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The virtue of patience

35869

Publication : 21-01-2006

Views : 141954

Aa

Question

Could you tell me some of the verses and ahaadeeth that speak of the virtue of patience?.

Answer

Praise be to Allaah.

Allaah has made patience like a horse that never gets tired, an army that can never be defeated
and a strong fortress that can never be breached. Patience and victory are twin brothers, for
victory comes with patience, relief comes with distress and ease comes with hardship. Patience is
of more help to the one who has it than men, as it helps without any need for equipment or
numbers and its relationship to victory is like that of the head to the body.

In the Qur’aan, Allaah has guaranteed those who are patient that He will give them reward
without measure.

He tells them that He is with them by guiding and supporting them and granting them a clear
victory. Allaah says (interpretation of the meaning):

“Surely, Allaah is with those who are As-Saabiroon (the patient)”

[al-Anfaal 8:46]

Allaah has made leadership in terms of religion conditional upon patience and certain faith, as
He says (interpretation of the meaning):
“And We made from among them (Children of Israel), leaders, giving guidance under Our
Command, when they were patient and used to believe with certainty in Our Ayaat (proofs,
evidences, verses, lessons, signs, revelations, etc.)”

[al-Sajdah 32:34]

Allaah tells us that patience is better for those who are patient, as He says (interpretation of the
meaning):

“But if you endure patiently, verily, it is better for As-Saabiroon (the patient)”

[al-Nahl 16:126]

Allaah tells us if we are patient and pious, the plot of the enemy cannot do any harm, even if he
is powerful, as He says (interpretation of the meaning):

“But if you remain patient and become Al-Muttaqoon (the pious), not the least harm will their
cunning do to you. Surely, Allaah surrounds all that they do”

[Aal ‘Imraan 3:120]

Allaah tells us that the patience and piety of his Prophet Yoosuf brought him to a position of
power and strength, as He says (interpretation of the meaning):

“Verily, he who fears Allaah with obedience to Him (by abstaining from sins and evil deeds, and
by performing righteous good deeds), and is patient, then surely, Allaah makes not the reward of
the Muhsinoon (good-doers) to be lost”

[Yoosuf 12:90]

Allaah has connected success to patience and piety, and the believers understand that. Allaah
says (interpretation of the meaning):

“O you who believe! Endure and be more patient (than your enemy), and guard your territory by
stationing army units permanently at the places from where the enemy can attack you, and fear
Allaah, so that you may be successful”

[Aal ‘Imraan 3:200]

Allaah tells us that He loves those who are patient, and that is the greatest encouragement. Allaah
says (interpretation of the meaning):

“And Allaah loves As-Saabiroon (the patient)”

[Aal ‘Imraan 3:146]

Allaah has given glad tidings of three things to those who are patient, each of which is better
than that for which the people of this world envy one another. Allaah says (interpretation of the
meaning):

“but give glad tidings to As- Saabiroon (the patient).

156. Who, when afflicted with calamity, say: ‘Truly, to Allaah we belong and truly, to Him we
shall return.’

157. They are those on whom are the Salawaat (i.e. who are blessed and will be forgiven) from
their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones”

[al-Baqarah 2:155-157]

Allaah exhorts His slaves to seek help with patience and prayer when facing calamities that may
befall a person. Allaah says (interpretation of the meaning):

“And seek help in patience and As-Salaah (the prayer) and truly, it is extremely heavy and hard
except for Al-Khaashi‘oon [i.e. the true believers in Allaah — those who obey Allaah with full
submission, fear much from His punishment, and believe in His Promise (Paradise) and in His
Warnings (Hell)]”
[al-Baqarah 2:45]

Allaah states that the victory of attaining Paradise and being saved from Hell will be won only
by those who are patient, as He says (interpretation of the meaning):

“Verily, I have rewarded them this Day for their patience; they are indeed the ones that are
successful”

[al-Mu’minoon 23:111]

Allaah tells us that the desire to earn His reward and to turn away from this world and its
adornments is attained only by those who are patient and are believers. Allaah says
(interpretation of the meaning):

“But those who had been given (religious) knowledge said: “Woe to you! The reward of Allaah
(in the Hereafter) is better for those who believe and do righteous good deeds, and this none shall
attain except those who are As-Saabiroon (the patient in following the truth)”

[al-Qasas 28:80]

Allaah tells us that repelling evil with that which is better makes the evildoer become like a close
friend. Allaah says (interpretation of the meaning):

“The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e.
Allaah orders the faithful believers to be patient at the time of anger, and to excuse those who
treat them badly) then verily he, between whom and you there was enmity, (will become) as
though he was a close friend”

[Fussilat 41:34]

But this is something that “none is granted it (the above quality) except those who are patient —
and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e.,
Paradise and of a high moral character) in this world” [Fussilat 41:35].

