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Islamic Knowledge – Islam, Sunnah, Salafiyyah

Category: Patience (Sabr)

Be Grateful for What You Have! – Dawud Adib [Audio|En]

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Bismillaah

[Souncloud Audio Link]

Sahih Bukhari Volume 4, Book 55, Number 583:

.. After Ishmael’s mother had died, Abraham came after Ishmael’s marriage in order to see his family that he had left before, but he did not find Ishmael there. When he asked Ishmael’s wife about him, she replied, ‘He has gone in search of our livelihood.’ Then he asked her about their way of living and their condition, and she replied, ‘We are living in misery; we are living in hardship and destitution,’ complaining to him. He said, ‘When your husband returns, convey my salutation to him and tell him to change the threshold of the gate (of his house).’ When Ishmael came, he seemed to have felt something unusual, so he asked his wife, ‘Has anyone visited you?’ She replied, ‘Yes, an old man of so-and-so description came and asked me about you and I informed him, and he asked about our state of living, and I told him that we were living in a hardship and poverty.’ On that Ishmael said, ‘Did he advise you anything?’ She replied, ‘Yes, he told me to convey his salutation to you and to tell you to change the threshold of your gate.’ Ishmael said, ‘It was my father, and he has ordered me to divorce you. Go back to your family.’ So, Ishmael divorced her and married another woman from amongst them (i.e. Jurhum).

Then Abraham stayed away from them for a period as long as Allah wished and called on them again but did not find Ishmael. So he came to Ishmael’s wife and asked her about Ishmael. She said, ‘He has gone in search of our livelihood.’ Abraham asked her, ‘How are you getting on?’ asking her about their sustenance and living. She replied, ‘We are prosperous and well-off (i.e. we have everything in abundance).’ Then she thanked Allah’ Abraham said, ‘What kind of food do you eat?’ She said. ‘Meat.’ He said, ‘What do you drink?’ She said, ‘Water.” He said, “O Allah! Bless their meat and water.” The Prophet added, “At that time they did not have grain, and if they had grain, he would have also invoked Allah to bless it.” The Prophet added, “If somebody has only these two things as his sustenance, his health and disposition will be badly affected, unless he lives in Mecca.” The Prophet added,” Then Abraham said Ishmael’s wife, “When your husband comes, give my regards to him and tell him that he should keep firm the threshold of his gate.’ When Ishmael came back, he asked his wife, ‘Did anyone call on you?’ She replied, ‘Yes, a good-looking old man came to me,’ so she praised him and added. ‘He asked about you, and I informed him, and he asked about our livelihood and I told him that we were in a good condition.’ Ishmael asked her, ‘Did he give you any piece of advice?’ She said, ‘Yes, he told me to give his regards to you and ordered that you should keep firm the threshold of your gate.’ On that Ishmael said, ‘It was my father, and you are the threshold (of the gate). He has ordered me to keep you with me.’ [https://abdurrahman.org/2009/07/23/the-mother-of-ishmael/]

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Three Characteristics of The True Signs Of Happiness – Dr. Saleh As-Saleh [Audio|En]

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Bismillaah[Text from Imam Muhammad Ibn ‘Abdul-Wahhaab’s “Four Rules Regarding Shirk”]

From the Introduction of Author Shaykh Muhammad bin Abdul Wahhaab (rahimahullah) :

“I ask Allaah, the Most Generous, Lord of the Great Throne to befriend you in this world and the Hereafter, and to make you blessed wherever you may be. 

And (I ask) that He make you from those who when they are given, are thankful; when they are tested, are patient; and when they sin, seek forgiveness (from Allaah). For indeed these three characteristics are the true signs of happiness.“

Listen to the Explanation of Dr. Saleh As-Saleh (rahimahullaah)

[Download Mp3] [Souncloud Audio Link]

Source for the above Audio: Explanation of The Four Rules (Al-Qawaa’id-ul-Arba’ah) – Dr. Saleh as Saleh [Audio Series|En]. Audio Series based on the explanation of Shaykh Uthaymeen rahimahullah

Explanation from Dr. Muhammad Bin ‘Abdir-Rahmaan Al-Khumayyis’ explanation of Four Rules Regarding Shirk

Language:

yatawallaaka (He befriend you) meaning that He take you as a friend (walee) through (His) love, granting of success and guidance.

Explanation:

The author has begun by supplicating and asking Allaah, the Most Generous, Lord of the Great Throne, to befriend the one who reads this book in this world and the Hereafter. As for befriending him in this worldly life, then it is by loving him, guiding him, directing him and assisting him. And as for befriending him in the Hereafter, then it is by showing him mercy and forgiveness, protecting him from the Hellfire and admitting him into Paradise. Then he also supplicates that he be blessed wherever he may be, and that Allaah make him fulfill the meaning of servitude, as well as its stations, which are three:

First: Being thankful for His Blessing. This is at the time when He gives it, as Allaah says:

“Work you, O family of Dawood, with thanks!” [Surah Saba: 13]

And Allaah says:

“And if you are grateful, He will be pleased therewith for you.” [Surah Az-Zumar:7]

And He says:

“And give thanks to Me and do not disbelieve.” [Surah Al-Baqarah: 152]

Being thankful for Allaah’s Blessing is shown through the heart by way of affirming, acknowledging and showing gratitude. And it is shown through the tongue by way of speaking about the blessing and praising it. And it is shown through the limbs by way of acting in accordance with what pleases Allaah.

Second: Being patient during tribulations, hard times and with the things that one hates, which befall the people as a test and examination from Allaah. What is obligatory in these situations is that one have patience. Patience means suppressing the heart from being displeased and from despairing; suppressing the tongue from complaining; and suppressing the limbs from those acts that negate and contradict patience. Allaah says:

“And bear with patience whatever befalls you.” [Surah Luqmaan: 17]

And He says:

“And give glad tidings to those who are patient.” [Surah Al-Baqarah: 155]

Third: Seeking forgiveness after committing a sin. This is since all of the Son of Aadam (i.e. humans) are sinners. But what is obligatory upon mankind when they should fall into sin is to rush to ask for forgiveness and repentance, as Allaah says:

“And those who when they commit some immoral act (i.e. fornication) or wrong themselves with evil, remember Allaah and so seek (His) forgiveness for their sins. And who is it that forgives sins except Allaah? And they do not persist knowingly in what sins they committed (after that).” [Surah Aali ‘Imraan: 135]

So these are the three characteristics: Being thankful for (Allaah’s) Blessing, being patient during times of tribulation, and seeking forgiveness after committing a sin. Whoever fulfills all of these will no doubt be from those who will experience happiness. In fact, happiness is linked to these three characteristics more than any others. All of them contain the meanings of Tawheed, submission, compliance and acceptance from Allaah.

Related Links: 

 

“O you who Believe! Seek help in Patience and As-Salāt (The Prayer)” – Shaykh Uthaymeen | Dr. Saleh As-Saleh [Audio|En]

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Bismillaah

يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ إِنَّ اللَّهَ مَعَ الصَّابِرِينَ

O you who believe! Seek help in patience and As-Salāt (the prayer).
Truly! Allah is with As-Sābirīn (the patient ones, etc.).
[Surah al-Baqarah 2:153]

[Souncloud Audio Link] 

Posted from: Tafseer – Explanation Surah Al-Baqarah – Dr Saleh as Saleh [Audio Series|En]. Explanation Based on Shaykh Uthaymeen’s Tafseer

The following has been posted from Tafseer Ibn Katheer (Darussalam English Publications):

After Allah commanded that He be appreciated, He ordained patience and prayer. It is a fact that the servant is either enjoying a bounty that he should be thankful for, or suffering a calamity that he should meet with patience. A Hadith states:

(Amazing is the believer, for whatever Allah decrees for him, it is better for him! If he is tested with a bounty, he is grateful for it and this is better for him; and if he is afflicted with a hardship, he is patient with it and this is better for him.)

Allah has stated that the best tools to help ease the effects of the afflictions are patience and prayer. Earlier we mentioned Allah’s statement:

وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى الْخَاشِعِينَ

And seek help in patience and As-Salah (the prayer) and truly, it is extremely heavy and hard except for Al-Khashiin (i.e., the true believers in Allah) (2:45)

There are several types of Sabr ـ patience: one for avoiding the prohibitions and sins, one for acts of worship and obedience. The second type carries more rewards than the first type. There is a third type of patience required in the face of the afflictions and hardships, which is mandatory, like repentance.

Abdur-Rahman bin Zayd bin Aslam said,

“Sabr has two parts: patience for the sake of Allah concerning what He is pleased with (i.e., acts of worship and obedience), even if it is hard on the heart and the body, and patience when avoiding what He dislikes, even if it is desired. Those who acquire these qualities will be among the patient persons whom Allah shall greet (when they meet Him in the Hereafter; refer to Surat Al-Ahzab 33:44), Allah willing.”

By Time. Mankind is Certainly in Loss – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 04 – Part B & Lesson 05 
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link] 

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Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said: 

And the Proof is He the Most High’s saying:

وَالْعَصْرِ
إِنَّ الْإِنسَانَ لَفِي خُسْرٍ
إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ

By Time. Mankind is certainly in loss. Except for those who have eemaan (those who truly believe) and perform righteous deeds, and enjoin one another with the truth and enjoin one another with patience. [103:1-3]11

[11]:

It is obligatory that you learn these four matters in detail – is there any proof for what the Shaikh has said? That it is obligatory upon us to learn these four matters, and he has promised us that he will not say anything except with a proof, so where is the proof? The proof upon that is His saying, He the Most High,

Bismillaahirrahmaanirraheem

By Time. Mankind is certainly in loss. Except for those who have eemaan (those who truly believe) and perform righteous deeds, and enjoin one another with the truth and enjoin one another with patience. [103:1-3]

“Except for those who have eemaan”, this is the first matter: knowledge, because eemaan cannot be except through knowledge, which is awareness of Allaah the Mighty and Majestic, awareness of His Prophet and awareness of the religion of Islaam with the proofs.

