the-way-to-patience-and-gratitude_text.pdf

8/13/2019 The-Way-to-Patience-and-Gratitude_text.pdf

1/517

IIW 10


2/517


3/517

Umm Al-Qura FOR TRANSLATION, PUBLISHINGAND DISTRIBUTIONSecond Edition

1423 2002

All rights reserved. No part of this publication may bereproduced, stored in a retrieval system, or transmitted in anyform or by any means, electronic, mechanical, photocopying,recording or otherwise, without written permission from thepublishers.

Published by: SjS1] t 1 dMUU^Umm al-Qura &jjh&j j&&j *^*j&For Translation, Js^ - nJT ~\A \Pubhshing & Distribution Q _ ^ Y ro > o v Cj

Al-Mansura, Egypt.Tel: 050-2235X51


4/517

The Way to Patience and GratitudeCONTENTS

CHAPTER ONE: Definition of Patience 1CHAPTER TWO: The Reality of Patience 3CHAPTER THREE: Connotative Meanings of Patience 1CHAPTER FOUR: Patience and Acquired Patience 1CHAPTER FIVE : Types of Patience 1CHAPTER SIX: Degrees of Patience 1CHAPTER Seven: Types of Patience According to the Fields

It Applies to 22CHAPTER EIGHT: Patience According to the Five Rulings 25CHAPTER NINE: The Difference Between the Degrees of

Patience 29CHAPTER TEN: The good and the bad patience 45CHAPTER ELEVEN: The difference between the patience of

noble and ignoble people 54CHAPTER TWELVE: Factors that Support Patience 56CHAPTER THIRTEEN: Patience Is Indispensable 74CHAPTER FOURTEEN: The Hardest Form of Patience 90CHAPTER FIFTEEN: Patience in the Quran 95CHAPTER SIXTEEN: Patience in the Sunnah 1 1


5/517

The Way to Patience and GratitudeCHAPTER SEVENTEEN: Patience as observed by theCompanions and their successors 1 3Chapter Eighteen: Reactions to bereavement 146Chapter Nineteen: Patience is a half of belief 1 72Chapter Twenty: Which has Priority: Patience or Gratitude? 1 8CHAPTER TWENTY ONE : How to Settle the Argument 257Chapter Twenty Two: Debate about the Superiority between

the Grateful Rich and the Patient Poor 3 1Chapter Twenty Three: Textual Proofs of the Poor 328Chapter Twenty Four: Textual Proofs of the Rich 447Chapter Twenty-five: What Contradict Patience 485Chapter Twenty-Six: Patience and Gratitude as derivedfrom Allah's Attributes 49Conclusion 504

f


6/517

The Way to Patience and Gratitude

PrefaceThis book represents an authoritative treatment

for a variety of topics concerning the Muslim psychology.It also helps the readers get acquainted to the Muslimthinking and mentality. No matter how severe affliction orexcessive joy a Muslim may get, he is supposed to bepatient or grateful. Nothing can influence his mentality or.Overwhelm his heart. The more afflicted or pleased themore patient or grateful.

In translating this book the translators attemptedto study and analyze some books published in the samefield in order to be consistent. Although the book waswritten in the same style and wording used by the earlyMuslim scholars,' the translators, in turn, have nothing butto assimilate, paraphrase and then trans. -late it in a simpleEnglish structure. Therefore, we are indebted to ourtranslators: 'Abdel-Hamid A. Eliwa, Wa'il A. Shehab,Muhammad M. Abdel-Fattah, Hanan M. 'Amir,Walid Bayyumi.

Great appreciation is due to our editor, Jeewan


7/517

The Way to Patience and GratitudeChanicka and Salma Cook under whose guidance andsupervision the subject matter took form. Our gratitudegoes to friends, associates, and professors for theirvaluable advice and help and for many useful things wehave learnt from them.

In truth, the benefit yielded from this book as aspiritual sermon began before it was sent to the printer's asit puts before our eyes the abode, which we are going to.


8/517


IntroductionPraise be to Allah, the Most High, the Greatest,

the All-Knowing, the All-Hearing, and the Almighty. Praisebe to Allah to Whom all Power and Praise belong and Whois able to do everything. It is He to whom the final goal is,and it is He Who knows all that which hearts contain.

I testify that there is no god but Allah, Who hasneither a match nor a partner, and that Muhammad is theMessenger of Allah and the best of all His servants.

May the blessings and peace of Allah be upon theMessenger, who adhered to patience and gratitude to theextent that no one could reach his degree, neither fromamong the patient nor the grateful. Allah had called theProphet's nation the praisers be-fore He created thembecause He knew that they would praise Him on alloccasions,' good or bad. He, the Almighty has given thisnation the virtue of being the first to get to the Abode ofreward and punishment on the Day of Judgement. Thenearest of His creatures to Him are those who praise andremember Him in the best way and the highest among them


9/517

The Way to Patience and Gratitudeare the most patient and grateful.

Allah (Glorified and Exalted be He) has madepatience as firm as a horse that never stumbles and aseffective as a sharp sword. Therefore, it is always regardedas the basic step of victory; there is no victory withoutpatience. It is more sufficient for people than the strongestweapon. Allah the Almighty has granted the patient theprivilege of receiving His support in particular, both in thisworld and the next. He has also made patience a major req-uisite of leadership.

It is very difficult to limit the characteristics ofpatience. It is better in every way for those who hold to it.As long as you are patient and conscious of Allah, no evilplan can harm you. Moreover, it leads to glory, dignity andsuccess. As a whole, it is enough that Allah, the MostHigh, has stated that He loves the patient.

In the Qur^an, Allah (Glory be to Him) gives gladtidings to the patient, everyone of which is better than allworldly pleasures:


10/517

The Way to Patience and GratitudeBut give glad tidings to those whopatiently persevere, who say, when af-flicted with calamity: To Allah webelong, and to Him is our return : theyare those on whom (descend) blessingsfrom their Lord, and Mercy. And theyare the ones that receive guidance.

(Al-Baqarah: 155-157)He, moreover revealed such a statement that is

confirmed with His swearing:By the time, verily Man is in loss, ex-cept such as have Faith, and dorighteous deeds, and (join together) inthe mutual enjoining of Truth, and ofPatience and Constancy.

(Al-Asr: 1-3)

In four verses of the Qur'an, Allah stresses withthe same words that it is the patient and the grateful whoget the benefit of His signs: Verily in this there are Signsfor such as are firmly patient and constant, grateful andappreciative.


11/517

The Way to Patience and GratitudeThese are just a few examples, for the scope of

patience and gratitude is too wide to cover in anintroduction. In short, we may highlight the fact that thebest of life is obtained with patience, and the highest posi-tion is reached with gratitude. Accordingly, those whokeep to both of these, they in fact fly to Paradise betweentwo wings: patience and gratitude, This is a favor of Allahthat He bestows upon whomever He wills, for He is theLord ofgrace abounding.


12/517


CHAPTER ONEDefinition of Patience

The Arabic word Sabr means restriction and detention.In Islam, it means to prevent one's soul from reaching thepoint of despair and panic, and to refrain from tearingone's clothes out of grief. It is a classical word mentionedin the Glorious Qur'an, the Hadith, and the Arab poetry. Inthe Glorious Qur'an, we read,

i And keep yourself content with thosewho call on their Lord morning andevening, seeking His face.^

(Al-Kahf: 28)

In a hadith concerning two people, one ofwhom held aman to be killed by the other, the Prophet (pbuh) said,

The killer must be killed and the Sabir mustbe put into Sabr,

The meaning is that who detained the man and letthe other kill him must suffer the same punishment.

1


13/517


There is also an Arabic expression that reads: So -and so was killed by Sabr, ie. s he was held captive anddetained until he died.

Al-Bukhari reported on the authority ofAnas IbnMalik (may Allah be pleased with him) that the Prophet(pbuh) forbids the flesh of the livestock which was put intoSabr, i.e, it is unlawful to eat the flesh of a goat or a henetc. which died while detained.


14/517


CHAPTER TWfOThe Reality of Patience

Patience can be defined as a manner of spiritual su-periority by virtue of which we refrain ourselves fromdoing evil. It is also a faculty of the intellect that enables usto live properly in this world.

Al-Junaid said, Patience is to keep calmly contentwhile facing affliction. Dhu-Nun said, It is to restrainyourself from ill-conduct, remain quiet during affliction andwithout complaining. Abu Uthman said, The one whohas patience is the one who had trained himself to handlehardships.

