Patience (As-Sabr)

In the name of Allah[1], the All-Merciful, the Ever-merciful. All Prayers

and Blessings of Allah be upon our master, the most noble Prophet
Muhammad. We praise Allah, thank Him, seek His help, guidance and
forgiveness. We seek refuge in Allah from the evil in our souls and the
sinfulness of our deeds. “Whomever Allah guides, then he is
right-guided, and whomever He leads away into error, then you
will never find for him a right-minded patron” (TMQ, 18:17)[2].

The word ‘patience’, the topic of this khutbah, is incredibly practical.

People forget that patience is one of the bases upon which rests the
system of heavens and earth. Not only does it apply to humans, but it
is also a cosmic rule; the whole universe is based upon the concept of
patience. Think about the fetus in its mother’s womb and the different,
consecutive phases of its development. Think how we grow up day
after day.

Therefore, scholars say that ‘Perfection in life and faith relies on patience.’ For
example, bravery cannot be a trait of an impatient person. Construction of canals
and dams cannot be carried out without patience, let alone building whole countries.
The realization of economic development plans depends on patience. Being dutiful
to one’s parents regardless of what they coerce one into is actually a sort of
patience. In case they ask you to do things you are not keen to do, you will need
patience.

It is said that the soul is the mount upon which one rides to either Jannah
(Paradise) or Hell, and that patience is its bridle. The literal meaning of
patience is constraint. Being patient then means that one puts oneself
under constraint in order to carry out righteous deeds, to abstain from
sinful actions, and/or to accept without frustration times of affliction.
Patience in the Qur'an and Hadith
Patience is mentioned more than 90 times in the Qur'an. No other moral value is
mentioned as much, not even truthfulness or honesty. The word is mentioned in the
imperative form in the Qur’an. For example, Allah (TWT) also says what can be
translated as, “And seek help in patience and prayer” (TMQ, 2:45). Allah says
what can be translated as, "Surely Allah is with the patient" (TMQ, 7:46), and
as, "And indeed We will definitely try you with something of fear and
hunger, and diminution of riches, and selves, and products; and give glad
tidings to the patient" (TMQ, 2:155).

Allah (TWT) says what can be translated as, "Surely (the) patient will only be
paid their reward in full without reckoning” (TMQ, 39:10). Scholars of
Qur’anic Interpretation explain, “Without reckoning” as endless rewards poured onto
the patients’ scale. The reason why the patient receives such a reward is that they
never complain about the hardships they face. It is because they never say, “O our
Lord! Why have you done this to us?" that Allah gives them endless rewards. As they
do not look for explanations for Allah’s qadar for us, Allah does not call them to
account in return.

Allah (TWT) says what can be translated as, "And indeed he who (endures)
patiently and forgives, surely that is indeed (an act of true) resolve
concerning His Commands" (TMQ, 42:43). It is an act of resolve then when you
have patience over an offence and forgive those who hurt you. Allah urges believers
and messengers to have patience. He (SWT) addresses the Prophet, saying what can
be translated as, "So (endure) patiently, as the Messengers endowed with
resolve (endured) patiently"(TMQ, 46:35).

Addressing the Prophet (SAWS), Allah (TWT) says what can be translated as, "So
(endure) patiently under the Judgment of your Lord, and do not be as the
Companion of the Whale (Prophet Yûnus “Jonah”) as he called out, as he
(was) made to choke (inwardly). Had there not overtaken him a favor from
his Lord, indeed he would have been flung off upon the naked shore (i.e.,
the wilderness) (while) he was a reprobate" (TMQ, 68:48-49).

Allah also teaches us that victory shall not be granted to the Muslims unless they
persevere in following the right path. Allah describes in Surat al-Baqarah the
confrontation between Jalut (Goliath) with his army of non-believers and Talut (Saul)
with his army of believers. At the end of the story, He says what can be translated
as, “(But) the ones who expect that they will be meeting Allah said, “How
often a little community has overcome a much (larger) community by the
permission of Allah; and Allah is with the patient." (TMQ, 2:249).