The second matter: “And they perform the righteous deeds”, this is action upon the knowledge.

The third matter: “And they enjoin each other with the truth”, this is calling to the knowledge and action.

The fourth matter: “And they enjoin each other with patience”, upon harm in the path of calling to knowledge and action.

So His saying, He the One free of all imperfections:

وَالْعَصْرِ

By Time. [103:1]

The, “Waw”, is the waw-ul-qasm (the ‘waw’ of an oath). And Al-‘Asr is a noun upon which an oath is sworn and it is majroor, and the sign that it is majroor is that it has a kasrah upon it. And what is meant is Time and a time period.

Allaah, the Most High, swears by a time period and by Time, and it is something created. And Allaah, the Majestic and Most High, swears by whatever He wishes from the creation, but the creation may not swear an oath except by Allaah. And Allaah does not swear an oath except by something which has importance, and which contains a Sign from His Signs, He the Perfect and Most High. So this Time, contains a lesson and has importance, and therefore Allaah swore an oath by Time, and He swore by the night when it covers, and He swore an oath by the daytime brightness.

But as for the creation, then he may not swear an oath except by Allaah. And it is not permissible for us to swear an oath by other than Allaah. He sallallaahu’ alaihi wa sallam said:

“Whoever swears an oath by other than Allaah, then he has committed unbelief or he has committed shirk.”[1]

And he said: 

“Whoever is going to swear an oath, then let him swear by Allaah or let him keep silent.”[2]

So Allaah swears by whatever he wishes and he does not swear except by something which has importance and which contains a lesson, so what is the lesson here in this Time? The lessons are tremendous, the succession of the night and the day, and how they interchange and take from each other, this one taking from that one, and that one taking from this one, and they succeed each other in this amazing ordered manner which does not vary or alter.

This is a proof for the Ability of Allaah the Perfect and Most High. And then, whatever occurs within this Time from events and catastrophies and calamities and from favours and blessings and good things, and whatever occurs within this Time, this is from the lessons. And likewise because night and day are an arena for righteous action to be performed in. He the Most High said:

 .. وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً 

And He (Allaah) is the One who made the night and the day to follow each other in succession … 

Meaning they follow each other in succession, this one follows on from this one.

لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا ..

… for whoever wants to be reminded of Allaah or whoever wants to give thanks for Allaah’s favours. [25:62]

And in some of the recitations of this aayah, it occurs:

… for the one who wants to remember Allaah … [25:62]

So the night and the day are a tremendous bounty to be earned for a person who utilizes them in obedience to Allaah the Mighty and Majestic, and the arena for action is the night and the day, you have nothing else besides the night and the day, they are the arena for action and for good and pure earning for this world and the hereafter. So in the night and the day there are lessons and there are benefits, so therefore Allaah swore an oath by Time.

What is this oath sworn upon? It is His saying:

إِنَّ الْإِنسَانَ لَفِي خُسْرٍ

Mankind is certainly in loss. [103:2]

It (Mankind) means all of the descendants of Aadam, He did not exclude anyone, neither the kings nor the leaders, nor the rich people nor the poor people, nor the free people nor the slaves, nor the males nor the females. So, “Al-”, in, “Al-Insaan”, is for istighraaq – to make the word all-inclusive. All of the descendants of Aadam are in loss, meaning they will be in loss and destruction if they waste this precious Time, and they utilize it in disobedience to Allaah and in doing that which will harm them.

And this Time which is very cheap with many people, time seems prolonged for them, they become weary and bored, and they say, “We want to kill some time”. So they bring amusements, or they travel abroad to spend a holiday and just to spend some time somewhere, or they laugh and joke to use up time. So those people, they use it up and waste it – then it will be loss and regret upon them on the Day of Resurrection. And it could be the source of their true happiness, if only they took care of it.

So all of the descendants of Aadam are in loss and destruction, except for those who have the four qualities which are: knowledge and action and calling to Allaah and having patience upon any harm which the person meets. So whoever has these four qualities will be saved from this loss.

And having eemaan in Allaah is not possible except through having knowledge, which is knowledge and awareness of Allaah.

وَعَمِلُوا الصَّالِحَاتِ 

And they perform the righteous and correct deeds [103:3] 

Meaning they perform the righteous deeds from the obligatory duties and the recommended duties. So they utilize their time in performing the righteous deeds in that which will benefit them in their religion and in their worldly life, for even worldly action contains good and can contain reward if it is done with the intention of using it as an aid upon obedience. So how about action for the hereafter. So what is important is that you do not waste the time, rather you use it in something which will be to your advantage and benefit you.

وَتَوَاصَوْا بِالْحَقِّ

And they enjoin each other with the truth [103:3]

They command the good and they forbid the evil and they call to Allaah the Mighty and Majestic and they teach beneficial knowledge and they propagate knowledge and good amongst the people. They become callers to Allaah the Mighty and Majestic.

وَتَوَاصَوْا بِالصَّبْرِ

And they enjoin each other with having patience. [103:3]

They have patience upon whatever strikes them. As–Sabr in the language means restraining, and what is meant by it here is restraining oneself upon obedience to Allaah. And it is of three types:

  • The first one is: Patience upon obedience to Allaah.
  • The second one is: Patience in keeping away from those things which Allaah has forbidden.
  • The third one is: Having patience with those things which Allaah has Pre-decreed to occur.

So the first: patience upon obedience to Allaah, because the person’s soul desires laziness and desires relaxation, so therefore a person must force it to have patience upon obedience and upon the prayer and upon fasting and upon jihaad in Allaah’s cause even though it may dislike these matters, he should cause it to have patience and he should restrain it on obedience to Allaah.

And the second: patience in keeping away from those things Allaah has made forbidden. The soul desires forbidden things and desires. It inclines towards them and is attracted to them, so therefore the person must bind it and restrain it away from the forbidden things, and this requires patience, and it is not easy to prevent the soul from desires and forbidden things. Whoever does not have patience, then his soul will overcome him and incline towards forbidden things.

The third is: having patience with the painful things which Allaah has decreed, the calamities which strike a person, from the death of a close relative or loss of wealth or illness which befalls a person, he must have patience upon the pre-ordainment and pre-decree of Allaah and he should not become vexed and he should not become angry, rather he should restrain the tongue from wailing and forbidden lamenting and from displaying anger and he should withhold himself from vexation and he should withhold his limbs from striking the cheeks and from tearing the front-opening of the garments. This is patience upon calamities.

As for faults, then he should not have patience upon them, rather he should repent to Allaah and flee away from them. However, with regard to calamities which are not something which you yourself have done, rather they are from Allaah the Mighty and Majestic, He has decreed that they will occur to you as a test and a trial or as a punishment for you for sins which you have committed just as there occurs in His saying the Most High:

وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ

And whatever calamity strikes you then it is on account of the sins which your hands have committed and Allaah pardons and does not punish, a great deal. [42:30]

So if a calamity strikes the Muslim in his self or in his wealth or in his children or his close relative or one of his brothers from the Muslims, then it is upon him to have patience and to await reward. He, the Most High, said:

الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ

أُولَٰئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ ۖ وَأُولَٰئِكَ هُمُ الْمُهْتَدُونَ

Those who, when a calamity strikes them they say, “Indeed we belong to Allaah and we will certainly be returning to Him”. Those people, upon them is praise from their Lord and mercy, and they are the ones who are guided. [2:156-157] 

This is patience, and from that is having patience upon harm which comes in calling to Allaah the Mighty and Majestic, for that is from the calamities. So it is upon you to have patience upon whatever you meet from harm upon the path of good. And do not turn away from doing good, because some people wish to do good, however, if something which he dislikes faces him he then says, “It is not obligatory upon me to enter myself into these matters”. Then he abandons teaching if he is a teacher, he abandons calling to Allaah, he abandons giving the khutbah if he is a khateeb (one who gives the khutbah in a mosque), he abandons leading the prayer in the mosque, he abandons commanding the good and forbidding the evil – this person has not had patience upon the harm which came to him.

And if you are upon error, then it is upon you to turn back to the truth and to correctness, but if you are upon  something true and you have not erred, then it is upon you to have patience and to await and expect reward and to be aware and to feel that this is in the cause of Allaah the Mighty and Majestic and that you will receive reward for it, and that you remember the harm which occurred to the Prophets ‘alaihimussalaatu wassalaam and how they had patience and how they strove and fought in Allaah’s cause, until Allaah the Mighty and Majestic gave them victory.

Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said: 

قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ: لَوْ مَا أَنْزَلَ اللهُ حُجَّةً عَلَى خَلْقِهِ إِلاَّ هَذِهِ السُّوْرَةَ لَكَفَتْهُمْ

Ash-Shaafi‘ee rahimahullaah said: “If Allaah had not sent down any proof upon his creation except this soorah, then that would have sufficed for them.”12

[12]:

His saying, “Ash-Shaafi‘ee”: He is the Imaam Muhammad ibn Idrees Ash-Shaafi‘ee and Ash-Shaafi‘ee is an ascription to his great great grandfather who was called Shaafi‘, and he was from Quraish from Banul-Muttalib. He died in the year 204 H, and he was one of the four Imaams. And he said this saying, because Allaah has made clear in this soorah the reasons for wretchedness and the means for true happiness and success.

So the means for true happiness and success is that the person has these four characteristics: knowledge, and action, and calling, and having patience upon harm in the cause of Allaah the Most High. So Allaah’s proof is established upon His creation through this soorah. Allaah the Perfect says to them – I have made clear to you the means for true happiness in this short and brief soorah.

