On Sabr (Patience)

[ummtaalib]

 

 

 

Qur'anic Verses related to Patience

 

“Nay, seek Allah’s help with patient perseverance and prayer;

It is indeed hard, except to those who bring a lowly spirit.” (2:45)

 

 

“O you who believe! Seek help with patient perseverance and Prayer:

for Allah is with those who patiently persevere.” (2:153)

 

 

”And bear with patience whatever befall thee for this is firmness in the conduct of affairs…” (31:17)

 

 

”O ye who believe! Be patient and out do all others in endurance” (3:200)

 

 

 

 

Ahaadith related to Patience

 

“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.” (Muslim)

 

 

“…whoever is patient Allaah will bestow patience upon him, and no one is ever given anything better and more generous than patience.” (Muslim)

 

 

“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.”  (Muslim)

[ummtaalib]

 

Definition

 

The Arabic word Sabr implies many shades of meaning, which is impossible to comprehend in one English word. It implies;

(1) patience in the sense of being thorough, not hasty;

(2) patient perseverance, constancy, steadfastness, firmness of purpose;

(3) systematic as opposed to spasmodic or chance action;

(4) a cheerful attitude of resignation and understanding in sorrow, defeat, or suffering, as opposed to murmuring or rebellion, but saved from mere passivity or listlessness, by the element of constancy or steadfastness. (askimam.org)

 

 

 

The term sabr is commonly translated as patience, but this is only an approximate meaning which does not convey totally the true meaning of sabr. ‘Patience’ comes from a Latin root, meaning ‘suffering.’ – a very negative type of idea. Sabr however comes from the root sabr which means to tie, or in other words to tie down uncontrolled feelings of fear or weakness. Some equivalent English words would therefore be perseverance, fortitude, resolution, self-discipline and control. Far from being a negative moral virtue, it is an active, determined and dynamic quality which Islam encourages for all believers. It therefore requires that Muslims fight for justice and freedom against human tyranny and it also requires Muslims to be steadfast in the face of calamity.

Mufti Waseem Khan

Source

 

 

 

From Ma'ariful Qur'an, Volume 1, Mufti Muhammad Shafi rahmatullahi alaih

 

The Arabic term Sabr (sabr) is much more comprehensive than its usual English equivalent, "patience".

Lexically, the word "Sabr" signifies "restraining oneself, or keeping oneself under control."

 

In the terminology of the Holy Qur'an and the Hadith, Sabr has three modes:-

 

1) Restraining oneself from what the Shari'ah has declared to be illegal or impermissible (Haram).

 

2) Forcing oneself to be regular in the observance of the different forms of worship and to be steadfast in obeying the commandments of Allah and the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him.

 

3) To endure all kinds of trouble and pain - in other words, to understand clearly and to believe that it is the will of Allah to make one suffer, and to hope that one shall receive a reward for this suffering. With regard to this last point, let us add that, on the authority of the commentator Sa'id Ibn Jubayr, Ibn Kathir says that if one cannot help uttering a word of grief or a sigh of pain, it does not go against Sabr, or nullify it

[ummtaalib]

Three Levels of Sabr

by Shaykh Husain Abdul Sattar

 

 

Sabr is a very specific act, and can be defined in three ways:

 

•  Although sabr has deeper levels, the basic principle of sabr is of sabr fil’musibah (having sabr in the face of difficulty). This is the type of sabr most people understand. This is when you show patience in the event of some difficulty. We all undergo difficulties, but the distinguishing factor is how we deal with them. Some people will get upset and continuously complain, but the believers will see difficulty as an opportunity to worship Allah swt, they will exhibit a calmness and say alhamdulilah (all praise is to Allah) for the chance to come closer to Him. They’ll say innallahi wa ina’ilahi rajioun (from Allah we came and unto Him is our return). Whatever we lost in the difficulty, it came from Allah سبحانه و تعالى‎ anyway so it ultimately doesn’t matter because we all have to go back to Him.

 

• Another level of sabr is sabr an’nil masiah (having the sabr to restrain from sin). When the believer is faced with the opportunity to do sin, he will immediately turn away from it. This will require a certain sabr, a certain restraint, because the chance to do sin is all around us. It’s easy to log onto the computer and engage in a variety of sin, it’s easy to sit with two people and talk about a third.

 

• The third level of sabr is sabr a’la taha (sabr in the acts of worship). There are inevitably times when a person feels excited to do a certain act of worship. If you’re in the masjid and everyone is praying maghrib, it’s easy to be excited for the one short period of time, but you have to pray maghrib 365 days of the year. To develop a consistency in our routine, to patiently do our good deeds and worship without fail requires a deep sabr.

 

These are the three types of sabr the saalik (the seeker) must work to establish. Everyone is in different circumstances, some people don’t have the strength to pray abundantly, but they are able to be free from sin. Other people are able to face problems with great patience but don’t engage is extra worship. At the least, however, we should all abstain from committing sin. This is the least part of our sabr, and without sabr it will be very difficult to attain mayi’ah.

Source

 

[ummtaalib]

Virtues of Sabr

 

Sabr - Most Precious Gift to a Mu'min

 

One of the great results and precious fruits of our freedom and emancipation from servitude to our carnal self is patience in calamities and misfortunes. In other words, Sabr means restraining ourselves from complaining about hidden anguish. Sabr produces many excellent results, among which is the soul's training and discipline. Sabr in regard to obedience [ta'at] is the source of intimacy with Almighty Allah Jallah Wa'ala. And Sabr in misfortunes is the source of rida or contentment with Divine destiny and decrees. These are the stations of the faithful [ahl-al-Imaan] or rather those of the Gnostics [ahl-al-Irfan]. It is said that Sabr is to faith what the head is to the body. The body perishes without the head, and so when Sabr goes faith also disappears.

