*!* Sabr ( Patience ) *!*

[MUHAMM7D]

Bismillaah!​

In the name of Allah, Most Gracious, Most Merciful​

Sabr ( Patience ) ​

By Ibn Qayyim al-Jawziyyah.​

The Definition of Patience
Sabr is an Arabic word which comes from a root meaning to detain, refrain and stop. There is an expression in Arabic, "so-and-so was killed sabran," which means that he was captured and detained until he died. In the spiritual sense, patience means to stop ourselves from despairing and panicking, to stop our tongues from complaining, and to stop our hands from striking our faces and tearing our clothes at times of grief and stress.

What scholars have said about patience
Some scholars have defined patience as a good human characteristic or a positive psychological attitude, by virtue of which we refrain from doing that which is not good. Human beings cannot live a proper, healthy life without patience.
Abu 'Uthman said: "the one who has patience is the one who has trained himself to handle difficulties."
'Amr ibn 'Uthman al-Makki said: "Patience means to keep close to Allah and to accept calmly the trials He sends, without complaining or feeling sad."
Al-Khawwas said: "Patience means to adhere to the rules of the Qur'an and Sunnah."
Another scholar said: "Patience means to refrain from complaining."
Ali ibn Abi Talib said: "Patience means to seek Allah's help."
Is it better to have patience at a time of difficulty, or to be in a situation which does not require patience?

Abu Muhammad al-Hariri said: "Patience means not seeing any difference between times of ease and times of hardship, and being content at all times."
I (Ibn Qayyim) say: This is too difficult, and we are not instructed to be like this. Allah has created us in such a way that we feel the difference between times of ease and times of hardship, and all that we can do is refrain from panicking at times of stress. Patience does not mean feeling the same at both easy and difficult times. That is beyond us, and is not part of our nature. Having an easy time is better for us than having a difficult time.
As the Prophet (SAAS) said in his well-known du'a: "If You are not angry with me, then I do not care what happens to me, but still I would rather have Your blessings and favour." This does not contradict the hadith which says, "No-one has ever been given a better gift than patience," because that refers to after a test or trial has befallen a person. But ease is still better.

Patience and Shakwah (complaint)

Shakwah (complaint) falls into two categories:
The first type means to complain to Allah, and this does not contradict patience. It is demonstrated by several of the Prophets, for example, when Ya qub (AS) said:

"I only complain of my distraction and anguish to Allah."
(Yusuf 12:86).

Earlier, Ya'qub (AS) had said "sabrun jamil" which means "patience is most fitting for me." The Qur'an also tells us about Ayyub:

"And (remember) Ayyub (Job), when he cried to his Lord, 'Truly distress has seized me.
(al-Anbiya 21:83).

The epitome of patience, the Prophet (SAAS), prayed to his Lord:
" O Allah, I complain to You of my weakness and helplessness."

Musa (AS) prayed to Allah, saying:
"O Allah, all praise is due to You, and complaint is made only to You, and You are the only One from Whom we seek help and in Whom we put our trust, and there is no power except by Your help."

The second type of complaint involves complaining to people, either directly, through our words, or indirectly, through the way we look and behave. This is contradictory to patience.

Opposing forces

Psychologically speaking, every person has two forces at work within him or her. One is the "driving force", which pushes him towards some actions, and the other is the "restraining force", which holds him back from others. Patience essentially harnesses the driving force to push us towards good things, and the restraining force to hold us back from actions that may be harmful to ourselves or others. Some people have strong patience when it comes to doing what is good for them, but their patience is weak with regard to restraint from harmful actions, so we may find that a person has enough patience to perform acts of worship (Salah, Sawm, Hajj), but has no patience in controlling himself and refraining from following his whims and desires, and in this way he may commit haram deeds. Conversely, some people may have strong patience in abstaining from forbidden deeds, but their patience in obeying commandments and performing 'ibadah is too weak. Some people have no patience in either case! And, needless to say, the best people are those who possess both types of patience. So, a man may have plenty of patience when it comes to standing all night in prayer, and enduring whatever conditions of heat or cold may be prevalent, but have no patience at all when it comes to lowering his gaze and refraining from looking at women. Another may have no problem in controlling his gaze, but he lacks the patience which would make him enjoin the good and forbid the evil, and he is so weak and helpless that he cannot strive against the kuffar and mushrikun. Most people will be lacking in patience in any one case, and a few lack it in all cases.

Further definition of patience

A scholar said: "To have patience means that one's common sense and religious motives are stronger than one's whims and desires." It is natural for people to have an inclination towards their desires, but common sense and the religious motive should limit that inclination. The two forces are at war: sometimes reason and religion win, and sometimes whims and desires prevail. The battlefield is the heart of man.
Patience has many other names, according to the situation. If patience consists of restraining sexual desire, it is called honour, the opposite of which is adultery and promiscuity. If it consists of controlling one's stomach, it is called self-control, the opposite of which is greed. If it consists of keeping quiet about that which it is not fit to disclose, it is called discretion, the opposite of which is disclosing secrets, lying, slander or libel. If it consists of being content with what is sufficient for one's needs, it is called abstemiousness, the opposite of which is covetousness. If it consists of controlling one's anger, then it is called forbearance, the opposite of which is impulsiveness and hasty reaction. If it consists of refraining from haste, then it is called gracefulness and steadiness, the opposite of which is to be hotheaded. If it consists of refraining from running away, then it is called courage, the opposite of which is cowardice. If it consists of refraining from taking revenge, then it is called forgiveness, the opposite of which is revenge. If it consists of refraining from being stingy, then it is called generosity, the opposite of which is miserliness. If it consists of refraining from being lazy and helpless, then it is called dynamism and initiative. If it consists of refraining from blaming and accusing other people, then it is called chivalry {muru'ah literally "manliness").
Different names may be applied to patience in different situations, but ail are covered by the idea of patience. This shows that Islam in its totality is based on patience.

Source.

​

 

[MUHAMM7D]

Bismillaah!​

In the name of Allah, Most Gracious, Most Merciful​

Sabr ( Patience ) ​

By Ibn Qayyim al-Jawziyyah.​

​

Is it possible to obtain the quality of patience?

If a person does not naturally possess the characteristic of patience, he can attain this characteristic by acting as if he does possess it, until it eventually becomes second nature. This is what the Prophet (SAAS) has told us in the hadith: "Whoever tries to be patient, then Allah will help him to be patient." A person can also strive to control his sexual desire and lower his gaze until these too become second nature. The same applies to all other desirable characteristics such a steadiness, generosity and courage.