And the Qur’aan, all of it, and the Sunnah are details for these four matters. However, this soorah has made clear the means to true happiness and success in general terms, through it the proof has been established upon the creation, and the texts of the Qur’aan and the Sunnah give the details and clarify these four matters. And the speech of Ash-Shaafi‘ee does not mean that this soorah is sufficient for mankind, even if Allaah had not sent down anything else. But rather it has established the proof upon them, because Allaah has made clear in it the means to true happiness and the reasons for total wretchedness, so on the Day of Resurrection no-one can say, “I did not know the means to true happiness and I did not know the reasons leading to total wretchedness”, when he has read this brief and short soorah.

Footnotes

[1] Reported by Aboo Daawood and At-Tirmidhee from a hadeeth of Ibn ‘Umar radiyallaahu ‘anhumaa [Al-Albaanee – saheeh].

[2] Reported by al Bukhaaree as hadeeth 6108 and by Muslim as hadeeth 1646/3 as a hadeeth also of Ibn ‘Umar radiyallaahu ‘anhumaa.

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Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

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Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

Calling to the Knowledge & Having Patience upon any Harm encountered – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 04 – Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link] 

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Calling to the Knowledge

Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said: 

الثَّالِثَةُ: الدَّعْوَةُ إِلَيْهِ  

The third is calling to it.9

[9]:

His saying, “Calling to it”: meaning, it is not sufficient that a person learns knowledge and acts himself and does not call to Allaah the Mighty and Majestic. Rather he must call and invite others so that he benefits himself and benefits others, and because this knowledge is something he is entrusted with, it is not your personal property which you can hoard away and withhold from the people, when the people are in need of it. So what is obligatory upon you is to convey it and to explain it and to call the people to good. This knowledge, which Allaah has given you the task of carrying, is not an endowment for your benefit alone, rather it is for you and for others besides you, so do not keep it to yourself and prevent the people from benefiting from it. Rather it is essential that you convey it and you must clarify it to the people. He the Most High said:

وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ

And when Allaah took the solemn agreement from those who were given the scripture, you must make it clear to the people and not conceal it [3:187]

This is a solemn agreement which Allaah took from the ‘ulemaa (people of knowledge) that they would make clear to the people that which Allaah has taught them, in order that the good should spread, and to bring the people out from the depths of darkness into light, and this was the work of the Messengers and of those who followed them. He the Most High said:

قُلْ هَٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي ۖ وَسُبْحَانَ اللَّهِ وَمَا أَنَا مِنَ الْمُشْرِكِينَ

Say: “This is my way, I call to Allaah upon clear knowledge, I and those who follow me, and Perfect is Allaah and I am not from the people of shirk (those who associate others with Allaah).” [12:108] 

This is the way of Messenger sallallaahu’alaihiwasallam and the way of his followers: knowledge, and action and calling to Allaah the Mighty and Majestic. So whoever does not call, and he has the ability to call, and he has knowledge and he conceals it, then he will be given a bridle of fire on the Day of Resurrection as occurs in the hadeeth.[1]

[1] Reported by Aboo Daawood and At-Tirmidhee and Ibn Maajah from a hadeeth of Aboo Hurayrah who said: Allaah’s Messenger sallallaahu’alaihiwasallam said,

“Whoever is asked about knowledge and he conceals it, then Allaah will give him a bridle of fire on the Day of Resurrection”.

[Al-Albaanee declared this hadeeth hasan saheeh].

And Ibn Maajah reports a longer wording from Aboo Sa‘eed Al-Khudree … [declared very weak by Al-Albaanee].

Having patience upon harm which is encountered whilst carrying this out.

 الرَّابِعَةُ: الصَّبْرُ عَلَى الأَذَى فِيهِ 

 The fourth is having patience upon any harm encountered whilst carrying it out.10

[10]:

His saying, “Having patience upon any harm encountered whilst carrying it out”: it is known that whoever calls the people, and commands the good and forbids the evil, then he will be exposed to harm from the evil-doers, because many of the people do not want good, rather they want desires and forbidden things and false whims, so when someone comes who calls them to Allaah and who deters them away from their desires, then there will certainly be a reaction from them either in speech or in action. So what is obligatory upon whoever calls to Allaah and desires the Face of Allaah is that he should have patience upon the harm, and he should persist in calling to Allaah, and his example in that regard will be the Messengers ‘alaihimussalaatu wassalaam, and the best of them and their seal is Muhammad sallallaahu ’alaihi wasallam.

What did he encounter from the people, how much harm did he suffer in sayings and actions? They said he was a sorcerer and a liar, and they said he was a madman. They said those sayings about him which Allaah the Mighty and Majestic has mentioned in the Qur’aan. And they harmed him with physical harm, they threw stones at him until his heels ran with blood sallallaahu ’alaihi wasallam when he called them to Allaah the Mighty and Majestic. And they threw the after-birth of camels on his back whilst he was making prostration by the Ka‘bah, and they threatened to kill him and they tried to intimidate him, and in the battle of Uhud, there occurred to him and to his Companions that which occurred ‘alaihissalaatu wassalaam – they broke his lateral incisor tooth and they wounded his head sallallaahu ’alaihi wasallam and he fell into a ditch, and he was the Prophet of Allaah – all of this was harm in calling to Allaah the Mighty and Majestic. However he had patience and he bore it and he was the most excellent one of the creation ‘alaihissalaatu wassalaam. So therefore whoever carries out this call will certainly face harm in accordance with the level of his eemaan and his call, however it is upon him to have patience as long as he is upon the truth, then he should have patience and bear it, for he is in Allaah’s cause, and whatever harm befalls him then it will be reward from Allaah the Perfect and Most High, upon the scale of his good deeds.

—

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

—

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

Glad tidings to those who have patience when they are struck by calamity – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Bismillaah

Sharh as-Sunnah : Lesson 39 : Points 54-56
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

[54] And to have patience with the judgement of Allaah.

[55] And to have eemaan in all the decrees of Allaah, the good and the bad, the sweet and the bitter.

[56] Aand to have eemaan in whatever Allaah, the Mighty and Majestic, has said. Allaah knew whatever the servants were going to do and where they were heading to, they do not escape from the knowledge of Allaah and there is nothing in the earth or in the heavens except that which is known by Allaah, the Mighty and Majestic.

[Souncloud Audio Link] 

Transcribed Audio:

A mention of this has already preceded at the beginning of the levels of eemaan in Al-Qadaa W’al Qadr (preordainment and predecree). And using predecree and preordainment as an evidence when calamities strike, which a person does not have a choice about, is something praiseworthy because this shows his being satisfied and his submitting.

He, the Most High, said:

وَبَشِّرِ الصَّابِرِينَ – 2:155

الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ – 2:156

And give glad tidings to those who have patience, those who when they are struck by calamity, they say “Indeed we belong to Allaah and to Him we shall return.” (Sooratul-Baqarah (2), aayah 155-156)

But as for using predecree and preordainment as a proof for evil deeds, which they commit and do by choice then they have no argument in predecree for that. Rather, they are punished for their deeds and they are falling short and the gate to repentance is open instead of arguing with Allaah saying: “Why did You decree this upon me?” while you have abandoned the repentance. This is from blameworthy inabilities. Rather, hasten to repentance and seek forgiveness and blame yourself. So, this is what is required from the servant that he should look at his own deeds.

 وَلْتَنظُرْ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ – 59:18

And let each soul look and see what deeds it puts forward for the Day of Judgement. (Sooratul-Hashr (59), aayah 18)

Look at your deeds, it is possible for you to change them and to repent from them and to seek forgiveness. As for preordainment and predecree then that is the affair for Allaah, the Majestic and Most High, it is not your matter.

His saying, “And they will not exit from the Knowledge of Allaah,” everything Allaah has full knowledge of it and He, the Perfect and Most High fully encompasses it. He knows the disbelief of the disbeliever and the sin of the sinful person and the oppression of the oppressor. It is not hidden from Him. He knows the obedience of the obedient person and the actions of the obedient person. He knows this and that. However, He gives them some respite, gives them some time perhaps they will repent, perhaps they will return back. So if they repent, well and good otherwise in front of them is the reckoning; the hisaab. So, Allaah does not neglect them at all.

His saying, “And there is not in the earth nor in the heavens except that which is known by Allaah, the Mighty and Majestic,” this is just as has preceded, everything is known by Allaah, whatever was in the past and whatever will be in the future, all of it Allaah has encompassed it with His Knowledge, nothing whatsoever is hidden from Him, He, the Perfect and Most High. He knew it and He decreed it and He wrote it and He wished it and willed it and He created it.

—

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Patience of Umm Sulaym – Dr. Saleh as-Saleh [Audio|En]

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Anas (May Allah be pleased with him) reported:

One of the sons of Abu Talhah (May Allah be pleased with him) was ailing. Abu Talhah went out and the boy died in his absence. When he came back, he inquired, “How is the boy?”. Umm Sulaim, the mother of the boy, replied, “Better than before”. Then she placed his evening meal before him and he ate it; and thereafter slept with her. At last, she said to him: “Arrange for the burial of the boy”. In the morning, Abu Talhah went to Messenger of Allah (ﷺ) and informed him of the event. He enquired, “Did you sleep together last night?” Abu Talhah replied in the affirmative, on which the Prophet (ﷺ) supplicated, “O Allah bless them.” Thereafter, she gave birth to a boy. Abu Talhah said to me: “Take up the boy and carry him to the Prophet (ﷺ)”; and he sent some dates with him. The Prophet (ﷺ) enquired, “Is there anything with him?” He said; “Yes, some dates”. The Prophet (ﷺ) took a date, chewed it and put it in the mouth of the baby and rubbed the chewed date around the baby’s gum and named him ‘Abdullah.

[Al-Bukhari and Muslim].

The narration in Bukhari adds: Ibn ‘Uyainah relates that a man from the Ansar told him that he had seen nine sons of this ‘Abdullah, every one of whom had committed the Noble Qur’an to memory.