'Amr Ibn 'Uthman Al-Makki said, Patience meansto keep close to Allah and to accept calmly the trials Hesends, without complaining or feeling sad. Al-Khawwassaid: Patience is to adhere to the injunctions of the Qur'anand Sunnah. Ruwaim said, Patience means to refrainfrom complaining. Another scholar said, Patience meansto seek Allah's help. Abu Muhammad Al-Hariri said,

3


15/517

The Wav to Patience and Gratitude Patience means that there is no difference inbehavior in times of prosperity and that ofadversity and to be content at all times.

The author of this book is of the opinion that: This isbeyond our ability and we are not capable of being likethat. Allah had created us in such a way, that we feeldeeply the difference between these two conditions.

At times we can hardly refrain from panicking duringadversity, but patience does not mean we have the samefeeling during times of ease and times of hardship. TheProphet (pbuh) said, in his well-know Du a \

If You are not angry with me, then I do notbother about anything that happens to me butstill I would rather have Your blessings andFavor:' (1)

This does not contradict the hadith which states,

(i) This DuV is said by the Prophet (pbuh) when he went backfrom the town of Ta'if after being rejected by its people.

4


16/517

The Wav to Patience and Gratitude

No one had ever been given anything betterthan patience/


17/517


He himselfpreviously said,4 So patience is most fitting (for me). ^

(Yusuf: 83)

Although Ayyub (pbuh) was described in the Glori-ous Qur'an as patient, the Qur'an states the followingwords of him,

4 Truly distress has seized me. $

(Al-Anbiya : 83)

Likewise, the Prophet Muhammad (pbuh) com-plained to Allah, saying,

O Allah, I complain to You of my weaknessand helplessness.

Musa (pbuh) prayed to Allah saying,Oh Allah, praise is to You, and complaint ismade only to You. You are the only OneWhose help we seek, and in whom we putour trust, and there is no power or might ex-cept Yours.


18/517


(2) To complain to people by either speech or behavior.This is contradictory to patience.

It was also said, Patience is courage. Therefore,people say: Courage is to be patient for a brief time.

The soul is the mount on which we ride to Paradiseor Hell-fire, and patience is its rein. Without a rein, theanimal may redirect its course.

Al-Hajjaj said, Suppress your own souls, becausethey are looking forward to committing sins. May Allahhave mercy on whomever that has bound it to Allah'sobediene; keeping away from disobedience to Allah. To bepatient, keeping away from Allah's forbidden things, iseasier than to be patient in His punishment.

Every person has two forces: driving and restrainng.The driving force pushes him towards what benefits himand the other, holds him back from what harms him.

Some people can only be patient during a situationthat is advantageous to them, but regarding harmful


19/517


situations they become weak. They might have enoughpatience when performing acts of worship, but have nopatience in suppressing their desires. On the other hand,there are some people who have a lot of patience incontrolling their desires but fail to keep patient whenperforming acts of worship. Some other people have nopatience in either.

Undoubtedly, the best people are those who masterthe two types of patience.

There may be a man who can remain patient whenstanding all the night in Prayer, enduring hot or coldweather and spending the daytime fasting. However, such aman may not be able to remain patient when he knows heshould lower his gaze and not look at women. Anothermay easily control his gaze but he cannot be patient inenjoining the good and forbidding the evil or to fightagainst disbelievers in the cause of Allah.

Someone said, To have patience means that one'sreason and religious incentives are stronger than one's

8


20/517

The Way to Patience and Gratitudewhims and desires. People have been created in such away that they incline towards their desires but reason andreligious incentives suppress such inclinations. There is anongoing war between the two extremes: they win oneanother. The battlefield is one's heart, patience, courageand steadfastness.


21/517


CHAPTER THREEConnotative Meanings of Patience

Patience takes on the name of what it refers to. It iscalled chastity if it is associated with restraining a sexualdesire. If it refers to controlling one's stomach, it is calledself-restraint. When referring to refraining from disclosingwhat is better to keep secret, it is called keeping one'ssecrets. If it consists of being content with what issufficient for one's needs, it is called asceticism; but if itconsists of being content of what someone has of worldlylife, it is called self-content. If it refers to controlling one'snerves when angry, it is called forbearance. When it refersto desisting from haste, it is called gracefulness. If it refersto not fleeing or running away, it is called courage.

If it refers to refraining from taking revenge, it iscalled forgiveness. If it refers to not being stingy, it iscalled generosity. When it refers to abstaining from foodand drink for a specific period, it is called fasting. If itconsists of refraining from being helpless and lazy, it is

10


22/517

The Way to Patience and Gratitudecalled discretion.

If it refers to refraining from loading other peoplewith burdens and not leaving their burdens aside, it iscalled chivalry.

In conclusion, patience has various names accordingto the situation it applies to, but all of them are includedunder patience. This indicates that all tenets and rites ofIslam are associated with patience.

11


23/517


CHAPTER FOUKPatience and Acquired Patience

If a man is able, by his nature, to refrain from ill-conduct, he is called patient by nature. However, if hesuffers a lot and trains himself until he acquires it, he iscalled patient by acquisition. The Prophet (pbuh) said,

Whoever trains himself to be patient, Allahwill help him to be patient.

Likewise, a person can train himself to acquire anyother good characteristics like chastity, so training develop

good character. This means that whoever continues doingsomething habitually, these habits will lead him toincorporate this habit into his nature.

Man is able to learn and acquire new traits. The traitsor the characteristics he acquires may be deep-rooted orsuperficial in his personality, owing to the extent of hisacquisition. The stronger he acquires a trait, the moreadherent he will be to it. But if such a trait is not deep-rooted, he may soon forget it.

12


24/517


CHAPTER FIVETypes ofPatience

Patience is of two types: physical and psychological.Each type may also be optional or obligatory. Thus, wehave four types of patience:

1- Optional physical patience such as doing hard laborwillingly.

2- Obligatory physical patience, such as enduring thepain of beatings, illness, wounds or cold or hotweather.

3- Optional psychological patience, such as refrainingfrom doing ill-conduct that contradicts sacredknowledge or reason.

4- Obligatory psychological patience, such as enduringthe pain of separation from one's loved ones whoare beyond his reach.

The obligatory types of patience can be applied tohuman beings and animals, whereas the optional types

13


25/517

The Wax to Patience and Gratitude

apply only to people. However, some people may onlymaintain patience for obligatory things, like animals, andforsake optional patience.

Qatada said,Allah has created angels having reammaintain patience for obligatory things, likeanimals, and forsake optional patience .

Qatada said,Allah has created angels having reason butwith no desires, animals have desires and noreason, and man has both reason and desires.Therefore, if one's reason is stronger than hisdesires, he is like an angel. On the otherhand, if his desires are stronger, he is like ananimal .

While a human baby needs nothing but food, the pa-tience he resorts to in this period is like an animal's. Theolder he grows, the stronger his patience by choice. Just ashis sexual desire develops, his power of reasoning also

14


26/517

The Way to Patience and Gratitudedevelops. By then he can realize what patience by choicereally means. But pure patience is not enough to make himrefrain from satisfying his desires. By the virtue of Allah'sguidance and realizing the goals of life, he begins to thinkof his interests both in this life and the Hereafter. He thenbecomes aware of the requital he will get for doingdifferent actions. As a warrior, who fights against anenemy, who equips and protects himself, he should do thesame to overcome the worldly desires and interests.

15


27/517


28/517


(Fussilat: 30-3 1)

Moreover, they are the ones who win the compan-ionship of Allah. They, undoubtedly, strive in the cause ofAllah and therefore deserve Allah's guidance.

2- When one's desires prevail, the religious incentive ismisplaced. Such a man will totally surrender to thedevil and its soldiers, who lead him wherever theywant. He may either be one of their followers, as thecase of a weak man, or the devil himselfmay becomeas his soldier, as in the case ofpeople who blasphemeand rebel against Allah. They are those people whosemisfortune has overtaken them because theypreferred this world to the Hereafter. This is becausethey lost patience. They are characterized bydeception, cheat, false hopes, wishful thinking,laziness in doing good, hope of long life andpreference of worldly life to the Hereafter. TheProphet (pbuh) described such people by saying,

'The helpless man is the one who follows his17


29/517

The Way to Patience and Gratitudedesires and indulges in wishful thinking.'*

Such people are of different kinds. Some of themdeclare war against Allah and His Messenger, try to abolishthe teachings of the Prophet (pbuh), prevent people tofollow Allah's guidance and spread distortion andcorruption among people. Some indulge only in worldlyinterests and desires. We might find some hypocritesbehave according to worldly benefits. There may also besome people who devote their lives to the satisfaction oftheir desires. Some people may assume that repentance istheir ultimate wish; but they assume that it is too difficultto do and furthermore they have no opportunity. Someclaim that Allah, the Almighty, does not need what they doof prayers or fasting. Good deeds are not enough forsalvation. Above all, Allah is Merciful and Oft-Forgiving.Others may also say, What good could my worship doafter all the evil actions I have committed? What can help adrowning man if his fingers are above water and the rest of

{1) Reported by Tirmidhi, ibn Majah and Ahmad.18


30/517


his body is submerged? 1 ' Some others may say, We willrepent when death approaches.