Different perspectives on patience
Patience may be of two types, either physical or psychological, and both types may either be by choice, or without choice, as follows:
1. Physical patience by choice, such as doing hard labour willingly.
2. Physical patience without choice, such as patiently bearing illness, beatings and extremes of heat and cold.
3. Psychological patience by choice, such as refraining from things which both the Sharî‘ah and common sense say are wrong.
4. Psychological patience without choice, such as patiently bearing an enforced separation from one whom you love.

Different degrees of patience
As mentioned above, patience is of two types, by choice or without choice. Patience by choice is of a higher status than patience without choice, as the latter is common to all people, but the former is not attainable by all. Therefore the patience of Yûsuf in disobeying the wife of al-‘Azîz, and his patience in bearing the resulting punishment, is of higher status than his patience in response to his brothers’ actions, when they threw him in the well, separated him from his father and sold him as a slave. This superior, voluntary, patience is the patience of the Prophets, of Ibrâhîm, Mûsâ, Nûh, ‘Īsâ and the Seal of the Prophets, Muhammad (SAAS). Their patience was in calling the people to Allâh and in striving against the enemies of Allâh.

The patience of men and the patience of animals
These four types of patience apply only to human beings. Animals share only the two types of patience in which there is no choice, and man is distinguished by having the patience in which there is choice. However, many people have only the types of patience that animals have, i.e. patience without choice.

The patience of jinn
Jinn share the quality of patience with humans, as they are responsible for their actions like humans are. They need patience to fulfil their responsibilities towards Allâh the same way that we do. One might ask: are they responsible in the same way that we are, or in a different way? The answer is that with regard to matters of emotion and feelings they are responsible just as we are, and share the obligation to love for the sake of Allâh and hate for Allâh, to believe and have faith, to take believers for friends and unbelievers for enemies, etc. But as far as physical matters such as ghusl, wudû‘, washing after relieving oneself and circumcision are concerned, they are not the same as us. Their duties in that regard are in accordance with the way they are created.

The patience of the angels
Another question that may arise is: Do angels have patience? The answer is that angels are not tested with whims and desires that contradict their reason and knowledge. For them, worshipping and obeying Allâh are like breathing is for us. Therefore the angels do not need patience, because patience is needed when one has conflicting motives, religion and reason opposite to whims and desires. However, the angels may have some kind of patience which befits them and makes them persevere in doing what they were created for.

The patience of man
If a man’s patience is stronger than his whims and desires, then he is like an angel, but if his whims and desires are stronger than his patience, then he is like a devil. If his desire for food, drink and sex is stronger than his patience, then he is no better than an animal.
Qatâdah said: “Allâh created angels with reason and no desires, animals with desires and no reason, and man with both reason and desires.” So if a man’s reason is stronger than his desire he is like an angel, and if his desires are stronger than his reason, then he is like an animal. A little baby has only the desire for food when he needs it, and his patience is like the patience of animals. Until he reaches an age when he can tell what is what, he has no choice. When he grows a little older and develops a desire to play, then his patience by choice will develop. He will start to know what patience means when his sexual desire develops. At the same time, his power of reasoning is also developing, but between the age when he can tell right from wrong and the age of puberty, all he can see is his own interests in this world, and what might make life good or bad. This limited view will remain until he is guided by Allâh, then he will have the full picture and begin to think of his interests both in this life and the hereafter. He will become aware of where different actions may lead, and will prepare himself for a long struggle with his desires and natural inclinations.

Different degrees of patience
The kinds of patience which relate to resisting whims and desires can be graded according to how strong and effective they are. There are three degrees of patience in this respect:
1. The motive of religion is strongest in controlling and defeating the whims and desires. This level of control can only be achieved through consistent patience, and those who reach this level are victorious in this life and in the hereafter. They are the ones “who say, ‘Our Lord is Allâh’” (Fussilât 41:30). These are the ones to whom, at the moment of death, the angels say,

“Fear not!...Nor grieve! But receive the Glad Tidings of the Garden (of Bliss), that which you were promised! We are your protectors in this life and the Hereafter."
(Fussilât 41:30-31).
They are the ones who enjoy the companionship of Allâh, and who strive in the way of Allâh. They are the ones whom Allâh has guided to the exclusion of others.

2. When whims and desires prevail, the religious motive is diminished. The doomed person will surrender totally to Shaytân and his forces, who will lead him wherever they want. His relationship with them will be either of two possibilities. Either he will become their follower and a soldier in their army, which is the case of the weak person, or Shaytân will become a weapon for him, and one of his soldiers, which is the case of the strong person who rebels against Allâh. Those people are the ones whose misfortune has overtaken them, as they preferred this world to the Hereafter. The main reason for their sorry fate is that they ran out of patience. The major characteristic of these people is that they lie and cheat, indulge in wishful thinking and self-admiration, delay doing good deeds, and prefer instant gains in this world to lasting gains in the Hereafter. These are the people to whom the Prophet (SAAS) referred when he said:

“The helpless man is the one who follows his whims and desires, and indulges in wishful thinking.”

These unfortunate people are of several types. Some of them declare war against Allâh and His Messenger, trying to destroy what the Prophet (SAAS) brought, pushing people away from the way of Allâh, and spreading corruption on earth. Some are interested solely in their worldly interests. Some are two faced hypocrites who try to ingratiate themselves with everybody and gain something from every situation. Some are promiscuous, and devote their entire life to the pursuit of physical pleasure. Some, if they are warned, say that they would dearly love to repent, find it too difficult and plead they have no chance. Some say that Allâh does not need their prayers and fasting, that they will not attain salvation by virtue of their deed, and that they will rely on the fact that Allâh is Merciful. Some of them claim that refraining from committing wrong actions is like undermining the forgiveness of Allâh. Some will say, “What good could my worship do after all the wrong actions I have committed? What can help a drowning man if his fingers are above water and the rest of his body is submerged?” Some say that they will repent when death approaches...
So many excuses, all because their whims and desires control their reason, and they use their reason, in turn, to find ways of fulfilling those desires. Their reason is held prisoner by the Shaytân, and put to work to serve his evil purposes, just as Muslim prisoners-of-war may be abused by the kâfirûn and forced to look after pigs, make wine or carry the cross. The man who suppresses his reason and puts it under the control of the enemy (Shaytân) is like the one who seizes a Muslim and hands him over to the kâfirûn to imprison him.
3. There is a war that is raging between the motives of reason and religion, and the motives of whims and desires. Sometimes one prevails, sometimes the other gains the upper hand. The pattern of victories for either side varies. This is the situation in the case of most believers, who mix good deeds and bad deeds.
People’s ultimate fate in the Hereafter will correspond to the three situations outlined above. Some people will enter Paradise and never enter Hell, some will enter Hell and never enter Paradise, and some will enter Hell for some time before they are admitted to Paradise.

