replied: If she saw the blood and thinks it most likely that it came before Maghrib, then there is no doubt that the fast of that day is invalid and she has to make it up. 

But if she thinks it most likely that the blood is fresh and that it happened after Maghrib, then there is no doubt that her fast is valid and she has to pray Maghrib when she becomes pure (i.e., her period ends and she does ghusl); she should make it up and offer that prayer. 

But if she is uncertain, then the basic principle according to the scholars (may Allah have mercy on them) is that it should be attributed to the closest time. The basic principle is that the fast remains valid unless there is evidence to prove that it is not valid, and the basic principle is that she has fasted a whole day and has done what is required of her, unless we are certain that there is any evidence to the contrary. So in this case her fast is deemed to be valid. As for the blood, it does not affect that day. On the other hand, if you say that her fast is valid, she has to make up Maghrib, and if you say that her fast is not valid, she does not have to make up Maghrib, so if her fast is valid she has to make up Maghrib, because the time of Maghrib began when she was not menstruating, and her menses began after that, so she has to make up Maghrib, because what matters is the beginning of the time (for Maghrib), not the end. 

End quote from Sharh Zaad al-Mustaqni‘ by Shaykh ash-Shanqeeti 

To sum up: your fast is valid so long as you are not certain that the bleeding started before Maghrib. 

And Allah knows best.

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Question

I live with my inlaws for last 7 years, I dont get along with my father in law, I have asked my husband to move out from them. He is very hurt on this matter, He says he cannot live without his parents, and its hard for me to live with his parents and his younger brother, am i asking too much. What does islam role says on this. Please answer me ASAP. I am desperate to move out, But I like my husband to be happy with me also.

Answer

Praise be to Allah.

Firstly:

The Prophet (peace and blessings of Allaah be upon him) warned against the husband’s relatives who are not mahrams to the wife entering upon her. It was reported from ‘Uqbah ibn ‘Aamir that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Beware of entering upon women.” A man from among the Ansaar said: “O Messenger of Allaah, what about the brother-in-law?” he said: “The brother-in-law is death.” (Narrated by al-Bukhaari, 4934; Muslim, 2172). 

It is not permissible for her to be alone with any of her in-laws except those who are so young that there is no fear that they will tempt her or be tempted by her.

Secondly:

The husband must provide his wife with a dwelling place that will conceal her from the eyes of people and protect her from heat and cold, where she can live and settle and be independent. Whatever meets her needs is sufficient, such as a room in good condition with a kitchen and bathroom – unless the wife has stipulated larger accommodation in her marriage contract. He does not have the right to make her eat with any of her in-laws. The kind of accommodation provided must be commensurate with what the husband is able to provide and be suitable according to local custom (‘urf) and the social level of the wife.

(a)Ibn Hazam (may Allaah have mercy on him) said:

He has to provide her with accommodation according to his means, because Allaah says (interpretation of the meaning):

“Lodge them (the divorced women) where you dwell, according to your means” [al-Talaaq 65:6]

(al-Muhallaa, 9/253).

(b)Ibn Qudaamah (may Allaah have mercy on him) said:

She (the wife) is entitled to accommodation because Allaah says (interpretation of the meaning):

“Lodge them …” [al-Talaaq 65:6]

If it is obligatory to provide lodgings for a divorced wife, then it is even more appropriate that lodgings should be provided for one who is still married. Allaah says (interpretation of the meaning):

“… and live with them honourably…” [al-Nisaa’ 4:19]. Part of that means providing them with accommodation, because she cannot do without proper accommodation to conceal her from people’s eyes and so that she may go about her business, relax and her keep her belongings in order.

(al-Mughni, 9/237)

(c)Al-Kaasaani (may Allaah have mercy on him) said:

If a husband wants to make her live with a co-wife or her in-laws, such as his mother or sister or daughter from another marriage or anotherrelative, and she refuses to accept that, then he has to provide her with accommodation of her own… But if he lodges her in a room of the house that has a door of its own, this is sufficient for her and she should not ask him for alternative accommodation, because the harm caused by fear for her belongings and not being able to relax is no longer there. (Badaa’i’ al-Sanaa’i’, 4/23)

(d)Ibn Qudaamah also said:

A man does not have the right to make two wives live in the same dwelling without their consent, regardless of whether the house is large or small, because this will cause them harm due to the enmity and jealousy between them. Making them live together will cause conflict and each of them will be able to hear when the husband spends time with (has marital relations with) the other or she will see that. If they both agree (to live together in one house), this is permissible because they have the right to do to ask for independent accommodation, or they may choose to forgo this right. (al-Mughni, 8/137)

He did not mean that it is OK for the husband to have marital relations with one where the other can see and hear that; what he meant was that it is permissible for them to live in one house, where (the husband) can come to each of them on her night in a place in the house where the other cannot see her.

If he can give each wife a part of the house with a bedroom, bathroom and kitchen, this will be sufficient. Similarly, he could give each wife a separate house or apartment.