Various excuses are heard from such deluded peoplewhose main concern has become the worldly life. All theythink of is the satisfaction of their lusts and desires. Such aman has become a prisoner to Satan, who exploits him inraising pigs, making wine and carrying the cross.

3- There is an ongoing war between religious incentiveand one's desires. Sometime, the latter prevails andat other times the former may gain the upper hand.This is the case with many believers who mix gooddeeds with bad deeds. Each category of the threeaforementioned groups of people, will meet therequital of what they have done in this worldly life.Some people will enter Paradise and others will neverenter it, and some will enter Hell-fire for some timebefore they are admitted to Paradise.

Some people can hardly remain patient while othersmaintain patience easily. The first type is like two men

19


31/517


wrestling each other. No one can win without exertinggreat effort. The second type is like a man who wrestleswith a weak man. He will surely beat him easily. Such isthe ongoing war between the soldiers of Allah, theMerciful, and that of Satan. Whoever defeats Satan'ssoldiers can defeat Satan himself with the guidance and willof Allah,

Abdullah Ibn Mas'ud (may Allah be pleased withhim) said, Once, there was a wrestling between a man andone of the jinn in which the former beat the latter. Then heasked. Why are you so weak and small? The jinnanswered, I am one of the strongest jinn. Someone asked'Abdullah Ibn Mas'ud, Was that man 'Umar?' He replied,Who else could do so?

Some Companions of the Prophet (pbuh) said, Abeliever whips Satan the way someone whips his camelwhile travelling.

Ibn 'Abd-Dunia narrated from some of the earlyMuslims that two devils met each other one day. One of

20


32/517

The Way to Patience and Gratitudethem asked the other, Why do you seem pale? The otherreplied, I have been enjoined to befriend a man whomentions the Name of Allah whenever he eats, so I cannotshare his food. He also mentions Allah's Name when hedrinks, so I cannot drink with him. When he enters hishome, he mentions the Name of Allah, so I remain outside.On the other hand, the other devil said, On the contrary, Ihave befriended a man who does not mention the Name ofAllah when eating, drinking, entering his home or havingintercourse with his wife, so I share with him in all hedoes. Therefore, whoever is accustomed to patience, hisenemy fears him. But whoever finds it too difficult toapply, his enemy will readily dare to attack him and do himharm.

21


33/517


CHAPTER SEVENTypes ofPatience Accordingto the Fields It Applies to

Patience is of three types:1- Worshiping Allah and following His commands,

2- Refraining from bad deeds, and3- Surrendering to Allah's decrees and destiny.

All these fields refer to what Allah wants His servantto do concerning His rulings. There are two kinds of

Divine rulings: religious and predetermined, i.e., what Heordains of religions and predetermined. What He ordains ofreligious rulings has two types according to the field itapplies to. If the field it applies to is desirable to the humannature, the status of what is required to be done is eitherobligatory or recommended. Only by remaining patient canwe conform to such rulings. But if the field is undesirable,then the status of what is required, is either unlawful oroffensive. We also cannot do so but by patience.

22


34/517

The Way to Patience and GratitudeConcerning predetermined rulings, it includes the

Thus the commandment given by Luqman when he advisedhis son,

i Oh my son Establish regular prayer, enjoinwhat is just and forbid what is wrong; andbear with patient constancy whatever betidethee; for this is the Firmness (of purpose) in(the conduct of) affairs. f&

(Luqman: 17)Enjoining what is just includes doing good and

advising others to do so, as is forbidding what is wrong. }

Again these three fields are mentioned in Allah'sstatement:

i It is those who are endued with understand-ing that receive admonition; those who fulfillthe covenant of Allah and fail not in theirplighted word; those who join together thosethings which Allah hath commanded to be

(i) This is the opinion of Imam Ahmad.23


35/517


joined, hold their Lord in awe, and fear theterrible reckoning; those who patiently perse-vere, seeking the countenance of their Lord;establish regular prayers, spend out of (thegifts) We have bestowed for theirsustenance, secretly and openly; and turn offEvil with good: for such there is the finalattainment of the Eternal Home,^

(Ar-R&d: 19-22)

24


36/517


CHAPTER EIGHTPatience Accordingto the Five Rulings

Patience is divided into Wajib (obligatory), Mandub(recommended), Mahdhur (interdict), Makruh (repre-hensible) mdMubah (permissible).

Obligatory patience has three kinds: patience in ab-staining from what is forbidden, patience in performingwhat is obligatory, and patience during calamities whichare beyond man's control like illness, poverty and others.

Recommended patience is that is held in abstainingfrom what is disliked, in performing what is liked and inabstaining from taking revenge from others.

Interdict patience has many kinds. For example, thereare holding patience in abstaining from eating and drinkingto death, and abstaining from eating dead meat, blood andpork during famine when death is inevitable unless maneats them. Tawus and Imam Ahmad said: Whoever is

25


37/517

The Way to Patience and Gratitude -

obliged to eat dead meat or blood and he does not and thenhe dies, he will enter Hell-Fire.

If someone asked: What about holding patience inabstaining from begging? The companions of ImamAhmad said that this kind of patience is permissible.

But what if a man fears that if he does not beg, hewill die? It was said that he will not, for Allah will givehim his means of livelihood. Many of the companions ofAhmad and Ash-ShafTi maintained that he has to beg and ifhe does not, he will be disobedient because begging will behis protection from death.

Interdict patience includes calmness and forbearancein whatever causes one's death like lions, snakes, fire, or anunbeliever who wants to kill him. It also includes patiencein the face ofFitnah (turmoil and seduction).

The prophet (pbuh) was asked about this matter andhe said:

Be like the best ofAdam's sons.

26


38/517

tcl

The Way to Patience and GratitudeIn addition, he said in another tradition:Be like the servant of Allah who is killed anddo not be like the servant ofAllah who kills.

And according to another narration:'Let him carry his sin and your sin/',and another narration reads:If the brightness of the sword dazzles you,put your hands over your face.

Allah, the Most High, narrated the surrender of thebest of Adam's sons and how Allah praised him. On theother hand, the Muslim must kill the unbeliever because hehas to defend himself and the main reason for Jihad is todefend oneselfand Muslims.

Reprehensible patience has many forms, such aspatience in abstaining from food, drink, clothes and sexwith one's wife on condition that she agrees on it and thatthis does not cause harm to him. Also, there are patience inabstaining from what is harmful, and patience in doing

27


39/517


what is liked or in doing good deeds.Permissible patience is to hold patience in abstaining

from deeds, which one can either choose to do it or not.

28


40/517


CHAPTER NINEThe Difference Betweenthe Degrees ofPatience

As it has been mentioned before, patience is of twokinds: Voluntary and compulsory. Voluntary patience ismore perfect than the compulsory one. All people performacts which include compulsory patience, and it is handledby those who do not deal with voluntary patience. This waswhy the patience of the Truthful Yusuf (Joseph) inabstaining from being seduced by the wife of Al- 1Aziz aswell as his patience in prison and the harm he faced, wasgreater than his patience in what had happened to himwhen his brothers threw him into the well and therebyseparated him from his father. As for his compulsorypatience, it was in handling the power which Allah, theMost High, gave him in the kingdom of Al-'Aziz.

There was also the patience of Allah's Intimate

29


41/517


Friend (Ibraheem), Kalimullah (1) (Moses), Nuh (Noah),Tsa (Jesus) and the patience of the last Prophet, Mu-hammad (pbuh) in making the call of Islam and fightingagainst the enemies of Allah. For their patience, Allahcalled them the Messengers of firm resolution and Heordered His Messenger, Muhammad (pbuh) to be patientlike them He said:

A Therefore patiently persevere, as did (all)messengers of firm resolution.^

(Surah 46:35)The people of patience are those who are

mentioned in His saying:

i The same religion has he established for youas that which He enjoined on Noah and thatwhich We have sent by inspiration to theeandthat which Were enjoined on Abraham,Moses, and JesusJ

(Surah 42:13)

(1) Kalimullah means Allah's interlocutor.30


42/517


Moreover, Allah, the Most High, says:(And remember We took from the Prophetstheir Covenant and from thee: from Noah,Abraham, Moses, and Jesus.)