The narration of Muslim says: The son of Abu Talhah (May Allah be pleased with him) who was born of Umm Sulaim died. She (Umm Sulaim) said to the members of the family: “Do not tell Abu Talhah about his son until I mention it to him myself.” Abu Talhah came (home) and she gave him supper. He ate and drank. She then beautified herself the best way she ever did and he slept with her. When she saw that he was satisfied after sexual intercourse with her, she said, “O Abu Talhah! If some people borrow something from another family and then (the members of the family) ask for its return, would they refuse to give it back to them.” He said, “No”. She said, “Then hope reward for your son”. Abu Talhah got angry, and said; “You left me uninformed until I stained myself (with sexual intercourse) and then you told me about my son. “He went to Messenger of Allah (ﷺ) and informed him about the matter. Thereupon Messenger of Allah (ﷺ) said, “May Allah bless the night you spent together!” He (the narrator) said: She conceived. (One day) Messenger of Allah (ﷺ) was in the course of a journey and she was along with him. When Messenger of Allah (ﷺ) used to come back to Al-Madinah from a journey, he would not enter it (during the night). When the people came near Al- Madinah, she felt labour pains. He (Abu Talhah) remained with her and Messenger of Allah (ﷺ) proceeded on. Abu Talhah said: “O Rubb, You know that I love to go along with Messenger of Allah (ﷺ) when he goes out and enter along with him when he enters, and I have been detained as You see.” Umm Sulaim then said: “O Abu Talhah, I do not feel (so much pain) as I was feeling earlier, so we better proceed on. So we proceeded on and she felt the labour of delivery as they reached (Al-Madinah). She gave birth to a male child. My mother said to me: “O Anas, none should suckle him until you go to Messenger of Allah (ﷺ) tomorrow morning.” The next morning I carried the baby with me to Messenger of Allah (ﷺ), and narrated the rest of the story.

[Al-Bukhari and Muslim].

وعن أنس رضي الله عنه قال‏:‏ كان ابن لأبي طلحة رضي الله عنه يشتكي، فخرج أبو طلحة، فقبض الصبي، فلما رجع أبو طلحة قال‏:‏ ما فعل ابني‏؟‏ قالت أم سليم وهى أم الصبي ‏:‏ هو أسكن ما كان، فقربت إليه العشاء فتعشى، ثم أصاب منها، فلما فرغ قالت‏:‏ واروا الصبي، فلما أصبح أبو طلحة أتى رسول الله صلى الله عليه وسلم فأخبره، فقال‏:‏ ‏”‏أعرستم الليلة ‏؟‏‏”‏ قال‏:‏ نعم ، قال‏:‏ ‏”‏اللهم بارك لهما، فولدت غلاماً، فقال لي أبو طلحة‏:‏ احمله حتى تأتى به النبي صلى الله عليه وسلم، وبعث معه بتمرات، فقال‏:‏ ‏”‏أمعه شيء‏؟‏‏”‏ قال‏:‏ نعم، تمرات فأخذها النبي صلى الله عليه وسلم فمضغها ، ثم أخذها من فيه فجعلها في فيّ الصبي ، ثم حنكه وسماه عبد الله‏.‏ ‏(‏‏(‏متفق عليه‏)‏‏)‏ ‏.‏

وفى رواية لمسلم‏:‏ مات ابن لأبي طلحة بن أم سليم ، فقالت لأهلها لا تحدثوا أبا طلحة بابنه حتى أكون أنا أحدثه، فجاء فقربت إليه عشاءً فأكل وشرب، ثم تصنعت له أحسن ما كانت تصنع قبل ذلك، فوقع بها، فلما أن رأت أنه قد شبع وأصاب منها قالت‏:‏ يا أبا طلحة، أرأيت لو أن قوماً أعاروا عاريتهم أهل بيت فطلبوا عاريتهم، ألهم أن يمنعوهم‏؟‏ قال‏:‏ لا، فقالت ‏:‏ فاحتسب ابنك‏.‏ قال‏:‏ فغضب، ثم قال‏:‏ تركتني حتى إذا تلطخت أخبرتني بابني‏؟‏‏!‏ فانطلق حتى أتى رسول الله صلى الله عليه وسلم فأخبره بما كان ، فقال رسول الله صلى الله عليه وسلم‏.‏ ‏”‏بارك الله في ليلتكما‏”‏ قال‏:‏ فحملت، قال وكان رسول الله صلى الله عليه وسلم في سفر وهي معه، وكان رسول الله صلى الله عليه وسلم إذا أتى المدينة من سفر لا يطرقها طروقاً فدنوا من المدينة، فضربها المخاض، فاحتبس عليها أبو طلحة، وانطلق رسول الله صلى الله عليه وسلم قال‏:‏ يقول أبو طلحة‏:‏ إنك لتعلم يارب أنه يعجبني أن أخرج مع رسول الله صلى الله عليه وسلم إذا خرج، وأدخل معه إذا دخل، وقد احتبست بما ترى، تقول أم سليم‏:‏ يا أبا طلحة ما أجد الذى كنت أجد، انطلق، فانطلقنا، وضربها المخاض حين قدما فولدت غلاماً‏.‏ فقالت لي أمي ‏:‏ يا أنس لا يرضعه أحد حتى تغدو به على رسول الله صلى الله عليه وسلم، فلما أصبح احتملته فانطلقت به إلى رسول الله صلى الله عليه وسلم‏.‏ وذكر تمام الحديث‏.‏

 Riyad as-Salihin » The Book of Miscellany – Book 1, Hadith 44

Source: Dar-us-salam english publication

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39- Riyaadus Saaliheen – 44 – Patience of Umm Sulaym – Tahneek for Newborn – Saleh-As-Saleh

Hadeeth – An Nawawi Riyadus us Saliheen

Do Not Wish or Ask For Death – Dr Saleh as-Saleh [Audio|En]

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Anas (May Allah be pleased with him) reported that:

The Messenger of Allah (ﷺ) said, “Let not one of you wish for death because of a misfortune which befalls him. If he cannot help doing so, he should say:

‘O Allah, keep me alive as long as You know that life is better for me, and make me die when death is better for me”.

[Al- Bukhari and Muslim].

وعن أنس رضي الله عنه قال‏:‏ قال رسول الله صلى الله عليه وسلم ‏:‏ ‏ “‏ لا يتمنين أحدكم الموت لضر أصابه، فإن كان لابد فاعلاً فليقل‏:‏

اللهم أحيني ما كانت الحياة خيراً لي وتوفني إذا كانت الوفاة خيراً لي‏”‏ ‏(‏‏(‏متفق عليه‏)‏‏)‏ ‏.‏

Riyad as-Salihin » The Book of Miscellany – Book 1, Hadith 40

Source: Dar-us-salam english publication

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35- Riyaadus Saaliheen – 40 – Do Not Wish or Ask For Death – Saleh-As-Saleh

Hadeeth – An Nawawi Riyadus us Saliheen

Read the Below Link as well:

How wonderful is the case of a Believer; there is good for him in everything – Dr. Saleh as-Saleh [Short Clip|En]

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Abu Yahya Suhaib bin Sinan (May Allah be pleased with him) reported that:The Messenger of Allah (ﷺ) said,

“How wonderful is the case of a believer; there is good for him in everything and this applies only to a believer. If prosperity attends him, he expresses gratitude to Allah and that is good for him; and if adversity befalls him, he endures it patiently and that is better for him”.

[Muslim].

وعن أبي يحيى صهيب بن سنان رضي الله عنه قال‏:‏ قال رسول الله صلى الله عليه وسلم ‏ “‏عجبا لأمر المؤمن إن أمره كله له خير، وليس ذلك لأحد إلا للمؤمن ‏:‏ إن أصابته سراء شكر فكان خيراً له، وإن أصابته ضراء صبر فكان خيراً له‏”‏ ‏(‏‏(‏رواه مسلم‏)‏‏)‏‏.‏

Riyad as-Salihin » The Book of Miscellany – Book 1, Hadith 27

Source: Dar-us-salam english publication

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Audio Source : 29- Riyaadus Saaliheen – 26 to 28 – Everything Is Good For a Believer – Saleh-As-Saleh ( from 9.58 to 24:21)

Hadeeth – An Nawawi Riyadus us Saliheen

Modesty, Self-Sufficiency & Patience – Dr. Saleh as-Saleh [Short Clip|En]

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Abu Sa’id Al-Khudri (May Allah be pleased with him) reported that:

Certain people of the Ansar asked the Messenger of Allah (ﷺ) and he gave them; then they again asked him and he gave them until all what he possessed was exhausted. Then the Prophet (ﷺ) said,

“Whatever wealth I have, I will not withhold from you.

Whosoever would be chaste and modest; Allah will keep him chaste and modest and

whosoever would seek self-sufficiency, Allah will make him self-sufficient; and

whosoever would be patient, Allah will give him patience, and no one is granted a gift better and more comprehensive than patience”.

[Al-Bukhari and Muslim].

وعن أبي سعيد سعد بن مالك بن سنان الخدري رضي الله عنهما‏:‏ ‏”‏أن ناساً من الأنصار سألوا رسول الله صلى الله عليه وسلم فأعطاهم، ثم سألوه فأعطاهم ، حتى نفد ما عنده، فقال لهم حين أنفق كل شيء بيده ‏:‏ ‏”‏ما يكن عندي من خير فلن أدخره عنكم ، ومن يستعفف يعفه الله، ومن يستغن يغنه الله، ومن يتصبر يصبره الله‏.‏ وما أعطي أحد عطاءً خيراً وأوسع من الصبر‏”‏ ‏(‏‏(‏متفق عليه‏)‏‏)‏ ‏.‏

Riyad as-Salihin » The Book of Miscellany – Book 1, Hadith 26

Source: Dar-us-salam english publication

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Audio Source : 29- Riyaadus Saaliheen – 26 to 28 – Everything Is Good For a Believer – Saleh-As-Saleh ( from starting to 9:57 min)

Hadeeth – An Nawawi Riyadus us Saliheen

Patience is at the First Stroke of a Calamity – Dr Saleh As-Saleh [Audio|En]

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Riyad as-Salihin » The Book of Miscellany

The Prophet (ﷺ) passed by a woman who was crying over a grave and said, “Fear Allah and be patient.” She said, “Away from me! My calamity has not befallen you and you are not aware of it.” The woman was later told that it was the Prophet (ﷺ) (who had advised her). She came to his door where she found no doorkeeper. She said, “(I am sorry) I did not know you.” Messenger of Allah (ﷺ) said, “Patience is (becoming) only at the first (stroke) of grief”.