 

The accounts of the lives of the Ambiya Alayhim Salaam from Nabee Adam Alayhis Salaam to our Beloved Nabee Muhammad Sallallahoo Alayhi Wasallam reveal that although their stations were over and above the stations of Sabr, rida and taslim [surrender], they never stopped supplicating, lamenting and confessing their needs to Almighty Allah Subhanahu Wata'ala and this is not contrary to their spiritual stations. Remembering Almighty Allah Azza Wajjal, cherishing the intimacy of solitude with the Exalted Beloved, and expression of servitude and humility in front of His absolute perfection and greatness is the ultimate end of the hopes of the mystics [arifun] and the final destination of the journey of the wayfarers [salikun].

 

Sabr is the key to the gates of felicity and the main means of deliverance from the mortal perils. Sabr makes a human being bear calamities with ease and face difficulties with composure. Sabr strengthens the will and the power of resolution. Sabr brings independence to the dominion of the soul. Anguish and anxiety on the other hand, aside from their shameful character, are symptoms of the soul's weakness. They deprive one's being of its stability, weaken the determination, and enfeeble the intellect.  "Sabr restrains the inner being from anguish, the tongue from complaint and the bodily members from untoward movements." There are various degrees and levels of Sabr, and its reward and merit vary in accordance with its degree and level. This is revealed by the following tradition as narrated by Hazrat Ali Radhiallahu Ta'ala Anhu:

Hazrat Ali (Radhiallaahu Anhu) said:

 

"The Messenger of Almighty Allah Azza Wajjal said, Sabr is of three kinds: Sabr in regard to disobedience. One who bears patiently with affliction, resisting it with a fair consolation, Allah writes for him or her three hundred degrees [of sublimity], the elevation of one degree over another being like the distance between the earth and heavens. And one who is patient in regard to obedience, Allah writes for him or her six hundred degrees [of sublimity], the elevation of one degree over another being like the distance between the earth's depths and the Throne [al-Arsh]. And one who is patient in regard to disobedience, Allah writes for him or her nine hundred degrees [of sublimity], the elevation of one degree over another being like the distance between the earth's depths and the furthest frontiers of the Arsh [Throne]."

 

This noble tradition reveals that Sabr in regard to disobedience is superior to the other levels of Sabr, for it not only possesses greater number of degrees but also the range between its degrees is greater than those of the other kinds. It also shows that the extent of Paradise is much greater than what can come into our imagination, for our vision is limited and confined. That which has been said as a description of Paradise that: [part of verse 21 of Surah Al-Hadid]

 

"And a Garden the breadth whereof is as the breadth of heaven and earth."

 

perhaps refers to the Paradise of deeds. That which has been referred to here in this most beautiful verse is the Paradise of character and the criterion in the Paradise of character is the strength and perfection of will. Hence its extent should not be confined within any limits. Almighty Allah Subhanahu Wata'ala informs us with words of wisdom and with the expression of truth in verse 45 of Surah Al-Baqara:

 

"Nay, seek Allah's help with patient perseverance and prayer; It is indeed hard, except to those who bring a lowly spirit."

 

The Arabic word Sabr implies many shades of meaning, which is impossible to comprehend in one English word. It implies (1) patience in the sense of being thorough, not hasty; (2) patient perseverance, constancy, steadfastness, firmness of purpose; (3) systematic as opposed to spasmodic or chance action; (4) a cheerful attitude of resignation and understanding in sorrow, defeat, or suffering, as opposed to murmuring or rebellion, but saved from mere passivity or listlessness, by the element of constancy or steadfastness. Almighty Allah Subhanahu Wata'ala then informs us in Verse 153 of Surah Al-Baqara of the reward awaiting those who display Sabr:

 

"O you who believe! Seek help with patient perseverance

and Prayer: for Allah is with those who patiently persevere."

 

What then can be a greater reward for patience, perseverance, self-restraint and constancy than that Almighty Rabbul Ala'meen should be with us? For this promise opens the door to every kind of spiritual wellbeing. The "patient perseverance and prayer" mentioned is not mere passivity. It is active striving in the way of truth, which is the way of Almighty Allah Jallah Wa'ala.  If a Mu’min bears patiently with misfortunes and calamities and seriously endures the hardships entailed by worship and rites and the bitterness arising from the renunciation of carnal pleasures, and if he or she does all this for the Pleasure of Almighty Allah Jallah Wa'ala, his or her soul gradually becomes accustomed to these things.  The Righteous are patient in Constant Devotion: Almighty Allah's Way is open to all: whosoever has the Will may attain to the Perfect Goal as promised by Almighty Rabbul Ala'meen in verse 12 of Surah Al-Insan:

 

"And because they were Patient and constant, He will

reward them with a Garden and (garments) of silk."

 

Almighty Allah Azza Wajjal tells us with words of wisdom  in verses 155 - 157 of Surah Al-Baqara:

 

"And surely We shall try you with something of fear and hunger and loss of wealth and lives and crops; but give good tidings to the steadfast. Those who say, when a misfortune striketh them: Lo! We are Allah's and lo! unto Him we are returning, such are they on whom there are blessings from their Lord, and mercy, such are the rightly guided."

 

When something unpalatable happens or we come across troubles or deprivations, we are naturally inclined to resist the onslaught of the happenings, and when resistance be of no avail, we may lose heart. On such occasions Sabr (patience) comes in as a handy remedy prescribed by Almighty Allah Subhanahu Wata'ala, to act as an anti-toxin to the poisons of mishaps. The ordeal is not so afflicting as the sense of it. But when one is accustomed to bear things with Sabr and surrenders oneself to the Will of Almighty Allah Jallah Wa'ala, a great deal of the adverse effect of tribulation vanishes away.

 

"O ye who believe! Seek help in steadfastness

and prayer. Lo! Allah is with the steadfast."

 

[surah Al-Baqara Verse 11].