(Surah 33:7)

Ibn 'Abbas and other Early Muslims held this. Inaddition, Allah, the Most High, ordered him not to be likethe Companion of the Fish (Jonah) who was not patientlike the Messengers of firm resolution in his saying:

i So wait with patience for the Command ofthy Lord, and be not like the Companion ofthe Fish, when he cried out in agony. ^

(Surah 68:48)

Then Allah praised him and told him that He hadsaved him because of his calling. He said:

i And remember Dhu Nun, when he departedin Wrath: he imagined that we had no powerover him But he cried through the depths ofdarkness, There is no god but Thou: Glory

31


43/517

The Way to Patience and Gratitudebe to Thee: I was indeed wrong . $

(Surah 2 1:87-88)

At-Tirmidhi narrated that the Prophet (pbuh) said:The invocation of my brother Dhu Nun (Jo-nah) which he said while he was in the stom-ach of the whale, whoever is afflicted andsays it, Allah will relieve his affliction:

There is no god but You. Glory be to you Iwas indeed one of the oppressors.

Therefore, no one is forbidden to say the same invo-cation, as it was the invocation with which Jonah invokedhis Lord. Nevertheless, Muslims are forbidden to do thesame thing, which led to his ordeal, and made him callAllah to get him out of the stomach of the whale.

Some people of knowledge said that Allah forbidsHis Prophet in this verse to do the thing that caused Jo-nah's trouble, which was weakness of determination andpatience regards Allah's judgment. Furthermore,

32


44/517


Allah does not say here that the Prophet (pbuh)should not be like the companion of the whale who made amistake, was then swallowed by the whale and finallycalled out to Allah. Yet He summarized the story andconcentrated on its end and objective.

Allah, the Most High, Praises Yunus (Jonah) andother prophets by allowing them to ask Him to relieve theirafflictions. Allah praises Yunus by saying:

i And remember Dhu Nun, when he departedin Wrath: he imagined that We had no powerover him But he cried through the depths ofdarkness, There is no god but Thou: Glorybe to Thee: I was indeed wrong

(Surah 21:87-88)

Allah also praises Ayyub (Job) by saying:

i And (remember) Job, when he cried to hisLord Truly distress has seized me, but Thouart the Most Merciful for those that aremerciful > (Surah 21:83)

33


45/517


He also praises Ya'qub (Jacob) by saying:i I only complain of my distraction and an-guish to Allah. $>

(Surah 12: 86)

And he praises Musa (Moses) by saying:i O my Lord Truly am I in (desperate) needof any good that Thou dost send me

(Surah 28:24)

The prophet (pbuh) also complained to Allah bysaying:

0 Allah I complain to you of my weaknessand helplessness.

Complaining to Allah does not contradict patience.Allah, the Most High, listens to His servant's complaints.Allah also blames he who does not return to Him when heis afflicted. Allah, the Most High, says:

i We inflicted Punishment on them, but theyhumbled not themselves to their Lord, nor do

34


46/517

The Way to Patience and Gratitudethey submissively entreat (Him). $

(Surah 23:76)

The servant is weak and Allah, the Most High, wantshim to be patient and to seek help from Him. Allah hatesthose who complain about him to others and He lovesthose who complain only to Him. Someone asked a scholarhow can he complain to the one who knows everything?The answer was that Allah is satisfied when the servantreturns to Him while he is in a ease ofhumility.

What is meant by this is that Allah, the Most High,ordered His Messenger to be patient like the Messengers offirm resolution, who were patient in His Judgment. This isthe perfect patience. On the Day of Judgment, they willcommit intercession to the best of them, Muhammad. MayAllah be pleased with all of them

If someone asked, What is the perfect type ofpatience; patience in what is ordered, patience in abstainingfrom what is forbidden, or patience in what is destined?The answer would be that patience which is related to

35


47/517


48/517

The Way to Patience and Gratitudemagnanimity are related to this type of patience. ImamAhmad said: Magnanimity is to leave what you like, forwhat you fear. Thus, the courage and magnanimity of theservant of Allah is according to this patience.

Another opinion held that there is no wonder ifa man is patient in what is ordered. Most of these ordersare dear to the righteous soul in accordance with its justice,benevolence, sincerity and piety. But it is a wonder whensomeone is patient in abstaining from what is forbidden,which often includes things that are dearest to the soul.This is when a person leaves the good things in life for thegood things in the Hereafter.

What is forbidden, calls for four things: the soul ofthe human being, his devil, his affliction and his life. Hedoes not leave them without striving and this is the mostdifficult thing for the soul. Abstaining from what isforbidden is considered a protection of the soul from itsdesires and carnal pleasures. The Prophet (pbuh) said:

If I order you by an order, you have to do it37


49/517

The Way to Patience and Gratitudeas best as you can and what I prohibit youfrom, (likewise) you have to avoid it. 1,(1)

Another group of scholars said that patience in whatis ordered is better than patience in abstaining from what isforbidden because to perform what is ordered is dearer toAllah.

This point, however, has different aspects of clarifi-cation.

First, to perform what is ordered is a legislatedaction. Allah created the whole creation to worship Him,believe that He is the One, and trust in Him and to besatisfied with Him. Allah forbids what is forbidden becauseit prevents His servants from performing what he hasordered. For example, Allah, the Most High, forbidswine and gambling because He knows that they willprevent His servants from remembering Him and fromPrayer.

0) Transmitted by Al-Bukhari (7288) and Muslim (1337).38


50/517


51/517


Sixth, the sin of Adam was his performance of whatwas forbidden and then Allah accepted his repentance andforgave him. The sin of Satan is that he disobeyed whatwas ordered; Allah punished him, as mentioned in theQur'an, and has made it a warning till the Day ofJudgment.

Seventh, Allah loves what is ordered and detests whatis forbidden. The expectation of the servant is to repent,ask for pardon and to be submissive and the decree ofAllah is to forgive him. Allah destined that what seemsharmful is the way to what He loves. Allah, the Most High,created the whole creation to perform what He loves, thatHe alone is to be worshipped. Allah, the Most High, says:

i I have only created Jinns and men, that theymay serve Me. ^

(SurahS 1:56)Eighth, when the servant avoids what is forbidden,

Allah will not reward him until He compares it with whathe has performed from the orders of belief Also, the

40


52/517

The Way to Patience and Gratitudebeliever will not be rewarded for avoiding what isforbidden until it is compared with his intention.

Ninth, the reward of what is ordered is equaled byten grades and this may be increased according to Allah'swill On the other hand, what is forbidden is consideredonly one sin and it could be forgiven by repentance.

Tenth, Allah forgives the sins of the servant during hislife in six ways: by repentance, the invocation of thebelievers, the Angels' asking for pardoning him, expiationof sin, asking for forgiveness, or by the accepted deeds.There are two other ways during his death, which are deathitself and its affliction. It could be by the terror and thealarm of the two Angels in the grave, by intercession, or byAllah's Mercy and He is the Most Merciful. If all thesethings are of no use, he must enter Hell-Fire and stay thereaccording to his sins.

Eleventh, the reward of orders is recompense and it isrelated to mercy, benevolence and favor. The punishmentof what is forbidden is related to anger and justice. The

41


53/517


Mercy of the Most High comes before His Anger. So, whatis related to mercy and favor is dearer to Allah than what isrelated to anger and justice. To neglect what is related tomercy is detestable to Allah than to do what is related toanger.

Twelfth, to perform what is ordered is the basic part of

the order. It is considered perfection. If the servantperforms the order, he will be perfect. For example, toavoid bowing to idols is not perfection, but perfection is tobow to Allah. Another example, if a person stops tellinglies about the Messenger, he is not considered a believeruntil he believes in him, and loves and obey him

Thirteenth, Allah orders His servant to perform somethings and avoid others. If he performs both of them, thenwhat Allah likes and hates is performed, but the goodthings which he has done could expiate the bad ones. Forexample, a king may order his servant to kill his enemy andhe does, and he may order him not to drink wine but hedoes. The first action could expiate the second. Allah

42


54/517

The Way to Patience and Gratitudecreated all His creatures like this. This can be noticed in thetreatment between leaders and servants, parents andchildren, kings and soldiers, and between wives andhusbands.

Fourteenth, the one who performs what Allah Lovescannot perform all forbidden things, but if he avoids whatis ordered, then he does not perform what Allah likes himto do because to avoid forbidden things is not consideredobedience without performing the orders.

