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He (swt) said:
“Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They
were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along
with him said, "When (will come) the Help of Allah?" Yes! Certainly, the Help of Allah is
near!” [ Al-Baqarah:214]
He (swt) said:
“And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give gladtidings to As-Sabirin (the patient
ones.).” [ Al-Baqarah:155-157]
He (swt) said: “You shall certainly be tried and tested in your wealth and properties and in your personal selves,
and you shall certainly hear much that will grieve you from those who received the Scripture before you (Jews and
Christians) and from those who ascribe partners to Allah, but if you persevere patiently, and become
Al-Muttaqun (the pious) then verily, that will be a determining factor in all affairs, and that is from the great
matters.” [ Aali: ‘Imraan:186]
He (swt) said:
“Only those who are patient shall receive their rewards in full, without
reckoning.” [ az-Zumar:10]
He (swt) said:
“but give glad tidings to As-Sabirin (the patient
ones).” [ Al-Baqarah:155]
He (swt) said:
“O you who believe! Endure and be more patient (than your
enemy).” [ Aali ‘Imraan:200]
He (swt) said:
“And verily, whosoever shows patience and forgives that would truly be from the things recommended by
Allah.”[ Shura:43..]
He (swt) said:
“O you who believe! Seek help in patience and As-Salat (the prayer). Truly! Allah is with As-Sabirin (the patient
ones).” [ Al-Baqara:153]
The Messenger of Allah (saw) said:
‘When Allah ‘azza wajalla loves a people he tests them. The one who is patient will be
granted the patience. The one who shows anguish will be given
anguish.’ Reported by Ahmad via Mahmud b. Labeed.
Also Ahmad reported via Mus’ab b. Sa’d from his father who said: I said: O Messenger of Allah (saw):
which people are tested most? He said:
“The Prophets come first, then the righteous, then the next best, then the next best of people.
A man will be tested on account of his adherence to the Deen. If he is strong in his
commitment, he will be more sorely tested, and if there is some weakness in his commitment
the test will be lightened for him. A man will continue to be tested until he walks upon the
face of the earth with no sin on him.”
It has been narrated by Abu Malik al-Ash’ari (ra) who said the Messenger of Allah (saw) said:
‘…Patience (sabr) is
light.’ (Muslim)
Abu Sa’eed (ra) narrated that the Messenger of Allah (saw) said:
“The one who tries to have sabr Allah will grant him sabr. And no one has been given
better or larger gift than patience.” (Agreed upon).
Abu Yahyah Suhayb b. Sanaan (ra) narrated that the Messenger of Allah (saw) said:
“If he is afflicted by a harm he showed patience, and this would be good for
him.”
(Muslim)
Anas (ra) narrated that:
The Prophet (saw) passed by a woman who was weeping beside a grave. He told her to fear
Allah and be patient. She said to him, “Go away, for you have not been afflicted with a
calamity like mine.” For she did not recognise him. Then she was informed that he was the
Prophet. So she went to the house of the Prophet and there she did not find any guard. Then
she said to him, “I did not recognise you.” He said,
“Verily, the patience is at the first stroke
of a calamity.” (Agreed upon).
Abu Hurayrah (ra) narrated that the Messenger of Allah (saw) said:
“Allah says, ‘I have nothing to give but Paradise as a reward to my believer servant, who,
if I cause his dear friend to die from this world, remains patient and hopes for Allah’s
reward.” Reported by Al-Bukhari.
‘Ayisha (ra) asked the Messenger of Allah (saw) about the plague and so he informed her:
“It is a punishment that Allah sends to whom He wills. Allah has made it a mercy for the
believers. There is not a servant who finds himself amidst a plague but he stays in that
land in patience hoping (for Allah’s reward) and knowing that nothing can harm him
except what Allah has written then this servant will be given a reward like that of a
martyr.” (Al-Bukhari)
Anas (ra) narrated: I heard the Messenger of Allah (saw) say:
“Allah said, ‘If I deprive my slave of his two beloved things (i.e., his eyes) and he remains
patient, I will let him enter Paradise in compensation for them.’”