Al-Haskafi (may Allaah have mercy on him) – one of the Hanafis – said: Similarly, she is entitled to a place in the house that is free of his family and her family according to their means, as is the case with food and clothing. A separated part of the house with a door of its own and facilities such as a bathroom and kitchen will be sufficient for the intended purpose.

Ibn ‘Aabideen commented:

What is meant by “a bathroom and kitchen” is bathroom facilities and a place for cooking that should be within the room or in a place which is not shared by any other family members.

(al-Durr al-Mukhtaar, 3/599-600)

I say: what indicates that what is meant by “house” [bayt – literally, “house”, translated above as “room”] is a room is the comment of al-Kaasaani (may Allaah have mercy on him): If the house has rooms, a room should be allocated to her and given its own door. They said: she does not have the right to ask him for alternative accommodation.

(Badaa’i’ al-Sanaa’i’, 4/34)

On this basis, it is permissible for him to accommodate you in a room of the house that has its own facilities, so long as there is no fitnah (temptation) or being alone with any non-mahrams who have reached the age of puberty. He does not have the right to force you to work for them in the house or to eat and drink with them. If he is able to provide you with accommodation that is completely separate from his family, that will be better for you, but if his parents are elderly and need him, and they have no one else to serve them and the only way he can serve them is by living with them, then he has to do that.

Finally, we urge you to be patient and to strive to please your husband and to help him to honour and be kind to his family as much as possible until Allaah grants you a way out. May Allaah bless our Prophet Muhammad. Source: https://islamqa.info/en/answers/7653/she-does-not-want-to-live-with-her-husbands-family

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People have only attained happiness by going against their lusts and desires. People have only become wretched by giving preference to the life of this world..

— Ibn al-Jawzī (رحمه الله)

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Allah mentions the Ba'sa' and Darra' that struck the earlier nations to whom He sent Prophets. Ba'sa', refers to the physical sicknesses and ailments that they suffered, while Darra', refers to the poverty and humiliation that they experienced,

لَعَلَّهُمْ يَضَّرَّعُونَ

(so that they might humble themselves) supplicate, humble themselves and invoke Allah, that He might remove the afflictions that they suffered from. This Ayah indicates that Allah sent down severe afflictions to them so that they might invoke Him, but they did not do what He ordered them. Therefore, He changed the affliction into prosperity to test them,

ثُمَّ بَدَّلْنَا مَكَانَ السَّيِّئَةِ الْحَسَنَةَ

(Then We changed the evil for the good,) Therefore, Allah changed the hardship into prosperity, disease and sickness into health and well-being, and poverty into richness in provision, so that they might be thankful to Allah for this, but they did none of that. Allah's statement,

حَتَّى عَفَواْ

(until they `Afaw) refers to increase in numbers, wealth and offspring. Allah said next,

وَّقَالُواْ قَدْ مَسَّ ءَابَاءَنَا الضَّرَّآءُ وَالسَّرَّآءُ فَأَخَذْنَـهُمْ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ

(. . and they said: "Our fathers were touched with evil and with good." So We seized them all of a sudden while they were unaware.) He tested them with this (afflictions) and that (ease and abundance) so that they may humble themselves and repent to Him. However, they failed both tests, for neither this nor that compelled them to change their ways. They said, "We suffered Ba'sa' and Darra', but prosperity came afterwards, just as like our forefathers in earlier times." "Therefore," they said, "it is a cycle where we sometimes suffer a hardship and at other times, we enjoy a bounty." However, they did not comprehend Allah's wisdom, nor the fact that He is testing them in both cases. To the contrary, the believers are grateful to Allah in good times and practice patience in hard times. In the Sahih, there is a Hadith that says;

«عَجَبًا لِلْمُؤْمِنِ لَا يَقْضِي اللهُ لَهُ قَضَاءً إِلَّا كَانَ خَيْرًا لَهُ، وَإِنْ أَصَابَتْهُ ضَرَّاءُ صَبَرَ فَكَانَ خَيْرًا لَهُ، وَإِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ فَكَانَ خَيْرًا لَه»

(The matter of the believer is amazing, for nothing that Allah decrees for him, but it is better for him. If a Darra' (harm) strikes him, he is patient, and this is better for him, if he is given Sarra' (prosperity), he thanks (Allah) for it and this is better for him.) The believer, therefore, is aware of the test behind the afflictions whether it may be prosperity or adversity that Allah sends to him, as well as the blessings. Similarly, in another Hadith,

«لَايَزَالُ الْبَلَاءُ بِالْمُؤْمِنِ حَتَّى يَخْرُجَ نَقِيًّا مِنْ ذُنُوبِهِ،وَالْمُنَافِق مِثْله كَمَثَلِ الْحِمَارِ لَا يَدْرِي فِيمَ رَبَطَهُ أَهْلُهُ وَلَا فِيمَ أَرْسَلُوه»

(The believer will continue to be tested by afflictions until he ends up pure from sin. And the parable of the hypocrite is that of a donkey, it does not know why its owners tied it or released it.) Allah said next,

فَأَخَذْنَـهُمْ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ

(So We seized them all of a sudden while they were unaware.) meaning, We struck them with punishment all of a sudden, while they were unaware. A Hadith describes sudden death,

«مَوْتُ الْفَجْأَةِ رَحْمَةٌ لِلْمُؤْمِنِ وَأَخْذَةُ أَسَفٍ لِلْكَافِر»

(Sudden death is a mercy for the believer, but a sorrowful punishment for the disbeliever.)

