QANA'AH AND ITS BENEFITS
A qanaah person who isis a person who is willing and sincere to accept what Allah has given him and feel enough with what he has.
As for people with a qanaah soul, they have the following characteristics:
1). Accept all the blessings given by God and be patient over all the conditions that befall him.
2). Ask for worthy additions while striving and praying and trusting in God.
3). His heart was not deceived by worldly riches.
Qanaah is one of the basic attitudes of a believer to control himself so as not to fall into despair and greed. Judging from its function, qanaah can be divided into two, namely as a stabilizer and as a dynamizer.
As a stabilizer. People who have the nature of qanaah life tend to be stable and can maintain their emotions, they are always open -minded, their hearts are always calm and feel self -sufficient, free from anxiety because they are not worried about lack.
Because in fact a person's rich and poor depend on his contentment, not on the magnitude of the amount of wealth he manages to accumulate.
As a dynamizer, it is an inner force that drives a person to be able to achieve progress. The person who instills the nature of qanaah in his life will be motivated to achieve the progress of life based on his own ability, and rely on the gift of God alone.
A person who is qanaah is a person who is not extravagant and not stingy. This is explained by Allah in His words:
وَالَّذِيْنَ إِذَآ أَنْفَقُوْا لَمْ يُسْرِفُوْا وَلَمْ يَقْتُرُوْا وَكَانَ بَمَيْنَ ذَالوِكَ
(is not the middle of their spending)? (QS al-Furqan: 67).
a. The heart will be filled with faith in Allah
A person who is qana'ah will be sure of the provisions set by Allah ta'ala so that he is pleased with the sustenance that has been destined and distributed to him. This is closely related to faith in God's destiny.
A person who qana'ah believes that Allah ta'ala has guaranteed and divided all the sustenance of His servants, even when the servant is in a condition of not having anything. Until, he will not complain of complaining to his Rabb to a lowly creature like himself.
Ibn Mas'ud radhilallahu 'anhu once said,
إِنَّ أَرْجَى مَا أَكُونُ لِلرِّزْقِ إِذَا قَالُوا لَيْسَ فِي الْبَيْتِ دَقِيقٌ
"There is no more food left in the house, I hope they say" 'ul' Ulum wal Hikam].
إن أحسن ما أكون ظنا حين يقول الخادم: ليس في البيت قفيز من قمح ولا درهم
"The situation where I was when the maid thicken husnuzhanku said," At home no more wheat or dirhams. " [Narrated Ibn Abi Shaybah (34871); Ad Dainuri in Al Majalisah (2744); Abu Nu'aim in Al Hilyah (2/97)].
Imam Ahmad said,
أَسَرُّ أَيَّامِي إِلَيَّ يَوْمٌ أُصْبِحُ وَلَيْسَ عِنْدِي شَيْءٌ
"The happiest day in myis when I enter the time of Dawn and I do not have anything." [Shifatush Shafwah 3/345].
b. Obtaining a good life
Allah ta'ala said (which means), "Whoever does good deeds, both men and women in a state of faith, then surely We will give him a good life and surely We will reward them with a reward which is better than what they used to do ”[An-Nahl: 97].
A good life is not synonymous with abundant wealth. Therefore, some commentators say that what is meant by a good life in the above verse is that Allah gives him sustenance in the form of a sense of qana'ah in this world, some other commentators state that a good life is that Allah bestows halal and good sustenance on slave [Tafsir ath-Thabari 17/290; Maktab asy-Syamilah].
We can see in this world, not infrequently, that sometimes we sacrifice religion just to get a very small part of the world. It is not uncommon for us to stumble upon something that is forbidden just to gain the world. This shows how weak our sense of qana'ah is and how strong our sense of love for the world is.
The interpretation of a good life with grace in the form of halal and good sustenance while in the world shows that it is a blessing that we must strive for. Abundant wealth is actually not a blessing if obtained in a way that is not pleasing to God.
But unfortunately, most people believe that the wealth that reaches their hands, even if obtained in an illegal way, is a halal sustenance. Remember, the wealth you have will be held accountable from two sides, namely how to obtain it and how the wealth is spent.
A person who is endowed with abundant wealth, of course, the responsibility that will be demanded from him in the hereafter will be greater.
c. Able to realize gratitude to Allah
A person who is qana'ah will certainly be grateful to Him for the sustenance obtained. On the other hand, anyone who looks at the little sustenance he gets, will actually have a little gratitude, and sometimes he even complains. The Prophet also exhorted Abu Hurairah,
يَا أَبَا هُرَيْرَةَ كُنْ وَرِعًا ، تَكُنْ أَعْبَدَ النَّاسِ ، وَكُنْ قَنِرَعا ، تَأَشْرَةَ كُنْ وَرِعًا
. Be a person who is qana'ah, surely you will be the most grateful servant "[HR. Ibn Majah: 4217].