[Al-Bukhari and Muslim].

Another narration in Muslim says: The woman was crying over her son.

وعن أنس رضي الله عنه قال‏:‏ مر النبي صلى الله عليه وسلم بامرأة تبكي عند قبر فقال ‏:‏ ‏”‏اتقي الله واصبري‏”‏ فقالت ‏:‏ إليك عني ، فإنك لم تصب بمصيبتي ‍‍‍‏(‏ ولم تعرفه، فقيل لها ‏:‏ إنه النبي صلى الله عليه وسلم ، فأتت باب النبي صلى الله عليه وسلم، فلم تجد عنده بوابين، فقالت‏:‏ لم أعرفك، فقال‏:‏ ‏”‏إنما الصبر عند الصدمة الأولى‏”‏ ‏(‏‏(‏متفق عليه‏)‏‏)‏ ‏.‏

Arabic/English book reference : Book 1, Hadith 31

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Abu Hurairah (May Allah be pleased with him) reported:

The Messenger of Allah (ﷺ) said, “Allah, the Exalted, says: ‘I have no reward other than Jannah for a believing slave of Mine who remains patient for My sake when I take away his beloved one from among the inhabitants of the world”.

[Al- Bukhari].

Arabic/English book reference : Book 1, Hadith 32

Mp3 – Patience Is at the First Stroke of a Calamity – Saleh-As-Saleh

Posted from : Hadeeth – An Nawawi Riyadus us Saliheen

Averting Ghamm (Grief) and Hamm (Worry) – Imam Ibn al-Jawzi

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Ghamm Occurs Due To Misfortunes that happened in the past while hamm occurs due to an expected misfortune in the future.

When someone has the feeling of grief in regard to his past sins, his grief will benefit him, because he is rewarded for it. Whoever worries about a good deed he wishes to do, his worry will benefit him as well. However if someone grieves for something that he missed from this world, then [he should know] that the missed thing will not return and that grief harms, so practically he is adding harm to harm, as I have mentioned in the previous chapter.

A resolute person should protect himself from what brings about grief, and that is losing an object he loves. Therefore, whoever has many objects that he loves, his grief increases, and whoever decreases his objects of love his grief decreases accordingly. Someone may say, when I have no objects of love I also still have grief, we affirm this but we say to him; your grief over not having a loved one is not even a tenth of the grief experienced by the one who has lost a loved one. Have you not noticed that the one who does not have a child lives in grief but not as much as the one who lost his child?! Moreover when a person becomes accustomed to what he loves and enjoys it for a long period of time, it takes over his heart, therefore when he loses it he will feel the bitterness of his loss which will be greater than all the satisfaction he had during his lifetime. This is because the loved one is corresponding to the self just as health corresponds to it, which causes the self not to find satisfaction except in it, for its absence disturbs it. This is why the self grieves for its loss much more than it rejoices in its presence, because the inner self believes that what it had was its given right to possess. Therefore a wise person should monitor the closeness between himself, his beloved to ensure it remains moderately balanced, however if he requires that which brings about grief [i.e. loving some object or person], this causes grief then the cure is first to believe in predestination and that whatever Allah predestines is going to happen. He should then know that life is founded on distress, all constructed buildings shall eventually be ruined, all gatherings shall eventually depart, and whoever wants the lasting of what does not last is like he who wants what does not exist to exist. Therefore he should not ask of life what it was not created for.

A poet said:

It [worldly life] is founded on distress yet you want it, Free of harm and distress

One should imagine that what befell him is multiplied, for this is when what he suffers will be easier on him. It is a habit of smart porters to put something heavy on top of what they are carrying, and then after taking a few steps, to remove the heavy object as that makes what they are carrying feel lighter.

One should also wait, in times of prosperity for an attack of tribulation, so that if any tribulation befalls him, he should think of what remains instead of what he has lost so that when part of that befalls him it becomes very easy on him. Such as when some- one loses some money so he counts what remains, and then considers the remaining as a profit. Or if someone imagines that he loses his eyesight, so that when he has ophthalmia, it becomes easy on him to bear this illness, likewise with the rest of harmful matters.

A poet said:

The prudent imagines in himself,

his tribulations before they befall him.

If they suddenly befall him,

they do not surprise him because he had already imagined them.

And the ignorant trusts the days,

and he forgets the demise of those who came before him.

So when trials of times surprise him,

with some trials he becomes lost

Though if he was strict in his affairs,

patience would have taught him boldness

A member of the righteous predecessors said, “I saw a woman, whose youthfulness surprised me, I said, ‘[There is no doubt] This face has never suffered from sorrow or sadness.’ She said, Do not say that! For I do not know anyone who has suffered from what I have suffered. I had a husband who bought a sacrificial animal and slaughtered it, and we had two sons. The eldest told the one younger than him, ‘Come and I will show you how our father slaughtered the ewe/ So he slaughtered his brother. When we started to look for him, he ran away and my husband died while looking for him/ I said, ‘So how are you handling your sorrow?’ She said, ‘If I could find aid in sorrow I would have employed it.’

Section One: Treating Sorrow, Sadness and Grief

Sorrow, sadness and grief may befalls one due the prevalence of blackness, which should be treated with what will remove this blackness; which are the things that bring about joy. Grief freezes the blood while happiness heats it until its intrinsic heat is raised, both of them (happiness and grief) can harm, and may lead to death, if they are not immediately kept within moderate levels.

Excerpted from the Book “Disciplining The Soul” – Ibn al-Jawzi (d.597AH)
Dar us Sunnah Publishers

Salaah is Nuur & Endurance is Diya – By Dr. Saleh As-Saleh [Audio|En]

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Abu Malik Al-Harith bin Asim Al-Ash’ar (May Allah be pleased with him) reported that: The Messenger of Allah (ﷺ) said:

“Wudu’ is half of Salah; the utterance of (Al-hamdu lillah – all praise belongs to Allah) fills the Scales of good actions; the utterance of (Subhan Allah wa Al-hamdu lillah) (Allah is far removed from every imperfection and all praise belongs to Allah) fills the space between the heavens and the earth, and Salat (prayer) is light; and charity is the proof of Faith; and endurance is light, and the Qur’an is a plea in your favour or against you. Every person departs; he either ransoms it or puts it into perdition”.

[Muslim].

وعن أبي مالك الحارث بن عاصم الأشعري رضي الله عنه قال‏:‏ قال رسول الله صلى الله عليه وسلم ‏:‏ ‏ “‏الطهور شطر الإيمان، والحمد لله تملأ الميزان، وسبحان الله والحمد لله تملآن -أو تملأ- ما بين السماوات والأرض، والصلاة نور، والصدقة برهان، والصبر ضياء، والقرآن حجة لك أو عليك‏.‏ كل الناس يغدو، فبائع نفسه فمعتقها، أو موبقها‏”‏ ‏(‏‏(‏رواه مسلم‏)‏‏)‏‏.‏
Riyad as-Salihin » The Book of Miscellany – Book 1, Hadith 25
Source: Dar-us-salam english publication

–

Download Mp3 Here (Time 42:02)

Source : Hadeeth – An Nawawi Riyadus us Saliheen

Wishing for Death : “I have faced so many hardships in my life that it has made me hate this life..”

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THE RULING CONCERNING WISHING FOR DEATH DUE TO ENCOUNTERING MANY HARDSHIPS

[Q]: I have faced so many hardships in my life that it has made me hate this life. Every time I turned to Allaah and pleaded to Him to take my life at the earliest possible moment. This continues to be my wish up until now, as I do not see any solutions to my problems except death; it is the only thing that can save me from this torment. Is this behaviour haraam (forbidden) for me?

[A]: Shaykh Ibn al-‘Uthaymeen – rahimahullaah – said:

“When a person wishes for death due to the hardships and afflictions that have befallen him, then he is doing something that Allaah’s Messenger sallallaahu ‘alayhi wa sallam prohibited, when he said:

“None of you should wish for death due to some harm that has come to him, rather, if he has such a wish then let him say: O Allaah! Give me life if You know that life is better for me. And give me death if You know that death is better for me.” [3]

Therefore, it is not allowed for anyone to wish for death on account of some harm, hardship or difficulty that has come to him. In fact, he should have sabr (patience) and expect a reward from Allaah – the Most High – due to his being patient, and he should wait for relief to come to him; just as the Prophet sallallaahu ‘alayhi wa sallam said:

“And know that victory comes with patience, relief with distress, and ease with hardship.”[4]

So the one who is afflicted with any affliction should know that those afflictions are an expiation for some of the sins he has committed. Indeed, no Believer is afflicted with any kind of grief, pain or suffering except that Allaah expiates – due to that – some of his sins; even if it be the harm caused by a mere pricking of a thorn. So when a person has patience and hopes in a reward from Allaah, he reaches the level of being amongst the saabiroon (those who truly have patience), and this is a very lofty level. Allaah – the Most High said about its people:

“And give glad tidings to the apatient ones; those who, when afflicted by a calamity, say: Indeed we belong to Allaah, and to Him shall we truly return.” [Soorah al-Baqarah 2:155-156].

