*!* Sabr ( Patience ) *!*

[Khayal]

:arabic6:
Bismillaah!
In the name of Allah, Most Gracious, Most Merciful​

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

Patience in The Qur'ân ​

:salamext: ​

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


:wasalamex

 

[Khayal]

:arabic6:
Bismillaah!
In the name of Allah, Most Gracious, Most Merciful​

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

Ahâdîth about patience​

:salamext:
Umm Salamah said: I heard the Prophet (SAAS) saying, “
There is no Muslim afflicted with calamity who says ‘To Allâh we belong and to Him is our return; O Allâh reward me for this calamity and compensate me with what is better for me,’ but Allâh will compensate him with what is better for him.” She said: “When Abû Salamah died, I said: ‘Who among Muslims is better than Abû Salamah? His household was the first to migrate to the Messenger of Allâh!’ Anyhow, I said what what the Prophet (SAAS) taught us to say, and Allâh compensated me with the Messenger of Allâh. The Prophet (SAAS) sent Hâtib ibn Abî Balta‘ah to ask for my hand in marriage on his behalf, but I told him that I had a daughter, and that I was a very jealous woman. The Prophet (SAAS) responded: ‘As far as her daughter is concerned, I shall pray to Allâh to make her independent, and I shall pray to Allâh to take away her jealousy.’ So I married the Messenger (SAAS).”
(Muslim)

Abû Mûsâ al-Ash‘arî said: The Prophet (SAAS) said:

“When a child of a man dies, Allâh asks the angels, ‘Did you take the soul of My slave’s child?’ They reply, ‘Yes.’ He asks them, ‘Did you take away the apple of his eye?’, and they reply, ‘Yes.’ The He asks: ‘What did My slave say?’ They tell Him: ‘He praised You and said: “To Allâh we belong and to Him is our return.” ’ Allâh says: ‘Build a house for him in Paradise and call it Bait al-hamd (the house of praise)’.”
(At-Tirmidhî, Ahmad and Ibn Hibbân)

Anas (RA) narrated that the Prophet (SAAS) said: “Allâh said:

‘If I test My slave by depriving him of his two precious ones (meaning the eyes or eyesight), and he faces that with patient perseverance, I shall compensate him with Paradise.’ ”
(al-Bukhârî)

From آ’ishah (RA) via ‘Urwah and az-Zuhri:

“The Prophet (SAAS) said: ‘No affliction befalls a Muslim but Allâh forgives his wrong actions because of it, even if it be no more than a thorn’.”
(al-Bukhârî and Muslim)

Sa‘d ibn Abî Waqqâs (RA) said:

“I asked the Prophet (SAAS) who among the people are most severely tried? He said, ‘The Prophets, then the right acting people, and so on down through various categories of people. Man will be tested according to the strength of his faith. The stronger his faith, the more severe his trial, and the weaker his faith, the lighter his trial. The believer will be continually tested until he walks on earth with all his wrong actions forgiven’.”
(al-Bukhârî)

Anas (RA) narrated that a son of Abû Talhah (RA) fell ill and died one day when Abû Talhah was away from home. When Abû Talhah’s wife realized that her son had died, she covered him with a blanket, and left him lying by the wall. Abû Talhah came home and asked how the boy was, and his wife told him: “He has calmed down and I hope he is resting,” so Abû Talhah thought that the child was getting better. That night he slept with his wife, and in the morning he got up and performed ghusl. When he was about to go out, he wife told him that his son had died. So Abû Talhah went and prayed with the Prophet (SAAS), then told him what had happened. The Prophet (SAAS) responded by saying, “May Allâh bless this last night of yours.” A man from Ansâr said, “I have seen nine children of the man who was born as result of that night, and all of them have read the Qur’ân.”
(al-Bukhârî)
Abû Sa’îd al-Khudrî (RA) reported that the Prophet (SAAS) said:

“No-one can be given a better an more abundant gift than patience.”
(al-Bukhârî and Muslim)

.:wasalamex

.