He who complains about the sustenance he has obtained, is indeed complaining about the division that his Lord has decreed. Whoever complains about the lack of sustenance to fellow creatures, in fact he is protesting Allah to the creatures.
Someone once complained to a group of people about the narrowness of sustenance he experienced, then one of them said, "Indeed you are complaining about the Substance that loves you to people who do not love you" [Uyun al-Akhbar by Ibn Qutaibah 3/206].
d. Obtaining good fortune
Rasulullah sallallaahu 'alaihi wa sallam stated that a person who is qana'ah will get good fortune.
Fudhalah bin Ubaid radhiallalahu 'anhu never heard the Prophet sallallaahu' alaihi wa sallam said,
طوبى لمن هدي إلى الإسلام, وكان عيشه كفافا وقنع
"Chance for a given guidance to embrace Islam, and he felt his life enough qana'ah with what is" [HR. Ahmad 6/19; Tirmidhi 2249].
Abdullah bin Amr said that the Prophet sallallaahu 'alaihi wa sallam said,
قد أفلح من أسلم, ورزق كفافا, وقنعه الله بما آتاه
"It's lucky people who converted to Islam, were given sufficient sustenance and God grant qana'ah nature of what has had- His ”[HR. Muslim: 1054; Tirmidhi: 2348].
e. Awakened from various sins
A person who is qana'ah will be spared from various bad morals that can erode the reward of his goodness such as jealousy, namimah, lies and other bad morals.
The biggest factor that drives people to do these various bad morals is not feeling enough with the sustenance that God gives, greed for the world and disappointed if the part of the world obtained is only a little. It all depends on the minimum sense of qana'ah.
If a person has the nature of qana'ah, how can he do all the above bad morals? How can envy arise in his heart, when he is pleased with what God has destined?
Radhiallalhu Abdullah bin Mas'ud 'anhu said,
اليقين أن لا ترضي الناس بسخط الله, ولا تحسد أحدا على رزق الله, ولا تلم أحدا على ما لم يؤتك الله, فإن الرزق لا يسوقه حرص حريص, ولا يرده كراهة كاره, فإن الله تبارك وتعالى - بقسطه وعلمه وحكمه - جعل الروح والفرح في اليقين والرضا, وجعل الهم والحزن في الشك والسخط
"Al Yaqin is you do not find the pleasure of man and the wrath of God, you do not envy the man of the sustenance of Allah, and do not criticize someone for something that is not given to you by God. Indeed, sustenance will not be obtained by one's greed and will not be rejected because of one's hatred. Indeed, Allah ta'ala-with His justice, knowledge, and wisdom-makes peace and space in confidence and pleasure in Him as well as makes anxiety and sadness in doubt (not sure of God's destiny) and hatred. (for what Allah has destined) ”[Narrated by Ibn Abid Dunya in Al Yaqin (118) and Al Baihaqi in Syu'abul Iman (209)].
Some sages say, "I find that those who experience prolonged grief are those who are jealous while those who obtain peace of life are those who are qana'ah" [Al Qana'ah by Ibn as-Sunni p. 58].
f. True wealth lies in the nature of qana'ah
Qana'ah is true wealth. Therefore, Allah bestowed this attribute on His Prophet sallallaahu 'alaihi wa sallam. Allah ta'ala said,
وَوَجَدَكَ عَائِلًا فأغنى
"And He found you in a state of not having anything, then He gave you wealth (sufficiency)" [Adh-Dhuha: 8].
There are scholars who interpret that the wealth in the verse is the wealth of the heart, because this verse includes the Makkiyah verse (revealed before the Prophet migrated to Medina). And at that time, it was understood that the prophet had minimal wealth [Fath al-Baari 11/273].
This is in line with the hadiths of the Prophet who explained that true wealth is located in the heart, that is, the attitude of qana'ah on what He gives, not located in the quantity of wealth. The Prophet sallallaahu 'alaihi wa sallam said,
لَيْسَ الغِنَى عَنْ كَثْرَةِ العَرَضِ ، وَلَكِنَّ الغِنَى غِنَى النَّفْسِ
"Wealth is not with the abundance of worldly luxuries, but the wealth of the heart is enough" Bukhari: 6446; Muslim: 1051].
Abu Dharr radhiallalhu 'anhu said, "The Prophet sallallaahu' alaihi wa sallam once asked," O Abu Dharr do you think that the amount of wealth is real wealth? " I replied, "Yes, O Messenger of Allah." He again asked, "And do you think that poverty is with a little wealth?"
I replied, "True, O Messenger of Allah." He also stated, "Indeed, wealth is with the wealth of the heart and poverty is with the poverty of the heart" [HR. An-Nasaai in al-Kubra: 11785; Ibn Hibban: 685].