He means his eyes. Reported by al-Bukhari.
'Ata b. Abi Rabah reported: Ibn ‘Abbas said to me, ‘Shall I show a woman who is one of the
people of the Garden?’ ‘Please do,’ I answered. He said:
“This black woman came to the Prophet, May Allah bless him and grant him peace, and said,
‘I have fits during which I expose myself. Pray to Allah for me.’ He said, ‘If you wish, you can
show fortitude and you will receive the Garden, and if you wish, I will pray to Allah to heal
you.’ She said, ‘I will show fortitude.’ She added, ‘I expose myself, so pray to Allah that I do
not expose myself' and so he made du’a for her.’”
‘Abd Allah b. Awfaa (ra) narrated that:
The Messenger of Allah, may Allah bless him and grant him peace, met the enemy, he waited
until the sun declined and then stood up to address the people and said, “O people! Do not
be too eager to meet the enemy and ask Allah for well-being. When you do meet them, be
steadfast. Know that the Garden lies under the shadow of the swords.” Then he said, “O
Allah, the One Who sent down the Book and Mover of the clouds and Vanquisher of the
confederates, defeat them and help us against them!”
This is regarding having patience when hit by a misfortune. As for accepting the divine decree
(Qadaa); Ibn Abu ‘Asim and al-Bukhari reported a hadith in al-Adab al-Mufrad in relation to this, the
same hadith has also been reported by al-Haakim who declared it sahih and az-Zahabi agreed. The
text of the hadith is as follows:
“I seek acceptance (rida) after the divine decree (Qadaa).” The Legislator praised the servant’s
submission to Allah’s Qadaa in the hadith of Abu Hurayrah (ra) that the Messenger of Allah (saw) said:
“Shall I not tell you or show you a word under the ‘Arsh (throne of Allah) from the treasure of
Allah: there is no strength or power except Allah. Allah ‘azza wa jalla says: My servant has
embraced Islam and so he has submitted.” Reported by al-Haakim who said the isnad is sound, no
defect (‘illah) has been recorded about it and nor has it been recorded by the two shaykhs. Ibn Hajar
said: this hadith has been reported by al-Haakim with a strong
isnad.
Discontent with the divine decree is haraam. Al-Qurafi mentioned in az-Zakheerah that an
Ijma’ (consensus) exists on the issue. The consensus he is referring to here is the Ijma of the Mujtahideen. He
said: discontent with the divine decree is haraam by consensus.’ He distinguished between the divine
decree (qadaa) and the decreed matter. He said: If someone falls ill he will feel pain due to his human
nature. This is not rejection of the divine decree but rejection of the decreed matter. If he says what
‘have I done to be afflicted in this way’, ‘what was my sin’ or ‘I do not deserve this’; this is rejection of
the divine decree .’
What indicated the prohibition of being discontent
with the divine decree is the hadith of Mahmud b. Labeed mentioned above that the Messenger of
Allah (saw) said:
“When Allah ‘azza wajalla loves a people he tests them. The one who is patient will be
granted the patience. The one who shows anguish will be given
anguish.” Reported by Ahmad and at-Tirmizi. Ibn Muflih said: The isnad is jayyid. Acceptance and discontent are from the actions of
man and therefore he will be rewarded for the acceptance and punished for the discontent. But the
divine decree itself is not from the actions of man. Hence man will not be asked about it because it is
not from his actions. He will be asked about the acceptance and discontent regarding the divine
decree since they are from his actions.