 

[Khayal]

:arabic6:
Bismillaah!
In the name of Allah, Most Gracious, Most Merciful​

Sabr ( Patience ) ​

Patience at the time of sickness ​

:salamext:
Abû Sa‘îd al-Khudrî (RA) said:
“I entered upon the Prophet (SAAS) when he was sick and had a high temperature. I put my hand on the cover with which he was covering himself and I could feel the heat of his fever. I said, ‘How strong is your fever, O Messenger of Allâh!’ He said, ‘We Prophets are like that: our pain is multiplied so our rewards will be multiplied’.”
(Ahmad)

Jâbir ibn Abdullâh (RA) said that the Messenger of Allâh (SAAS) enterer upon a woman and asked her,

“Why are you shivering like that?” She said, “It is because of fever,” and cursed the fever. The Prophet (SAAS) said, “Do not slander fever, because it takes away many wrong actions, just as the blacksmith’s bellows remove dross and impurities from iron.”
(Muslim)

Ziyâd ibn Ziyâd, the mawlâ (freed slave) of Ibn ‘Abbâs (RA), narrated from one of the Sahâbah, who said:

“We entered upon the Prophet (SAAS) when he was ill with fever. We expressed our sorrow for his pain, and said, ‘May our mothers and fathers be sacrificed for you, O Messenger of Allâh! How severe is your pain!’ He replied, ‘We Prophets are afflicted many times more strongly.’ We said, ‘Subhân’allâh!’ He asked, ‘Do you find this strange? There were some Prophets who were killed by ringworm.’ We said, ‘Subhân’allâh!’ He asked, ‘Do you find this strange? The most severely tried of people are the Prophets, then the right acting people, the those who are less right acting, and so on.’ We said, ‘Subhân’allâh!’ He said, ‘Do you find this strange? They used to enjoy their times of trials and afflictions as you enjoy your times of ease.’ ”

Masrûq narrated from ‘آ’Aishah (RA) who said:
“I have never seen anyone endure more severe pain than the Prophet (SAAS). When he fell ill, his pain became so severe, to the extent that he could not sleep for nineteen nights.”

‘آ’Aishah (RA) narrated that the Messenger of Allâh (SAAS) said: “

Truly fever makes wrong actions fall away from a man like leaves fall from a tree.” And it was narrated that the Prophet (SAAS) said: “The likeness of the believer when he suffers from illness is like iron when it enters the fire; the dross is removed, and the good elements stay.”

It was narrated that Abû Ayyûb al-Ansârî (RA) said:

“The Prophet (SAAS) visited a sick man of the Ansâr, and when the Prophet (SAAS) asked how he was, he said, ‘O Messenger of Allâh, I have not closed my eyes for seven days.’ The Prophet (S) told him, ‘Have patience, my brother, for if you do, you will be rid of your wrong actions as easily as you acquired them.’ The Prophet (SAAS) also said: ‘The time of illness cancels out the time of wrong actions.’ ”

Anas (RA) narrated that the Prophet (SAAS) said:

“When a slave of Allâh becomes ill for three days, he will come out having shed all his wrong actions, and will become as sinless as the day he was born.” And it was narrated that the Prophet (SAAS) said: “The prayer of the sick person will never be rejected, until he recovers.”

It was narrated that the Prophet (SAAS) said:

“By the One in Whose hand is my soul, there is no qadâ’ that Allâh decrees for the believer but it is good for him. If Allâh decrees that he will go through a time of ease, the believer will be grateful, and that is good for him. If Allâh decrees that he will suffer some affliction, he will be patient, and that is also good for him. This applies only to the believers.”
(Ahmad)


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


Sahâbah on the virtues of patience

As-Safar said: “Abû Bakr fell ill, so some people visited him and asked whether they should call a doctor for him. He said,‘The Doctor has already seen me.’ They asked, ‘What did he say?’ Abû Bakr said, ‘He said, “I do what I want”.’ ” (Meaning, that Allâh is his “Doctor” and can make him sick or healthy as He wills) (Ahmad). ‘Umar ibn al-Khattâb (RA) said:

“The best days we ever lived were by virtue of patience, and if patience were to take the shape of a man, he would be a noble and generous man.”

