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Patience and GratitudeBy Ibn Qayyim al-Jawziyyah
An abridgement of his original work entitled, “Uddat as-Sâbireen wa Dhâkirat ash-Shâkireen” © 1997 TA-HA
Translator’s Afterword
We are living in a time of great confusion, a time where Muslims are only just beginning to rediscover their identity after centuries of decline and subjugation to others. Indeed, we are still dazzled by the achievements of others, and it is a constant struggle to reassert our Islâm in the face of overwhelming pressure from Western media and technology.
Human knowledge may have advanced in leaps and bounds over the past few decades (and let us not forget that the scientific and medical progress of the West is bat on a foundation laid down by Muslims!), but it is clear that people are thirsting for more than technology alone can offer. This is evident in the spread of “new-age” movements and cults, and also in the phenomenon of “self-improvement” and “personal-development” books, sales of which have mushroomed in recent years.
Such “motivational” books and the tapes and courses that are also available are well presented and appear very attractive. Muslims, too, may be avid consumers of such material. But this material, which is overwhelmingly Western in orientation, only serves to further confuse the Muslim, who is already suffering from the identity crisis that has blighted followers of Islâm for far too long. No doubt Islâm has also the answers, so why can we not find information on “self-improvement” in Islâmic texts?
In fact, when we familiarize ourselves with our Islâmic heritage (turâth), we will find that our forebears had a great deal to say about the human condition. They examined the universe, and human beings, in the light of the Qur’ân and Sunnah, and wrote much that is still pertinent to everyday life so many centuries later. The problem for English-speaking Muslims is that, if they cannot read Arabic, this wealth of knowledge is inaccessible to them. Fortunately, however, many individuals and organizations are now making the effort to translate important books into English, so as to make the treasures of our heritage available beyond the Arabic-speaking world.
One of the most vital qualities for any person to attain is that which is known in Arabic as sabr: patience or perseverance. Anyone who wishes to be a better student, a more successful businessman, a wiser parent, needs patience. Similarly, anyone who wishes to fulfil his duties towards Allâh, to observe all the prayers and fasts required by Islâm, to treat other people well and to overcome his own shortcomings and failings (Jihâd an-nafs) also needs patience. Patience and gratitude are the keys to success in this world and the next, as we have learnt from reading the words of Ibn Qayyim al-Jawziyyah.
May Allâh guide us to His Way and help us to be among
as-Sâbirîn and ash-Shâkirîn
Patience and GratitudeBy Ibn Qayyim al-Jawziyyah
An abridgement of his original work entitled, “Uddat as-Sâbireen wa Dhâkirat ash-Shâkireen” © 1997 TA-HA
Chapter 17: The Sahâbah and Tabi‘în on gratitude
· Gratitude of different faculties
· Prostration of gratitude
· All the good deeds of man cannot pay for one blessing of Allâh
Salmân al-Fârsî (RA) said: “There was a man who was given many of the luxuries of this world, and then they were taken away from him. But he continued to praise and thank Allâh until everything had been taken from him, even his bed. And then he still praised and thanked Allâh. Another man, who had also been given many of the luxuries of this world asked him, ‘What are you praising and thanking Allâh for?’ The man said, ‘I am praising and thanking Him for blessings which, if others asked me to give them to them in return for all that they have, I would never give them up.’ ‘What can they be?’ asked the second man. ‘Can’t you see?’ asked the first man. ‘I have my eyesight, my tongue, my hands, my feet…’”
Mukhallad ibn al-Husayn said: “The definition of gratitude is abstaining from wrong action.” Abû Hâzim said: “Every blessing that does not bring you closer to Allâh is a disaster.” Sulaymân said: “Remembering His blessings makes one love Allâh.”
Hammâd ibn Ziyâd narrated that Layth ibn Abî Burdah said: “I went to Madînah, where I met ‘Abdullâh ibn Salâm, who said to me: ‘Would you like to visit a place visited by the Prophet (SAAS), and we will offer you sâwiq and dates?…’ Then he said: ‘When Allâh gathers people on the Day of Judgement, He will remind them of His blessings. One of His slaves will say: “Remind me of something,” and Allâh will say: “Remember when you faced such-and-such adversity, and you prayed to Me, so I relieved you of it. Remember when you were travelling in suchand-such a place, and you asked Me to give you a travelling companion, and I did so… Remember when you asked for the hand of so-and-so the daughter of so-and-so, and others also asked for her hand, so I gave her to you to marry; and kept the others away.” His slave will be standing before his Lord, Who will remind him of His many blessings.’” Then the narrator of this story (Layth) wept and said, I hope that no one will stand before his Lord in this way, because the one who does so will be punished.” (i.e. if Allâh has to point out that which should be obvious, this is a sign of a person’s ingratitude, and he will be punished.)
