My Mujāhid Brother:
The Muslim feels much happiness with the blessings that Allāh causes to transpire to him and motivate him and remind him of the greatness of Allāh’s bounty upon him. And although not every blessing is a blessing in reality – for it might be a trial for the slave and an enticement for him, or other than that – there remains the blessing of the honors that are indisputably nothing but the Grace which our Lord, عزّ وجل, bestows upon the best of His creation, and the most beloved of them to Him was our Prophet Muhammad, صلى الله عليه وسلم.
Indeed it is the blessing of “maintaining steadfastness” and not being affected by the misguidance and deception of those who are astray, as Allāh Ta’ālā says,
And in the Chapter that follows it, Allāh عزّ وجل says, warning His Prophet about these misguided pursuers of Fitnah:
And despite the fact that the believer of all time periods understands the greatness of this virtue, it is the believer during the period of estrangement (Ghurbah) that [reaches] the highest degree of absorption and understanding of the greatness of this Divine blessing, especially when he sees the plenitude of those around him who lapsed without attaining what [they] sought after – and there is no Might or Power except with Allāh. So these situations increase the believer in faith and in deference, and they increase him in his turning to and his need of Allāh, and they increase him in contempt and scorn for himself.
Exactly as the Companions, may Allāh be pleased with them, used to act.
So you see, for example, the guided and directed Imām, the legal expert, [the one] who was given the glad tidings of Paradise and Deliverance – ‘Umar Bin Al-Khattāb, may Allāh be pleased with him, was copious in his weeping over himself and his fear over himself from the sources of hypocrisy, so he would say to Hudhayfah, may Allāh be pleased with him, “I ask you by Allāh, did the Messenger of Allāh count me as one of the hypocrites?”
And Ibn Abī Mulaykah said, “I met thirty of the Prophet’s companions, صلى الله عليه وسلم, and all of them feared for himself from hypocrisy.”
So because of this, they were, may Allāh be pleased with them, the best of the people in action, and the most copious of them in fear, and the most severe of them in accounting themselves due to the glorification of Allāh that was established in their hearts, and their knowledge of His being entitled to a hundred times the worship and submission that the slaves perform.
And due to this Divine consciousness in their hearts, may Allāh be pleased with them, the Messenger of Allāh, صلى الله عليه وسلم, made their methodology the standard next to which no other is acknowledged. So in the Hadīth, “‘And this Ummah will divide into 73 sects, all of them in the Hellfire except one.’ So they [the Companions] said, ‘Which one is it, O Messenger of Allāh?’ He said, ‘Those who were upon what I and my companions are upon today'” . And because of this, the one who seeks to take an example should take them as an example, may Allāh be pleased with them, especially if the strangeness of the Religion heightens and the helpers and the supporters are few in number.
The Strangeness of the Religion:
Yes. “Islām began [as something] strange and it will return to being [something] strange as it began, so Tūbā for the strangers.”
Ibn Taymiyyah, may Allāh have mercy upon him, said, “Its [i.e. Islām’s] Ghurbah (estrangement) is greatest when those who once entered into it forsake it…” until he said, “So indeed no party forsakes Islām except that Allāh brings a people He loves who will fight on His behalf, and they are the Victorious Party until the Hour is established. And this demonstrates that He mentioned this in the context of prohibiting alliance with the disbelievers. So He, Ta’ālā, said,
until His Statement:
So those being addressed with the prohibition of taking the Jews and the Christians as allies are the same ones being addressed in the Verse about apostasy.”
Yes. Indeed it is the strange estrangement, and from its features is what was reported in the Hadīth, from Umāmah, “And from the end [i.e. the end days] of this Religion is that the entire tribe will be drained of knowledge, until there will not remain in it but one learned man or two, and they will be subjugated and meek, and will not find in this any assisters or helpers.” And at this time the vast Mercy of Allāh will descend upon these strangers, and Allāh will compensate them for this estrangement with a Divine Virtue, and it is multiplying their reward for them the way the rewards were multiplied for the first generations.
And in At-Tabarānī Al-Kabīr from Ibn Mas’ūd, may Allāh be pleased with him, that the Messenger of Allāh, صلى الله عليه وسلم, said, “Indeed you will leave behind you an era in which the patience of the one adhering [to his Religion] in it is the reward of 50 martyrs from amongst you.”
And this minority is the Victorious Party, as it was reported in Muslim from more than one of the Companions his statement, صلى الله عليه وسلم, “This religion will continue to be established, and a group of people from the Believers will continue to fight for its protection until the Hour is established.”  So he made their most apparent characteristic their fighting in the Path of Allāh, that characteristic that made them most deserving of Allāh’s Love for them:
So here, my brother, you have these texts that ease your state of estrangement, when the idle ones draw upon the dark texts of the Tawāghīt that promise them poverty and command them with corruption.
But, my Mujāhid brother:
What is your attitude towards the lessons of time and the wondrous transformations and alterations? Yes, it is required of you to take from these circumstances beneficial lessons – we ask Allāh for Guidance and Soundness. And from the benefits are what follows:
1) Joy at the blessing of steadfastness:
Ibn Taymiyyah, may Allāh have Mercy upon him said, “And this does not mandate that if he becomes a stranger that the one holding fast to it [i.e. Islām] is upon evil, no. Rather, he is the happiest of people, as it was said in the complete Hadīth, “So Tūbā for the strangers.” And “Tūbā” is from At-Tayyib (good). Allāh Ta’ālā said:
So indeed he is of the class of the First and Foremost, who followed it [i.e. Islām] when it was strange, and they were the happiest of people. And as for the Hereafter, they are the highest people in rank after the Prophets, may Allāh send His Peace upon them” End quote. 