Fifteenth, Allah loves the repentant, the benevolent,the thankful, the patient, the pure people, the people whostrive for His sake, the people who fear Him and thepeople who give charity. Allah, the Most High says:

i I have only created Jinns and men, that theymay serve Me.|s

(Surah 5 1 :56)Allah created the whole creation for only one reason,

which is to follow His Rules.

43


55/517


Sixteenth, Allah forbade things because He knows thatthey will delay and contradict His orders.

Finally, it may now be clear that performing orders isbetter, and the patience contained in it, is the best kind ofpatience. By this, patience will be easy in abstaining fromwhat is forbidden and in what is destined.

44


56/517


57/517

The Way to Patience and Gratitudedifficult for the patient? He said, Patience for the sake ofAllah. The man said: No Then Shibli said: Patience forAllah. The man said: No. Shibli said, Patience withAllah. He said: No. Then Shibli said: Then, what is it?The man said: Patience in abstaining from Allah. ThenShibli screamed as ifhe nearly died.

It was said that patience with Allah is fulfillment andpatience in abstaining from Allah is harshness. All peopleagreed that patience in avoiding Allah is not praiseworthy.

Good patience is of two types: patience for Allah andpatience with the help from Allah. Allah, the Most High,says:

i And do thou be patient, for thy patience isbut with the help from Allah.. )>

(Surah 16:127)

He also says:i Now await in patience the command of thyLord: for verily thou art in our eyes.

46


58/517


(Surah 52:48)There was a dispute between people about which of

the two types is more perfect. A group of them said:Patience for Allah is more perfect because what is

done for Allah is perfect more than what is done by Allah.What is done for Allah is an objective and what is done byHim is a means. So, what is related to Allah is related toHis Divinity. For this reason, to believe in His Divinitysaves any person from polytheism. People of idolatrybelieved that Allah is the Creator and The Owner of thisworld but they did not believe in His Divinity, so then-beliefwas useless for them

Another opinion was that patience with the help fromAllah is more perfect. To be patient for the sake of Allahdepends on being patient with the Help from Allah. Allah,the Most High, says, A And do thou be patient. > Thus, Heorders His servant to be patient. Then He says: A for thypatience is but with the help from Allah. This refers to thefact that he could not be patient without the help from

47


59/517


Allah. Moreover, we read in a Qudsi Hadith:By Me he hears, by Me he sees, by Me hestrikes and by Me he walks )

This Hadith refers to the believer who performs thesupererogatory Prayer till Allah loves him. As a result ofthat, Allah will be with him in whatever he does. Whoeveris not patient with the help from Allah is like the one whodoes not wish to be near to Allah. This is what is meant by:I am his hearing with which he hears and his sight withwhich he sees and his hand with which he strikes and hislegs with which he walks. This does not mean the physicalorgans, as was said by the enemies of Allah, but this sayingis interpreted by the Hadith: By Me he hears, by Me hesees, by Me he strikes and by Me he walks.

In another Qudsi Hadith, Allah said;

I am an associate to whoever mentions Me.

C1) Transmitted by AI-Bukhari (6502)48


60/517

The Way to Patience and GratitudeAllah also said:

I am with My servant whenever he mentionsMe and moves his lips for Me.

In another Hadith:

If I love My servant I will be his hearing,sight, hand and supporter.

In this connection, there is a point that must be takeninto consideration, that whoever loves an attribute ofAllah, it will be a link between him and Allah. Allah is theMost Patient and there is no one who is more patient thanHim.

It was related that Allah inspired Dawud (David) andsaid: Have My attributes. One of My attributes is that Iam the Most Patient. Allah loves His attributes and namesand He loves to see the effect of them on His servants. Heis the Most Beautiful and He likes beauty. He is the All-Forgiving and He likes forgiveness. He is the MostGenerous and He likes generosity. He is the All-Knowing

49


61/517

The Way to Patience and Gratitudeand He likes people of knowledge. He is the Most Strongand He loves the strong believer more than the weak one.He is the Most Patient and He loves the patient fromamong His worshipers. He is the All-Thankful and he lovesthose who are thankful.

Another group added another type of patience,namely patience with Allah, which means loyalty. Otherssaid that patience with Allah is the patience in what Allahhas destined, ordered and forbidden.

Other people added patience in what is related to Al-lah and it is like patience for Allah. Allah, the Most High,says:

And those who strive in Our (Cause),-Wewill certainly guide them to our Paths. $

(Surah 29:69)

He also says:i And strive in His cause. ^

(Surah 22:78)

50


62/517

- The Way to Patience and GratitudeIt was related that Jabir said: When Allah resurrect-

ed my father He said: Say your wish. He said: O myLord I wish that You return me back to life to be killedagain for Your sake.

From this we realize two things. The first one is theimportance of being patient for Allah, and for His obe-dience, and man does this with his own choice. The secondthing is that whatever happens to man is from Allah's willand not from the hand of any person.

Some people say: Patience with the help from Allahbrings immortality. This means that if the servant of Allahis patient with the help from Allah, everything will becomeeasy. Their saying: Patience with Allah is fulfillment.means that patience with Him is perseverance in Hisorders. Allah, the Most High, says:

A And of Abraham who fulfilled his(commandments),

(Surah 53:37)

51


63/517


As for their saying: Patience in abstaining from Al-lah is harshness. , it means that there is no harshnessgreater than this. There is no life, peace or comfort withoutAllah's love and nearness. Moreover, what was said byYa'qub (as the Qur 1 an states) refers to this. He said:

i (For me) patience is most fitting.

(Surah 12:18)

Then his longing for his son, Yusuf (Joseph) madehim say:

i How great is my grief for Joseph (Surah 12:84)

This does not contradict the first saying, but it meansthat he did not complain to others. Ya qub said (also as theQur' an states):

i I only complain ofmy distraction and anguishto Allah. >

(Surah 12:86)

52


64/517

The Way to Patience and GratitudeIn this connection, we may remember that Allah, the

Most High, ordered His Messenger Muhammad (pbuh) tohold the most fitting patience and he obeyed Him and said:

O Allah I complain to You of my weaknessand helplessness.

Some scholars added another type of patience andcalled it holding patience in the face ofpatience .

They said it means that man holds patience so deeplyto the extent that be becomes unable to be patient.

Actually, this is involved in the other types of pa-tience, as it denotes perseverance in holding patience.Afterall, Allah knows best.

53


65/517


CHAPTER ELEVENThe Difference Between

The Patience of Noble and Ignoble PeopleEverybody has to be patient in facing difficulties

whether voluntarily or by compulsion. The patience ofnoble people is voluntary because they believe in thebenefits of patience and they know that they will be re-warded for it. They also know that they will be criticized ifthey panic. They know that if they panic, this will notregain what they have missed and will not prevent whatthey dislike. There is no one who can prevent what isdestined to happen. So, the harm of panic is more than itsusefulness. A wise man said: When anything bad happensto a wise man, he does what a foolish man does after amonth.

The patience of ignoble people is compulsory. First-ly, they panic and when they realize that it is useless, then,they become patient as the patience of those who are tiedup to be beaten.

54


66/517


The noble person practices patience in obeying Allah.On the other hand, the ignoble one practices it in obeyingSatan. The ignoble people are the most patient people infollowing their desires and the noble ones are so but inobeying their Lord. They endure difficulties for theirdesires but cannot face even a small difficulty for their lord.They avoid enjoining the good and forbidding the evilbecause of the fear ofwhat the others will say about them

Those people will never be noble in the sight of Al-lah, and on the Day of Judgement, they will not be raisedwith noble people. This is only for people who deservenobility and fear Allah on that Day.

55


67/517


CHAPTER TWELVEFactors that Support PatienceSince Allah has commanded patience, He has also

provided some means that lead to and support it.Whenever Allah ordains something, He grants the nec-essary help and appoints the way to maintain it.

Allah never inflicts a disease except He provides itsremedy by which, recovery is ensured, ifHe wills.

Though difficult for the soul, patience is possible toattain and something to strive for. Patience has two as-pects: theory and practice. In these, cures of the hearts andthe body are found.

The theoretical aspect, as well as the practical,should be present so that the most effective treatment maybe facilitated.

The theoretical aspect requires us to get acquaintedwith goodness, benefits, bliss and perfection of this ob-ligation; as well as the evil and harm ofwhat is forbidden.

56


68/517

The Way to Patience and GratitudeWhen both are realized, and man adds to them his

truthful resolution, powerful will and his sense of honor,patience is the result. When this occurs, hardships becomeof little importance, bitterness become pleasure and man'sagonies become joy.