Bakr ibn Abdullâh al-Muzânî said: “When a man faces affliction, he may pray to Allâh and Allâh may deliver him from adversity. Then Shaytân comes to the man and whispers, ‘It was not as bad as you thought,’ Thus the man’s gratitude will be weakened.” Zazan said: “The right of Allâh over the man who is enjoying His blessings is that such a man should not use His blessings in order to commit wrong actions.” A man of knowledge said: “The blessing of Allâh to us in keeping the luxuries of this world away from us is greater than the blessing of that which he has given us, because Allah did not like His Prophet to have the luxuries of this world. So I prefer to live in the manner which Allâh preferred for His Prophet than to live a life which He disliked for him.”
Ibn Abi’d-Dunyâ said: “It was narrated to me that some scholars said: ‘The scholar should praise Allâh for having deprived him of the luxuries of this life, in the same way that he should praise Him for what He has bestowed upon him. How can you compare the blessings and luxuries for which he will be accountable to the deprivation of luxuries which is a relief from being tested, and which keeps his mind free to worship and remember Allâh? So he should give thanks to Allâh for all of that.’”
It has been said: “Gratitude is giving up wrong action.” Ibn alMubârak said: “Sufyân said: ‘He does not understand religion properly who does not count affliction as a blessing and ease as a disaster.’”
Gratitude of different faculties
A man said to Abû Hâzim: “What is the gratitude of the eyes?” He said, “If you see good things, you speak about them, and if you see bad things, you keep quiet about it.” He asked, “What is the gratitude of the ears?” He said, “If you hear something good, you accept it, and if you hear something bad, you reject it.” Then he asked, “What is the gratitude of the hands?” He said, “Do not take what which does not belong to you, and do not hold back from paying the dues of Allâh (zakât).” Then he asked, “What is the gratitude of the head?” He said: “To have knowledge in it.” Then he asked, “What is the gratitude of one’s private parts?” He quoted: “‘Who guard their private parts, except from those joined to them in the marriage bond, or (the captives) whom their right hands possess – for (in their case) they are free from blame, but those whose desires exceed those limits are transgressors’” (al-Mu’minûn 23:5-7).
As for those who only pay lip-service to gratitude, and do not give thanks with the rest of their faculties, are concerned, they are like a man who has a garment and all he does with it is touch it, but he does not put it on: it will never protect him from heat, cold, snow or rain.
Prostration of gratitude
When the Messenger of Allâh (SAAS) used to receive good news, he would prostrate himself (sujûd) and give thanks to Allâh. Abdu’r-Rahmân ibn ‘Awf (RA) narrated: “The Prophet (SAAS) entered upon us in the mosque, stood facing the qiblah, then prostrated himself and remained in sujûd for a long time. I said to him: ‘O Messenger of Allâh, you prostrated yourself for such a long time that we thought Allâh had taken your soul.’ He said: ‘Jibrîl came to me with good news. He told me: “Allâh says, ‘Whoever sends blessings on you, I will send sixty blessings on him in return, and whoever salutes you, I will salute him in return,’ so I prostrated myself and gave thanks to Allâh.’” (Ahmad)
Sa‘îd ibn Mansûr narrated that Abû Bakr (RA) prostrated himself when he heard the news that Musaylimah had been killed, and Ka‘b ibn Mâlik (RA) prostrated himself when the Prophet (SAAS) told him the good news that Allâh had forgiven him.
All the good deeds of man cannot pay for one blessing of Allâh
A worshipper worshipped Allâh for fifty years, so Allâh told him that He had forgiven him. The man said, “O Allâh, what is there to forgive when I have not committed a wrong action?” So Allâh caused a nerve in his neck to give him pain, so he could not sleep or pray. When the pain eased and he was able to sleep, an angel came to him, so he complained to the angel of the pain he had suffered. The angel told him: “Your Lord says to you that your fifty years of worship is to pay for the soothing of your pain.”
