Beautiful statements about patience
The following words have been conveyed from theological scholars to explain the essence and value of exercising patience. Here are some of these statements.
1. Junaid al-Baghdadi said, «Patience is the partaking of the bitterness of troubles and difficulties without the appearance of the slightest discontent.»
2. Ibn Ataillah said, “Patience is manifesting good manners when one is in difficulties.” [1]
3. It was also said, «Patience is the ability to behave during troubles that have befallen in the same manner as in prosperity.»
4. Al-Khawwas noted, «Patience is steadfastness in observing the norms of the Quran and Sunnah.»
5. Ali ibn Abu Talib said, «Patience is a mount that does not stumble.»
Varieties of patience (sabr)
Patience has many varieties:
- Patience relating to nafs. Sheikh al-Shazali said, “If you want to eschew a bad friendship, then you should first of all start with your nafs. Renounce the reproachable qualities of your nafs. After all, your nafs is closer to you than anyone else, and those closest to you deserve to have good done for them.»
- The manifestation of patience during misfortune. This is expressed through the absence of deprecations and discontent concerning the predestinations of Almighty Allah. But if you tell someone without complaining about a misfortune that has befallen you, in this there is no contradiction to patience. Umar ibn al-Khattab said, “If patience and gratitude were camels, there would be no difference for me on which to ride.” When asked about faith, the Prophet said, “Faith is patience and tolerance.”
- Patience with respect to a debtor who has no opportunity to repay the debt. The Prophet said, “Treating with patience a debtor who does not have the capability to repay a debt is charity, thanks to which Allah closes for him (the creditor) and his children (as well as for his property) seventy gateways of misfortune.”
- The patient dismissal of harm caused by people. This is one of the most significant types of patience, the value of which was noted by scholars and explained to the Sufis, as it occupies an important place on the pathway to knowledge of Allah.
The meritoriousness of patient dismissal of harm inflicted by people
One of the principal obligations of a murid is to maintain a good opinion of his brothers in faith. The violation of this obligation: that is, having a bad opinion of someone, is a clear sign that a person has an unclean inner world.
And, if at the same time, a murid also tries to justify himself, protecting his nafs, know that Almighty Allah has no desire to include such a slave among those close to Him.
For example, when the tabi`un were oppressed [2], they were in no hurry to respond even with negative pleas against their oppressors, for they were from among those who knew Almighty Allah.
And if one of the tabi`un did appeal against his oppressors through prayer, this was only with the permission of Allah and not because of his own anger or plight. Ash-Shazali said, “Once I thought of appealing in prayer against an oppressor, but I began to doubt the permissibility of such a supplication.
After that I saw in a dream my spiritual mentor and he told me, «If you want to destroy an oppressor, do not rush.» This is because haste in eliminating enemies and in the desire to help close slaves of Allah is associated with hidden passions.
And one who disputes the will of Allah and follows the passions and desires of his nafs will not be just.” It is known that if murid endeavours to protect his nafs and desires it success, this is as though he were dust. That is, in supporting his nafs a slave falls into spiritual perdition. And it is clear that those who continue to be contented with their nafs will surely be lost.
Today, the number of people in disagreement has increased a hundredfold leading to schisms in society. But there it is to be hoped that you will be tolerant to those envious of you and will not retaliate: that is, you will not succumb to their provocations.
This should be done in a manner which is careful that the negative impact of protestations of oppressors engaged in malicious innovation does not affect the favorites of Almighty Allah. You see, such oppressors naively believe themselves to be clever people: however, in reality, they condemn what they are not in a condition to be able to understand and because of the weakness of their piety enter into babble about what they do not know.
Such people do not adhere to the text of the Quran transmitted by the master of all the children of Adam , the Prophet Muhammad , and do not follow the path which is in conformity with the canons of truth and knowledge of Allah.
The goal of the above said is that you may show patience and rely only on Allah in all matters - for He is sufficient for us in everything, and He, the Lord of the worlds, is the best custodian. But for every Musa a pharaoh is necessary. Allah prevails over everything in His kingdom.
The need for manifestation of patience in impairment of your rights
Know, O Muslims, that in our time it is necessary to exercise special patience towards the evil emanating from people. And remember that against whoever causes evil and even one who contributes to its being committed, Almighty Allah will certainly send those whom they cannot resist.
Therefore, every slave must ask Almighty Allah for protection against discord and evil. But, as religious science teaches us, if a slave of Allah becomes embroiled in any kind of trouble through no fault of his own, the worthy and correct action is to respond to evil with good.
And in the absence of strength to do so, he must try to forgive the oppressors, thereby displaying tolerance towards them, so that, aided by such manifestation of patience, the fire of the discord may be extinguished.
But if a slave of Allah is not able to achieve this, it will be necessary for him, obeying the predestination of the Almighty, to patiently and calmly endure the harm inflicted by those perpetrating the troubles - without taking any measure to do harm in return.
If, even so, the fire of unrest engulfs the slave of Allah, then this should be withstood only in the best manner – aided by gentleness and meekness. If this is still impossible, then it is appropriate to simply abandon the contentious situation. Whenever, in the end, a slave of Allah is unable to do this, let him deflect this evil in the least obvious way possible.
Let him secretly, repeatedly and constantly, pray to Almighty Allah to protect him from harm of the oppressors until the Creator accepts his prayer and eases his fate. Observance of all the above-mentioned norms is required of us by our religious science.
- That is, to be content with any decision of Allah and to not complain.
- A generation of Muslims who met and studied with the companions of the Prophet.