There is a continual struggle between patience andimpatience. Both seek victory over the other but the onlyway to true success is to support one at the cost of theother.

When one's lusts and whims become stronger andgain supremacy, to the point that relief is unavailable, manis usually tempted by promises of gratification anddissuaded from the Divine Remembrance and contem-plation of what is beneficial to him both in this world andthe Hereafter. However, if he is resolved to treat himselfand resist such a spiritual infection, he can overcome it byobserving the following:

First, the negative side of the desires is nourished bythat which stimulates and stirs it into action. So to weaken

57


69/517


the effect of this process, we should avoid the stimulussuch as excessiveness in food. Fasting helps to control andcure the desires, especially if the fast is broken with amodest meal.

Second, to avoid the effect ofenvy often stimulated byactions like gazing the eyes should be lowered as much aspossible. The motivation of one's will and desire, withwhich the heart may be moved, are stirred by gazing. AbuHudhaifah reported that the Prophet (pbuh) said,

A gazing is a poisonous arrow of Satan's .Satan sends its arrow against an unarmored heart.

By ''armor , here, we mean either lowering one'seyes or diverting them. Such an arrow is thrown from thebow of physical forms. If you abandon it, it misses itstarget, otherwise the heart would be smitten.

Third, pleasure should be sought in what is permis-sible. Mans natural instincts can be satisfied with whatAllah has permitted. As pointed out by the Messenger

58


70/517


71/517

The Way to Patience and Gratitudecommands obedience.

3- Gratefulness to the Divine Bounty and Beneficence:A virtuous person can never repay his benefactorwith offensive deeds. This is something only thewicked can do. One should fall down in disgrace,out of humility, as he recognizes Allah's bounties

being continually sent down to him, then anyrepulsive sins seem all the more detestable.

4- Fearing Allah's wrath and Punishment: Ifman insistson rebellion, Allah's wrath descends upon him. Hiswrath cannot be resisted. At the same time, man isweak by nature, so, is in constant need of Allah'sMercy and Guidance.

5- Expecting loss because of sin: Sinful man is in astate of loss in as much as he loses good both in thisworld and the next. The smallest atom of faith isbetter than the whole universe. How can man desireto relinquish it? Can he trade it for a briefmomentof pleasure that fades away in no time, but whose

60


72/517


consequences will be felt forever. Desires languishwhile misery remains. Abu Hurairah (may Allah bepleased with him) that the Prophet (pbuh) said,

He who commits adultery is not a believer (atthe moment of his sin).According to some Companions of the Prophet(pbuh), faith is taken away from him like anumbrella from over his head. When he repents, heobtains it once more.

6- Longing for a victory over one's self and Satan:when man controls his desires and overcomes hefinds sweetness and delight in his heart. It is agreater victory than one over human enemies. It isalso more impressive and pleasurable. Its outcomeis more praiseworthy. It is similar to the effectiveremedy that treats the ailments of one's body andhealth.

7- Anticipating the compensation from Allah: Allah haspromised to compensate His servants for giving up

61


73/517


what is forbidden, and for restraining their desires.They are entitled to weigh each of them against oneanother and choose the one having preference, soas to be content.

8- Seeking Allah's aid: The Glorious Qur'an, in morethan one Ayah, speaks about the happy personswhom Allah will aid and support. Allah, Most High,says,

i For Allah is with those who patientlypreserver >

(Al-Baqarah: 153)

i For Allah is with those who restrainthemselves, and those who do good. $

(An-Nahl: 128)

i For verily Allah is with those who doright.

(AKAnkabut: 69)

62


74/517


Allah's aid is better for man in this world and in theHereafter. Eternal success and happiness is so much moredesirable a short joy in the brief period ofour lives.

9- Worrying about unexpected death: Always in theback of man's mind is the fear of death, which cantake him by surprise at any time. The time of deathis unknown for anyone. At the moment of death,the sinful man regrets for his negligence anddisobedience. We will not appreciate this fully untilour lives are over and it is too late.

10- Making distinction between the real affliction andthe well-being: Experiencing tribulation is often re-lated to sins and their consequences while well-being comes from obedience to Allah as a rewardand a mercy. Earlier scholars have said, When wesee people in great difficulty, we should ask Allahfor well-being. When people try to evadeperforming their obligations to Allah, becomewillfully disobedient and negligent in remembering

63


75/517

The Way to Patience and GratitudeAllah, then affliction follows.

11- Training one's self to overcome whims and evildesires: Training is necessary to develop theincentive to fight against negative desires until thesweetness of victory is felt, which in turnstrengthens resolution. Experiencing andovercoming hardship is a part of this development.Ifman withdraws from this battle of the desires, hisreligion would weaken, and his desires wouldflourish. If a man can accustom himself to opposehis desires, he would subdue them.

12- Combating the evil inspirations: If man finds hisdesires overcoming him, he should strongly combatthem He should neither accommodate norencourage them, for they grow into wishfulthinking. Unless man curbs his inclinations, theyturn into aspirations, then worries and anxieties,and finally they become resolutions that are unitedwith intentions and actions. It is therefore easier to

64


76/517


dispel the first inclination than to ward off itsconsequences.

13- Steering clear of relations and means that enticeman to incline to his desires. It is not intended thatman should have no desires, but that he should turnthem into something beneficial and employ them incarrying out Allah's commands.In that way, he would be saved from evil, which isthe consequence of disobedience to Allah. If he failsto do this, he would be utterly destroyed.Every effort and intention must be dedicated to Al-lah. If man makes it a habit to act for Allah's sake,he would find it most difficult to serve anythingelse. On the other hand, he who gives himselfup tohis whims finds it most difficult to serve Allahsincerely.

14- Pondering on Allah's signs, over which He hasinvited humans to meditate. These are Allah'smiracles, which He has manifested to us. When

65


77/517


man's heart becomes in tune with these wonderfulsings, it shuns evil temptations. We wonder at thefoolishness of the one who incurs the wrath ofAllah and is indifferent to His scriptures and HisMessengers. All in all, such a man has given himselfup to Satan

15- Thinking over this world, its transience and itsinevitable end. As a result, we find only themalicious and the hard-hearted who findcontentment in preparing for their eternal life withthe vilest of what the world has to offer. If manonly knew the reality of this world and what itcontains, he would know that there is little here tobenefit him Violent grief follows those who seekonly the world without thought of the Hereafter.Imagine How could you strive for a profit thatonly brings chastisement?

16- Persisting on invoking Allah, Who captures allhearts, ordains all affairs, and to whom everything

66


78/517


returns. In doing so, man's invocation is ought tobe answered, particularly when his supplicationmeets with a time in which Allah promises toanswer the call of His servants.

Let man never feel distressed due to his outwardcondition, because Allah tests him in compliancewith none is like unto Him, both in His Deeds andHis Attributes. Allah deprives to bestow, afflicts adisease to prescribe its remedy, and takes lives toresurrect them. It was said

Oh ye, Adam Never be disheartened of Mysaying: 'Get out of the Garden/ as I havecreated it for you and you will be accommo-dated therein once more.

17- Realizing that man faces two enticing tendencies:good and evil. In fact, his tribulation lies betweenthem. He is either attracted to the supremecompanion, Allah, to be a resident of the uppermostHeaven, or he is reduced to the lowest statues in

67


79/517


the company of the dwellers of Hell. By respondingto either one, man reaps its consequences.Whenever he wants to know to which category hebelongs, let him consider the whereabouts of hisspirit in this world. Upon death, man's spiritdescends to the Supreme Lord, to Whom it wasalready attached to by nature. This is natural forhim, to enjoy the company of his beloved Lord.Everyone yearns for what he aspires for. Allah,Most High, says,

i Everyone acts according to his own dispo-sition.

(17:84)

Accordingly, the pious people seek and hold fast toAllah, Most High, while the wicked follow then-own desires.

18- Admitting that evacuation of one's land is neces-sary for receiving the showers of mercy. Unless

68


80/517

The Way to Patience and Gratitudeman frees his heart from desires and evilinclinations, he will never attain Divine Mercy.Hence, when man purges his heart from desires andevil inclinations and sows in it the seeds of DivineRemembrance, contemplation, love and sincereDevotion. This is when he obtains Allah's Mercy,and waits for its shower, so to speak, in due course.He becomes eligible to enjoy their fruit. Just as rainis strongly hoped for, so the answering of ourprayer is earnestly expected in the recommendedtimes for supplication. The hearts expect.

Help from Allah, especially, when resolutions cometogether, hearts support one another, and the congregationbecomes as massive as the Day of Arafa and the Prayersfor rain (Istisqaa *) as well as the Friday prayer.