​

 

[MUHAMM7D]

​

Bismillaah!​

In the name of Allah, Most Gracious, Most Merciful​

Sabr ( Patience )
By Ibn Qayyim al-Jawziyyah.​

​

Different strengths of patience ​

Some people cannot have patience without struggling and facing many difficulties. Others are able to have patience easily. The first type is like a man who wrestles with a strong man and cannot beat him with the utmost effort. The second type is like a man who wrestles with a weak man and beats him easily. Such is the war between the soldiers of ar-Rahmân and the soldiers of Shaytân. Whoever defeats the soldiers of Shaytân can defeat Shaytân himself. ‘Abdullâh ibn Mas‘ûd narrated: ​

“A man wrestled with one of the jinn, and beat him, then asked, ‘Why are you so weak and small?’ The jinn answered, ‘I am very big and strong compared to the rest of the jinn.’” Someone asked ‘Abdullah ibn Mas‘ûd, “Was that man, ‘Umar?” and he replied, “Who else could it have been?” ​

Some of the Sahâbah said, ​

“A believer whips the Shaytân like the way a person whips his camel when he is travelling.” ​

Ibn Abi’d-Dunyâ narrated from some of the salaf that one shaytân met with another, and asked him why he was so thin. The other shaytân replied, ​

“Because I am a with a man who mentions the name of Allâh when he eats, so I cannot eat with him, and he mentions the name of Allâh when he drinks, so I cannot drink with him. When he enters his home he mentions the name of Allâh, so I stay outside.” The first shaytân said, “But I am with a man who does not mention the name of Allâh when he eats, so I eat with him. He does not mention the name of Allâh when he drinks, so I drink with him. When he enters his home he does not mention the name of Allâh, so I enter with him." ​

So whoever develops the habit of patience is feared by his enemies, and whoever finds patience difficult is in danger, as his enemy will readily dare to attack him and do him harm. ​

When patience is needed ​

Patience is required in the following areas of life:
1. In worshipping Allâh and following His commands,
2. In abstaining from wrong actions,
3. In accepting Allâh’s decree and ruling (qadâ’ wa qadr). This is the advice given to Luqmân when he told his son: ​

“O my son! establish regular prayer, enjoin what is just and forbid what is wrong; and bear with patient constancy whatever betide you; for this is firmness (of purpose) in (the conduct of) affairs.”
(Luqmân 31:17) ​

Enjoining what is just includes doing good oneself, and forbidding what is wrong includes abstaining from wrong action oneself. ​

.

​

 

[MUHAMM7D]

​

Bismillaah!​

In the name of Allah, Most Gracious, Most Merciful​

Sabr ( Patience )
By Ibn Qayyim al-Jawziyyah.​

​

Patience in worshipping Allâh
Patience in worshipping Allâh and carrying out His instructions means that you perform the prescribed acts of worship regularly and do so sincerely and with knowledge. Worship that is not performed regularly is of no value. Even if worship is performed regularly, there are two dangers. Firstly, we risk losing our sincerity, if the motive for performing prayers is not to please Allâh and draw closer to Him.
So to protect our worship we must make sure that we are sincere. Secondly, we must be sure never to deviate from the way of the Prophet (SAAS), so we have to ensure that our worship is done according to the Sunnah.

Patience in abstaining from wrong action
This type of patience can be achieved through the fear of the punishment which follows the wrong action, or through a feeling of hayâ’ (shyness or shame) before Allâh for using His blessings in committing wrong actions. That feeling of hayâ’ before Allâh can be strengthened through learning more about Allâh and knowing more about His names and attributes. Hayâ’ is a characteristic of people who are noble and possess good qualities, so the person who refrains from wrong action because of hayâ’ is better than the one who abstains because of fear. Hayâ’ indicates that a person is mindful of Allâh and His might. The person whose deterrent is the fear of Allâh has his thoughts focused on the punishment. The fearful person’s main concern is himself and how to save himself from the punishment, whereas the “shy” person’s main concern is Allâh and His Glory. Both have attained the status of îmân, but the “shy” person has attained ihsân, a higher status of îmân, in which he conducts himself as if he can see Allâh, and so his heart is filled with hayâ’.
The reason why it is so important for a believer to abstain from wrong action is because he must protect his îmân, as wrong action decreases îmân or extinguishes it. The Prophet (SAAS) said,
“When the adulterer commits adultery he is not a believer, and when the winebibber drinks alcohol he is not a believer and when the thief steals he is not a believer. The believer should abstain from many permitted actions in case they may lead to that which is forbidden.”


Patience at times of trial and adversity
Patience during difficult times may be achieved by:
1. thinking of the good reward that lies ahead. The more you believe in the rewards that are waiting for you, the easier it becomes to have patience. If it were not for the anticipation of the rewards, no goals or objectives pertaining to this life or the hereafter would have been achieved. Human nature loves instant gratification, but reason and maturity make us think of the long term outcome, which helps to strengthen our patience in enduring whatever faces us, whether there is no choice or otherwise;
2. expecting and hoping for a time of ease. This hope in itself offers a measure of immediate relief;
3. thinking of Allâh’s countless blessings. When we realize that we cannot enumerate the blessings of Allâh, it becomes easier for us to exercise patience in facing the current adversity, because the present troubles are like a raindrop compared to vast ocean of Allâh’s blessings and favours;
4. thinking of previous blessings of Allâh. This will remind us of Allâh’s care, and strengthen our hopes ad expectations of a time of ease to come.

Five Categories of Patience
Five Categories of Patience Patience can also be divided into categories following the five categories of deeds, namely
1. Wâjib (obligatory),
2. Mandûb (encouraged)
3. Mahdhûr (forbidden)
4. Makrûh (disliked) and
5. Mubâh (permissible).
Obligatory (wâjib) patience

1. Patience in abstaining from forbidden (harâm) things and actions,
2. Patience in carrying out obligatory deeds,
3. Patience in facing adversity which is beyond one’s control, such as illness, poverty, etc.

Encouraged (mandûb) patience
1. Patience in abstaining from disliked (makrûh) things,
2. Patience in performing acts of worship which are liked and encouraged (mustahabb)
3. Patience in refraining from taking revenge.