When one mediates over the significance of the above verses that  for such unhappy occasions, Almighty Rabbul Ala'meen has  prescribed Sabr (patience) as the most handy weapon to ward off evil effects of the mishaps etc; it acts as a neutralizing agent to the poisonous reactions of adverse circumstances. The affliction is not so grueling as the sense of it. But when one cultivates the habit of patience and steadfastly bears things resigning to the Will of Almighty Allah Azza Wajjal, his or her whole psychological set up of mind undergoes a great change. It is a sublime philosophical teaching of Islam that teaches one to resign and surrender oneself to the Will of Almighty Allah Azza Wajjal. When a Mu’min is convinced that "Rabbul Ala'meen - Exalted is with the steadfast", it gives him or her great consolation and comfort. Such contemplation no doubt mitigates his or her sufferings. Thus Sabr is the elixir of all ills and an anti-toxin of all mishaps, hardships and failures etc.

 

The full meaning of Sabr is to be understood here viz.: Patience, perseverance, constancy, self-restraint, refusing to be cowed down. These virtues we are to exercise for ourselves and in relation to others; we are to set an example, so that others may vie with us, and we are to vie with them, lest we fall short; in this way we strengthen each other and bind our mutual relations closer, in our common service to our Glorious and Exalted Creator as shown to us in verse 200 of Surah Al-Imran:

 

"O you who believe! Persevere in patience

and constancy; vie in such perseverance; Strengthen

each other; And fear Allah; That you may prosper."

 

Prosperity [Falah} in this verse is to be understood in a wide sense, including prosperity in our mundane affairs as well as in spiritual progress. In both cases it implies happiness and the attainment of our wishes, purified by the love of Almighty Allah Subhanahu Wata'ala. Almighty Allah Jallah Wa'ala declares to us in verse 115 of Surah Hud:

 

"And be steadfast in patience; For verily Allah will

not suffer the reward of the righteous to perish."

 

A Mu’min must be patient with what seems to be evil all around. That does not mean that we should sit still and do nothing to destroy evil; for the fight against evil is one of the cardinal points of Islam. What we are told is that we must not be impatient. We must pray to our Glorious and Exalted Creator and commune with Him, so that our patience and faith may be strengthened.

 

"Almighty Allah's Grace and Help are ever ready for His servants who patiently persevere. Let not arrogance blind the souls of men. The Hour of Judgement is bound to come. The keys of Life and Death Are in the Hands of Allah. Dispute not the Signs of Allah, but learn from history And the world around you. Science and skill avail you not if the soul is dead."

 

[synopsis of Surah Ghafir Verses 51 to 85].

What then can we do to make Almighty Allah's Light shine forth through the darkness around us? We must first let it shine in our own true selves with that Light in the niche of our inmost hearts we can walk with steps both firm and sure: We can humbly visit the comfortless and guide their steps. Not we but the Light will guide. But oh! The joy of being found worthy to bear the Torch, and to say To our brethren:

 

"I too was in Darkness, Comfortless, and behold,

I have found Comfort and Joy in the Grace Divine."

askimam

[ummtaalib]

Meaning of the word Sabr

(More Indepth)

 

Q. I would like to find out what is meant islamically by the word sabr ( patience / perseverance

 

A. The following is some information on Sabr (Patience). Allah Says in the Holy Quran:

 

” O ye who believe! Be patient and out do all others in endurance” (3:200)

 

The term sabr is commonly translated as patience, but this is only an approximate meaning which does not convey totally the true meaning of sabr. ‘Patience’ comes from a Latin root, meaning ‘suffering.’ – a very negative type of idea. Sabr however comes from the root sabr which means to tie, or in other words to tie down uncontrolled feelings of fear or weakness. Some equivalent English words would therefore be perseverance, fortitude, resolution, self-discipline and control. Far from being a negative moral virtue, it is an active, determined and dynamic quality which Islam encourages for all believers. It therefore requires that Muslims fight for justice and freedom against human tyranny and it also requires Muslims to be steadfast in the face of calamity.

There are six major applications of the quality, of sabr (patience and perseverance) in the life of a Muslim.

 

(1) First of all, the Quraan links perseverance with obedience of Allah. As the Quraan states

“Lord of the heavens and of the earth and of all that is between them; so worship Him and be constant and patient in His worship.”

 

(2) Perseverance in keeping away from things which are bad is enjoined on Muslims by both the Quraan and the sayings of the Prophet (S.A). The Prophet (S.A), for example said: “Paradise is surrounded by things which are trying and difficult, whereas hellfire is surrounded by things which are pleasing and glittering”.

 

(3) In several places, the Quraan call upon both Prophet Muhammad (8.4) and the believers to practice resolution and perseverance as a moral virtue in itself. As the Quraan says:

“Therefore be patient with constancy to the command of thy Lord and harken not the sinner or the ingrate among them” (76:24).

 

(4) Perseverance and patience in the face of calamity and misfortune is enjoined on the believers. As the Quraan says:”

” And bear with patience whatever befall thee for this is firmness in the conduct of affairs…” (31:17)

 

(5) Muslims are advised to persevere their friendships with those who are pious and good, but not with those people who are after the glitter of this life and are therefore not truly believers. As the Quraan says:

”And keep thy soul content (i. e. tie-down your souls) those who call on their Lord morning and evening seeking His pleasure.” (18:28)

 

(6) We are advised to practice perseverance in our faith even when good fortune befalls us. As the Quraan says:

“If we give man a taste of our mercy and then withdraw it from him, behold! He is in despair and falls into blasphemy.” (ll:9)

 

But if we, give him a taste of (our) favors after adversity hath touched him, he is sure to say ‘all evil has departed from me’: Behold! He falls into arrogance and pride” (11:10)

 

‘Except those who show patience and constancy and work righteousness; for them is forgiveness and a great rewards” (11:11)

 

The Prophet (S.A) himself said: “How excellent is the case of a faithful servant, there is good for him in everything and this is not the case with anyone except him. If prosperity reaches him, he expresses gratitude to Allah and that is for him and if adversity befalls him, he endures it patiently and that is better for him.” (Muslim)

 

Thus, the Islamic moral virtue of sabr is a much broader term than patience.