Blessings come with Faith, while Kufr brings Torment

Allah mentions here the little faith of the people of the towns to whom He sent Messengers. In another instance, Allah said,

فَلَوْلاَ كَانَتْ قَرْيَةٌ ءَامَنَتْ فَنَفَعَهَآ إِيمَانُهَا إِلاَّ قَوْمَ يُونُسَ لَمَّآ ءَامَنُواْ كَشَفْنَا عَنْهُمْ عَذَابَ الخِزْىِ فِى الْحَيَوةَ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَى حِينٍ

(Was there any town (community) that believed (after seeing the punishment), and its faith (at that moment) saved it (from the punishment) -- Except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the (present) world, and permitted them to enjoy for a while.) 10:98 This Ayah indicates that no city believed in its entirety, except the city of Prophet Yunus, for they all believed after they were stricken by punishment. Allah said (about Prophet Yunus),

وَأَرْسَلْنَـهُ إِلَى مِاْئَةِ أَلْفٍ أَوْ يَزِيدُونَ - فَـَامَنُواْ فَمَتَّعْنَـهُمْ إِلَى حِينٍ

(And We sent him to a hundred thousand (people) or even more. And they believed; so We gave them enjoyment for a while.) 37:147-148 Allah said in another Ayah,

وَمَآ أَرْسَلْنَا فِى قَرْيَةٍ مِّن نَّذِيرٍ

(And We did not send a warner to a township....) 34:34 Allah said here,

وَلَوْ أَنَّ أَهْلَ الْقُرَى ءَامَنُواْ وَاتَّقَوْاْ

(And if the people of the towns had believed and had Taqwa. ..) meaning their hearts had faith in what the Messenger brought them, believed and obeyed him, and had Taqwa by performing the acts of obedience and abstaining from the prohibitions,

لَفَتَحْنَا عَلَيْهِم بَرَكَـتٍ مِّنَ السَّمَآءِ وَالاٌّرْضِ

(We should have opened for them blessings from the heaven and the earth,) in reference to the rain that falls from the sky and the vegetation of the earth. Allah said,

وَلَـكِن كَذَّبُواْ فَأَخَذْنَـهُمْ بِمَا كَانُواْ يَكْسِبُونَ

(but they belied (the Messengers). So We took them (with punishment) for what they used to earn.) They denied their Messengers, so that We punished them and sent destruction on them as a result of the sins and wickedness that they earned. Allah then said, while warning and threatening against defying His orders and daring to commit His prohibitions,

أَفَأَمِنَ أَهْلُ الْقُرَى

(Did the people of the towns then feel secure),meaning the disbelievers among them,

أَن يَأْتِيَهُم بَأْسُنَا

(that should come to them our punishment), Our torment and punishing example,

بَيَـتًا

(Bayatan) during the night,

أَفَأَمِنَ أَهْلُ الْقُرَى أَن يَأْتِيَهُم بَأْسُنَا بَيَـتاً وَهُمْ نَآئِمُونَ - أَوَ أَمِنَ أَهْلُ الْقُرَى أَن يَأْتِيَهُمْ بَأْسُنَا ضُحًى وَهُمْ يَلْعَبُونَ

(while they were asleep Or, did the people of the towns then feel secure against the coming of Our punishment in the forenoon while they were playing) while they are busy in their affairs and unaware.

أَفَأَمِنُواْ مَكْرَ اللَّهِ

(Did they then feel secure against Allah's plan) His torment, vengeance, and His power to destroy them while they are inattentive and heedless,

فَلاَ يَأْمَنُ مَكْرَ اللَّهِ إِلاَّ الْقَوْمُ الْخَـسِرُونَ

(None feels secure from Allah's plan except the people who are the losers.) Al-Hasan Al-Basri said, "The believer performs the acts of worship, all the while feeling fear, in fright and anxiety. The Fajir (wicked sinner, or disbeliever) commits the acts of disobedience while feeling safe (from Allah's torment)!"

HADITH

Shahr bin Hawshab said:

“I said to Umm Salamah: ‘O Mother of the Believers! What was the supplication that the Messenger of Allah (ﷺ) said most frequently when he was with you?” She said: ‘The supplication he said most frequently was: “O Changer of the hearts, make my heart firm upon Your religion (Yā Muqallibal-qulūb, thabbit qalbī `alā dīnik).’” She said: ‘So I said: “O Messenger of Allah, why do you supplicate so frequently: ‘O Changer of the hearts, make my heart firm upon Your religion.’ He said: ‘O Umm Salamah! Verily, there is no human being except that his heart is between Two Fingers of the Fingers of Allah, so whomsoever He wills He makes steadfast, and whomever He wills He causes to deviate.’”

Reference : Jami` at-Tirmidhi 3522 In-book reference : Book 48, Hadith 153 English translation : Vol. 6, Book 45, Hadith 3522