The woman in the question feels that there is no solution for her problems except death. I believe that this is a mistaken view.

Death does not solve any problems. In fact, sometimes it only increases the difficulties. How many people die whilst being afflicted with calamities, difficulties and suffering, but they had been wronging themselves by sinning, and did not give up their sins or repent to Allaah. So death, in this case, is just a quicker coming of punishment.

Perhaps if such a person had remained alive, then Allaah would have guided him him to the doors of repentance, seeking forgiveness, patience, facing up to the problems and expecting relief. All of this would have been good for him. Therefore, it is upon you – the questioner – to be patient and expect relief from Allaah – the Mighty and Majestic – just as Allaah – the Most High – said in His Book:

“So indeed with hardship here is relief. Indeed with hardship there is relief.” [Soorah Inshiraah 94:5-6].

And the Prophet sallallaahu ‘alayhi wa sallam said in the authentic narration:

“Victory comes with patience; relief with affliction, and ease with hardship.” [5] [6]

References

[3] Related by al-Bukhaaree (10/127) and Muslim (no.2680). from Anas radiallaahu ‘anhu.
[4] Saheeh: Related by Ahmad (11308), from Ibn ‘Abbaas radiallaahu ‘anhu. It was authenticated by al-Albaanee in Takhreejus-Sunnah (nos.315-318).
[5] Saheeh: Related by ad-Daylamee (4/111-112), from Anas radiallaahu ‘anhu. It war authenticated by al-Albaanee in as-Saheehah (no.2382).
[6] Fataawaa al-Mar’ah (pp.10-11).

Al-Istiqaamah Issue Issue No.4 – Jumâdal-Awwal 1417H / November 1996

O Abu ‘Abdullah! Are you groaning?

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There are also some Angels who write down the deeds of human beings.

“But verily, over you (are appointed Angels in charge of mankind) to watch you, honorable, writing down (your deeds), they know all that you do” (Al-Infitar 82:10-12)

“Not a word does he (or she) utter, but there is a watcher by him ready (to record it)” (Qaf 50: 18)

One of the companions of Imam Ahmad, may Allah have mercy upon him, visited him while he was sick. He found him groaning from the sickness. He said:

“O Abu ‘Abdullah! Are you groaning? Tawus said ‘Indeed, the Angels write down everything, even the groan of a sick person, because Allah says:

Not a word does he (or she) utter, but there is a watcher by him ready (to record it(Qaf 50: 18)”‘

Therefore, Abu ‘Abdullah began to have (more) patience, and he stopped groaning,[1] because everything is written down. “Not a word does he (or she) utter? – Meaning any word uttered by you is written. However, you might be rewarded or punished for it. This is based on the saying that was said.

[1] For what was reported by Salih bin Al-Imam Ahmad, he said: “During his sickness prior to death, my father said: ‘Take out the book of ‘Abdullah bin Idris.’ then said: ‘Read to me the narration of Laith that Tawus used to dislike groaning during sickness.’ After that I did not hear to my father a groan till he died.” Siyar A’lam An-Nubula (11:215).

Source : Al-’Aqidah Al-Wasitiyyah (2 Vol. Set) – Author: Muhammad bin Salih Al-’Uthaimin – Publisher: Darussalam Publishers & Distributors

The reward of the patient in this world and in the Hereafter – Imam Ibn Baaz

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Q: Could you please tell us about the reward that Allah prepares for the patient in this world and in the hereafter and those who are obedient to Him (Exalted be He)?

A: Allah (Glorified be He) created mankind and Jinn (creatures created from fire) to worship Him Alone and not to associate any partner with Him. He (Exalted be He) thus says:

“And I (Allâh) created not the jinn and mankind except that they should worship Me (Alone).” Surah Al-Dhariyat, 51: 56

Allah (Exalted be He) also says:

“O mankind! Worship your Lord (Allâh), Who created you and those who were before you so that you may become Al-Muttaqûn (the pious – See V.2:2).” Surah Al-Baqarah, 2: 21

The `Ibadah (worship) that mankind and Jinn are created for and commanded to do is to obey Allah (Exalted be He), avoid His prohibitions, and mention Him abundantly. The essence of `Ibadah is to believe in Tawhid (belief in the Oneness of Allah) and to manifest this through making Du`a’ (supplication) to Allah Alone, fearing Allah Alone, longing for His Mercy, and being sincere to Him in all forms of `Ibadah such as Salah (Prayer), Sawm (Fast), and so on.

Allah (Exalted be He) promises His obedient slaves that He will bestow upon them abundant goodness and praised rewards in this world and in the hereafter. Allah (Exalted be He) promised them that He will grant them Jannah (Paradise) and dignity in the Hereafter. Thus, Allah (Exalted be He) says:

“So be patient. Surely, the (good) end is for Al-Muttaqûn (the pious)” Surah Hud, 11: 49

Allah (Exalted be He) also says:

“…but give glad tidings to As-Sâbirûn (the patient).” Surah Al-Baqarah, 2: 155

“Who, when afflicted with calamity, say: “Truly! To Allâh we belong and truly, to Him we shall return.”” Surah Al-Baqarah, 2: 156

“They are those on whom are the Salawât (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.” Surah Al-Baqarah, 2: 157

He (Exalted be He) also says:

“Only those who are patient shall receive their reward in full, without reckoning.” Surah Al-Zumar, 39: 10

Allah (Glorified and Exalted be He) also says:

“Whoever works righteousness – whether male or female – while he (or she) is a true believer (of Islâmic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter).” Surah Al-Nahl, 16: 97

Moreover, the Prophet (peace be upon him) said:

“Nobody is given a blessing better and greater than patience.” [1]

He (peace be upon him) also said:

“Wonderful are the affairs of a believer, for there is good in every affair of them. If they have an occasion to feel delight, they thank ‘Allah’, thus there is good for them in it; and if they suffer from an affliction, they endure it patiently, which is good for them. This is not the case with anyone else except a believer.” [2]

Thus, the patient person has a praised reward in this world and in the hereafter or he will be rewarded in Jannah and dignified in the hereafter. It is worth mentioning that such a reward will only be given to the patient person who shows patience regarding being pious, adherence to obedience of Allah, and enduring the hardships that they encounter in this world; poverty, illness, and so on. Allah (Glorified be He) says:

“It is not Al-Birr (piety, righteousness, and each and every act of obedience to Allâh, etc.) that you turn your faces towards east and (or) west (in prayers); but Al-Birr is (the quality of) the one who believes in Allâh, the Last Day, the Angels, the Book, the Prophets” Surah Al-Baqarah, 2: 177

until His Saying:

“…and who are patient in extreme poverty and ailment (disease) and at the time of fighting (during the battles). Such are the people of the truth and they are Al-Muttaqûn (the pious).” Surah Al-Baqarah, 2: 177

Generally speaking, patience and piety always lead to praised consequences. Allah (Exalted be He) tells the believers regarding their enemy:

“But if you remain patient and become Al-Muttaqûn [the pious – See V.2:2], not the least harm will their cunning do to you. Surely, Allâh surrounds all that they do.” Surah Al-`Imran, 3: 120

Footnotes :

[1] Al-Bukhari, Sahih, Book on Zakah, no. 1469; Muslim, Sahih, Book on Zakah, no. 1053; Al-Tirmidhy, Sunan, righteousness, and upholding ties of kinship, no. 2024; Al-Nasa*y, Sunan, Book on Zakah, no. 2588; Abu Dawud, Sunan, Book on Zakah, no. 1644; Ahmad ibn Hanbal, Musnad, vol. 3, p. 94; Malik, Al-Muwatta*, Book on general matters, no. 1880; and Al-Darimy, Sunan, Book on Zakah, no. 1646.’

[2] Muslim, Sahih, Book on asceticism and heart-softening narrations, no. 2999; Ahmad ibn Hanbal, Musnad, vol. 6, p. 16; and Al-Darimy, Sunan, Book on heart-softening narrations, no. 2777.’

Source : http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=886&PageNo=1&BookID=14

Sabr – Patience – Perseverance (Al Baqarah 155 to 157) – Shaykh Uthaymeen / Dr. Saleh as Saleh [Audio|En]

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Sabr – Patience – Perseverance (Al Baqarah 155 to 157)

Based upon the work of Shaik Ibn Al ‘Uthaymeen .
Read Notes Points of Benefit On Sabr – Shaykh Uthaymeen – Dr. Saleh as Saleh [PDF]

Allaah Subhanahu wa ta’ala (the One Free of all Imperfection, the most High) said:

“And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirin.” [2:155]

“Who, when afflicted with calamity, say: “Truly! To Allah we belong and truly, to Him we shall return.” [2:156]

Calamities inflicted on man:

1- Fear: covering the general fear and the specific fear.
2- Hunger: state when one’s stomach is empty of food while being eager to have it.
– Having little food
– Having little means of acquiring it
– Afflicted with an illness which prevents the person from eating due to loss of appetite, a blockage in the throat, ulcers in the stomach or a disease preventing absorption of nutrients.
3- Loss of wealth: This covers money, belongings, cattle etc.
4- Loss of Lives
5- Loss of fruits, either less produce or destruction of the produce

[2:155] And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirin.

[2:156] Who, when afflicted with calamity, say: “Truly! To Allah we belong and truly, to Him we shall return.”

The saying of Allaah subhanahu wa ta’ala (what means): “but give glad tidings to AsSabirin,” tells us of the merits of the patient ones.

[2:45] And seek help in patience and As-Salât (the prayer) and truly it is extremely heavy and hard except for Al-Khâshi’ûn [i.e. the true believers in Allâh – those who obey Allâh with full submission, fear much from His Punishment, and believe in His Promise (Paradise, etc.) and in His Warnings (Hell, etc.)].