Forbidden (mahdhûr) patience
1. Patience in abstaining from food and drink until death.
2. Patience in abstaining from eating harâm meat, carrion and blood, when the alternative is death and starvation. Tawus and Ahmad ibn Hanbal said, “Whoever has no choice but to eat carrion, harâm meat and blood, but refuses to eat it and dies as a consequence, will enter Hell.”
3. Patience in refraining from begging. There is a dispute as to whether begging from people is forbidden or permissible. Imam Ahmad said that this kind of patience and abstention is allowed. He was asked, “What if a person fears that if he does not do this, he will die?” Imam Ahmad answered, “No, he will not die. Allâh will send him his due provision (rizq).”Imam Ahmad did not allow begging: when Allâh knows the need of a person and his sincerity in abstaining from begging, Allâh will send him rizq. Other scholars, including some of Imam Ahmad’s companions and Imam ash-Shafi‘î said, “It is obligatory on such a person to beg, and if he did not beg, than he would be a wrongdoer, because by begging he protects himself from death.”
4. Patience in enduring things that may lead to death, such as predators, snakes, fire and water.
5. Patience at times of fitnah when the Muslims are fighting Muslims. Patience in abstaining from fighting at such a time, when Muslims are killing Muslims, is mubâh (permissible), indeed it is mustahabb (liked and preferred). When the Prophet (SAAS) was asked about this, he said, “Be like the better of the two sons of Ādam.” In other, similar reports he said, “Be like the slave of Allâh who was killed, and not like the one who has killed,” and “let him (the killer) carry his own wrong action and your wrong action.” In another report, he said, “If the sword is too bright, put your hand on your face.” Allâh has told us the story of the better of the two sons of Ādam, and how he surrendered himself and did not fight back, and how Allâh commended him for that. This is different to the case when Muslims are fighting kâfirûn: in that situation the Muslim has to defend himself, because the meaning of Jihad is to defend himself and Islâm.

Disliked (makrûh) patience
1. Patience in abstaining from physical appetites (food, drink, sex) to the extent of causing damage to one’s health.
2. Patience in doing a makrûh deed.

Permissible (mubâh) patience
Patience in abstaining from mubâh deeds. Patience and Gratitude By Ibn Qayyim al-Jawziyyah
An abridgement of his original work entitled, “Uddat as-Sâbireen wa Dhâkirat ash-Shâkireen” © 1997 TA-HA

.

​

 

[MUHAMM7D]

​

Bismillaah!​

In the name of Allah, Most Gracious, Most Merciful​

Sabr ( Patience )
By Ibn Qayyim al-Jawziyyah.​

Good Patience and Bad Patience​

Bad patience means having patience in keeping away from Allâh and His love and His will, because this prevents a person from fulfilling his potential of attaining perfection and doing what he was created for. This is the worst type of patience, and the most difficult, because there is no type of patience stronger than that of the person who wilfully keeps away from his Creator, as apart from Him there is no life at all. No-one is as careless as the person who has no interest in what Allâh has prepared for His friends (awliyâ’) in the hereafter, that which no eye has ever seen nor ear has ever heard, and has never been imagined by any person. Once a man who admired a zâhid (one who does without) for his zuhd (doing without) and lack of interest in this world said to him, “I have never seen a man who has as much zuhd (doing without) as you so.”The zâhid told him, “Your zuhd is much stronger than mine, for my zuhd concerns the world, and this life is short and unstable, but your zuhd concerns the hereafter, which is eternal.”
A man asked Shiblî, “What type of patience is more difficult?”
Shiblî said, “Patience through seeking the help of Allâh.”
The man said, "No." Shiblî said, “Then patience for the sake of Allâh.”The man said, “No.” Shiblî said, “Patience in seeking the pleasure of Allâh.” The man said, “No.” So Shiblî asked, “What is it then?” and the man answered, “Patience in keeping away from Allâh.”Shiblî screamed in such a way that he nearly died.

Good patience consists of two types:
patience for the sake of Allâh and
patience by the help of Allâh.
Allâh said:
“Now await in patience the command of your Lord: for verily you are in Our eyes...”
(at-Tûr 52:48)

It is impossible to have patience for the sake of Allâh without patience by the help of Allâh:

“And be patient, for your patience is but by Allâh...”
(an-Nahl 16:127)

This âyah tells us that patience cannot be achieved without the help of Allâh, which means that in addition to the help of Allâh we need the companionship of Allâh, as in the hadîth [qudsî]:

“I am his hearing with which hears, his sight with which he sees, and his hand with which he strikes.”

The help of Allâh is bestowed upon the believer and the wrongdoer alike, both of whom receive blessings and rizq. This hadîth describes something more, the companionship of Allâh, which the believer will attain when he performs nafl (supererogatory) acts of worship until Allâh loves him. When he reaches that status, and Allâh is his hearing with which he hears and his seeing with which he sees, he does not move or do anything but Allâh is with him. Whoever reaches this level can have patience for Allâh’s sake and endure severe hardship to please Him. The person who does not reach this level will not have this degree of patience; his level of patience will be in accordance with his share of Allâh’s companionship. The believer who enjoys Allâh’s companionship will reach levels of patience that are impossible for others. Those who have patience are the winners in this world and the next, because Allâh is with them:

“for Allâh is with those who patiently persevere”
(al-Baqarah 2:153).


Emulating the attributes of Allâh

If a person loves an attribute of Allâh, then this will help him to reach Him. Allâh is as-Sabûr, patient, and there is none that is more patient and forbearing than Him. It was reported that Allâh revealed to Dâwûd (AS), “Have my attributes, as one of My attributes is that I am sabûr (patient).” Allâh loves His attributes and characteristics, and He loves to see the effects of His attributes on His slaves. As He is beautiful, so He loves beauty; as He is all-forgiving, He loves forgiveness; as He is generous, He loves generosity; as He is all-knowing, he loves the people of knowledge; as He is strong and powerful, so a strong believer is more beloved to Him than a weaker one; as He is sabûr (patient), so He loves those who have patience; as He is shakûr (grateful), so He loves those who give thanks. As He loves those who have His characteristics, so He is with them, and this is a special and unique type of companionship.

.

​

 

[MUHAMM7D]

​

Bismillaah!​

In the name of Allah, Most Gracious, Most Merciful​

Sabr ( Patience )
By Ibn Qayyim al-Jawziyyah.​

No contradiction between patience and complaining to Allâh

​

Crying out and complaining to Allâh does not mean that a person has no patience. In the Qur’ân,we find Ya‘qûb (AS) saying, “My course is comely patience (sabrun jamîl)” (Yûsuf 12:83), but his love and longing for his lost son Yûsuf made him say: “How great is my grief for Yûsuf” (Yûsuf 12:83). Sabrun jamîl refers to patience with no complaint to other people. Complaining to Allâh does not cancel out patience, as Ya‘qûb said, “I only complain of my distraction and anguish to Allâh” (Yûsuf 12:86).
Allâh also enjoined sabrun jamîl on the Prophet (SAAS) and he obeyed, but he would pray,

“O Allâh, I complain to You of my weakness and helplessness.”
Taken from Patience and Gratitude By Ibn Qayyim al-Jawziyyah An abridgement of his original work entitled, “Uddat as-Sâbireen wa Dhâkirat ash-Shâkireen” © 1997 TA-HA

Man cannot do without patience
At any given moment, a person is in a situation where he has to obey a command of Allâh, or he has to stay away from something which Allâh has prohibited, or he has to accept a decree of Allâh, or he has to give thanks (show gratitude) for a blessing which he has received from Allâh. All of these situations demand patience, so up until the time of death, no-one can do without patience. Whatever happens to us in life is either in accordance with our wishes and desires, or against them. In both cases, patience is required.
If a person enjoys good health, security, power, wealth and fulfillment of his physical desires, he should not assume that this time of ease will last forever, and he should not let his good fortune make him arrogant, extravagant or careless in a way that Allâh does not like. He should not devote all his time, money and energy to the pursuit of physical pleasure, because too much pleasure results pain. He should take care to pay what is due to Allâh in the way of zakât and sadaqah, otherwise Allâh might take away His blessing. He should also abstain from spending money in a harâm way, and be careful to avoid spending it in a makrûh way. All of this takes patience, and nobody can exercise patience at a time of ease except people of very strong faith (as-siddiqûn).