“And that man can have nothing but what he does (good or
bad).” [ an-Najm:39] the divine decree is a
kaffaarah (expiation) for his sins and a means to remove his mistakes. There are many evidences for
this understanding. For example we have the hadith of ‘Abd Allah that the Messenger of Allah (saw)
said:
“No Muslim is afflicted with any harm but that Allah will remove his sins as the leaves of a
tree fall down.”(Agreed upon). Also we have the hadith of ‘Ayisha who said that the Messenger of Allah (saw) said:
“No calamity befalls a Muslim but that Allah expiates some of his sins because of it, even
though it was the prick he receives from a thorn.”
Also the hadith of Abu Hurayrah and Abu Sa’eed that the Prophet (saw) 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.”
(Agreed upon). Also in this subject we have the narrations from Sa’eed, Mu’awiyyah, Ibn ‘Abbas,
Jabir, Umm ‘Alaa, Abu Bakr, ‘Abd ar-Rahman Azhar, al-Hasan, Anas, Shaddaad and Abu ‘Ubaydah
(may Allah be pleased with them). These narrations are either hasan or sahih but all are attributed to
the Messenger of Allah (saw) stating that the affliction wipes out the mistakes.
The hadith of ‘Ayisha (ra) that he (saw) said:
“No calamity befalls a Muslim but that Allah expiates some of his sins because of it and
raises him a level even though it was the prick he receives from a thorn.”
(Agreed upon) and also in another version:
“Except Allah will write for him a good deed.”
The reward here is for accepting the divine decree,
having patience and gratitude and not complaining to anyone except Allah (swt). Many hadiths have
mentioned this condition. For example Muslim reported on the authority of Shu’ayb (ra) that the
Messenger of Allah saw) said:
“Strange are the ways of a believer for there is good in every affair of his and this is not the
case with anyone else except in the case of a believer for if he has an occasion to feel delight,
he thanks (Allah), thus there is a good for him in it, and if he gets into trouble and shown
resignation (and endures it patiently), there is a good for him in it.”
Also the hadith reported by al-Haakim and declared as sahih and az-Zahabi agreed with him, that Abu
ad-Dardaa` said: I heard Abu Qasim say:
“Indeed Allah ‘azza wajalla said: O ‘Isa, I have raised after you an Ummah (nation) that if
they granted something they like, they praise Allah but if they are afflicted with something
they hate, they hope for the reward from Allah and become steadfast, without having
forbearance (hilm) or knowledge (‘ilm). He asked: O Lord, how can this be? Allah will say: I
will give them from My forbearance (hilm) and knowledge (‘ilm)”.
Also we have report by at- Tabaraani, with an acceptable isnad, on the authority of Ibn ‘Abbas who said: The Messenger of Allah
(saw) said:
“The one who was afflicted in his wealth or person and concealed the affliction and did not
complain to people, then it is a right upon Allah that He forgives Him.”
And what al-Bukhari reported from Anas (ra) who said I heard the Messenger of Allah (saw) say:
“Allah ‘azza wa jalla said, ‘If I deprive my servant of his two beloved things (i.e., his eyes)
and he remains patient, I will let him enter Paradise in compensation for them.’”
Also the narration of al-Bukhari in al-Adab al-Mufrad on the authority of Abu Hurayrah (ra) who said
the Messenger of Allah (saw) said:
“No calamity, no matter how small it is, that befalls a Muslim in this world and he hopes
patiently for the reward except that his sins will be wiped out in the Day of Judgment.”
Here we need to stop, pause and think about the subject of patience in order to remove the confusion
some Muslims have about its realty and meaning. Some people think they should cocoon themselves
and isolate themselves from the people and leave the evil (munkar), and leave those who commit it
and watch our sanctities being violated, the hudud of Allah suspended. They do
not take a stand on these things. They stay away from them and abandon the duty of forbidding the
evil and this is what some people think is patience. Yet others think patience means to keep away
from harm and avoid being exposed to it in case the enemies of Allah pursue them. They do not dare
to speak the truth or undertake the actions that are pleasing to Allah. Instead they remain silent,
crouching in a corner somewhere and saying to themselves that they are patient. This is not the
patience for which Allah promised the gardens of bliss:
“Only those who are patient shall receive their rewards in full, without
reckoning.” [ Zumar:10]
This is nothing but weakness from which the Messenger of Allah (saw) used to seek refuge from in his du’a:
“Oh Allah, I seek refuge in You from worry and grief, from helplessness and laziness, from
cowardice and stinginess, and from overpowering of debt and from oppression of men.”