‘Alî ibn Abî Tâlib (RA) said:
“The relation of patience to îmân is like the relation of the head to the body. If the head is chopped off, the body becomes useless.” Then he raised his voice and said: “Certainly, the one who has no patience has no îmân, and patience is like a riding-beast that nevers gets tired.”

‘Umar ibn ‘Abdu’l-‘Azîz said:

“Allâh never bestows a blessing on His slave then takes it away and compensates him by giving him patience, but that with which he has been compensated is better than that which has been taken away from him.”


The story of ‘Urwah ibn al-Zubayr

‘Urwah ibn al-Zubayr came to visit the Khalîfah al-Walîd ibn ‘Abdu’l-Malik. With him was his son Muhammad, who was one of the most handsome of men. The young man had dressed up for the occasion in fine clothes, and had his hair in two plaits or braids. When al-Walîd saw him, he said, “This is how the young people of Quraysh look!” and by so saying, put the evil eye on him. Before he left, the young man fell ill. When he was in the stable (preparing for the journey) he fell down, and the horses trampled him to death. Then ‘Urwah got gangrene in his leg, and al-Walîd sent doctors to him, who suggested that the leg should be amputated, otherwise the gangrene would spread to the rest of the body and kill him. ‘Urwah agreed, and the doctors began to remove his leg, using a saw. When the saw reached the bone, ‘Urwah fainted, and when he came around, sweat was pouring down his face, and he was repeating, “Lâ ilâh ill-Allâh, Allâhu akbar.” When the operation was over, he picked up his leg and kissed it, then said, “I swear by the One Who mounted me on you, I never used to walk to any place of wrong action or to any place where Allâh would not like me to be.” Then he gave instructions that the leg should be washed, perfumed, wrapped in a cloth and buried in the Muslim graveyard. When ‘Urwah left al-Walîd and returned to Madînah, his family and friends went to meet him at the outskirts of the city and to offer condolences. The only reply he made was to quote from the Qur’ân: “…truly we have suffered much fatigue at our journey” (al-Kahf 18:62). He did not say any more than that. Then he said, “I will not enter Madînah, for people there either rejoice over the afflictions of others, or else feel envy for their blessings.” So he went to stay in a place at al-‘Aqîq. ‘خsâ ibn Talhah came to visit him there and said, “May your enemies’ fathers perish!” and asked him, “Show me the affliction for which I have come to console you.” ‘Urwah uncovered his stump, and ‘خsâ said, “By Allâh, we were not preparing you to wrestle! Allâh has saved most of you: your sanity, your tongue, your eyesight, your two hands, and one of your two legs.” ‘Urwah told him, “Nobody has consoled me as you have.” When the doctors came to perform the amputation, they had asked ‘Urwah whether he would drink intoxicants to ease the pain. He said, “Allâh is testing me to see the extent of my patience. How could I go against His commands?”

Beautiful patience (sabr jamîl – Yûsuf 12:83) and panic

Mujâhid said: “Beautiful patience is patience without any panic.” ‘Amr ibn Qays said: “Beautiful patience means to be content with adversity and to surrender to the will of Allâh.”
Yûnus ibn Yazîd said: I asked Rabî‘ah ibn ‘Abdu’l-Rahmân: “What is the ultimate of patience?”He said: “To be outwardly the same at the time of affliction as one was the day before it struck.” (This does not mean that a person does not or should not feel pain or anguish; patience in this instance means that one refrains from panicking and complaining.) Commenting on the meaning of beautiful patience, Qiyas ibn al-Hajjâj said:

“The person who is suffering from some affliction should behave in such a way that nobody is able to distinguish him from others.”