 

The question will arise; why does the pious and good seem to face ‘all calamities without reward?’ To answer this, we must understand that no one is in a position to judge Allah’s ultimate wisdom. When so many things in life appear self-contradictory – for instance pious people suffering calamities, the human being is apt to forget that beyond the limited human judgement, there is a higher order of justice and wisdom which no human being is qualified to judge. The Quran indicates that it is not only the evil, and wicked people who are touched by calamity in this world. Allah ordains hardship on the believers also. Similarly, bounty is given not only to the good but also to the wicked. The Quraan explains this apparent contradiction by saying that people wi1l not be left to just profess their belief and faith without being tested with trials and difficulties and even disaster in order to ascertain the sincerity of belief. As the Quraan says:

 

“And we shall surely test you with fear and hunger, and loss of wealth and lives and fruit, and give glad tidings to the patient ones’. (2:156)

 

Another explanation for the seemingly suffering hardship of believers was given by the Prophet (S.A) when he said that if Allah loves a person a lot, he will try him with difficulty. In addition, he said in another hadith that Allah sometimes punishes a person for his sin in this life so that on the Day of Judgement he will not face eternal punishment.

 

Muslims are encouraged to look upon calamity and trials as perhaps good in the long run, but this does not mean that the believer should actually go out and seek hardship. There is a difference between the person who is patient, constant and steadfast in the face of difficulty, and the person who actively seeks calamity and disaster. The Prophet (S.A) has set an example in this regard by counseling his followers, who were on their way to the battle front to defend Islam, that they should not be eager for the fight and should pray that it be averted: however, if fighting is inevitable, then they should show courage and perseverance. It is reported that the Prophet (SA) saw a very old man on pilgrimage walking but supported by his sons. When the Prophet (SAS) questioned the party he was told by the old man’s sons that their father had taken a covenant that he would endure the difficulty of walking all the way to Mecca. The Prophet (S.A) said “Allah does not need that from you “, and, ordered the man to ride in comfort.

 

The moral virtue of perseverance is related to several of the other moral virtues in Islam, for example it is related to:

 

(a) The quality of Taqwah or piety that is, those who have a Taqwah also practice sabr.

 

(b) Forgiveness, it is obvious that those who practice patience will also be forgiving and will not carry a grudge. Muslims are allowed the right of retaliation but the Quraan says that patience and forgiveness is better. Allah says:

 

“But indeed whosoever bears wrong with patience and forgives, that would truly be an exercise of courageous will and resolution in the conduct of affairs.”

 

© Gratefulness to Allah for His bounties.

 

(d) Trust, confidence and dependence upon Allah.

 

(f) Jihad (struggle) in the path of Allah.

 

(g) Mercy, because those who have the quality of sabr are compassionate to one another.

 

The benefits and rewards of sabr are many. First of all quality of patience is one of the main characteristics which distinguishes the prophets from other people. The Quran goes on to say that the believers who practice sabr will be granted forgiveness and a great reward Allah says:

“Verily the patient ones —shall have their reward without measure” (39:11)

 

The quality of constancy or perseverance is also a pre-requisite for spiritual leadership in Islam, and the Quraan gives glad tidings of great rewards for those who practice patience in their lives.

 

The-Prophet (S.A) described perseverance as a light of the believers and as-half of the faith.

 

Islam teaches that if the following attitudes are inculcated, one’s quality of sabr will be increased:

 

(a) Strengthen, faith and trust in Allah, as the owner and possessor of the entire universe. He who has knowledge, wisdom and justice totally beyond our comprehension.

 

(b) Have the idea that Allah gave everything and so if He wills, he can take this property back.

 

© Everything that happens, has been decreed by Allah before the creation of the earth, and so, even if the whole world gathered to benefit or harm a person, it would not happen unless Allah so willed.

 

(d) Realize that difficulties may be an atonement for sins and so persevere through them.

 

(e) In all cases of difficulty, turn to Allah and pray to Him for support in the face of adversity.

 

And Allah knows best.

Mufti Waseem Khan

Source

[ummtaalib]

Surah al-Baqarah, Verse 153

(Ma'ariful Qur'an, Volume 1, Mufti Muhammad Shafi rahmatullahi alaih)

 

 

 

"O you who believe, seek help through patience and prayer. Surely, Allah is with those who are patient." (2:153)

 

As we have already seen, the enemies of Islam have been objecting to the change in the orientation of Qiblah, wishing to produce in the minds of the people doubts about the validity of Islam as a religion. The earlier verses have, in answering these objections, removed all such misgivings. But some of the enemies simply ignored the answers, and still persisted in their hostility. This situation was likely to dishearten the Muslims. So, the present verse nullifies such a reaction on the part of the Muslims by prescribing the method of overcoming one's grief or anxiety.

 

The Patience And The Salah

 

And the method consists in turning to patience and prayers; for Allah assures us here that He is with those who are patient. This promise applies, above all, to those who offer prayers, whether fard (obligatory) or nafl (supererogatory), for prayers are the supreme form of worship.

 

In explaining the context, we have mentioned a specific situation, but the verse, in fact, identifies the elixir for all the ills which are a necessary part of human existence, whether they be wants and needs, or anxiety and suffering. The Holy Qur'an itself has indicated; in a very subtle and eloquent way, the general efficacy of this remedy by employing a generalizing expression - "seek help" - without specifying the situation in which help is to be sought. (Mazhari)

 

Now, the two ingredients of this remedy are patience and prayers. The Arabic term Sabr (sabr) is much more comprehensive than its usual English equivalent, "patience". Lexically, the word "Sabr" signifies "restraining oneself, or keeping oneself under control." In the terminology of the Holy Qur'an and the Hadith, Sabr has three modes:-

 

1) Restraining oneself from what the Shari'ah has declared to be illegal or impermissible (Haram).