What is stated above we can find in the realities of everyday life. How many of those who have been given abundant worldly pleasures, can be used to meet the needs of themselves and their descendants for decades, yet still not feel enough so that greed has seeped into their veins.
In such a condition, how else can he pay attention to the religious qualities he possesses, is not his time devoted to gaining the addition of the world?
On the other hand, how many of those who have nothing are endowed with the nature of qana'ah so that they feel as if they are the richest people in the world, do not humble themselves in front of fellow beings or take illicit paths in order to increase the quantity of wealth available.
The secret lies in the heart as has been explained. Hence the importance of the wealth of this heart, Umar radhilallahu 'anhu once ordered in one of his sermons,
تعلمون أن الطمع فقر, وأن الإياس غنى, وإنه من أيس مما عند الناس استغنى عنهم
"Do you know the real greed is poverty and indeed no illusions length is wealth. Whoever does not dream of having what is in human hands, he certainly does not need them "[HR. Ibn al-Mubarak in az-Zuhd: 631].
Sa'ad bin Abi Waqqash radhiallahu 'anhu once bequeathed to his son, "O my son, if you want to seek wealth, seek him with qana'ah, because qana'ah is a treasure that will not fade" [Uyun al-Akhbar: 3/ 207].
Abu Hazim az-Zahid was once asked,
مَا مَالُكَ؟
"What is your wealth",
he replied,
لِي مَالَانِ لَا أَخْشَى مَعَهُمَا الْفَقْرَ: الِّقَةُ بِاللَّهِ ، وَالْيَأْسُ مِمَّا فِي أَنَّا فِي أَيْدِي
. Both are ats-tsiqqatu billah (trust in Allah for the sustenance distributed) and do not expect property owned by others [Narrated by Ad Dainuri in Al Mujalasah (963); Abu Nu'aim in Al Hilyah 3/231-232].
Some sages have been asked, "What is wealth?" He replied, "Your dreams are minimal and you are satisfied with the sustenance that is sufficient for you" [Ihya 'Ulum ad-Diin 3/212].
g. Acquiring glory
Glory lies in the nature of qana'ah while humiliation lies in greed. Why is that, because a person who is endowed with the nature of qana'ah does not depend his life on humans, so that he is also considered noble.
As for the greedy person, he will humiliate himself in front of people for the sake of the world he wants to get. Jibril 'alaihissalam once said,
يَا مُحَمَّدُ شَرَفُ الْمُؤْمِنِ قِيَامُ اللَّيْلِ وَعِزُّهُ اسْتِغْنَاؤُهُ عَنِ النَّاسِ
"O Muhammad, the dignity of the prayer of a human being lies in the glory of a human being, O Muhammad." Judge: 7921].
Al-Hasan said,
لا تزال كريما على الناس - أو لا يزال الناس يكرمونك ما لم تعاط, فإذا فعلت ذلك استخفوا بك, وكرهوا حديثك وأبغضوك
"You will always be precious in the sight of men and men will always honored you as long as you are not greedy for wealth which they have. If you do that, surely they will despise you, hate your words and hate you ”[Al-Hilyah: 3/20].
Al Hafiz Ibn Rajab said,
وقد تكاثرت الأحاديث عن النبي صلى الله عليه, فمن سأل الناس ما بأيديهم, كرهوه وأبغضوه; لِأَنَّ الْمَالَ مَحْبُوبٌ لِنُفُوسِ بَنِي آدَمَ ، فَمَنْ طَلَبَ مِنْهُمْ مَا يُحِبُّونَهُ ، كَرِهُ
's Everyone who asks for other people's property, surely they will not like and hate it, because property is something that is very loved by the soul of the children of Adam. Therefore, a person who asks others to give what he likes, they will surely hate him "[Jami 'al-'Ulum wa al-Hikam 2/205].
Leadership in a religion that is identical to glory can also be obtained if a 'alim does not depend on human beings, so that they are not bothered with the various necessities of life that he demands.
Human beings should need the 'alim because of his knowledge, fatwas and advice. They do not need the greed of the 'alim. A Bedouin Arab once asked the people of Bashrah,
مَنْ سَيِّدُ أَهْلِ هَذِهِ الْقَرْيَةِ؟ قَالُوا: الْحَسَنُ ، قَالَ: بِمَا سَادَهُمْ؟ قَالُوا: احْتَاجَ النَّاسُ إِلَى عِلْمِهِ ، وَاسْتَغْنَى هُوَ عَنْ دُنْيَاهُمْ
"Who is the religious figure in this city?" The people of Bashrah replied, "Al Hasan." Bedouin Arabs asked again, "By what did he lead them?" They replied, "Man needs his knowledge, while he does not need the world they have" [Jami 'al-'Ulum wa al-Hikam 2/206].
Source: Al Qana'ah, Mafhumuha, Manafi'uha, ath-Thariqu ilaiha by Ibrahim bin Muhammad al-Haqil By majalah-alkisah.com
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