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

What is the most difficult type of patience?
The degree of difficulty in abstaining from some things depends on the strength of one’s motive and one’s ability to do the action in question. Whoever has no motive to kill, or steal, or drink alcohol, or whatever, and at the same time in not able to do it, will find it very easy to exercise patience in abstaining from those things. Whoever has a strong motive to commit a wrong action and has the means to do so, will face great difficulty in exercising enough patience to abstain. There it is very difficult for a ruler to refrain from committing injustice and oppression (dhulm), and it is difficult for a young man to refrain from fornication, and it is difficult for a rich man to refrain from pursuing physical desires and pleasures.
The Prophet (SAAS) is reported to have said: “Allâh will commend a young man who never behaved in an ignorant way”
(Ahmad).
In another hadîth, he referred to those who will be shaded in the shade of Allâh’s throne for their perfect patience – such as the patience of an absolute ruler in being just in all situations, regardless of his own feelings, and the patience of a young man in worshipping and obeying Allâh and suppressing his own whims and desires, and the patience of the man who gives sadaqah in keeping his sadaqah secret, and the patience of a man who resists the temptation of a woman of beauty and high status, and the patience of two men who meet for the sake of Allâh and part for the sake of Allâh, in keeping their relationship for the sake of Allâh, and the patience of one who weeps out of fear of Allâh, in keeping that secret and not telling others about it. All of these are among the most difficult types of patience. Therefore the punishment of an old man who commits adultery, a king who tells lies and a poor man who is arrogant is more severe, because it is easy for them to keep away from such wrong actions, and does not require much in the way of patience. Their attitude indicates that they are willfully rebelling against Allâh.

Patience in abstaining from wrong actions of speech and sexual wrong actions

Amongst the most difficult types of patience is patience in refraining from committing wrong actions of speech and sexual wrong actions. Wrong actions of speech – such as backbiting and slander, telling lies to create trouble between people, and praising oneself explicitly or implicitly, and insulting people one does not like and praising those whom one does like – are all entertaining and enjoyable. There is a strong motive to commit these wrong actions, and it is so easy to move one’s tongue and speak, so the patience required to abstain from them is particularly difficult. Therefore the Prophet (SAAS) told Mu‘âdh, “Control your tongue.” Mu‘âdh asked, “ Are we accountable for what we say?” The Prophet (SAAS) answered, “Is there anything other than the wrong actions of speech that cause people to be thrown in Hell on their faces?”
Once the wrong actions of speech have become a habit, patience becomes even more difficult. So you might see a man who stays up all night praying, fasts all day, and would refrain from touching a pillow if it were made of silk, yet he gives his tongue free rein in backbiting, slandering and causing trouble between people.

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

Ways of Strengthening Patience ​

The Patience of noble people and the patience of ignoble people

Every person has to exercise patience in order to face difficulties, whether he does so willingly or unwillingly. The noble person exercises patience willingly, because he realizes the benefits of patience, and he knows that he will be rewarded for his patience and will be criticized if he panics. He is aware that if he does not have patience, panicking and impatience will not help him to regain missed opportunities, and will not take away things he dislikes. Whatever is decreed and is qada’ wa qadr cannot be prevented from happening, and whatever is decreed not to happen cannot be made to happen. So an attitude of impatience and panic actually causes harm.

A wise man said: “A man with wisdom as soon as adversity appears does that which a foolish man does after a month (i.e. he resorts to patience).”
The ignoble man exercises patience only when he realizes he has no choice. After wasting a lot of time and energy and panicking and struggling, he realizes that his impatience will not help him. Then he exercises patience in the same way that a person who has been tied up to be whipped exercises patience.
The noble person practices patience in obeying Allâh, whilst the ignoble person exercises patience in obeying the Shaytân. So ignoble people have the greatest patience in following their own whims and desires, and have the least patience in spending in the way of Shaytân and no patience when it comes to spending even a few pennies in the way of Allâh. They will endure many difficulties in order to follow their own whims and desires, but cannot bear even the least difficulties in order to please their Lord. They will endure slander for the sake of committing wrong actions, but cannot exercise patience in putting up with slander for the sake of Allâh. Such people will avoid enjoining the good and forbidding the evil for fear of what people will say about them for doing so, but they will expose their honour to slander and bear it most patiently for the sake of following their own whims and desires. Similarly, they are not prepared to practise patience in devoting themselves to Allâh, but when it comes to devoting themselves to Shaytân and their own whims and desires, they will exercise remarkable patience. Such people will never be noble in the sight of Allâh, and on the Day of Resurrection they will not be raised with the people of nobility and decency.
Ways of strengthening patience