Ibn Abi’d-Dunyâ mentioned that Dâwûd (AS) asked Allâh: “What is the least of Your blessings?” Allâh revealed to him: “O Dâwûd, take a breath.” Dâwûd did so, and Allâh told him: “This is the least of My blessings on you.”
From this we may understand the meaning of the hadîth which was narrated by Ziyâd ibn Thâbit and Ibn ‘Abbâs (RA): “If Allâh was to punish the people of heaven and earth, He would have done that without being unjust towards them, and if He were to have mercy on them, His Mercy would be far better for them than their deeds.” (Abû Dâwûd)
In a sahîh hadîth the Messenger of Allâh (SAAS) said: “No one will attain salvation by virtue of his deeds.” The people asked, “Not even you, O Messenger of Allâh?” He said, “Not even me, unless Allâh covers me with His mercy and blessings.” The deeds of a man cannot pay for even one of the many blessings of Allâh, because even the smallest of Allâh’s blessings and favours far outweigh the deeds of man. So we must always bear in mind the rights which Allâh has over us.
Patience and GratitudeBy Ibn Qayyim al-Jawziyyah
An abridgement of his original work entitled, “Uddat as-Sâbireen wa Dhâkirat ash-Shâkireen” © 1997 TA-HA
Chapter 16: Ahâdîth on gratitude
It was reported that the Prophet (SAAS) stayed up all night, standing until his feet became swollen. When he was asked, “Why are you doing this, when Allâh has forgiven all your past and future wrong actions?” he replied, “Should I not be a grateful slave?” (al-Bukhârî, Muslim)
The Prophet (SAAS) told Mu‘âdh (RA): “By Allâh, I love you, so do not forget to say at the end of every salâh, ‘O Allâh, help me to remember You and to give thanks to You and to worship You well’” (Ahmad, at-Tirmidhî).
Hishâm ibn ‘Urwah said: “Among the du‘â of the Prophet (SAAS) is: ‘O Allâh, help me to remember You, to give thanks to You and to worship You well.’”
Ibn ‘Abbâs (RA) narrated that the Prophet (SAAS) said: “There are four qualities, whoever is given them has truly been given the best in this world and the next. They are: a grateful heart (that is thankful to Allâh), a remembering tongue (that mentions Allâh often), an enduring body (to persevere through the trials which Allâh may send), and a faithful wife (who does not cheat him of her body or his wealth).”
Al-Qâsim ibn Muhammad reported from ‘Ā’ishah (RA) that the Prophet (SAAS) said: “No blessing is bestowed on a slave and he realizes that it is from Allâh, but the reward of giving gratitude for it is written for him. Never does Allâh know the regret of His slave for a wrong action he has committed, but Allâh forgives his wrong action before the slave seeks forgiveness. No man buys a garment with his own money then puts it on and thanks Allâh, but Allâh will have forgiven him all his wrong action before the garment reaches his knees.”
The Prophet (SAAS) said: “Allâh is pleased with His slave if, when he eats something, he thanks Allâh for it, and when he drinks something, he thanks Allâh for it” (Muslim).
Shu‘bah said: “At-Fadl ibn Fudalah narrated that Abû Rajah al ‘Utaridî said: ‘Once we saw ‘Imrân ibn al-Husayn wearing beautiful clothes that we have never seen before or since. ‘Imrân told us that the Prophet (SAAS) said: “If Allâh bestows His blessing on His slave, He likes to see the effect of that blessing on him.” ‘”
Ibn Shu‘aib narrated from his father and grandfather that the Prophet (SAAS) said: “Eat, drink, and give sadaqah without being extravagant or showing off, as Allâh likes to see the effect of His blessing on His slave.”
Shu‘bah narrated from Abu Ishâq from Abu’l-Akhwas who narrated that his father said: “I came to the Messenger of Allâh (SAAS) looking dishevelled and scruffy. He asked me, ‘Do you have any possessions?’ I said, ‘Yes.’ He asked me what sort, and I told him, ‘I have all sorts. Allâh has given me camels, horses, slaves and sheep.’ The Prophet (SAAS) said: ‘If Allâh has given you all of that, then let Him see His blessing on you.’”
Abu’d-Dunyâ narrated the hadîth of Abû ‘Abdi’r-Rahmân as-Silmî from ash-Sha‘bî, from an-Nu‘man ibn Bashîr, who said: “The Messenger of Allâh (SAAS) said: ‘Speaking of Allâh’s blessing is gratitude and ignoring it is ingratitude (kufr). The one who does not give thanks for a small blessing will not give thanks for a great blessing, and the one who does not give thanks to people will not give thanks to Allâh. To be with a group is a blessing, and to be alone is a punishment.’”