Patience at the time of adversity is easier than at the time of ease ​

One of the salaf said
“Believers and unbelievers alike may have patience at a time of adversity, but only people of strong faith can have patience at a time of ease.”

Therefore Allâh warned against the fitnah of wealth, wives and children:

“O you who believe! Let not your riches or your children divert you from the remembrance of Allâh. If any act thus, the loss is their own.” (al-Munâfiqûn 63:9) “O you who believe! Truly, among your wives and your children are (some that are) enemies to yourselves: so beware of them!”
(at-Taghâbûn 64:14)
The enmity referred to in these âyât is not that which results from hatred and conflict, but that which results from love and care, that might prevent parents from religious duties such as hijrah, jihâd, seeking knowledge and giving sadaqah. At-Tirmidhî narrated from Ibn ‘Abbas that a man asked him (Ibn ‘Abbas) about the ayah quoted above (at-Taghâbûn 64:14). Ibn ‘Abbas told him that this ayah refers to some men of Makkah who embraced Islâm, but when they wanted to migrate to join the Prophet (SAAS) in Madînah, their wives and children prevented them from doing so. Later on, when they eventually joined the Prophet (SAAS) and saw that others had already learned a great deal about Islâm, they wanted to punish their wives and children. So Allâh revealed this ayah: “O you who believe! Truly, among your wives and your children are (some that are) enemies to yourselves: so beware of them!”
(at-Taghâbûn 64:14). At-Tirmidhî said that this report is hasan sahîh.
The hadîth, “Children are the cause of cowardliness and stinginess” reflects how much a man may be held back in his pursuit of perfection and success by his wife and children. Once, when the Prophet (SAAS) was delivering a khutbah, he saw Hasan and Husayn walking and stumbling, so he interrupted his speech and went to pick them up, and said: “Indeed, Allâh has spoken the truth when He said: ‘…among your wives and your children are (some that are) enemies to yourselves.’I saw these two little boys stumbling and I did not have the patience to continue my khutbah, so I stopped and picked them up.” The Prophet (SAAS) did so because of his love for children, and in this way he set an example for his Ummah to show mercy and kindness towards children.
The reason why it is so difficult to exercise patience at a time of ease is because we have a choice regarding how to behave. A hungry person has better patience when he has no access to food, and when food becomes available, his patience weakens. Similarly, it is easier to control one’s sexual desire when no women are around.

​

 

[MUHAMM7D]

Bismillaah!​

In the name of Allah, Most Gracious, Most Merciful​

Sabr ( Patience )
By Ibn Qayyim al-Jawziyyah.​

Patience in worship

​

We human beings have a natural aversion to carrying out acts of worship, like salâh, because of our inherent laziness. If a man is hardhearted and commits many wrong actions, thinking too much of physical pleasure and mixing with people who do not remember Allâh, then he can hardly perform his prayers, and if he does not pray he does so absent-mindedly and hurriedly.
Every step of the way, man needs patience in carrying out an act of worship. Before he starts to do it, he must make sure that his intentions are correct. He should check his sincerity, and seek to avoid showing off in performing any act of worship. Whilst he is performing any act of worship, he must try to perfect it, to keep his intentions pure and his mind focused on the purpose of performing that act of worship, namely that it is to please Allâh. After completing an act of worship, he must abstain from doing anything that could corrupt his worship. Allâh has told us:
“O you who believe! Cancel not your charity by reminders of your generosity or injury”
(al-Baqarah 2:264).
He should exercise patience in refraining from admitting and feeling proud of his performance, as this is more damaging than committing many other, more visible, wrong actions. Similarly, he should always be discreet and refrain from telling others about his acts of worship.

Patience in abstaining from committing wrong actions

The best way to help oneself abstain from wrong action is to break all bad habits, and forsake all those who encourage one to commit wrong actions. Habits have a strong hold over man’s behaviour, and if habit is accompanied by desires, this means that there are two soldiers of Shaytân fighting the motives of reason and religion, which cannot then withstand them.

Patience in adversity and in situations beyond man’s control

Trials such as the death of a beloved one, sickness, loss of wealth, etc., fall into two types: adversity beyond one’s control, and adversity caused by the actions of another human being, such as slander, beating, etc.
In facing situations that are beyond one’s control, people may have any of the following reactions:
1. feeling helpless and discontented, panicking and complaining.
2. responding with patience, either for the sake of Allâh or as a sign of human strength.
3. accepting and being contented with the situation. This is actually of a higher status than patience.
4. accepting the situation with thanks and gratitude. This is even higher than acceptance, because in this case a person see the adversity as a blessing and thanks Allâh for putting him through it.

Problems and adversity that befall a person at the hands of others may be faced with any of the following reactions:
1. he may choose to forgive and forget.
2. he may decide not to take revenge.
3. he may accept the decree (qadâ’ wa qadr), whilst recognizing that the person who harmed him was a wrongdoer, yet the One Who decreed that this harm should reach him at the hands of the wrongdoer is not a wrongdoer. The harm caused by people is like heat and cold: there is no way to prevent it happening and the one who complains about heat and cold betrays a lack of wisdom. Everything that happens, happens through the decree (qadâ’ wa qadr), even though there are many different ways and means for it to happen.
4. he may treat well the person who mistreated him. This attitude has many advantages and benefits, which nobody can know in their entirety except Allâh.

Patience in situations which are started by choice, but whose consequences get out of hand​

For example, love, the start of which may be by choice but the final consequences of which are beyond a person’s control. Similarly, one may expose oneself to the causes of illness and pain (for example, by smoking or taking drugs), after which it is difficult to stop the consequences, and after taking a large amount of intoxicants it is difficult to stop drunkenness. Man should exercise patience and abstain in the first place.