As patience is fard (obligatory), Allâh has provided us with ways and means of obtaining and strengthening the quality of patience, for He has never instructed us to do something without providing us with help and support to do it, and ways and means of achieving it. He has never created a disease without creating a cure for it, and He has guaranteed cure when medicine is used. Even so, patience is difficult, but it is not impossible to attain. Patience consists of two elements: knowledge and action, and from these two elements are derived the remedies for all spiritual and physical troubles. Knowledge and action, combined, are always essential.

Knowledge

The element of knowledge is necessary in order to realize the benefits of following the commands of Allâh and the sense of happiness and fulfillment that one may attain by following them; and to understand what it is in the forbidden things that causes harm, imperfection and evil. When a person realizes that, and adds strong willpower, the desire for spiritual achievement and the wish to live as a complete human being (as opposed to as animal-like existence), then it will become easy for him to attain the quality of patience. The bitterness of patience will become sweet and the pain of patience will become joy.

Action

As we has already seen, patience is a constant battle between the motives of reason and religion on the one had, and the motive of whims and desires on the other. If a person wants reason and religion to overcome whims and desires, then he has to strengthen the former and weaken the latter, just like promoting good health and reducing the risk of illness.

For example, a person who has a strong desire to commit adultery can take steps to combat it. He may have such a strong sexual urge that he cannot stop committing adultery; or he may not commit the act itself, but us unable to stop looking at women; or he may be able to stop looking at women but he cannot stop thinking of sex, to the extent that all his thoughts are devoted to this subject, and he never gives any thought to things which could benefit him in this life and in the hereafter. If he is really serious about finding a cure for this disease, then he has to follow these steps:
1. He can find out what types of food increase sexual desire, then he can reduce his intake of them, or avoid them altogether. If this does not work, then he can fast, as fasting reduces sexual desire, especially if the food eaten when he breaks his fast is moderate.
2. He should lower his gaze and avoid looking at women, as looking at women may provoke sexual desire. The Prophet (SAAS) warned us, “Looking (at women) is one of the arrows of the Shaytân.” Shaytân aims his arrows from reaching its target unless one lowers one’s gaze. But if a person keeps looking, he is exposing his heart to these arrows, any one of which may be fatal.
3. He should enjoy permissible sex (i.e. within marriage), because any desire that Allâh created in us has a permissible outlet. This is the best cure, as the Prophet (SAAS) has indicated.
4. He should think of the harm and damage that may befall him in this world as a consequence of his fulfilling his sexual desire in a prohibited way. Even if there were no Paradise or Hell, the harm that could be caused in this world by such an action should be enough to stop him from doing it. The damage caused by such actions is so great that it can barely be quantified, but sexual desire makes some people blind.
5. He should think of the ugliness of the person who is tempting him to commit adultery with her, especially if she is known to have other partners. He should feel too proud to drink from the same place as dogs and wolves!

Strengthening the motive of reason and religion

In the battle between reason/religion and whims/desires, we have the following “weapons” at our disposal:
1. We should remember the glory and greatness of Allâh, and feel that He is too great to be sinned against as He is all-seeing and all-hearing. Whoever thinks of the greatness of Allâh will never be at ease in committing wrong actions.