Ibn Abi’d-Dunyâ narrated that ‘Ā’ishah (RA) said that the Prophet (SAAS) entered upon her one day and saw a small piece of bread on the floor, so he picked it up and wiped it, then told her: “O ‘Ā’ishah, treat the blessings of Allâh with respect, for when it departs from a household it may never come back to them.”
Ad-Darwardî narrated from ‘Amr ibn Abî ‘Amr from Sa‘îd al-Maqburî from Abû Hurairah (RA) that the Messenger of Allâh (SAAS) said: Allâh said: ‘The position of the believer in relation to Me is of the best: he praises Me even when I am pulling the soul from his body.’”
Abu Hurairah (RA) narrated that the Prophet (SAAS) said: “If any of you would like to see the great blessing of Allâh on him, then let him look at those who are less fortunate than him, not those who appear better off than him.”
Patience and GratitudeBy Ibn Qayyim al-Jawziyyah
An abridgement of his original work entitled, “Uddat as-Sâbireen wa Dhâkirat ash-Shâkireen” © 1997 TA-HA
Chapter 15: Gratitude in the Qur’ân
· The rewards of gratitude
· Iblîs and gratitude
· Gratitude and ‘ibâdah Allâh tells us: “Then remember Me; I will remember you. Be grateful to Me, and do not reject Me” (al-Baqarah 2:152). And He has told us that only those who are grateful to Him truly worship Him:
“… and be grateful to Allâh, if it is Him you worship” (al-Baqarah 2:172)
Allâh has mentioned gratitude alongside îmân, and has made it clear that He gains nothing from punishing His people if they give thanks to Him and believe in Him:
“What can Allâh gain by your punishment, if you are grateful and you believe?…” (an-Nisâ’ 4:147)
In other words: if you carry out the duties for which you were created, namely gratitude and îmân, why should Allâh punish you?
Allâh has divided people into two categories, the people of gratitude (shukr) and the people of ingratitude (kufr). The thing most disliked by Him is kufr and the people of kufr, the thing most liked by Him is gratitude and the people of gratitude:
“We showed him (i.e. man) the way: whether he be grateful or ungrateful (rests on his will).”(al-Insân 76:3)
According to the Qur’ân, the Prophet Sulaymân (AS) said:
“… This is by the grace of my Lord! – to test me whether I am grateful or ungrateful! And if any is grateful, truly his gratitude is (a gain) for his own soul; but if any is ungrateful, truly my Lord is free of all needs, Supreme in honour!” (an-Naml 27: 40)
And Allâh said:
“And remember! your Lord caused to be declared (publicly): ‘If you are grateful, I will add more (favours) unto you; but if you show ingratitude, truly My punishment is terrible indeed’” (Ibrâhîm 14:7).
“If you reject (Allâh), truly Allâh has no need of you; but He likes not ingratitude from His slaves: if you are grateful, He is pleased with you…” (az-Zumar 39:7).
There are many âyât in the Qur’ân where Allâh makes a contrast between gratitude (shukr) and ingratitude (kufr). For example:
“Muhammad is no more than a Messenger: many were the Messengers that passed away before him. If he died or were slain, will you then turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allâh, but Allâh (on the other hand) will swiftly reward those who (serve Him) with gratitude” (Āl ‘Imrân 3:144).
The rewards of gratitude
The reward of gratitude is unlimited:
” …If you are grateful, I will add more (favours) unto you…” (Ibrâhîm 14:7)
In contrast, other rewards and divine favours are conditional upon His will, for example, relief from poverty:
“… but if you fear poverty, soon will Allâh enrich you, if He wills…” (at-Tawbah 9:28)
answering prayers:
“Nay – on Him would you call, and if it be His Will, He would remove (the distress) which occasioned your call upon Him…” (al-An‘âm 6:41).
rizq (sustenance, provision):
“… He gives Sustenance to whom He pleases” (ash-Shura 42:19).
forgiveness:
“… He forgives whom He wills, and He punishes whom He wills…” (al-Fath 48:14).
Divine mercy:
“Again will Allâh, after this, turn (in mercy) to whom He will…” (at-Tawbah 9:27).