 

[MUHAMM7D]

Bismillaah!​

In the name of Allah, Most Gracious, Most Merciful​

Sabr ( Patience )
By Ibn Qayyim al-Jawziyyah.​

Patience at the time of bereavement​

​

The loss of a loved one is a time when a person may be overwhelmed with grief, and many customs surrounding bereavement reflect the depth of the feeling of loss. Wailing, eulogizing (i.e. praising the deceased excessively) and tearing one’s garments are all customs which were well known at the time of Jâhiliyyah, and are still common among some Muslims. Such conduct is not permitted in Islâm, as the believer is required to face bereavement, like all the other trials of life, with patience.
It is permitted to cry or weep, softy, before death, at the time of death, and after the person has died. According to ash-Shâfi‘î, however, it is makrûh to cry after the person has died, but permissible before the soul has departed.
The correct opinion is that crying is permitted both before and after death. The evidence for this is the hadîth narrated by Jâbir ibn ‘Abdullâh (RA) in which he said: “My father died at the battle of Uhud, and I began to weep. The people told me to stop, but the Messenger (SAAS) never asked me to stop. Then my aunt Fâtimah began to weep too, and the Prophet (SAAS) said: ​

‘It does not matter whether you cry or not, the angels kept shading him until they ascended with his soul’ ” (agreed upon). ​

Ibn ‘Abbâs (RA) reported that when Ruqayyah (RA), the daughter of the Prophet (SAAS), died, the women started to cry, and ‘Umar (RA) began to whip them to make them stop. The Prophet (SAAS) told him: “O ‘Umar, leave them alone and let them cry.” To the women he said: “Go ahead and cry, but avoid the crying of the shaytân…Whatever comes from the eye and heart is from Allâh and is a sign of mercy, and whatever comes from your hand and your tongue is from the shaytân.” (Ahmad)
A number of sound ahâdîth describe the Prophet (SAAS) weeping on a number of occasions when someone he loved had died. When the Prophet (SAAS) visited the tomb of his mother he wept, and caused others to weep. When he was burying the martyr ‘Uthmân ibn Madh’un (RA) after Uhud, he kissed him and his tears fell on ‘Uthmân’s face. When he gave the news of the death of Ja’far (RA) and his companions in the battle against the Romans at Mu’tah, he spoke with tears streaming down his face.
Another sound report describes how Abû Bakr (RA) wept when he kissed the Prophet (SAAS) after he had died. The ahâdîth that forbid crying should be interpreted as referring to the kind of crying that is accompanied by eulogizing and wailing. ​

Eulogizing and wailing ​

Eulogizing the dead and wailing in grief are harâm, according to Ahmad, ash-Shâfi‘î and others. In a hadîth narrated from ‘Abdullâh ibn Mas‘ûd (RA), that the Prophet (SAAS) said: ​

“He is not one of us who strikes himself on the cheeks, rends his garment and behaves like the people of Jâhiliyyah”
(al-Bukhârî and Muslim). ​

Abû Mâlik al-Ash‘arî (RA) said: “The Prophet (SAAS) said: ​

‘There are four habits which my Ummah has, which are from the Jahiliyyah. My Ummah will never rid itself of them. They are: seeking pride in noble descent; slandering one another by casting doubts one one’s lineage; seeking rain through astrology; and wailing.’ ” ​

In another hadîth, the Prophet (SAAS) said that if a woman practices the custom of wailing, and does not repent before she dies, on the Day of Resurrection she will be raised with clothes of tar and a shield of scabs.
(Muslim) ​

Abû Mûsâ (RA) said: “The Prophet (SAAS) said:
‘The deceased person suffers because of the wailing of the living. When the wailing woman says, “What a great loss! I have lost my right arm, the one who clothed me”, the deceased will be pulled up sharply and asked: “Are you her right hand? Are you her support? Are you the one who clothed her?” ’ ”
(Ahmad). ​

There is no doubt that wailing and eulogizing are harâm. How could it be otherwise, when they indicate discontent with one’s Lord and contradict patience? Behaving this way harms oneself too, when one slaps one’s face, pulls out one’s hair, prays to Allâh to take one’s soul, wastes possessions by tearing one’s clothes, complains of injustice from Allâh and praises the deceased with qualities that he did not possess. Any of these would be sufficient grounds for the total prohibition of wailing and eulogizing. ​

Saying a few words ​

It is permissible to say a few words when crying over a deceased person, so long as these words are true, and are not accompanied by wailing or expression of discontent with the decree of Allâh. Such brief words do not contradict patience, and are not harâm. Anas (RA) reported that Abû Bakr (RA) entered upon the Prophet (SAAS) after he had passed away, put his hands on his temples, kissed him between the eyes and said: “O my Prophet, O my dearest friend, O my beloved.”
(Ahmad)
Anas (RA) reported that when the Prophet (SAAS) became very ill, he started to lose conciousness. Fâtimah (RA) said, “How great is the distress of my father!” He said, “There will be no more distress for your father after today.” When the Prophet (SAAS) passed away, she said, “O my father who answered the call of his Lord, O my father whose destination is Paradise, O my father, to Jibrîl will tell the news of your death.” After the Prophet (SAAS) had been buried, she said, “O Anas, how could you bear to bury the Prophet and cover him with dust?”
(al-Bukhârî)
When his son Ibrâhîm died, the Prophet (SAAS) said, “We are very sad for your death, O Ibrâhîm.”This does not indicate discontent with the decree of Allâh or complaining against Allâh. Such statements are no more than crying or weeping. ​

The deceased person suffers because of people’s wailing over him ​

A sahîh hadîth narrated from ‘Umar ibn al-Khattâb (RA) and his son, and al-Mughîrah ibn Shu‘bah indicates that a deceased person suffers because of people’s wailing over him. There should be no problem in understanding this hadîth, and it should not be seen as contradicting the Qur’ân or the basic principles of Sharî‘ah. It does not mean that a man can be punished because of another’s deeds. The Prophet (SAAS) did not say that the deceased person will be punished because of his family’s crying over him. What he said was that the deceased suffers because of that, meaning that it hurts him. Similarly, a dead person in the grave might suffer when a person in a neighbouring grave is being punished, just as in the life it hurts him to see his neighbour being punished. So when the family of a deceased person cries, wails and eulogizes him, like the people of Jâhiliyyah used to do, the deceased person will be hurt in his grave because of it. This is the suffering that is referred to in the hadîth. ​

Patience and Gratitude. By Ibn Qayyim al-Jawziyyah. An abridgement of his original work entitled, “Uddat as-Sâbireen wa Dhâkirat by TaHa Publications ​

Patience is half of Imân
Imân is in two halves: half is patience ( sabr) and half is gratitude ( shukr). Therefore Allâh has mentioned patience and gratitude alongside one another: ​