Allaah tells us, and reinforces it with an oath, (interpretation of the meaning):

“By Al-‘Asr (the time).

2. Verily, man is in loss,

3. Except those who believe (in Islamic Monotheism) and do righteous good deeds, and
recommend one another to the truth [i.e. order one another to perform all kinds of good deeds
(Al-Ma‘roof) which Allaah has ordained, and abstain from all kinds of sins and evil deeds
(Al-Munkar) which Allaah has forbidden], and recommend one another to patience (for the
sufferings, harms, and injuries which one may encounter in Allaah’s Cause during preaching His
religion of Islamic Monotheism or Jihad)”

[al-‘Asr 103]

Allaah will divide His creation into two categories: those who are on the right hand and those
who are on the left hand (cf. al-Waaqi’ah 56:8ff); those who are on the right hand are those who
recommend one another to patience and mercy.

Allaah has chosen the people of patience and gratitude to benefit from His signs and be
distinguished by this great good fortune. He says in four places in His Book (interpretation of the
meaning):

“Truly, therein are Ayaat (evidences, proofs and signs) for every patient, thankful (person)”

[Ibraahem 14:5; Luqmaan 31:31; Saba 24:19; al-Shoora 42:33]

Allaah has made forgiveness and reward conditional upon doing righteous deeds and being
patient, and that is easy for the one for whom He makes it easy. Allaah says:

“Except those who show patience and do righteous good deeds: those, theirs will be forgiveness
and a great reward (Paradise)”

[Hood 11:11]

Allaah tells us that patience and forgiveness are among the things recommended by Allaah and
those who pay heed to this will never lose, as He says (interpretation of the meaning):
“And verily, whosoever shows patience and forgives, that would truly be from the things
recommended by Allaah”

[al-Shoora 42:34]

Allaah commanded His Messenger to wait patiently for His Decision, and told him that his
patience is not but from Him, and by virtue of patience all calamities become easy, as He said
(interpretation of the meaning):

“So wait patiently (O Muhammad) for the Decision of your Lord, for verily, you are under Our
Eyes”

[al-Toor 52:48]

And He said (interpretation of the meaning):

“And endure you patiently (O Muhammad), your patience is not but from Allaah. And grieve not
over them (polytheists and pagans), and be not distressed because of what they plot.

128. Truly, Allaah is with those who fear Him (keep their duty unto Him), and those who are
Muhsinoon (good-doers)”

[al-Nahl 16:127]

Patience is the foundation of the believer’s faith which has no other foundation. The one who has
no patience has no faith, and if he has any, then it is only a little faith and it is very weak, and
such a person worships Allaah as it were upon the edge (i.e. in doubt): if good befalls him, he is
content therewith; but if a trial befalls him he turns back on his face (i.e. reverts to disbelief after
embracing Islam). He loses both this world and the Hereafter (cf. al-Hajj 22:11). All he gets from
them is a losing deal.

The best life is attained by the blessed through patience, and they rise to the highest degrees
through their gratitude. So they fly on the wings of patience and gratitude to gardens of delight
(i.e., Paradise). That is the bounty of Allaah that He bestows upon whomsoever He will, and
Allaah is the Owner of Great Bounty. End quote from ‘Uddat al-Saabireen by Ibn al-Qayyim, p.
3-5.

With regard to the ahaadeeth which speak of the virtue of patience, they include the following:

Al-Bukhaari (1496) and Muslim (1053) narrated that Abu Sa’eed al-Khudri (may Allaah be
pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him)
said: “…whoever is patient Allaah will bestow patience upon him, and no one is ever given
anything better and more generous than patience.” And Muslim (918) narrated that Umm
Salamah (may Allaah be pleased with her) said: I heard the Messenger of Allaah (S) say: “There
is no Muslim who is stricken with a calamity and says what Allaah has enjoined – ‘Verily to
Allaah we belong and unto Him is our return. O Allaah, reward me for my affliction and
compensate me with something better’ – but Allaah will compensate him with something better.”

And Muslim (2999) narrated that Suhayb (may Allaah be pleased with him)said: The Messenger
of Allaah (peace and blessings of Allaah be upon him) said: “How wonderful is the affair of the
believer, for his affairs are all good, and this applies to no one but the believer. If something
good happens to him, he is thankful for it and that is good for him. If something bad happens to
him, he bears it with patience and that is good for him.”

For more ahaadeeth about the virtue of patience and exhortation to be patient, please see al-
Targheeb wa’l-Tarheeb by al-Mundhiri (4/274-302).

‘Umar ibn ‘Abd al-‘Azeez (may Allaah be pleased with him) said: Allaah has not bestowed any
blessing upon His slaves then taken it away and replaced it with patience, but what He has
compensated them with is better than what He has taken away.

And Allaah knows best.