But Allâh has made the reward for gratitude free from any conditions, as in:
“… And swiftly shall We reward those that (serve Us with) gratitude” (Āl ‘Imrân 3:145).
“But Allâh will swiftly reward those who (serve Him) with gratitude” (Āl ‘Imrân 3:144).
Iblîs and gratitude
When the enemy of Allâh realized the virtue of gratitude, he made his main aim to keep people away from it:
“‘Then will I assault them from before them and behind them, from their right and their left: nor will You find, in most of them, gratitude (for Your mercies).’” (al-Ā‘râf 7:17)
Allâh has described the people of gratitude as being very few:
“… But few of My slaves are grateful!” (Sabâ’ 43:13).
Gratitude and ‘ibâdah
Allâh explained in the Qur’ân that the only people who truly worship Him are those who give thanks (gratitude) to Him, so those who are not among the people of gratitude are not among the people of ‘ibâdah:
“… and be grateful to Allâh, if it is Him you worship” (al-Baqarah 2:172)
He instructed His slave Mûsâ (AS) to accept what He had bestowed upon him with gratitude:
“…O Mûsâ! I have chosen you above (other) men, by the mission I (have given you) and the words I (have spoken to you): take then the (revelation) which I give you, and be of those who give thanks.” (al-Ā‘râf 7:144)
Allâh has told us that His pleasure may be attained through gratitude:
“… If you are grateful, He is pleased with you…” (az-Zumar 39:7).
Allâh praised Ibrâhîm (AS) for being grateful for His favours:
“Ibrâhîm was indeed a model. Devoutly obedient to Allâh, (and) true in faith, and he joined not gods with Allah. He showed his gratitude for the favours of Allâh, Who chose him, and guided him to a straight way.” (an‑Nahl 16:120‑121)
Allâh mentioned that gratitude is the purpose of creation:
“It is He Who brought you forth from the wombs of your mothers when you knew nothing; and He gave you hearing and sight and intelligence and affection: that you may give thanks (to Allâh).” (an-Nahl, 16:78)
“Allâh had helped you at Badr, when you were a contemptible little force; then fear Allâh; thus may you show your gratitude.” (Āl ‘Imrân 3:123).
As well as being the purpose of creation, gratitude was also the purpose of sending the Prophet (SAAS):
“Then remember Me; I will remember you. Be grateful to Me, and do not reject Me.” (al‑Baqarah 2:152).
Patience and GratitudeBy Ibn Qayyim al-Jawziyyah
An abridgement of his original work entitled, “Uddat as-Sâbireen wa Dhâkirat ash-Shâkireen” © 1997 TA-HA
Chapter 14: Patience and loving Allâh
· Patience for the sake of Allâh, by the help of Allâh and in accepting the decree of Allâh
· Different degrees of patience
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 GratitudeBy Ibn Qayyim al-Jawziyyah
An abridgement of his original work entitled, “Uddat as-Sâbireen wa Dhâkirat ash-Shâkireen” © 1997 TA-HA
Chapter 13: Patience is half of Îmân
Îmân 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 GratitudeBy Ibn Qayyim al-Jawziyyah
An abridgement of his original work entitled, “Uddat as-Sâbireen wa Dhâkirat ash-Shâkireen” © 1997 TA-HA
Chapter 12: Patience at the time of bereavement
· Eulogizing and wailing
· Saying a few words
· The deceased person suffers because of the people’s wailing for him
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 GratitudeBy Ibn Qayyim al-Jawziyyah
An abridgement of his original work entitled, “Uddat as-Sâbireen wa Dhâkirat ash-Shâkireen” © 1997 TA-HA
Chapter 11: Sahâbah on the virtues of patience
· The story of ‘Urwah ibn al-Zubayr
· Beautiful patience (sabr jamîl – Yûsuf 12:83) and panic
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. ‘Îsâ 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 ‘Îsâ 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 GratitudeBy Ibn Qayyim al-Jawziyyah
An abridgement of his original work entitled, “Uddat as-Sâbireen wa Dhâkirat ash-Shâkireen” © 1997 TA-HA
Chapter 10: Ahâdîth about patience
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 Â’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)
Patience at the time of sickness
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 ‘Â’ishah (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.”
‘Â’ishah (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 GratitudeBy Ibn Qayyim al-Jawziyyah
An abridgement of his original work entitled, “Uddat as-Sâbireen wa Dhâkirat ash-Shâkireen” © 1997 TA-HA
Chapter 9: 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.
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