Patience has its due share of the Prophet’s (SAWS) hadith[6]. He (SAWS)
said, "Patience is light."[7] The loss of a loved one or an organ can easily darken
one’s view of the world. Moreover, the Prophet (SAWS) said, "Nobody can be given
a blessing better and greater than patience."[8]. The Prophet also said,
“Indeed amazing are the affairs of a believer! They are all for his benefit, and this not
for anyone but a believer. If he is afflicted with a hardship, he perseveres; and
this is best for him and if he is granted ease of living he is thankful; and
this is best for him.”[9]

The Prophet (SAWS) says, "None is more patient over offending words (he hears) than
Allah. They ascribe a son to Him whereas He gives and provides them with
sustenance."[10] Indeed, there is no god to be worshipped except The All-Patient (As-
Saboor). Even the other creatures denounce what happens on earth and complain to
Allah. No day passes in which the sea does not complain to its Lord, saying, "O my
Lord! Allow me to drown the children of Adam since they eat what you provide them
and worship other than You.” Likewise, the mountains say, "O our Lord! Allow us to
collapse over the children of Adam since they eat what you provide them and worship
other than You. The earth also says, "O my Lord! Allow me to swallow the children of
Adam since they eat what you provide them and worship other than You.” Yet, Allah
replies, "Be patient with them. If you had created them, you would have mercy over
them.” Allah says what can be translated as, "Surely Allah holds the heavens
and the earth (so) that they do not cease to exist; and indeed in case they
cease to exist, decidedly no one would hold them both after Him" (TMQ,
35:41). The Prophet (SAWS) was completely right when he said, "None is more
patient over offending words he hears than Allah."

Scholars say patience constitutes a major part, or literally half, of faith. Faith is
nothing if not perseverance in doing good deeds and abstaining from sinful ones.
Life itself is a series of blessings and afflictions for which one thanks Allah. The
other half of faith then must be gratitude. In times of blessing, people are required
to worship Allah through their gratitude and compliance, whereas in times of
affliction, people should worship Allah through patience. In a single ayah (verse),
Allah talks about the performers of both types of worship; "Surely in that are signs
indeed for everyone (who is) most patient, constantly thankful" (TMQ,

14:5). Faith is like a body whose head is patience. If the head is cut
off, then the body is dead. If we have no patience to pray and want to fulfill a desire
instead, then do as we wish because for our faith then is headless!

The type of patience Allah wants us to have is "The Becoming Patience;” Allah
(TWT) says what can be translated as, "So (endure) patiently with a becoming
patience" (TMQ, 70:5). Ya'qub (AS) (Jacob) says what can be translated as, "So,
patience is becoming." (TMQ, 12:18). The becoming patience is one that is not
accompanied with annoyance, worry, boredom, or complaint. Becoming patience is
blemished with the slightest sigh or grimace. One’s face should show nothing but
complete satisfaction, even if the heart is in pain, or the eyes are welling up with
tears. We are only human and we cannot hide our sadness, but the least we can do
is keep our hearts patient.

Now, salaf define three types of patience:

Patience in abstaining from sinful deeds

Patience in performing good deeds
Patience through afflictions

People mistakenly think that patience through affliction is much more difficult than
patience through blessings. However, patience through affliction is inevitable, while
patience through blessings is optional. Yusuf’s (AS) (Joseph) affliction with
imprisonment is, therefore, more difficult than Ayyub’s (AS) (Job) affliction with the
loss of his money, health, and children. Yusuf (AS) chose to be thrown in jail in order
to avoid sins, while Ayyub (AS) had no choice. Moreover, Yusuf’s (AS) patience
through his affliction with his brothers’ envy, which landed him in the depth of a
bottomless well, is not equal to his patience through his affliction with imprisonment
for the same reason. Thus, perseverance in performing acts of worship and
abstaining from sins is more sublime than withstanding affliction. Therefore, the
ranks of patience in order are: Patience through performing good deeds, patience
through abstaining from sinful deeds, and finally, patience upon afflictions.