The people of knowledge said that patience is of three types:

1. Patience on the obedience to Allaah
2. Patience on avoiding disobedience and keeping away from sins
3. Patience on the pre-decrees of Allaah.

The most difficult and the most superior of them all in merits is the first type Because it involves acting, which covers doing acts of obedience and restraining the self from laxness towards that so that the self does not abandon obedience.

As to the patience on avoiding the sin there is only restrainment. This type of patience has more merits than the patience concerning the pre-decree of Allaah.

Patience on the pre-decrees of Allaah subhanahu wa ta’ala, is inevitable: whether we are patient or not the decree is certain to pass, and one’s sorrow would not lift the pre-decree.

[2:155] And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirin.

[2:156] Who, when afflicted with calamity, say: “Truly! To Allah we belong and truly, to Him we shall return.”

People as a whole can be divided into two types in relation to patience:

1. The patient ones
2. The discontent ones: those who express displeasure and complaints

Having patience on calamities is obligatory and people afflicted with calamities react in different ways:

i) Displeasure and complaint (and this is unlawful)
ii) Patience
iii) Contentment
iv) Gratitude (Ash-Shukr)

Concerning the first one it is unlawful. It is not permitted for the person to be displeased and discontent with the pre-decree of Allaah neither in his heart, on his tongue or by his actions as this is from the major sins

The Prophet sallallaahu ‘alayhi wa sallam said, “He who slaps his cheeks, tears his clothes and follows the ways and traditions of the Days of Ignorance is not one of us.” [Al Bukhari Volume 2, Book 23, Number 382].

This does not mean that the person cannot be sad and that he is the same whether afflicted by calamity or not. He is called, however, to persevere and be patient. The situation is not the same to the person before and after the calamity, he feels it but he does not say except that which pleases Allaah and does not do what angers Allaah.

The second reaction is having patience, it is obligatory and a must for the person to observe patience.

And the third reaction is contentment, being content with the pre-decree of Allaah, and content with this calamity which befalls him

The difference between being patient and being content:

The patient person feels pain in his heart but does not express it in his sayings and actions and does not do what displeases Allaah.

The content person does not go in pain, meaning that the presence or absence of the calamity, knowing it is from Allaah, does not make him feel in his heart the pain and (or) sorrow.

The third level of Contentment is higher than the second level of Patience.

The fourth reaction of gratitude for the calamity (Ash-shukr):

How is a person thankful for a calamity which touches him and affects him? First, these calamities could be hastened punishments for sins which he has done so he thanks Allaah that He hastened the punishment of these sins in this life.

Secondly, he thanks Allah for not making his calamities more sever i.e. in his deen. Thirdly, he thanks Allaah by anticipating the reward because the more severe the calamity, the more is he rewarded. Therefore, he thanks Allah subhaanahu wa ta’aala for the reward which will be much more than what he can expect.

These are the four stations that people fall in with respect to calamities that Allaah mentioned:

[2:156] Who, when afflicted with calamity, say: “Truly! To Allah we belong and truly, to Him we shall return.”

The patient ones have combined Allaah’s Lordship with the rewards necessitating the righteous work and they refer the whole thing to Allah, in their hearts and on their tongues. So to say: “Truly! To Allah we belong and truly, to Him we shall return,” is from the completion and perfection of patience.

Also to say that which came in the Sunnah: “O Allah give me reward on my calamity; bring forth to me something better than it” [Saheeh Muslim].

“Truly! To Allah we belong and truly, to Him we shall return.” Saying this together with patience is the guidance.

[2:157] 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.

Note: may Allaah, the most High, reward our ADMIN team in the room “understanding islam” for their works on text documentation during classes. This is one of their efforts.

Becoming Angry when Hardships Occur? – Shaykh ibn Uthaymeen

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Fatwaa: Becoming Angry When Hardships Occur
فتاوى أركان اإلسال )سOriginal Title: )46
Original Author: Muhammad Ibn Saalih Al-‘Uthaymeen
Translated by: Abu az-Zubayr Harrison – authentic-translations.com

Taken from Fataawaa Arkaan Al-Islaam (no. 64) by Shaykh Ibn Al-‘Uthaymeen.

Question: What’s the ruling of someone who becomes angry when a hardship or affliction befalls him?

Answer: People, during circumstances of affliction or difficulties, are at four levels:

The First Level – Becoming Angry

This can be in different ways:

The first way: The anger is by the heart as if he’s angry at his Lord. So, he gets angry with what Allaah has decreed for him, and this (level) is not permissible. It’s possible that it could even lead to disbelief. Allaah (عزّ وجلّ) says:

وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلَى حَرْفٍ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انْقَلَبَ عَلَى وَجْهِهِ خَسِرَ الدُّنْيَا وَاآلخِرَةَ

And among mankind is he who worships Allaah as it were, upon the very edge (i.e. in doubt); if good befalls him, he’s content therewith, but if a trial befalls him, he turns back on his face (i.e. reverts back to disbelief after embracing Islaam). He loses both this world and the Hereafter. [Soorah Al-Hajj, 22:11]

The second type: The anger is by the tongue like making praying and supplicating for destruction or ruin or by similar statements, and this is also impermissible.

The third type: The anger is by the limbs like slapping the cheeks, ripping the clothes, pulling out hair (some Arab cultural reactions of Jaahiliyyah), and similar actions. And none of this is allowed; it’s in contradiction to having patience which is required.

The Second Level – Remaining Patient

It’s just like a poet said, “Patience, like its name, is bitter in taste, yet its outcomes are sweeter than honey.”

Such a person sees this thing (the affliction, problem) as weighing down heavily on him, But he bears it although he dislikes that it happened. His faith bears it patiently and prevents him from being angry. So, the times of affliction and times without are not the same to him. This (level) is obligatory because Allaah (عزّ وجلّ) commanded the people to be patient, saying:

وَاصْبِرُوا إِنَّ اللَّهَ مَعَ الصَّابِرِينَ

And be patient. Certainly, Allaah is with the patient ones.[Soorah Al-Anfaal 8:46]

The Third Level – Being Pleased with the Affliction

In such a way, the person is pleased with the affliction. It’s the same to him whether it happened or not; it’s not difficult upon him and he doesn’t bear it as if it is something weighing heavily on him. This (level) is preferred but not an obligation according to the most correct opinions. The difference between this level and the one before it is apparent because the affliction happening or not happening (in this third level) is the same due to the fact that the person at this level is actually content and pleased. As for the level before it, the affliction is hard upon him, yet he still remains patient over it.

The Fourth Level – Being Thankful

Actually being grateful is the highest level. This is the state when a person thanks Allaah for the affliction that has befallen him. He knows that such a difficulty is a means of expiation for his sins and perhaps a cause for an increase in his good deeds. The Prophet (صلّى الله عليه و سلّم) said:

“There’s no affliction that strikes a Muslim except that Allaah expiates with it (his sins), even with a thorn that may poke him.”

[Recorded by Al-Bukhaaree (no. 5640) and Muslim (no. 2572)]

Click the below link to download the PDF

Becoming Angry When Hardships Occur-Shaykh Uthaymeen [PDF]

Where Patience is Mentioned in the Qur’aan – Imam Ibn al Qayyim

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Taken from the book :  Tools for the Patient & Provisions for the Thankful
By Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah
Translated by Abbas Abu Yahya

Imam Ahmad – may Allaah have mercy upon him – said: ‘Allaah – Subhanahu   – mentions Sabr (patience) in the Qur’aan in 90 places.’

And we will mention the different types of Ayaat where Sabr(patience) is mentioned, and Sabr is of many types:

1)The command of having patience. As in His saying:

((And endure patiently, for your patience is not but from Allah))[1]

((So wait  patiently for the command of your Lord))[2]

2) The prohibition of what opposes patience. Like in His saying:

((And be in no haste about them (Unbelievers).))[3]

And His saying:

((So do not become weak, nor be sad))[4]

And His saying: ((And be not like the Companion of the Fish))[5]  and in brief, having patience with everything He has prohibited, since it opposes patience, which He has commanded us to have.

3) Attaching success to patience. As in His saying:

((O you who believe! Endure and be more patient, and guard your territory by stationing army units permanently at the places from where the enemy can attack you, and fear Allah so that you may be successful.))[6]

So He attached success to all of these matters together.

4) Notification that the reward is multiplied for the patient ones, more than the other people.

Like His saying:

((These will be given their reward twice over, because of what  they were  patient with))[7]

And His saying:

((Only those who are patient shall receive their rewards in full, without reckoning))[8]

Sulayman bin al-Qasim said: ‘The reward for every action is known, except the reward for patience.  Allaah Ta’ala said: ((Only those who are patient shall receive their rewards in full without reckoning)).[9]  Then Sulayman said: ‘like a heavy rain fall.’

5) Linking patience with leadership in the Deen and with havingYaqeen (certainty), Allaah Ta’ala said:

((And We made from among them (children of Israel) leaders, giving guidance under Our command, when they were patient and used to believe in Our Ayaat.))[10]

So with patience and certainty, leadership is achieved in the religion.

6) Allaah makes them victorious, by Allaah – Subhanahu- being with them.  He Ta’ala said: ((Surely, Allah is with those who are patient)).[11]

Abu ‘Alee ad-Daqaaq said: ‘The Sabiroon (patient ones) are victorious and have honour in both worlds, since they have been told that Allaah is with them.’

7) That Allaah Ta’ala has combined three matters for the Sabiroonwhich He did not gather for anyone other than them. They are that Allaah gives the Salaat upon them (i.e. those who are blessed & will be forgiven) from Himself, and gives them mercy from Himself, and He gives them guidance from Himself.