How to apply patience when faced with tests

264679

Publication : 24-08-2018

Views : 4238

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Question

How do people react angrily to tests? For example, if Musab ibn Umayr (radiallahu anhu) were
to show discontent with his test regarding his mother, then what are some of the things he would
have done? To be clear, I am not saying he had shown discontent. I am asking for an example of
failing a test but in Musab's case.

Answer

Praise be to Allah.

Firstly:
The nature of this world is that it is a test. Unless the believer convinces himself of that and
instills this idea in his mind, and equips himself with patience (in the face of tests), his life will
become more difficult and he will miss out on reward.

We Muslims should reflect upon the Book of our Lord and what He has enjoined upon us of
patience. We should study the life of our Prophet (blessings and peace of Allah be upon him) and
his companions, and our early generations, and see how they bore tests and hardships with
patience, so that we can follow their example.

It is no secret that patience brings great reward and high standing before Allah, may He be
glorified and exalted, and Allah congratulated the patient and gave them glad tidings: “but give
good tidings to the patient” [al-Baqarah 2:155].

See the answer to question no. 71236.

Secondly:

There is nothing in the story of Mus‘ab ibn ‘Umayr (may Allah be pleased with him) to suggest
that he panicked or was not patient. Rather what is narrated is that he bore with patience
detention in Makkah, and he used to call his mother to become Muslim when he was in chains
and detained. There is no report to suggest what is mentioned in the question.

Ibn Ishaaq narrated in his Maghaazi that Sa‘d ibn Abi Waqqaas said: We were people who
endured a hard life in Makkah with the Messenger of Allah (blessings and peace of Allah be
upon him) and faced difficulties. When calamity befell us, we regarded it as a test and bore it
with patience. Mus‘ab ibn ‘Umayr was a young man who lived a life of the greatest ease in
Makkah, and his garments were the finest, as his parents spent generously on him. Then I saw
him, when he became Muslim, looking very tired and unwell, to the extent that I saw his skin
peeling off like the skin of a snake.… Then Allah, may He be glorified and exalted, honoured
him with martyrdom on the day of Uhud.

End quote from as-Siyar wa’l-Maghaazi, p. 193.

Thirdly:

Some of the Sahaabah were afflicted with calamity, and they reacted in a way that the Prophet
(blessings and peace of Allah be upon him) disliked. So he would enjoin them to be patient and
teach them the right thing to do and say, and they would correct themselves immediately (may
Allah be pleased with them).

It was narrated that Anas ibn Maalik (may Allah be pleased with him) said: The Prophet
(blessings and peace of Allah be upon him) passed by a woman who was weeping at a grave, and
he said: “Fear Allah and be patient.” She said: Leave me alone, for you have not suffered my
calamity! And she did not recognise him. It was said to her: He is the Prophet (blessings and
peace of Allah be upon him). She came to the door of the Prophet (blessings and peace of Allah
be upon him) and did not find any doorkeepers there. She said: (I am sorry), I did not recognise
you. He said: “(True) patience is only when calamity first strikes.”

Narrated by al-Bukhaari (1283) and Muslim (926).

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said in Fath al-Baari (3/149).

Al-Qurtubi said: What appears to be the case is that there was something excessive in her
weeping, such as wailing and the like, hence he told her to fear Allah. I (Ibn Hajar) say: This is
supported by the fact that in the mursal report of Yahya ibn Abi Katheer mentioned above, it
says: He heard from her something that he disliked, so he stood beside her. At-Teebi said: The
words “Fear Allah’ are an introduction to the words “be patient”; it is as if it were said to her:
Fear the wrath of Allah if you do not be patient, and do not be impatient, so that you might attain
the reward.

The words “she did not recognise him” mean: she addressed him in that manner because she did
not realise that he was the Messenger of Allah.

Muslim added in a report that he narrated: she was mortified, i.e., because of the distress that she
felt when she realised that he was the Messenger of Allah (blessings and peace of Allah be upon
him), out of embarrassment and out of awe and respect for him.

What is meant by the Prophet’s words “(True) patience is only when calamity first strikes” is: if
someone is able to show patience in the beginning, when feeling that one is about to be
overwhelmed by panic and impatience, that is the perfect patience that leads to reward.

At-Teebi said: The Prophet (blessings and peace of Allah be upon him) said this in response to
her saying, “I did not recognise you.” This was a wise answer; it is as if he was saying to her:
You do not have to apologise, for I do not get angry for anything other than the sake of Allah;
rather examine yourself.

Az-Zayn ibn al-Muneer said: the reason why he answered the woman in that manner when she
showed her obedience to what he enjoined of fearing Allah and showing patience, and
apologised for what she had said out of grief, was that he explained to her that the correct thing
to do with regard to patience is to show patience when calamity first strikes, for that is what
brings reward. End quote.