Patience through affliction and all predestined matters:

Afflictions include death of loved ones, illness, ill-treatment of others, poverty,
children’s problems, and misunderstandings with spouses. Death of loved ones is the
most difficult of these afflictions. The following ahadeeth are a source of inspiration
to those who lose their loved ones.

The Messenger of Allah (SAWS) said, "When a person's son passes away, Allah asks
the angels, saying, ‘Have you taken the life of my worshipper’s son?’ The angels
reply, ‘Yes.’ Then He says, ‘Have you taken the apple of his eyes?’” See how merciful
Allah is even when He afflicts His servants! “They respond, ‘O our Lord! We have.’
Then, He says, ‘What was the reaction of My servant?’ They say, ‘O our Lord! He has
praised You and said, ‘To Allah we belong and to Him shall be our return.’’ Then Allah
(TWT) says to them, ‘Build for him a house in Jannah and call it the house of al-Hamd
(the praise).’"[14]

Those who lost loved ones-fathers, mothers, brothers, friends, or mentors–must be

really encouraged and relieved by the hadeeth Qudsi, in which Allah (TWT) says what
can be translated as, "I shall reward my slave whose best friend dies and who
struggled with patience with nothing but jannah.” [15] Hence, patience over the
distress of death can be a reason for one to go to jannah. Houses in jannah can be
built with one’s patience. On the Day of Judgment, the children who died shall refuse
to enter jannah without their parents. They shall say, “O our Lord! We shall not enter
without our parents.” Allah (TWT) shall then reply, “Take your parents by the hand
and enter jannah together.” This is a reason for us to reconsider our view of
affliction. The beauty of patience lies in the place to which it directly leads—Jannah!

The Prophet (SAWS) also says, “Allah may forgive the sins of a believer due to one
night of fever he goes through.” All these ahadeeth are a reason for us to savor our
pain, and not only endure it, as patience will only bring us closer to jannah. Ibn-
Mas’oud (RA) disappointed his listeners once when he said, “No one is rewarded
when stricken by affliction”, however, he pleased them when he finished his sentence
saying, “afflictions rather eliminate sins.” The Prophet (SAWS) used to pray for the ill
saying, "It is purification if Allah Wills"[20] i.e. may Allah purge you of sins for
enduring this pain. For this reason, it is of sunnah (the Prophet’s tradition) to say this
when visiting the ill.

Enduring the ill-treatment of people is another type of patience. When Allah (SWT)
gathers the creatures on the Day of Judgment, a caller would say, “Let the people of
merit arise” They would be few and they would rise and hurry towards jannah. The
angels would stop them and ask, “Who are you?” They reply, “We are the people
of merits” The angels would then ask, “What is your merit?” They would say, “If
oppressed, we would endure, if harmed we would forgive and if insulted we would be
patient” The angels would then say, “Enter jannah, the best reward for good doers”.
The Prophet (SAWS) says “A Muslim is not afflicted by hardship, sickness, sadness,
worry, harm, or depression—even if pricked by a thorn—but Allah erases some of his
sins because of that".[21] The Prophet (SAWS) also says, "Affliction may continue to
befall a believer in his body, property, or family until he meets Allah burdened with
no sins."[22]

Ayyub (AS) (Job) led an opulent and vivacious life for 80 years. He had 14 sons and
daughters and he was adored by his fellow villagers. In a glance, his sons and
daughters died, he lost his property, and he was afflicted by a serious illness that
forced him to stay at home as his skin started falling apart. People feared catching
the disease so they deserted him. Only his loyal wife remained by his side. After
eighteen years of grateful patience, during which the Prophet (AS) spent all the
money he had left and his wife had to work as a maid to support them, the loyal wife
asked him to pray to Allah to relieve them of their suffering. Ayyub (AS) said, “Allah
filled eighty years of my life with blessings. I cannot ask him to deliver me from this
unless I spend eighty similar years in patience and gratefulness”.