In fact, Allah has appointed these means for obtain-ing goodness and mercy; just as causes naturally lead totheir effects. However, these spiritual causes are even moreeffective than material worldly ones in yielding their fruits.

69


81/517


82/517


Allah has tested man with a life that ends withdeath, honor that is often followed by disgrace, andsecurity that is often overtaken by fear and anxiety.Everything, in the life of this world, is detected andrapidly repelled by its opposite.

Consequently, most humans err when they seek im-properly for bounty, dominance and glory, and in thisway man is removed from his high position.Additionally, despite man's efforts, too often henever achieves his aspirations and even if they arerealized, are only fleeting pleasures. All of Allah'sMessengers have been sent only with the call foreternal salvation and entry into the supremekingdom. A man, who responds positively to theircall, enjoys the best of this world and the next and hislife will be more pleasant than that of kings.Renouncing worldly pleasures is a means to power.Due to this, Satan is envious of the believer. As a re-sult, he does his utmost to prevent him from reaching

71


83/517


his end.

When man controls his temper and desires, yields toreligious incentives, he finds the true kingdom; forthen he attains freedom. On the other hand, a kingwho gives himself up to his desires and temperbecomes their servant, driven by them both. Only thefool mistakenly concentrates on outward sovereignty,while its reality is servitude. The lust that begins withpleasure ends up with grief

20- Keeping in mind the fact that a mere knowledge ofthe above-mentioned is insufficient to obtain this end.Man must do his utmost to put them into practice.To achieve this goal, man is required to forsake his

customary practices, which are at odds with self-development and success. In fact, desires and prosperityhardly ever come together. The Messenger (pbuh) isreported to have said,

72


84/517

The Way to Patience and GratitudeLet him who hears of the Anti-Christ remainaloof. ,,(1)

Thus, nothing helps more to get rid of evil than to wardoff its means and its most likely whereabouts.

to Abu Dawud (4319), and Hakim (4/53 1).73


85/517


CHAPTER THIRTEENPatience Is Indispensable

Man is overwhelmed by various responsibilities: aninjunction to which he must be obedient, a restrictionwhich he must avoid, fate which overtakes him by surprise,and bliss to whose Benefactor he must give thanks. Asthese states are constantly surrounding him, perseveringwith patience is ofparamount importance.

Whatever man experiences in the life of this worldcomes under two categories. The first is in harmony withhis desires and inclinations, while the second is not.Patience is required in both cases.

The first type is concerned with things like health,influence, property, as well as all kinds of permittedpleasures.

In this respect, man is constantly in need of patiencein various ways:

First: Man should never rely on worldly comforts

74


86/517

- The Way to Patience and Gratitude

nor should they deceive him. Neither should they enticeany noble heart to behave arrogantly.

Second: Man should never engage all his time andeffort to achieve them, or even to inquire about them.Otherwise, the results will be at odds with his initial desire.Thus excessive eating, drinking and sex lead to utterdeprivation.

Third: Man should be constant in rendering Allah'sdue therein. He must not forfeit it, otherwise the comfortshe seeks will be taken away from him.

Fourth: Only the truthful receives prosperity withpatience, so let man be patient is disposing ofthem so as tokeep away from what is forbidden. He should rather curbhis soul from doing as it pleases, for it could draw him intothe unlawful. Even the soul that is well-armored could beled to shameful behavior.Some Early Muslims said:

Both the believer and disbeliever keep patient

75


87/517


in times of adversity, while only the truthfulbeliever remains patient in times of ease, ie.,he does not contradict Allah's rule in bothcases: adversity and in ease.

^Abdur-Rahman Ibn *Awf (may Allah be pleased withhim) described the state of the Companions of the Prophet

(pbuh) saying, In times of adversity, we kept patient,while in times of ease some ofus failed to remain patient;'

Therefore, Allah has warned His servants against thetest of wealth, children and wives. Allah says,

i O ye who believe Let not your riches oryour children divert you from the remem-brance of Allah.^

(Al-Munafiqun: 9)

He also says,i O ye who believe Truly, among your wivesand your children are (some that are) enemiesto yourselves. J> (At-Taghabun: 14)

76


88/517

The Way to Patience and Gratitude'Enmity' here doesn't stand for hatred and severance

of relations, it rather means love that prevents parents frommigration, fighting in Allah's cause, acquiring knowledgeand giving charity, etc.

At-Trimidhi reported that Smack Ibn -Ikramah said:Ibn ^Abbas (may Allah be pleased with him)was once asked about the above-mentionedAyah (At-Taghabun: 14) when he said:When some Mekkans adopted Islam, andintended to migrate to the Prophet (pbuh),their wives and children wanted to hinderthem from doing so. Afterwards, they joinedthe Messenger of Allah (pbuh) and found thatother Muslims had become more well-grounded in religion, so they resolved topunish their wives and children. Then, Allahrevealed the Ayah in question.We wonder how much integrity and prosperity man

may have given up due to his wife and children. The77


89/517


Messenger (pbuh) is reported to have said:

A child is a cause of cowardice and avarice.Imam Ahmad has reported 'Abdullah Ibn Buraidah to

have said,

I heard my father say: 'While the Messenger(pbuh) was preaching to us, Al-Hassan andAl Hussein came along wearing red robes andmoving with difficulty, he (pbuh) came downfrom his pulpit, carried them, and seated themin front of him He then said: Truthful arethe words of Allah 'Verily, your property andchildren are but a trial . No sooner had Ibeheld these two young boys stumbling than Iimpatiently interrupted my speech and pickedthem up. Thus, he (pbuh) gave the Ummah aperfect example of mercy and kindnesstowards the young.

It is worth noting that persistence on patience intimes of ease is much more difficult, for it is aligned with

78


90/517

The Way to Patience and Gratitudeman's control. Similarly, a hungry man bears hunger moreeasily in the absence of food than in its presence.

The second category mentioned above, which is notin compliance with man's desire, can be divided into threegroups:

The first group is related to one's freedom ofchoice. It is comprised ofperforming deeds ofobedience toAllah and shunning those of rebellion. Observing one'sduty to Allah, Most High, needs to be done with patience,for man often resists performing extra acts of worship. InPrayers, for instance, laziness easily overtakes man,especially if his heart is hard and overcome by sins. This isthe condition of the disobedient and negligent people. As aresult, worship becomes difficult to perform. If thishappens, worship is often carried out ceremoniously andever absent-mindedly. When paying Zakah (poor-due),such a man may be overwhelmed with greed. The sameapplies to Hajj and Jihad.

Under such circumstances, patience must be main-79


91/517


tained in three situations:

First: When starting an action, intentions must bepurified, so as to contain sincere devotion. Ostentationmust be avoided and the individual must have a strong andsincere resolve to perform the action properly.

Secondly: The work itself must be performedwith patient perseverance. Man is required to ward offlaxity and negligence, to reconsider his intentions wheneverhe starts a new work, and to keep his heart constantly fullof Divine Remembrance.

It is not just a matter ofmere performance, but rathera state of mind; remembering Him Who ordains all affairs.This is the nature of devoutly worshipping Allah. Itincludes man's patience to perform rituals properly both inletter and spirit, and to remember Allah always. There mustbe an incorporation of the physical and the spiritual, as manremains conscious of Allah.

Thirdly: To show patience after completing the ac-tion, as follows:

80


92/517

The Way to Patience and Gratitude1- To constantly keep himself away from whatever

invalidates his actioa Allah says:

i O ye who believe Cancel not your charity byinjury.

(Al-Baqarah: 264)2- Boasting about good deeds must be shunnedbecause this is more harmful than disobedience.

3- Likewise, to refrain from disclosing these acts; forthis is also more harmful than disobedience.A servant, who performs a deed secretly between

himself and Allah, gets it written down in the Book ofsecrets. But when he discloses it, it is moved to the Bookof publicity.

Accordingly, let man never think that the carpet ofpatience is folded merely by completing the work.

Giving up all aspects of rebellion means to cut offcustomary practices and entirely abandon their votaries,which substantially support man. Habit is a peculiar

81


93/517


94/517


principle of its being obligatory.

D) Thanks-giving: It is better than contentment. Thenoble man considers affliction as bliss whose Giver isa Praiseworthy.

Concerning the situations that face man due to hisfellows, there exists a further four elements, namely:

First: Forgiveness and tolerance.

Secondly: Having one's heart sincerely freed fromsatisfying his thirst for revenge, from its constant perusal ofthe crime and his being disturbed by it.

Thirdly: Fate, i.e. everything being Divinely or-dained.