“Verily in this are signs for all who constantly persevere and give thanks”
(Ibrâhîm 14:5; Luqmân 31:31; Sabâ’ 34:19; ash-Shurâ 42:33). ​

 

[MUHAMM7D]

Bismillaah!
In the name of Allah, Most Gracious, Most Merciful​

Sabr ( Patience )
By Ibn Qayyim al-Jawziyyah.​

Patience is half of Imân​

​

Imân is in two halves: half is patience ( sabr) and half is gratitude ( shukr). Therefore Allâh has mentioned patience and gratitude alongside one another: ​

“Verily in this are signs for all who constantly persevere and give thanks”

(Ibrâhîm 14:5; Luqmân 31:31; Sabâ’ 34:19; ash-Shurâ 42:33). ​

The reasons why one half of îmân is patience and the other half is gratitude are as follows:

1. îmân is a term which covers words, deeds and intentions, all of which are based on one of two things, action or abstinence.
Action refers to performing a deed in accordance with the instructions of Allâh, which is the reality of gratitude.
Abstinence, as in refraining from wrong action, requires patience. The whole of religion is embodied in these two things: carrying out that which Allâh has commanded, and refraining from that which Allâh has prohibited. ​

2. îmân is based on two pillars, yaqîn (conviction) and patience, which are referred to in the following ayah: ​

“And We appointed, from among them, leaders, giving guidance under Our command, so long as they persevered with patience and continued to have faith in Our Signs”

(as-Sajdah 32:34). ​

It is through faith that we know the reality of Allâh’s commands and prohibitions, or reward and punishment, and it is through patience that we carry out His instructions and abstain from that which He has prohibited. A person can never come to believe in Allâh’s commands and prohibitions, and in reward and punishment, and it is through patience that we carry out His instructions and abstain from that which He has prohibited, and in reward and punishment, except through faith, and that is truly from Allâh. And we can never carry out Allâh’s instructions and abstain from that which He has prohibited except through patience. Therefore patience is half of îmân, and the other half is gratitude.

3. Man has two powers, the power of doing and the power of abstaining, which control all his behaviour. So a person will do what he likes and abstain from what he dislikes. The whole of religion is doing or abstaining, carrying out the instructions of Allâh or abstaining from that which He has prohibited, neither of which can be accomplished without patience. ​

4. The whole of religion is hope and fear, and the true believer is the one who is both hopeful and fearful. Allâh said: ​

“…They used to call on Us with love and reverence, and humble themselves before Us”
(al-Anbiyâ’ 21:90). ​

The Prophet (SAAS) used to pray: ​

“O Allâh, I have surrendered my soul to You, and turned my face to You. My (own) affair I commit to Allâh and I seek Your protection, in hope of You and in fear of You”
(al-Bukhârî). ​

So the believer is the one who is both hopeful and fearful, but hope and fear can only be based on the foundation of patience: fear should make the believer patient, and his hope should lead to gratitude.

5.Any action done by man is either beneficial or harmful to him in this world and the next, or else it is beneficial to him in the world and harmful to him in the other. The best course for man is to do that which is beneficial to him in the Hereafter, and abstain from that which is harmful to him in the Hereafter. This is the reality of îmân: to do what is good for him, and that is gratitude; and to abstain from that which harms him, and that is patience. ​

6.Man is always is a situation where he has to carry out an instruction of Allâh, or avoid something which Allâh has prohibited, or accept something that Allâh has decreed. In all cases, he has to face the situation with patience and gratitude. Carrying out Allâh’s instructions is gratitude, and abstaining from prohibited things and being content with the decree of Allâh constitutes patience. ​

7.Man is constantly being pulled in two opposing directions: should he respond to the lure of this world of desires and pleasures, or should he answer the call of Allâh and the hereafter, with the eternal Paradise that Allâh has prepared for His friend ( walî)? Going against the call of whims and desires is patience, and responding to the call of Allâh and the Hereafter is gratitude. ​

8.Religion is based on two principles: determination and perseverance (patience), which are referred to in the du‘â of the Prophet (SAAS): ​

“O Allâh, I ask You for perseverance in all my affairs, and I ask You for the determination to stay on the straight and narrow path.” ​

9. Religion is based on truth (haqq) and patience, which is referred to in the âyah: ​

“…and they (join together) in the mutual teaching of truth, and of patience and constancy”
(al-‘Asr 103:3). ​

Man is required to work according to the truth, both by himself and others, which is the reality of gratitude, but he cannot do that without patience, therefore patience is half of îmân. And Allâh knows best. ​

Patience and Gratitude. By Ibn Qayyim al-Jawziyyah. An abridgement of his original work entitled, “Uddat as-Sâbireen wa Dhâkirat by TaHa Publications​

​

 

[MUHAMM7D]

Bismillaah!
In the name of Allah, Most Gracious, Most Merciful​

Sabr ( Patience )
By Ibn Qayyim al-Jawziyyah.​

Patience in The Qur'ân

​

​

Imâm Ahmad said: “Allâh has mentioned patience in the Qur’ân in ninety places.” Here, we will list the different contexts in which patience appears.
1. Instruction. Patience in enjoined upon believers:

“And be patient for your patience is but by Allâh…”
(an-Nahl 16:127).
“Now await in patience the command of your Lord…”
(at-tûr 54:48). ​

2. That which is opposite to patience is forbidden:

“…and be in no haste about the (unbelievers)…”
(al-Ahqâf 46:35).
“So lose not heart nor fall in despair…”
(Al ‘Imrân 3:139).
“…and be not like the Companion of the Fish (i.e. Yûnus [AS]) – when he cried out in agony”
(al-Qalâm 68:48). ​

3.Patience is made a condition of success and prosperity:

“O you who believe! Persevere in patience and constancy; vie in such perseverance; strengthen each other; and fear Allâh; that you may prosper”
(Al ‘Imrân 3:200). ​

4. The rewards of those who exercise patience will be doubled:

“Twice will they be given their reward, for that they have persevered…”
(al-Qasas 28:54).
“…Those who patiently persevere will truly receive a reward without measure!”
(az-Zumar 39:10). ​

Sulaymân ibn Qâsim said that the reward of every deed is known, except for the reward of patience, which will be like heavy rain.
5. Patience and îmân are prerequisites for leadership in religion:

“And We appointed, from among them, leaders, giving guidance under Our commands, so long as they persevered with patience and continued to have faith in Our Signs”
(as-Sajdah 32:24). ​

6.Patience is the way to earn the companionship of Allâh:

“…and be patient and persevering: for Allâh is with those who patiently persevere”
(al-Anfâl 8:46). ​

Abû Alî ad-Daqqaq said:

“People who have patience are the true winners in this world and the next, because they have the companionship of Allâh.” ​

7.Allâh will reward those who have patience with a threefold reward: blessings, mercy and guidance:

“…but give glad tidings to those who patiently persevere – who say, when afflicted with calamity: ‘To Allâh we belong, and to Him is our return’ – they are those on whom (descend) blessings from their Lord, and Mercy and they are the ones that receive guidance”
(al-Baqarah 2:155-7). ​

When people came to offer their condolences to one of the salaf, for some calamity that had befallen him, he said:

“Why should I not practice patience, when Allâh has promised those who have patience three rewards, each of which is better than this world and everything in it?” ​

8.Patience is a means of seeking Allâh’s help:

“…seek (Allâh’s) help with patient perseverance and prayer…”
(al-Baqarah 2:45). ​

So whoever has no patience has no help.
9.Patience and taqwâ are conditions for Allâh’s help and support:

“Yea – if you remain firm, and act aright, even if the enemy should rush here on you in hot haste, your Lord would help you with five thousand angels making a terrific onslaught”
(Al ‘Imrân 3:125). ​

10.Patience and taqwâ are a great protection against the cunning of enemies:

“…But if you are constant and do right, not the least harm will their cunning do to you…”
(Al ‘Imrân 3:120). ​

11.The angels will salute the people of patience in Jannah:

“…and angels shall enter unto them from every gate (with the salutation of): ‘Peace unto you for that you persevered in patience! Now how excellent is the final Home!’ ”
(ar-Ra‘d 13:24). ​

12.Allâh made it permissible to treat our enemies no worse than they treat us, but He has made it clear that practising patience is better:

“And if you do catch them out, catch them out no worse than they catch you out: but if you show patience, that is indeed the best (course) for those who are patient”
(an-Nahl 16:126). ​

13.Allâh made patience and right actions a condition for forgiveness and great reward:

“Not so those who show patience and constancy, and work righteousness; for them is forgiveness (of wrong actions) and a great reward!”
(Hûd 11:11). ​

14.Allâh has made patience a standard of courage and determination in the conduct of one’s affairs:

“But indeed if any show patience and forgive, that would truly be an exercise of courageous will and resolution in the conduct of affairs” (ash-Shûra 42:43) “(Luqmân said: ‘O my son! …enjoin what is just, and forbid what is wrong: and bear with patient constancy whate’er betide you, for this is firmness (of purpose) in (the conduct of) affairs”
(Luqmân 31:17). ​

15.Allâh has promised the believers His support and victory, and has said that they deserve this because of their patience:

“…The fair promise of your Lord was fulfilled for the Children of Israel, because they had patience and constancy…”
(al-A‘raf 7:137). ​

16.Allâh has made patience a condition of His love:

“How many of the Prophets fought (in Allâh’s way), and with them (fought) large bands of godly men? But they never lost heart if they met with disaster in Allâh’s way, nor did they weaken (in will) nor give in. And Allâh loves those who are firm and steadfast (as-sâbirîn)”
(Al ‘Imrân 3:146). ​

17.Allâh has made patience a condition of receiving many blessings:

“But those who had been granted (true) knowledge said: ‘Alas for you! The reward of Allâh (in the Hereafter) is best for those who believe and work righteousness: but this none shall attain, save those who steadfastly persevere (in good)” (al-Qasas 28:80). “And no one will be granted such goodness except those who exercise patience and self-restraint – none but persons of the greatest good fortune”
(Fussilât 41:35). ​

18.Allâh has mentioned that only those who practise patience and gratitude will benefit from the Signs of Allâh:

“Do you not see that the ships sail through the Ocean by the grace of Allâh? – that He may show you of His Signs? Verily in this are Signs for all who constantly persevere and give thanks”
(Luqmân 31:31).
“And among His Signs are the ships, smooth-running through the ocean, (tall) as mountains. If it be His Will, He can still the Wind: then they would become motionless on the back of the (ocean). Verily in this are Signs for everyone who patiently perseveres and is grateful” (ash-Shûra 42:32-33). ​

19.Allâh praised Ayyûb (AS) for his patience:

“…Truly We found him full of patience and constancy, how excellent in Our service! Ever did he turn (to Us)!”
(Sâd 38:44). ​

Allâh described Ayyûb (AS) as excellent because of his patience, sot he person who fails to exercise patience when it is necessary will be regarded as a failure and a sinner.

20.Allâh has given a general ruling that whoever does not have faith and does not belong to the people of truth and patience, is in state of loss. This means that the only true winners are people of patience:

“By (the Token of) Time (through the Ages), verily Man is in loss, except such as have Faith, and do right actions, and (join together) in the mutual teaching of the Truth, and of Patience and Constancy”
(al-‘Asr 103:1-3) ​

Commenting on this sûrah, Imâm ash-Shâfi‘î said:

“If people thought deeply on this sûrah, it would provide enough guidance, as man cannot attain perfection without perfecting these two things, his knowledge and his actions, i.e. his faith and right actions. As he is required to perfect himself, so he is required to perfect others, which is joining together in mutual teaching of the truth. The foundation of all this is patience.”

21.Allâh has mentioned that the main characteristic of those who attain salvation is patience and compassion:

“Then will he be of those who believe and enjoin patience, (constancy, and self-restraint), and enjoin deeds of kindness and compassion. Such are the companions of the right had”
(al-Balad 90:18). ​

22.Allâh has mentioned patience alongside the pillars of Islâm and îmân, as He has mentioned it alongside sâlah:

“Nay, seek (Allâh’s) help with patient perseverance and prayer…”
(al-Baqarah 2:45); ​

alongside right actions:

“Not so those who show patience and constancy, and do right actions; for them is forgiveness (of wrong actions) and a great reward”
(Hûd 11:11);​

alongside gratitude (shukr):

“…Verily in this are Signs for everyone who patiently perseveres and is grateful”
(ash-Shûra 42:32-33); ​

alongside truth: “

…and (join together) in the mutual teaching of truth, and of patience and constancy”
(al-‘Asr 103:1-3);​

alongside compassion: “

…those who believe and enjoin patience, (constancy, and self-restraint), and enjoin deeds of kindness and compassion…”
(al-Balad 90:17); ​

'alongside faith: “

…so long as they persevered with patience and continued to have faith in Our Signs”
(as-Sajdah 32:24);​

alongside truth: “

…for true men and women, for men and women who are patient and constant…”
(al-Ahzâb 33:35). ​

Allâh has made patience the means for attaining His love, His companionship, His help and support, and His good rewards. This is sufficient honour and blessings.


Patience and Gratitude. By Ibn Qayyim al-Jawziyyah. An abridgement of his original work entitled, “Uddat as-Sâbireen wa Dhâkirat by TaHa Publications

​