This is supported by the report of Abu Hurayrah mentioned above: She said: I will be patient, I
will be patient.

From this hadith we may learn things other than those mentioned above…

Whoever is enjoined to do something good must accept the advice, even if he does not know the
one who is giving it.
Panic and impatience are forbidden, because he instructed her to fear Allah in addition to
instructing her to be patient.

It is encouraged to put up with people’s rudeness when offering advice or exhortation. End
quote.

Shaykh Muhammad ibn ‘Uthaymeen (may Allah have mercy on him) said in al-Qawl al-Mufeed
(2/215):

At times of calamity, people respond in four ways:

1.

Anger. This is something that may be either felt in the heart, such as when a person is angry with
his Lord and is discontent with what Allah has decreed for him, which may lead to disbelief, as
Allah, may He be exalted, says (interpretation of the meaning): “And of the people is he who
worships Allah on an edge. If he is touched by good, he is reassured by it; but if he is struck by
trial, he turns on his face [to the other direction]. He has lost [this] world and the Hereafter” [al-
Hajj 22:11];

Or it may be verbal, such as saying, “Woe is me” and the like;

Or it may be expressed in physical actions, such as slapping one’s cheeks, rending one’s
garment, pulling out one’s hair, and so on.

2.

Patience, which is as the poet said:

Patience, as the name sounds [in Arabic] is something bitter, but its outcome is sweeter than
honey.

A person may find something burdensome and dislike it, but he bears it with patience and
steadfastness. Whether it happens or not is not the same for him; rather he dislikes what he is
going through of hardship, but his faith protects him from becoming discontent.

3.

Acceptance (rida), which is of a higher degree than patience. Acceptance is when both ease and
hardship are the same to a person, in that he accepts that both happen by the will and decree of
Allah, even though he may feel sad when calamity strikes, because he is a man who accepts the
divine will and decree; whatever the divine will and decree dictates, he will accept it. The divine
will and decree may dictate that he will have either a time of ease or a time of difficulty, either a
blessing will be bestowed upon him or a calamity will befall him; it is all the same to him, not
because he has no feelings, but because he is completely pleased with his Lord, may He be
glorified and exalted, and accepts that Allah will cause him to alternate between times of ease
and times of hardship, but it is all the same to him, because he thinks of it as being the decree of
his Lord concerning him. This is the difference between acceptance and patience.

4.

Gratitude. This is the highest status. It means that a person is grateful to Allah for whatever
befalls him of calamity, and is thus included among the grateful slaves of Allah. When he
realises that there are calamities greater than what has befallen him, and that calamity affecting
one’s worldly interests is easier to bear than calamities that affect one’s religious commitment,
and that punishment in this world is easier to bear than punishment in the hereafter, and that this
calamity may be a means of expiating his sins and increasing his hasanaat, he will give thanks to
Allah for that. The Prophet (blessings and peace of Allah be upon him) said: “No worry, grief or
anything else befalls a believer but it becomes an expiation for him, even a thorn that pricks
him.” Narrated by al-Bukhaari and Muslim.

A person may also increase in faith thereby. End quote.

Finally:

We say to you that what you should ask about and seek to understand is that which will benefit
you in terms of your religious commitment and strengthen your faith, not that which may
undermine and weaken it.

If you want to ask questions, then you should ask about stories of patience and acceptance (of the
divine will and decree) among the Sahaabah and righteous early generations, and how they set
the best example of steadfastness and patience, and did not panic or become impatient. This is
the trait that we should seek out in their biographies, for that is what we should emulate.

As for panic and impatience, if that happened, it only reflects a moment of human weakness that
should be overlooked and not talked about. In other words, we should not seek it out and ask
about it, because it is not an example to be followed.

If we knew that a woman showed weakness when calamity befell her and she lost her child, this
weakness is not an example to be followed, and it is not anything that is worth seeking out,
discussing and asking about.

Rather what should be focused on in this story is the words of the Prophet (blessings and peace
of Allah be upon him) to that woman and his instruction to her to be patient, so that we will be
careful lest we miss out on the opportunity to show patience. For if we panic in the first instance,
until we calm down, come back to our senses and start to think aright, no patience will benefit us
at that stage, after showing impatience in the beginning, because true patience is only that which
is shown when calamity first strikes.

Conclusion:
The one who is fortunate and guided should ask about that which will benefit him in both his
religious and worldly affairs, not that which may harm him; he should ask about sublime
characteristics and not talk about foolish behaviour; he should seek out stories of the righteous
early generations in situations in which they set an example to be followed, and not search for
and seek out moments of human weakness, from which no one is entirely free as they go through
the ups and downs of life. The one who does this is the fortunate one whom Allah has guided to
seek beneficial knowledge and look for the right examples to follow.

May Allah help us and you to do and say that which He loves.

And Allah knows best.