 

2) Forcing oneself to be regular in the observance of the different forms of worship and to be steadfast in obeying the commandments of Allah and the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him.

 

3) To endure all kinds of trouble and pain - in other words, to understand clearly and to believe that it is the will of Allah to make one suffer, and to hope that one shall receive a reward for this suffering. With regard to this last point, let us add that, on the authority of the commentator Sa'id Ibn Jubayr, Ibn Kathir says that if one cannot help uttering a word of grief or a sigh of pain, it does not go against Sabr, or nullify it.

 

People generally identify Sabr with the third mode alone, and ignore the first two which are, indeed, more basic and essential. We cannot insist too much on the fact that all the three are equally obligatory, and that every Muslim is required to practice all the three forms of Sabr. In the terminology of Holy Qur'an and the Hadith, Al-Sabirun is the title of those who are steadfast in observing all the three forms with equal rigour. According to the Hadith, people will hear a call on the Day of Judgment, "Where are the Sabirun?"; at this, those who had been constant in observing the three forms of Sabr will stand up, and they will be allowed to enter Paradise without having to present the account of their deeds. In citing this hadith, Ibn Kathir (rahmatullahi alaih) points out that it is corroborated by the Holy Qur'an itself:

 

 

 

Say, "O My servants who have believed, fear your Lord. For those who do good in this world is good, and the earth of Allah is spacious. Indeed, the patient will be given their reward without account." (39:10)

 

As for the second ingredient of the prescription, it is Salah (Prayer). Although Sabr, as we have just explained it, covers the different forms of worship, including prayers, all of them being its branches. Salah, however, has been mentioned separately, because that is the most perfect model of Sabr. For, in the state of Salah, one binds oneself to obedience and worship, and restrains oneself not only from all that is sinful or reprehensible but even from what is otherwise permissible - e.g., from eating or drinking or talking. Hence, Salah is a visible demonstration of Sabr which signifies keeping oneself under control in shunning everything sinful and in submitting oneself totally to obedience.

 

A Remedy To All Problems

 

Moreover, Salah does possess a special efficacy in releasing man from all kinds of trouble and pain, and in fulfilling all his needs. We may not be able to explain it rationally, but the efficacy is present as a characteristic quality in the very nature of prayers - as happens in the case of certain medicines too. But the efficacy shows itself only when prayers are offered in the proper way and according to the physical and spiritual etiquette laid down by the Shari'ah. If our prayers seem to be fruitless, it is because we have been deficient in observing this etiquette, and have not turned to Allah 'azza wa jal in single-minded devotion and total submission. Let us not forget that, according to the Hadith, whenever the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him was faced with a grave problem of any kind, he always hastened to offer nafl prayers, and through the barakah (benediction) of the prayers Allah came to his aid and resolved the problem satisfactorily.

 

As to how Sabr can save man from all kinds of trouble and pain and resove all his difficulties, the secret has been revealed in the last phrase of this verse - "Surely, Allah is with those who are patient."

 

That is to say, as a reward for Sabr man receives the honour of the "company" of Allah. And it goes without saying that when the might of the Lord of the Worlds Himself has come to the aid of a man, what pain or trouble can overcome him, and who can prevent his concerns from prospering?

Source

[ummtaalib]

Patience & Gratitude

 

By Ibn Qayyim al-Jawziyyah

 

What scholars have said about patience

Different degrees of patience

 

• Obligatory patience (wâjib)
• Encouraged patience (mundûb)
• Forbidden patience (mahdhûr)
• Disliked patience (makrûh)
• Permissible patience (mubâh)

 

& A Lot More

[ummtaalib]

 

 

 

 

[ummtaalib]

Patience always triumphs!

By Ibn Abdullah

The sweetness of Sabr (Patience) outlives grief. Patience is a cup every person has to drink from. There are some types of grief that weigh on the heart, that if they were to be felt by a mountain, that mountain would crumble to the ground…

When The Messenger of Allah,  Muhammad (peace be upon him) lost his beloved son Ibrahim, he held his small body in his arms and said "The eyes send their tears and the heart is saddened, but we do not say anything except that which pleases our Lord. Indeed, O Ibrahim, we are bereaved by your departure from us." Then he turned his face towards the mountain before him and said, "O mountain! If you were as sorrowful as I am, you would certainly crumble into pieces! But we say what Allah has ordered us: (we are the servants of Allah and we will return to Him; we thank Allah, the Creator of the Universe)." (Ibn-i Sa'd, Tabaqat v.1, p.131-144)

 The human heart is just a small, fragile piece of flesh - but with Sabr (patience), it is able to carry the kind of pain that would cause a mountain to disintegrate. Allah Ta’ala says;

"Oh you who believe! Persevere in patience and constancy. Vie in such perseverance, strengthen each other, and be pious, that you may prosper." (Qur’an 3:200)

Patience only comes with great struggle and difficulty. It is like trying to grasp and hold onto a strong and fast-swimming fish with your bare hands. You may succeed for a moment or two, but if you are not vigilant, it will escape from grip just as quickly as it came.  Really how desperate is our need for patience?!

 Patience doesn't mean to just ‘wait out’ the pain. It doesn't mean burying your head in the sand until the storm has ended and you can be sure safely re-emerge into life. And patience isn't peaceful…at least not at first.

True patience is like stepping onto shards of glass and muffling your screams. As you sit and remove the pieces from your skin, tears stinging at your eyes from the pain, you smile and do not say a word.

Patience is like being lit on fire from within, a fire that feels as though it will consume you. And yet you keep walking forward calmly, extending your hand to take cool water from those who offer them in order to quell the flame.

Patience is like treading water in violent seas after your boat has capsized – you are exhausted, but if you stop trying for a moment, you will drown.