Patience means you speak and act upon the truth and bear the hardship that results in the path of
Allah without deviation, weakness or giving in. Indeed, patience is that which results from the Taqwa (fear of Allah) as in the following ayah:
“Verily, he who fears Allah with obedience to Him (by abstaining from sins and evil deeds, and by performing righteous
good deeds), and is patient, then surely, Allah makes not the reward of the Muhsinun (those who do good) to be lost."
[ Yusuf:90]
It is the patience over affliction and the divine decree, which leads one to be steadfast and firm and
not be shaken. It leads a person to hold onto the Qur’an and not neglect it under the pretext of
patience. It brings the servant closer to his Lord and not distances him from Him:
“But he cried through the darkness (saying): La ilaha illa Anta [none has the right to be worshipped but You (O
Allah)], Glorified (and Exalted) are You [above all that (evil) they associate with You]. Truly, I have been of the
wrong-doers." [ Al-Anbiyaa:87]
It is the kind of patience, which strengthens the resolve and brings the path to Jannah closer. It is the
patience of Bilal, Khabbab and the family of Yaasir:
“Have patience O family of Yaasir for indeed your abode is the
Jannah.”
It is the patience of Khubayb and Zayd:
“By Allah I would not want to be safe and secure among my family while even a
thorn hurts Muhammad.”
It is the patience of those who restrain the hand of the tyrant without fearing any for the sake of
Allah:
“Nay, by Allah, you have to enjoin the good and forbid the wrong, and restrain the hand of
the tyrant, and to force him on the truth and to confine him to the truth, otherwise Allah will
be about to strike the hearts of some of you against others, then He will curse you as He
cursed the Children of Israel”.
It is the patience of the distinguished companions of the Messenger of Allah (saw), the honest and
trustworthy.
The patience of the people of the Saheefah and those boycotted in the Shi’b (of ‘Abd
al-Muttalib), the migrants to Abyssinia (Habasha) and those punished for other than reason than saying
'our Lord is Allah.’
It is the patience of the Muhajireen and Ansaar in their struggle against the polytheists, Persians and the
Romans.
It is the patience of those taken prisoners from the troops of ‘Abdullah b. Abu Huzaafah.
It is the patience of the one who enjoins the good and forbids the evil and does not become weak due
to the hardships in the path of Allah.
It is the patience, which says you should be a soldier in the Muslim army advancing to fight the enemy
of Allah.
It is the patience where one confirms the saying of Allah (swt):
”You shall certainly be tried and tested in your wealth and properties and in your personal selves, and you shall certainly
hear much that will grieve you from those who received the Scripture before you (Jews and Christians) and from those
who ascribe partners to Allah, but if you persevere patiently, and become Al-Muttaqun (the pious) then verily, that will
be a determining factor in all affairs, and that is from the great
matters.” [Imraan:186]
And His (swt) saying:
“And surely, We shall try you till We test those who strive hard (for the Cause of Allah) and the patient ones, and We
shall test your facts (i.e. the one who is a liar, and the one who is truthful).”
[ Muhammad:31]
“And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to
As-Sabirin (the patient ones, etc.). Who, when afflicted with calamity, say: “Truly! To Allah we belong and truly, to
Him we shall return. They are those on whom are the Salawat (i.e. blessings, etc.) (i.e. who are blessed and will be
forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided-ones.”
[ Al-Baqarah:155-157]
Related
Archive
Series
of Thoughts (Dhivehi)
Nafsiya series
Jealousy
Part1
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Part5
Part6
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