Until now we have always associated Ayyub (AS) with patience. About Ayyub (AS),
Allah says what can be translated as, “Surely We found him a patient (man).
How excellent a bondman he was! Surely he was a constant resorter (to
Us).”(TMQ, 38:44). His wife actually had to sell her long braided hair in order to
make money. When Ayyub (AS) discovered that, he prayed to Allah to deliver him
saying no more than what can be translated as, “Adversity has touched me, and
You are The Most Merciful of the merciful” (TMQ, 21:83). He did not say that
he has had enough, nor did he complain. Allah says what can be translated as,
“Then We responded to him; so We lifted off the adversity that was upon
him, …” (TMQ, 21:84).

Yusuf (AS) (Joseph) is another famous affliction-forbearer. His brothers envied him
so much that they almost killed him. They dropped him in a bottomless well in the
middle of nowhere. The rescuer sold Yusuf, the descendent of the prophets, as a
slave to an Egyptian minister. Yusuf (AS) was estranged from his family and
homeland for twenty years because he was too young to know the way back. The
minister’s wife desired him and tried to seduce him. Then, he was thrown in prison
for about nine years and finally, he was afflicted with the wealth and rank the king
bestowed upon him. Moreover, his father was also afflicted by his loss. Observe the
amount of affliction in their lives. Similarly, the story of Ibrahim (Abraham) and
Isma’il (Ishmael) (AS) perfectly illustrates this kind of patience.
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Conditions of Patience:

1- One has to act with patience as soon as one is struck with bad news or afflicted
with a trouble.
2- At that moment, one should say “Surely we belong to Allah, and surely to Him we
are returning. O Allah, recompense us for our loss. One should say it when afflicted
with the pettiest troubles even when losing a pen.

3- One should not complain or express annoyance when faced with troubles. We are
of course allowed to express our grief to others and inform them of what happens to
us, but beware of talking as if we are complaining from or about Allah.

We should be patient at all times. Men in particular must always remember the
following hadeeth as it talks about the way they should see their wives. The Prophet
(SAWS) said, "A believer (a husband) should not dislike a believer (his wife), for if he
saw some manners he disliked from her, he would see some other manners he would
like"[25].

I would like to draw your attention to the importance of patience through the ups and
downs of life. One of the companions (RA) says, “We were able to maintain our
patience during affliction, but we could not do so when blessed with affluence.” This
happens to many of us, unfortunately. The moment one has enough money to obtain
what one wishes, sinning becomes rather trivial and we may even assume kibr.

Let us analyze the well-known hadeeth in which the Prophet (SAWS) said, "Allah will
give shade, to seven, on the Day when there will be no shade but His. (These seven
persons are) a just ruler, a youth who has been brought up in the worship of Allah
(i.e. worships Allah sincerely from childhood), a man whose heart is attached to the
mosques (i.e. to pray the compulsory prayers in the mosque in congregation), two
persons who love each other only for Allah's sake and they meet and part for Allah's
sake only, a man who refuses the call of a charming woman of noble birth for illicit
intercourse with her and says, ‘I am afraid of Allah’, a man who gives charitable gifts
so secretly that his left hand does not know what his right hand has given (i.e.
nobody knows how much he has given in charity), and a person who remembers
Allah in seclusion and his eyes are then flooded with tears." [26]

It is quite clear that all of the above are examples of patience with obedience.
Patience can also be in befriending the pious. Allah says what can be translated as,
“And (suffer) yourself to (endure) patiently with the ones who invoke their
Lord in the early morning and nightfall, willing to seek His Face, and do not
let your eyes go past them, (i.e., overlook them) willing (to gain) the
adornment of the present life; (Literally: the lowly life, i.e., the life of this
world)” (TMQ, 18:28).

Allah (SWT) says what can be translated as, “And command your (extended)
family to (observe) the prayer and constantly (endure) patiently in it.”
(TMQ, 20:132). Omar Ibnul-Khattab used to wake up to pray qiyam half and hour
before fajr (dawn) prayer. He used to wake his wife and children up every time,
saying, “And command your (extended) family to (observe) the prayer and
constantly (endure) patiently in it” (TMQ, 20:132).