Patience is indeed a pillar of great virtue. Allah Ta’ala says; "No one will be granted such goodness except those who exercise patience and self-restraint, none but persons of the greatest good fortune." (Qur’an 41:35)

"Verily man is in loss, except such as have faith, and do righteous deeds, and join together in the mutual enjoining of truth, and of patience and constancy." ( Qur’an 103:2-3)

Patience and success are like twin brothers, for victory comes with patience, relief comes with distress and ease comes with hardship. Its relationship to victory is like that of the head to the body. 

In the Qur’aan, Allah Ta’ala 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. Allah Ta’ala  says;                                                                   

“Surely, Allaah is with those who are As‑Saabiroon (the patient)” (Qur’an al-Anfaal 6:46)

During times of deep trial, despair and sadness, patience is a fort. Relief and comfort can be found in adhering to Deen.  We will most definitely be tried and tested in life, and these trials should be borne with "patience, perseverance and prayer." Indeed, people before us have suffered and had their faith tested; so too will we be tried and tested in this life but we should not lose hope or feel despondent. Allah Ta’ala says;

“Verily, with every difficulty there is relief” (Qur'an 94:5-6)

When our focus ceases to be solely on ourselves, our pride and our ego, then patience is easier to manifest. No matter what types of adverse conditions prevail, a person who exercises patience will not be at loss. The Messenger of Allah Ta’ala  (peace be upon him) said;

"How wonderful is the affairs 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." (Hadith-Muslim)

So next time you are struck with arrow of grief or caught-up in a storm of difficulties, remember to exercise patience, turn to Allah Ta’ala in repentance and pray to Him for relief…for at the end of every dark tunnel there are rays of light!

www.eislam.co.za

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Sabr Jameel - Beautiful Patience

 

 

 

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

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

 

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

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Tests by Allah سبحانه و تعالى

 

 

By Ebrahim Saifuddin

 

 

 

Allah سبحانه و تعالى has tested the people of the past in various ways and will keep on testing His creation. He has informed us about these tests in the Quran. Our beloved Prophet Muhammad ﷺ also informed us that Allah سبحانه و تعالى will test us from time to time. Sometimes hardships and losses occur in life due to our sins. To wash of these sins in this world, Allah سبحانه و تعالى inflicts upon us these hardships:

 

 

Narrated by 'Ayesha: Allah’s Apostle ﷺ said, “No calamity befalls a Muslim but that Allah expiates some of his sins because of it, even though it were the prick he receives from a thorn.” (Sahih Bukhari Vol. 7, Book 70, #544)

 

And again by a different narrator:

 

Narrated by Abu Said Al-Khudri and Abu Huraira: The Prophet ﷺ said, “No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that.” (Sahih Bukhari Vol. 7, Book 70, #545)

 

Paying for sins in this world is much easier than paying in the Hereafter. It is a blessing in disguise which Allah سبحانه و تعالى bestows upon us and saves us from the payment of these sins in the Hereafter.

 

The Quran informs us what to do when we face these tests in our life and also tells us about the reward that we will receive if we are successful in dealing with the situation in the way we are expected to:

 

Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere, Who say, when afflicted with calamity: “To Allah We belong, and to Him is our return”:-

They are those on whom (Descend) blessings from Allah, and Mercy, and they are the ones that receive guidance. – [Quran 2:155-157]

 

We are to be patient during hard times and always remember that Allah سبحانه و تعالى is the Creator of everything and We all will return to Him. No deed is lost in front of Allah and we will be rewarded for even the minutest good that we ever did do. Trials afflicting us can be signs of His Love. It is narrated that Prophet Muhammad ﷺ said:

 

Narrated By Abu Huraira: Allah’s Apostle ﷺ said, “If Allah wants to do good to somebody, He afflicts him with trials.” (Sahih Bukhari Vol. 7, Book 70, #548)

 

Misfortune can bring a person towards the right path. It can make better Muslims out of people. Observing patience, remembering Allah سبحانه و تعالى and turning only to Him for help and guidance during such times, will help us attain Allah’s forgiveness and His rewards.

 

Allah سبحانه و تعالى tests man through various agencies, both through adversity and prosperity. A person with a luxurious life is tested to see how much he spends in the way of Allah سبحانه و تعالى and how much he is thankful to Allah سبحانه و تعالى for the blessings bestowed upon him. Another can be tested by the things he desires but does not and/or cannot possess. What do these people do is actually their test. Does the person deviate from the way of Allah سبحانه و تعالى to pursue the worldly gains?

 

Every soul shall have a taste of death: and We test you by evil and by good by way of trial. To Us must ye return. [Quran 21:35]

 

The Quran reminds us that in periods of hardships, we are to remain patient, remember Allah, and protect ourselves from committing that which is declared unlawful by Allah سبحانه و تعالى:

 

Ye shall certainly be tried and tested in your possessions and in your personal selves; and ye shall certainly Hear much that will grieve you, from those who received the Book before you and from those who worship many gods. But if ye persevere patiently, and guard against evil,-then that will be a determining factor in all affairs. – [Quran 3:186]

 

An important thing that we should always remember is that everyone is tested. If we declare that we are Muslims, that does not mean that we will not be tested in this world. The Quran is very clear on this issue:

 

Do men think that they will be left alone on saying, “We believe”, and that they will not be tested? – [Quran 29:2]

 

One should not think or feel that he is the only unique person going through such times or that Allah سبحانه و تعالى is displeased with him. Every single person faces difficulties to the best of their capacity. Surely Allah is not unjust and does not over burden a soul:

 

On no soul doth Allah Place a burden greater than it can bear – [Quran 2:286]

 

This world is an abode for tests and one should not deny or avoid these but should face them and pass them successfully. A person can be put into hardships for a number of reasons and we might not know those reasons when undergoing a certain loss but what we must do is always remember Allah سبحانه و تعالى, be patient, abstain from what is unlawful, give charity and ask Him to help ease out our hard times. If we do fail to do this then we should turn to Allah سبحانه و تعالى and ask for forgiveness. Allah سبحانه و تعالى is Most Merciful and InshaAllah He will forgive us for the wrong that we do.