2. If we claim to love Allâh, then we should not disobey Him, because of that love. A person should be obedient to the One he claims to love. Those who refrain from committing wrong action out of their love for Allâh are of the highest status in His sight, as are those who worship Him out of love for Him. There is great difference between the one who obeys Allâh and abstains from wrong action out of love, and the one who does so out of fear of punishment.
3. We should think of the blessings and favours of Allâh, as a decent and noble person would never act against the one who has been treating him kindly. Only base and ignoble people do such a thing. If we think of the blessings and favours of Allâh, we will realize that we should not respond by doing against His commands and committing wrong action.
4. We should think of the wrath and punishment of Allâh, as He will be angry with the person who persists in committing wrong action. Nothing can stand in the way of the consequences of His anger, least of all this weak slave of His.
5. We should think of what the person who commits wrong action has to lose, in this world and the next. It should be sufficient to think of the loss of îmân (faith), of which the smallest amount is worth much more than everything in this world. How can anyone be willing to lose his îmân in return for some brief moment of pleasure the consequences of which might last forever? In a sahîh hadîth, the Prophet (SAAS) said: “No adulterer is a believer at the time of when he is committing adultery.” Commenting on this hadîth, one of the Sahâbah said: “His îmân will be dragged out of him until it goes over his head like a cloud. If he repents, then his îmân will return to him.”
6. We should relish the idea of defeating the Shaytân and being victorious over him, because of overcoming him, and our whims and desires, is a thing of joy and carries a great reward. It is like taking medicine and being rewarded with restoration to good health.
7. We should bear in mind the reward and compensation which Allâh has promised to those who control their whims and desires, and abstain from that which is harâm.
8. We should think of the special companionship of Allâh, as He has told us: “Allâh is with those who patiently persevere”
(al-Baqarah 2:153)
“For Allâh is with those who restrain themselves and those who do good”
(an-Nahl 16:128)
“For verily Allâh is with those who do right.”
(al-‘Ankabût 29:69)
9. We should be ever mindful of death, which could come upon us at any time, suddenly and without warning.
10. We should stop thinking of falsehood and bad ideas. Even if bad thoughts cross our minds, we should not let them stay, otherwise they may become hopes and wishes which we may act upon, and harm ourselves and others in the process.
11.We should gradually strengthen our religious motive in fighting whims and desires. Once we have tasted the joy of defeating those whims and desires, then our determination and willpower will grow stronger.
12. We should direct our thoughts towards contemplation of the signs of Allâh which He has encouraged us to think about, whether they are in the Qur’ân or in the universe around us. If such thoughts are constantly in our hearts and minds, this will help us to shun the whisperings of the Shaytân. There is no greater loser than the one who, instead of thinking of Allâh, His Book, His Prophet and his Sahâbah, dwells on Shaytân and the ideas of Shaytân.
13. We should remember how short is our stay on this earth. No-one would want to feel that all he has achieved in this life is the worst kind of deeds, except a person who has no spiritual ambition, whose heart is dead and who is careless. Such a person will ultimately regret his deeds when he realizes that, far from benefiting him, they will lead to punishment. Even the person who has many good deeds to his credit will feel that sense of regret when he realizes that he could have done even more.
14.We should know that Allâh has created us to live an eternal life with no death, a life of pride and ease with no humiliation, a life of security with no fear, a life of richness with no poverty, a life of joy with no pain, a life of perfection with no flaws. Allâh is testing us in this world with a life that will end with death, a life of pride which is accompanied by humiliation and degradation, a life that is tainted by fear, where joy and ease are mixed with sorrow and pain. So many people are mistakenly seeking an easy life of power and pleasure in this world, but most of them never manage to achieve it, and those who do, enjoy it only for a brief time before it vanishes. The Prophets called people to an eternal life of plenty, and whoever answers their call will have the best life in this world, better than the life of kings and their followers, for zuhd in this life is true richness. This is something which the Shaytân greatly envies the believers.
Merely knowing the facts that we have outlined above is not enough. We have to strive and do our utmost to achieve our aim and attain perfection. The best way to do so is to put a stop to the habits that are controlling our lives, as these are the main obstacles which prevent us from succeeding. We should avoid places of fitnah and temptation, as the Prophet (SAAS) told us, “Whoever hears of the Dajjâl should keep away from him.” The best way to protect ourselves from wrong is to keep away from anything that could lead to it. One of the favourite tricks of the Shaytân, which deceives everyone except those who are clever enough to see it, is to show a person some goodness in a wrong thing, and call him to go towards what is good; when the person gets close to it, he falls into the trap.