Fourthly: If wrong is done to man, he must turnwith beneficence to the wrongdoer. This stand yields manyuntold benefits. Man will be satisfied with the vilest ofpeople ifhe fails to inculcate this noble attitude.

The Third 2roup: These actions which he willinglycarries out.

83


95/517


Being fully controlled by desires, man neither has thechoice nor the power to ward them off. Like love, whichstarts with choice, it ends up with a disease which manexposes himself to. When a man consumes alcohol, hecannot dispel it after taking it. It is at the beginning, thatpatience is required, but if man fails, he should thereforepersevere constantly to its end, by trying to disobey thewhispering of his desires. In this respect, Satan embarks onan amazing scheme. This is done by getting man to imaginethat partaking of something forbidden may be necessary orat least permissible as a remedy. This is, however, nothing

more than treating oneself with intoxication or impurity.Unfortunately, some legal jurists have made it lawful,which is incorrect.

Such a remedy does not, in fact, put an end to illness,but rather nurtures it. There are many that have applied itto their detriment, both in this world as well as theHereafter The effective treatment is that of patience andtrust in Allah. Most High.

84


96/517


Allah says,

i but if ye persevere patiently, and guardagainst evil,., then that indeed is a matter ofgreat resolution.

(Allmran: 186)

He also says,i Behold, he that is righteous and patient,never will Allah suffer the reward to be lost,ofthose who do right.

(Yusuf: 90)

Thus, patience and piety treat all the maladies ofman's religion. Patience and piety initiate the existence ofeach other.

One may wonder that ifman shows patience and triesto maintain it, will he receive its rewards even if hehappened to be excessive disobedient? Will he be heldaccountable for its consequences even though they arebeyond his control?

85


97/517


Concerning the former question, the answer is in theaffirmative, provided that he sincerely repents and earnestlyregrets pursuing the unlawful means. In that way, man isrewarded for his patient perseverance; for he strives againsthis evil inclinations.

This turns out to be a good deed,i Allah will never suffer the reward to be lost,of those who do right. ^

(Yusuf: 90)

Regarding the punishment for its outcome, man isheld punishable for both the unlawful means and theirconsequences, just as a drunkard is chastised for whateverhe commits during intoxication. It is self-evident thatprohibition commands no justification. A man whoencourages error or a heretic is held responsible for theburdens of those who follow his example. In that way,Adam's son, Cain, who killed his brother, Abel, shares thesins of all murderers until the Day of Judgement. Allahsays,

86


98/517


i That they may bear, on the Day of Judge-ment, their own burdens of those withoutknowledge, whom they misled. }

(An-Nahl: 25)

He also says,i They will bear their own burdens, and (other)burdens along with their own, and on the Dayof Judgement, they will be called to accountfor their falsehoods.

(Al-^Ankabut: 13)

One may further ask that how can we sincerely re-nounce such an outcome, when man gives up only what heknowingly commits? In such a case repentance stands forregret. Man is required to feel remorse for the action,forsake it and its motives, and completely keep himselfaway from it.

If the result of the action was related to another per-son, the man is entitled to remove it from him as far as

87


99/517


possible. Thus, in order to repent from such actions, a man,who supported a heretic, must proclaim his falsehood sothat the truth is made known. This is the way of trueguidance.

Allah says,

i Those who conceal the clear (sings) that wehave sent down, and the guidance, after wehave made it clear for the people in the Book,on them shall be Allah's curse, and the curseof those entitled to curse-except those whorepent and make amends and openly declare(the Truth); to them 1 turn; for I am Oft-Returning, Most Merciful. ^

(Al-Baqarah: 159-160)

Thus, repentance, making amends and openly de-claring what they had previously denied are the conditionslaid down by Allah for accepting anyone seeking to returnto Him Likewise, the hypocrites, who outwardly adoptedIslam, but in reality were disbelievers, who supported the

88


100/517


Jews against the Prophet (pbuh) were demanded to makeamends for their corruption. They were called on to seekrefuge with Allah, rather than the infidels, and to worshipAllah devoutly, rather than for ostentation artd pretence.Such are the conditions of returning to Allah in repentance.

89


101/517


CHAPTER FOURTEENThe Hardest Form ofPatienceThere are two factors that influence the degree of

difficulty in patience. Firstly, is the degree of motivationwhen man wants to do something and secondly, howconvenient is the intended action for man. If both factorsexist, patience reaches it utmost difficulty and vice versa.While if one of the two factors disappears, it becomesdifficult on one hand and considerably convenient on theother.

Thus, if man has no motive to kill, steal, drink wine,or commit atrocities, and these actions are inconvenient forhim, then he is able to ward them off easily. Whereas a manwhose desires are powerful and finds it convenient to actaccordingly, then he hardly able to show constantperseverance. Hence, the ruler who abstains from injustice,the young man from indecency and the rich from worldly

90


102/517


103/517


104/517


for a single moment, but he likes to indulge in disparagingremarks about others. He may even cast aspersions aboutthe righteous people who are sincere to Allah and theirreligion, without knowing exactly what he is speakingabout.

Therefore, there are many who abstain from theslightest unlawful thing, even a drop of wine, but theycannot avoid adultery. 'Abdullah Ibn 'Umar (may Allah bepleased with them both) was asked about the blood of themosquito. He said: Behold, these men ask me about theblood of the mosquito while they have killed the son of theProphet's daughter (pbuh).

Hardship in patience, in respect of sins and their va-rieties, differs according to the strength and weakness ofwhat motivates them respectively.

Imam 'Ali (may Allah be pleased with him) said,Patience is of three categories, namely:

a) To bear adversity with perseverance,

93


105/517

The Way to Patience and Gratitudeb) To perform obedience with constancy, andc) To ward offrebellion patiently.A man who endures an adversity calmly until Allah

gives him relief, will receives 300 good deeds as his re-ward. A man who performs acts of obedience as Divinelyprescribed receives 600, while he who keeps way fromrebellion receives 900.

Maimun Ibn Mahran (may Allah be pleased with him)said, Patience is of two types, namely:

a) To bear adversity calmly which is commendable, andb) To ward off disobedience is much better.

94


106/517


CHAPTER FIFTEENPatience in the Qur an

Imam Ahmad (may Allah bestow His mercy uponhim) said: Allah has mentioned patience in the Qur' an inninety instances.

We mention here some texts in where patience isdealt with as follows:

References to patience:

1- Patience is a Command:Allah says,

i But thou be patient, for thy patience is butwith the Help ofAllah ^

(An-Nahl: 127)

i Now await in patience the command of theLord. $

(At-Tur: 48)

95


107/517


2- Shunning its opposite, i.e., impatience:

Allah says,

i And be in no haste about the unbelievers.^ (l)

(Al-Ahqaf: 35)

i So lose not heart; nor fall into despair, ^

(Arimran: 139).i And be not like the companion of the fish. ^(2)

(Al-Qalam: 48)3- Prosperity depends on one's patience:Allah savs,

i O ye who believe persevere in patience andconstancy; vie in such perseverance;

Prophet Muhammad is commanded not to be impatient eitherabout the success of his mission or the punishment of thosewho oppose it. (Translator)

(2) This was Zu-nun or Jonah He was sent to the people ofNineveh. (Translator)

96


108/517


strengthen each other; and fear Allah; that yemay prosper. ^

(Arimran: 200)Prosperity is dependant on patience, perseverance,

constancy, self-restraint and refusing to be subjected.4- The patient one's reward is twofold:Allah says,

i Twice they will be given their reward, forthat they have persevered in patience. ^

(Al-Qasas: 54)

Sulaiman Ibn Al-Qasim said: Rewards of all acts areknown except for patience that is because Allah says,

i Those who patiently persevere will trulyreceive their reward with out measured

(Az-Zumar: 10)

97


109/517

The Way to Patience and Gratitude5- Religious leadership is based on patience and

certainty:

Allah says,

i And we appointed, from among them, lead-ers, giving guidance under Our command, solong as they persevered with patience.

(As-Sajdah: 24)6- Obtaining the company of Allah:Allah says,

i For Allah is with those who patientlypersevered

(Al-Baqarah: 153)

Abu Ali Ad-Daqqra said: Those who are patient arehonored both in this world and the Hereafter, for Allah hasgranted them His providence.

98


110/517

The Way to Patience and Gratitude7- The glad tidings of three things for them only:Allah says,

i But give glad tidings to those who patientlypersevere, who says, when afflicted with ca-lamity: To Allah we belong, and to Him isour return . They are t

the-way-to-patience-and-gratitude_text.pdf

Documents