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Hard Times

 

Rasulullah Sallallahu Alayhi wa Sallam has stated,

"Relief accompanies difficulties." [Al-Arbaoon Lin-Nawawi]

 

It is the way of Allah - based on His infinite wisdom - to have mankind pass through stages in their lives. In general, people go through good times and they go through hard times. Naturally, it is when they go through hard times that they face the most psychological stress.

 

We should know that whatever hardship or difficulties we face will come to an end soon. It, therefore, behoves us to be patient and to have good expectations concerning Allah. Allah is the Most Merciful of those who are merciful, even more merciful than a mother towards her small infant. We should realize that the Merciful will not leave us in that situation for long if we are patient for the sake of Allah.

 

If a person lives a life of ease only, it becomes simple for him to forget about Allah. If a person is rescued by Allah in his darkest hour, that person should never afterwards forget Allah and what Allah has done for him. Indeed, there should be a close bond forged that may not have existed had Allah not tried His servant.

 

Compiled From: Sharhul-Arbaeen

Jamiatul Ulama (KZN)

Council of Muslim Theologians

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A Handful of Salt

By Abu Muhammad Yusuf

As humans we are prone to stress although we all wish to be immune from it. While stress may be beneficial at times however the excess of it will certainly affect our health and productivity. In controlling stress our mind set is so important.

There was once a very old Sheikh who noticed his student very depressed. The wise scholar instructed the unhappy young man to put a handful of salt in a glass of water and then to drink it. "How does it taste?" the Sheikh asked. "Awful," retorted the student.

The Sheikh chuckled and then asked the young man to take another handful of salt and put it in the lake. The two walked in silence to the nearby lake and when the student swirled his handful of salt into the lake, the wise old man said, "Now drink from the lake."

As the water dripped down the young man's chin, the Sheikh asked, "How does it taste?" "Good!" remarked the student. "Do you taste the salt?" asked the Sheikh. "No," said the young man.

The Sheikh sat beside this troubled young man, took his hands, and said, "The pain of life is pure salt; no more, no less. The amount of pain in life remains the same, exactly the same. But the amount we taste the 'pain' depends on the container we put it into. So when you are in pain, the only thing you can do is to take it out of your cup and place it in Allah’s Lake!

No doubt what practical measures or action that are needed in the situation must be taken, but we should then leave it to Allah Ta’ala who is ultimately in control of everything!

Always be positive and forget about the bad things or events of the past and think of good things, always having hope that it can be better. Trying to change the past is a foolish and crazy waste of time, "for saying 'if only...' opens the way to Shaytan (Satan)" said the Prophet of Allah (Sallallahu alaiyhi wassallam).

The Messenger of Allah (Sallallahu alaiyhi wassallam) also said, " Know that victory (achievement) comes through patience, and that ease comes through hardship."

None can destroy iron, but its own rust. Likewise, none can destroy a person, but his or her own mind-set !

Ups and downs in life are very important to keep us going, a straight line even in an E.C.G. means we are not alive! The same Boiling Water that hardens the egg, Will Soften the Potato!

It all depends upon our reaction to stressful circumstances!

Allah, The Most Wise, say;

“…and in Allah (alone) should the believers trust.” (Qur’aan 14:11)

So the next time you face a problem don’t dissolve it in your small cup of water but cast it into Allah’s Lake!

www.eislam.co.za

[ummtaalib]

Remaining Patient in the face of Adversity

 

Hazrat Shaikh Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) writes:

 

There are numerous places in the Qur’an and hadith where we are exhorted and encouraged to remain patient in the face of adversity. One should not consider the difficulties and hardships one undergoes as a sheer misfortune and calamity. Instead, at times, Allah Ta’ala out of His infinite grace and wisdom puts one through certain trials during his life in order to bless him with His divine grace. (Fazaail-e-Sadaqaat [urdu], Part 2 –pg.369)

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NATURE OF SABR

 

From Tarbiyatus Saalikeen

Islamic Tarbiyah Academy

 

Allah Ta’ãla says: “O People of Imãn! Adopt sabr (patience).”

 

Rasulullah (Sallallahu Alayhi Wasallam) said: “A Believer is

To be marvelled because every condition of his is good. This is exclusive to the Believer. If he attains happiness, he makes shukr (is thankful) and if calamity overtakes him, he adopts sabr.”

 

NATURE OF SABR

In man are two conflicting forces. The one force impels him towards Deen and righteousness while the other drives him towards base desires, Asserting the Deeni force and subduing the force of lust is called Sabr. In the state of Sabr, the Deeni force in man asserts its dominance over the lowly force of base desire. Its d e f i n i t i o n i s g i v e n a s follows:“Maintaining control of the nafs in the face of such

things which the nafs dislikes.”

 

THE TYPES OF SABR

 

There are three kinds of Sabr.

1. SABR ALAL AMAL

2. SABR FIL AMAL

3. SABR ANIL AMAL

 

SABR ALAL AMAL

This means to be firm and constant in practising righteous deeds.

 

SABR FIL AMAL

This means to have sabr while engaging in the righteous deed. The nafs is held in control and prevented from diversion while engaged in the act of virtue. Acts of Ibãdat have to be discharged adequately by the observance of the principles and rules pertaining to such acts. Full attention has to be directed towards the act.

 

SABR ANIL AMAL

This means to have sabr in the non-commission of any act or to restrain the nafs from indulging in the prohibitions of Allah Ta’ãla.

 

NI’MAT AND MUSEEBAT

Ni’mat (fortune, favour, blessing) produces delight and happiness whichin turn result in muhabbat (love) tor Allah, The Benefactor. On the

contrary museebat (difficulty, hardship, calamity) produces

unpleasantness and grief. Thus the occasion of sabr is in the face of museebat. Museebat is the condition detested by the nafs. This condition is of two kinds: first, the form of hardship, and second true

hardship.

