Allah Ta’ala says:

“Allah is pleased with them and they are pleased with Him.”

Rasulullah (saws) said: “Of the good fortune of man is his pleasure with that which Allah has ordained for him.”

This consists of total submission and pleasure with qadhaa (fate). One should neither by word or deed object against fate.

Ridhaa develops to such a lofty degree that its domination permeates one’s being. In this high state of Ridhaa hardship recedes and is not considered as such. The state of ridhaa in which even pain is not felt is called ridhaa-e-tab’i (natural ridhaa). The stare in which ridhaa prevails along with the sensation of pain is called ridhaa-e-aqli (intellectual ridhaa).

The first state (ridhaa-e-rab’i) is a physical condition, the acquisition of which is not incumbent. The second stare (ridhaa-e-aqli) is an intellectual condition, the acquisition of which is incumbent.

Ridhaa with fate is commanded and exhorted so as to inculcate in one the qualities of perseverance and contentment when afflicted by adversity and hardship. When ridhaa has been inculcated adversity will be taken in its stride with Contentment and without feeling any undue hardship. This is so because the intelligence alerts one to the superior results of such ridhaa in the face of adversity. The result of such ridhaa is future thawaab (reward). This will be better understood by means of an illustration. A physician prescribes a bitter remedy to a patient or may even insist on an operation. The patient bears in mind his future recovery and health, and willingly submits to the treatment. He is not only pleased with the physician bur feels indebted to him.

Similarly he who firmly believes that Allah Ta’ala will grant thawaab for every difficulty and sorrow experienced here, will most certainly be imbued with pleasure and happiness. The thawaab for such ridhaa is of such a nature that all difficulty wanes into nothingness. It is improper to desire anything contrary to that which Allah Ta’ala has willed and ordained for the servant. When Allah Ta’ala considers adversity and difficulty appropriate and advantageous for us, then we as His servants have no valid reason for dissatisfaction and sorrow.

Whatever state Allah Ta’ala chooses for a servant, that is best for him. Man seeing another in a more prosperous condition than himself yearns for such prosperity and is not contented with his own lot. But, reflection will convince one that the condition chosen for one by Allah Ta’ala is best.

It should be observed that making duaa is not contrary to ridhaa. Ahlullaah (Saints of Allah) resort to duaa merely because of the Divine Command. In this way they profess their abdiyat (state of total submission and slavery to Allah). They therefore do no insist on the attainment of what is being supplicated for. In all states and circumstances they are fully pleased with the Choice of Allah Ta’ala whether their duaa is accepted or not. Non-acceptance never induces in them dissatisfaction. This then is the sign of Ridhaa.

Ridhaa is the effect of muhabbat (Love for Allah). There is therefore no separate means of acquiring this quality. Ridhaa is a necessary corollary of muhabbat.