2) Lack of grief and distress over his estrangement:
Ibn Taymiyyah, may Allāh have Mercy upon him, said, “And just as Allāh prohibited His Prophet to be afflicted with grief or distress for those that did not enter into Islām in the beginning of the matter, in the Hereafter it is likewise. So the believer is prohibited from feeling grief over them and to be distressed over their plots. And for many of the people, if he sees evil or if he sees much of the situation of Islām changing, he becomes anxious and exhausted and he weeps the way the people of calamities weep, and he is prohibited from all of this. Rather, he is commanded to have patience and trust in Allāh and to have steadfastness upon the Religion of Islām” End quote. 
3) Endurance, patience, and positioning:
4) Throwing oneself before the door of Al-Ghanī (the All-Rich), Ar-Rahīm (the Most Merciful), and breaking down before Him with supplication and seeking forgiveness:
Indeed the greatest thing that humiliates the slave is his sins. And in the Hadīth Qudsī, “O my servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you.” until He says, “Indeed you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you.”
And from the powerful supplications, “O Allāh, Turner of the hearts, make my heart steadfast upon Your Religion.” And this was of the moving supplications made most by the infallible, صلى الله عليه وسلم. And also from amongst the moving supplications, “O Allāh, inspire in me guidance and protect me from the evil of my self”; “O Ever-Living, O Self-Subsisting, by Your Mercy I seek assistance, rectify for me all of my affairs and do not leave me to myself or to any of Your creation for the blink of an eye”; “O Allāh I ask you for certainty and safety.”
5) Increasing in the praise of Allāh for His blessings:
So the steadiness of His blessings and their increase is dependant on the magnitude of your praise of Allāh. And He Alone is Deserving of praise in the beginning and in the end; so all praise is due to him, apparent and hidden.
And may Allāh send peace upon our Prophet Muhammad, and all of his family and his companions.
Published in Sawt Al-Jihād magazine, issue #6
 An-Nisā: 161
 Al-Mā’idah :49
 The Hadīth of ‘Abdullāh Bin ‘Amr was recorded and classed as Hasan by At-Tirmidhī (#2641). It was also classed as Hasan by Al-‘Irāqī in Ahkām al-Qur’ān (3/432), Al-‘Irāqī in Takhrīj al-Ihyā’ (3/284) and Al-Albānī in Sahīh At-Tirmidhī.
 Muslim #208; Musnad Al-Imām Ahmad #3596; Sunan At-Tirmidhī #2553, and others
 Al-Mā’idah :54
 Fatāwā Shaykh Al-Islām 18/297
 Muslim #3546
As-Saff : 4
 An-Nawawī said, “Tūbā is from At-Tayyib (good), stated by Al-Firā’. And as for the meaning of Tūbā, then the scholars of exegesis differed upon the meaning of His, Ta’ālā‘s Statement, “Tūbā is for them and a beautiful place of (final) return.” So it was narrated from Ibn ‘Abbās, may Allāh have Mercy upon him, that its meaning is happiness and delight of the eyes. And ‘Ikrimah said, ‘The best of what is for them.’ And Ad-Dahhāk said, ‘Felicity for them.’ And Qatādah said,’Goodness for them.’ And Ibrāhīm said, ‘Good and bounty is for them.’ And Ibn ‘Ijlān said, ‘Perpetual good.’ And it was said, ‘Paradise.’ And it was said, ‘A tree in Paradise.’ And all of these are meanings supported by the Hadīth.”
 Fatāwā Shaykh Al-Islām 18/292
 Fatāwā Shaykh Al-Islām 18/295
 Muslim #4674; Musnad Al-Imām Ahmad #20405. The full text of the Hadīth is as follows: “Abū Dharr reported Allah’s Messenger, صلى الله عليه وسلم, as saying that Allah, the Exalted and Glorious, said: ‘O My servants, I have made oppression unlawful for Me and unlawful for you, so do not commit oppression against one another. O my servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you. O My servants, all of you are hungry (needy) except one whom I feed, so beg food from Me, so that I may give that to you. O My servants, all of you are naked (need clothes) except one whom I provide garments, so beg clothes from Me, so that I should clothe you. O My servants, you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you. O My servants, you can neither do Me any harm nor can you do Me any good. O My servants, even if the first amongst you and the last amongst you and even the whole of human race of yours, and that of the Jinn even, become (equal in) God-conscious like the heart of a single person amongst you, nothing would add to My Power. O My servants, even if the first amongst you and the last amongst you and the whole human race of yours and that of the Jinn too in unison become the most wicked (all beating) like the heart of a single person, it would cause no loss to My Power. O My servants, even if the first amongst you and the last amongst you and the whole human race of yours and that of the Jinn also all stand in one plain ground and you ask Me and I confer upon every person what he asks for, it would not. in any way, cause any loss to Me (even less) than that which is caused to the ocean by dipping the needle in it. My servants, these for you I shall reward you for them, so he who deeds of yours which I am recording finds good shouldpraise Allah and he who does not find that should not blame anyone but his self.’ Sa’īd said that when Abū Idrīs Al-Khawlānī narrated this Hadīth he knelt upon his knees.”