 

Grief and frustration follow in the wake of true hardship which is the consequence of sin. Hardship which brings about the strengthening of

one’s bond with Allah and elevates one’s spiritual condition is not true hardship. It is merely a resemblance or form of hardship. It increases one’s submission to Allah Ta’ãla. The Arifeen do perceive hardship. In fact their sense of perception is sharper, but due to their gaze being on Allah Ta’ala their grief and sorrow do not exceed the limits.

 

Difficulties are a means for the expiation of many sins. At times Allah Ta’ãla wishes to bestow a special rank of elevation to a servant, but the latter lacks the ability to attain that lofty rank solely by virtue of his righteous deeds. Allah Ta’ãla then afflicts him with some hardship by virtue of which he attains the desired lofty rank. It appears in the Hadith that on the Day of Qiyãmah the people of ni’mat (fortune and happiness) will envy those who had undergone museebat (hardship and sorrow). They will envy them and wish:

 

“Would that our skins were cut to bits with scissors so that today we could have attained the ranks bestowed to the people of hard-ship.”

 

It is also narrated in the Hadith that he who takes his vengeance, Allah Ta’ãla assigns his affair to him (the one who took his own course). But the one who adopts sabr, Allah Ta’ãla extracts vengeance on his behalf. Allah then sometimes awards him in this world, or may in Qiyãmah waive punishment totally from him. Allah Ta’ãla states in the Qur’ãn: “When a hardship afflicts you. say: innalillahi wa inna ilayhi raji oon (Verily, we are for Allah and unto Him will we return).”

 

The purport of this verse is that one should engage in the zikr  of   إِنَّا للهِ وَإِنَّـا إِلَيْهِ رَاجِعونَ‎  at the time of difficulty and h a r d s h i p . O n e s h o u l d meditate the meaning of this statement, that we are the exclusive property of Allah Ta’ãla; we belong to Him and He has the full right to utilize and dispose of His property as He deems fit; we are therefore, contented with the decree of Allah Ta’ãla.

 

When hardship afflicts one, firstly remember one’s sins. S u c h r e m e m b r a n c e o f shortcomings and faults will fortify one against depression during the hardship. One will then realize the correctness of the affliction and accept it without complaint. One will regret and not complain.

 

Secondly, meditate the reward which Allah has promised for hardship. Remembering this reward will lessen the grief and keep one resolute in the state of hardship. Never complain nor entertain the impression that Allah Ta’ãla has become displeased with one. This impression is dangerous because it weakens the bond with Allah Ta’ãla and by degrees one’s relationship with Allah Ta’ãla becomes effaced.

 

Consider hardship as either a punishment or a trial and contemplate its reward. At the time of hardship, the Shariat instructs sabr and firmness. For every hardship, the compensation will be good. There is, most assuredly, benefit in hardship, in this world as well as in the Akhirat although one may not be able to understand the worldly benefit therein.

 

ACQUIRING SABR

S ab r  is inculcated by weakening the desires of lust and emotion

[ummtaalib]

True patience

It’s long but pls try to read this excellent reminder to the end

إِنْ شاءَ الله

 

There are some types of grief that weigh on the heart, that if they were to be felt by a mountain, that mountain would crumble to the ground…

 

When Prophet Muhammad (saw) lost his beloved son Ibrahim, he held his small body in his arms and said “The eyes send their tears and the heart is saddened, but we do not say anything except that which pleases our Lord. Indeed, O Ibrahim, we are bereaved by your departure from us.” Then he turned his face towards the mountain before him and said, “O mountain! If you were as sorrowful as I am, you would certainly crumble into pieces! But we say what Allah has ordered us: (we are the servants of Allah and we will return to Him; we thank Allah, the Creator of the Universe).”

 

The human heart is just a small, fragile piece of flesh – but with patience, it is able to carry the kind of pain that would cause a mountain to disintegrate.

 

Patience only comes with great struggle and difficulty. It is like trying to grasp and hold onto a strong and fast-swimming fish with your bare hands. You may succeed for a moment or two, but if you are not vigilant, it will escape from grip just as quickly as it came. And how desperate is our need for patience.

 

Patience doesn’t mean to just ‘wait out’ the pain. It doesn’t mean burying your head in the sand until the storm has ended and you can be sure to safely re-emerge into life.

 

And patience isn’t peaceful – at least not at first.

 

True patience is like stepping onto shards of glass and muffling your screams. As you sit and remove the pieces from your skin, tears stinging at your eyes from the pain, you smile and do not say a word.

 

Patience is like being lit on fire from within, a fire that feels as though it will consume you. And yet you keep walking forward calmly, extending your hand to take cool drinks from those who offer them in order to quell the flame.

 

Patience is like treading water in violent seas after your boat has capsized – you are exhausted, but if you stop trying for a moment, you will drown.

 

“Say, ‘O My servants who have believed, fear your Lord. For those who do good in this world is good, and the earth of Allah is spacious. Indeed, the patient will be given their reward without account’” (39:10).

 

Part of Allah’s Mercy is that some of the believers who have been tried greatly in this world and who have remained patient will meet Him without any sins in their records at all.

 

Patience isn’t to not feel, or to be unaffected by pain or loss. It isn’t so, and it has never been. It is to feel as though you are going to be crushed by the grief, it is to feel as though your body will be consumed by the fire of pain, it is to feel that you will drown in your sorrow. And yet you wake up in the morning and do what needs to be done to take care of yourself and your family. You pray, you work, you live…and you don’t say except that which pleases Allah.

 

Praise and thanks belong to Allah. To Him we belong and to Him we shall return. There is no power or might except that of Allah. Allah is Sufficient for us, and He is the Best Disposer of affairs for us. We have placed our trust in Allah.

 

Patience will extinguish the fire, lift the weighty burden, and lead you to dry land. Not because you have been exceptionally good or are intrinsically worthy of being healed. Rather, it is because Allah (swt) has promised:

 

With difficulty, there is ease.

 

And Allah (swt) never breaks this promise to those who honour the covenant.

 

Tafseer-Raheemi