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


Patience is one of the most important qualities demanded of those who claim to love Allâh, as the degree of patience determines those who are sincere in their claim and those who are not. The degree of patience needed to endure hardship and difficulties in order to please the Beloved proves the sincerity of one’s love. Many claim to love Allâh, but when Allâh tests them with hardship, they forget the true essence of love. No-one can adhere to the love of Allâh except those who are patient and persevering (as-sâbirûn). If it were not for the test of hardship and sincerity, there would be no proof of the sincerity of a person’s love of Allâh. The one whose love of Allâh is greater, has a greater degree of patience.
Therefore, Allâh has attributed the quality of patience to His close friends (awliyâ) and most beloved. He said about His beloved slave Ayyûb (AS):

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

Allâh instructed the most beloved to Him of everything He created to have patience in accepting His decree and told him that patience comes only by the help of Allâh. He praised those who have patience and promised them the best of rewards: the rewards of others are defined and limited, but the reward of as-sâbirûn is without measure. Patience is vital at all levels of Islâm, îmân and ihsân, as well as being a major element in îmân (faith) and tawakkul (putting one’s trust in Allâh).

Patience for the sake of Allâh, by the help of Allâh and in accepting the decree of Allâh

1. Patience for the sake of Allâh, hoping for His rewards and fearing His punishment.
2. Patience by the help of Allâh, as man realizes that he has no patience himself, and has no power to acquire patience. Rather, he knows: “there is no power and no strength except by (the help of) Allâh.”
3. Patience in accepting the decree of Allâh, as man realizes that Allâh is the only one Who is controlling the affairs of the universe, so he will patiently accept the ruling and decree of Allâh, regardless of what it may mean for him in the way of ease or hardship.
Patience for the sake of Allâh is of a higher degree than patience by the help of Allâh, as patience for the sake of Allâh is related to His being ilâh (god, object of worship), whilst patience by His help is related to His being rabb (lord, cherisher and sustainer). Whatever is connected to His being ilâh, such as patience for His sake, is worship, and as such is greater than whatever is connected to His being rabb, such as seeking His help in having patience. Worship is the ultimate goal, whereas seeking help is a means to an end. The goal is sought for its own sake, but means are sought for the sake of other things. Patience by His help is common to believers and unbelievers, good and bad, alike, while patience for His sake is the way of Messengers, Prophets and true believers. Patience for His sake is patience in matters that please Allâh, while patience by His help may apply to matters that please Him or displease Him.

Different degrees of patience

1.Patience both for the sake of Allâh and by the help of Allâh. A person will have patience by help of Allâh for the sake of Allâh, realizing that he has no power of his own whatsoever. This is the highest degree of patience.
2.Patience for the sake of Allâh but not by the help of Allâh. Such people may want to have patience for the sake of Allâh, but they are not actively seeking His help, and their trust and reliance ( tawakkul) is weak. Such people will have a good ending, but they are weak and cannot achieve most of what they want to achieve. This is the situation of a sincere but weak believer.
3.Patience by the help of Allâh. Such a person seeks Allâh’s help and puts his trust in Him, admitting that he has no power or strength whatsoever, but his patience is not for the sake of Allâh, as his patience is not for reasons of faith. This will achieve his aims, but his ending may be worst. An example of such people are the leaders of the kuffâr and the followers of the Shaytân, as their patience is by the help of Allâh, but is not for the sake of Allâh.
4.No kind of patience whatsoever. This is the lowest degree, and a person of this type deserves all sorts of failures.
Those who have patience for the sake of Allâh and by the help of Allâh are those who are strong and achieve much. Those who have patience for the sake of Allâh, but not for the sake of Allâh, are capable, but evil. Those who have neither patience for the sake of Allâh not by the help of Allâh, are good people, but weak and helpless. Those who have patience by the help of Allâh, but not for the sake of Allâh, are capable, but evil. Those who have neither patience for the sake of Allâh nor by the help of Allâh are doomed to failure.

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

May Allaah SWT guide us all to understand and act on them all, ​

InshaAllah & Aameen!​

:wasalamex​

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