[1] The word Allah is the Arabic term for God. Although the use of the word "Allah" is most often
associated with Islam, it is not used exclusively by Muslims; Arab Christians and Arabic-speaking Jews also
use it to refer to the One God. The Arabic word expresses the unique characteristics of the One God more
precisely than the English term. Whereas the word "Allah" has no plural form in Arabic, the English form
does. Allah is the God worshipped by all Prophets, from Adam to Noah, Abraham, Moses, Jesus and
Muhammad. (the translator)
[2] TMQ=Translation of the Meaning of the Qur'an. This translation is for the realized meaning, so far, of
the stated (Surah:Ayah) of the Qur'an. Reading the translated meaning of the Qur'an can never replace
reading it in Arabic, the language in which it was revealed.
[3] Tabaraka Wa Ta`ala [Most Blessed Most High]) (the translator).
[4]Salla Allah alayhe Wa Salam [All Prayers and Blessings of Allah be upon him]
[5]Hijab: literally “cover”. It describes the self-covering of the body for the purposes of modesty and
dignity. Broadly, it should be regarded as a prescribed system of attitudes and behavior regarding modesty
and dignity. (the translator)
[6] The Prophet’s actual sayings or actions as narrated by his companions.
[7] Reported by al-Bukhary in Saheeh al-Bukhary number 556 and narrated by Abu-Malik al-Ash’ary (RA).
[8] Reported by al-Bukhary in Saheeh al-Bukhary number 1492 and narrated by Abu-Sa’eed al-Khudry (RA).
[9] Reported by Muslim in Saheeh Muslim number 7692 and narrated by Suhayb (RA).
[10]Reported by al-Bukhary in Saheeh al-Bukhary number 7467 and narrated by Abu-Musa al-Ash’ary (RA).
[11] Hadeeth Qudsi: Allah’s (TWT) words narrated by the Prophet (SAWS).
[12] Reported by al-Bukhary in Saheeh al-Bukhary number 3230 and narrated by Abu-Huraira (RA).
[13] Reported by al-Bukhary in Saheeh al-Bukhary number 101 and narrated by Abu-Sa’eed al-Khudry (RA).
[14] Reported by al-Bukhary in Saheeh al-Bukhary number 1037 and narrated by Abu-Musa al-Ash’ary
(RA).
[15] Reported by al-Bukhary in Saheeh al-Bukhary number 6500 and narrated by Abu-Huraira (RA
[16]Reported by al-Bukhary in Saheeh al-Bukhary number 5712 and narrated by Ibn-‘Abbas (RA).
[17] Reported by al-Bukhary in Saheeh al-Bukhary number 5714 and narrated by Anas Ibn-Malik
[18] A person from the generation following the generation of the Prophet’s (SAWS) Companions.
[19] Reported by al-Bukhary in Saheeh al-Bukhary number 3668 narrated by Jundab al-Bajly (RA) and it is a
good authentic Hadeeth.
[20] Reported by al-Bukhary in Saheeh al-Bukhary number 3659 and narrated by Ibn-‘Abbas (RA).
[21] Reported by al-Bukhary in Saheeh al-Bukhary number 5701 and narrated by Abu-Huraira (RA).
[22] Reported by al-Bukhary in Saheeh al-Bukhary number 7270 and narrated by Abu-Huraira (RA).
[23] Reported by at-Termedhy in Sunan at-Termedhy number 2578 and narrated by Abu-Mus’ad Ibn-Sa’d
(RA).
[24]Reported by al-Bukhary in Saheeh al-Bukhary number 1295 and narrated by Anas Ibn-Malik (RA).
[25] Reported by Muslim in Saheeh Muslim number 3721 and narrated by Abu-Huraira (RA).
[26] Reported by al-Bukhary in Saheeh al-Bukhary number 663 and narrated by Abu-Huraira (RA
SOURCE: Amr- Khaled website