Allaah Ta’ala said:

((But give glad tidings to those who are patient. Who when afflicted with calamity say: “Truly! To Allaah we belong and to Him we shall return. “They are those on whom are the Salaawat (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.))[12]

Some of the Salaf said – the patient person is honoured according to the affliction that he has been given – ‘What is wrong with me that I am not patient, and indeed Allaah has promised me three characteristics for being patient, and every one of these characteristics is better than the world and everything in it.’

8) Allaah Subhanahu made Sabr as an aid and a tool, and He commanded us to take assistance with Sabr, and He said: ((And seek help in patience and prayer))[13] so whoever has no Sabr, has nothing to help him.

9) Allaah Subhanahu attached victory to patience and piety, Allaah Ta’ala said: ((Yes, if you hold on to patience and piety, and the enemy comes rushing at you; your Lord will help you with five thousand angels having distinctive marks))[14] this is why the Prophet –sallAllaahu alayhi wa sallam– said: ‘and know that victory comes with patience.’[15]

10) Allaah Subhanahu made patience and piety a great form of protection from the deception of the enemy and his evil planning. So the slave does not request a form of protection greater than patience and piety.  Allaah Ta’ala said: ((But if you remain patient and become pious, not the least harm will their cunning do to you))[16]

11) Allaah Subhanahu said that His Angels send their salaams upon those who have patience, in Paradise.  Like He said:

((And the angels shall enter unto them from every gate saying: Salamun Alikum for what you were patient with!  Excellent indeed is the final home.))[17]

12) That Allaah Subhanahu allows the patient people to punish the enemy for what they, the enemy, afflict upon them, and then Allaah swears, stressing an oath with utmost emphasis, that being patient is better for them.

So He says:

((And if you punish your enemy, then punish them with the like of that with which you were afflicted.  But if you endure patiently, verily, it is better for those who are patient.))[18]

So ponder over this oath which uses [some of the words, which show great emphasis in the Arabic language, (Translators note)] in the answer.

13) That Allaah Subhanahu has prepared forgiveness and a great reward for patience and good actions.

So He said : ((Except  those who show patience and do  righteous good deeds, for them is forgiveness and a great reward ))[19] and Allaah has exempted these patient ones, from those despised types of humans who are characterized with despair and disbelief when they are afflicted, and with delight and pride when they receive a blessing.  There is no escape from this despised character except with patience and good actions, just like forgiveness and a great reward cannot be acquired except with patience and good actions.

14) That Allaah Subhanahu made Sabr for afflictions from the things He had determined, meaning that from those things that are determined are the most noble and the most honoured, and Allaah said :

((And verily, whosoever shows patience and forgives, that would truly be from the things recommended by Allaah))[20]

And Luqman said to his son: ((Enjoin what is good and forbid what is wrong, and bear with patience whatever befalls you.  Verily, these are some of the important commandments ordered by Allaah with no exception))[21]

15) Allaah promised the believers victory and success. This is His word, which He told them previously and it is a beautiful word, and He informs them that they can only achieve this victory and success with patience.

Allaah Ta’ala said:

((And the fair word of your Lord was fulfilled for the children of Israel, because of their endurance))[22]

16) Allaah Subhanahu linked His love with patience and He made it for the patient.

He Ta’ala said:

((And many a Prophet fought (in Allaah’s way) and along with him (fought) large bands of religious learned men.  But they never lost heart for that which befell them in Allaah’s way, nor did they weaken or degrade themselves. And Allaah loves those who are patient.))[23]

17) That Allaah Subhanahu informs us about a good characteristic and it is not attained except by the patient, and He mentions this in two places in His Book : in Soorat al-Qassas about the story of Qaroon, and those who were given knowledge said to those who wished they had what they had been given :

(( Woe to  you! The reward of Allah (in the Hereafter) is better for those who believe and do  righteous good deeds, and this none shall attain except those who are patient))[24]

And in Soorat Ha-Mim Sajda, where the slave is commanded to repel evil with that which is better than it, so if he does this, then he will become closer with the one with whom he had enmity as if he was a close and beloved friend, then Allaah Ta’ala said:

((But none is granted such goodness except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter).))[25]

18) Allaah Subhanahu informs us that indeed those who benefit from His Ayaat, and He admonishes them with these Ayaat, are the patient and thankful people.

Allaah Ta’ala said: ((And indeed We sent Moses with Our Ayaat “Bring out your people from the darkness into light, and remind them of the Days of Allah.” Truly, in this there are signs for every patient, thankful person.))[26]

And Allaah Ta’ala said about Luqman:

((Do you not see the ships sail through the sea by the grace of Allah? That He may show you His signs? Verily in this are signs for every patient, grateful person.))[27]

And He Ta’ala said regarding the story of Saba:

((So We made them as tales (in the land), and We dispersed them all, totally. Verily, in this are signs for every steadfast, grateful person.))[28]

And He Ta’ala said:

((And among His signs are the ships, in the sea, like mountains. If He Wills, He can cause the wind to cease, and then they would become motionless on the back (of the sea).  Verily in this are signs for everyone who is patient and grateful.))[29]

So these are four places in the Qur’aan which indicate that those who benefit from the Ayaat of the Lord are the patient and thankful people.

19) That Allaah Ta’ala commended His slave Ayyoob with the best of praise due to his patience.

He Ta’ala said:

((Truly We found him patient. How excellent a slave! Verily, he was ever oft-turning in repentance (to Us)!)).[30]

So He called Ayyoob an excellent slave, by knowing that he was a patient person, and this indicates that the person who does not have patience when he is afflicted by trials is indeed a wretched slave.

20) Allaah Subhanahu gave a verdict of loss, as a general verdict about everyone who does not believe, and they are not from the people of Haqq (truth) and patience.  This shows that no one benefits except the people upon the truth and with patience.

Allaah Ta’ala said: ((By ‘Al-Asr’ (the Time).  Verily! Man is in loss. Except those who believe and do righteous good deeds, and recommend one another to the truth and recommend one another with patience.))[31]

This is why Shafiee said: ‘If all the people ponder over this Ayaah it would suffice them.’ This is why the perfection of a slave is in the perfection of his sustenance: the sustenance of knowledge and the sustenance of good actions, and they are Imaan and righteous actions.  And just as the slave needs to perfect himself, he also needs to perfect others than himself, and that is done with advising with the truth and advising with patience, and the basis for this and its foundation and the trunk upon which it stands is indeed Sabr.

21) Allaah singled out the people of the right hand in that they are the people of patience and compassion. They are characterized as such due to their having these two characteristics, and that they advise others with these characteristics.

Allaah Ta’ala said:

((Then he became one of those who believed, and recommended one another to perseverance and patience, and also recommended one another to mercy and compassion.  They are those on the Right Hand (the dwellers of Paradise).))[32]

This is restricted to the people of the right hand who have these two characteristics.  People in comparison to these two characteristics are of four types: those who have these two characteristics are the best of these four types; the evilest type is the one who does not have any patience nor does he have any mercy; the type that follows next is he who has patience but no mercy; then after them is the fourth type who has mercy and compassion, but has no patience.

22) Allaah Subhanahu linked Sabr with the ‘Arkaan (pillars) of Islaam and with all the aspects of Imaan:

He linked patience with Salah (prayer), like in His saying:

((And seek help in patience and prayer))[33]

And He linked patience with general good deeds, like His saying:

((Except those who show patience and do righteous good deeds, for them is forgiveness and a great reward))[34]

And He linked it to piety. Like His saying: ((Verily, he who fears Allaah with obedience to Him and is patient.  ))[35]

And He linked it to being thankful. Like His saying:

((Truly, in this there are signs for every patient, thankful person.))[36]

And He attached patience to the truth.  Like His saying: ((And recommend one another to the truth and recommend one another with patience))[37]

And He linked it with mercy. Like His saying: ((And recommended one another to perseverance and patience, and also recommended one another to mercy and compassion))[38]

And He linked it with Yaqeen (certainty). Like His saying: ((When they were patient and used to believe in Our Ayaat))[39]

And He linked patience to truthfulness.  Like in His saying: ((The men and women who are truthful, the men and women who are patient.))[40]

And He made patience as a reason for His love, and His closeness and His victory, and His help and His good reward. Just some of these characteristics are sufficient as a honour and a favour, and Allaah knows best.

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

[1] Nahl 16 : 127

[2] Tur 52:48

[3] Ahqaf 46: 35

[4] 3:139

[5] Qalaam 68:48

[6] 3: 200

[7] Qassas 28:54

[8] Zumar 39:10

[9] Zumar 39:10

[10] Sajda 32:24

[11] Anfaal 8:46

[12] 2: 155- 157

[13] 2 : 45

[14] 3 : 125

[15] Authentic – narrated by at-Tirmidhee

[16] 3: 120

[17] ar-raad 13:23- 24

[18] nahl 16:126

[19] Hud 11:11

[20] ash-Shura 42:43

[21] Luqman 31:17

[22] araaf 7:137

[23] 3 : 146

[24] al-Qasaas 28:80

[25] Fussilat 41:35

[26] Ibrahim 14:5

[27] Luqman 31:31

[28] Saba 34:19

[29] Shura 42:32- 33

[30] Saad 38:44

[31] Al-Asr

[32] Al-balad 90:17-18

[33] 2 : 45

[34] Hud 11:11

[35] Yusuf 12:90

[36] Ibrahim 14:5

[37] Asr 3

[38] Balad 90:17

[39] Sajda 32:24

[40] Ahzaab 33:35

Imaan is Patience and Gratitude – Imam Ibn al Qayyim

by

Taken from the book: Tools for the Patient & Provisions for the Thankful
By Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah
Translated by Abbas Abu Yahya

Imaan is of two halves; half is patience (Sabr) and half is being thankful (Shukr).

More than one from amongst the Salaf said: ‘Patience is half ofImaan.’

Abdullaah bin Masood – radi Allaahu anhu – said: ‘Imaan is of two halves: half is patience and half is gratitude.’
This is why Allaah – Subhanahu – combines patience and being thankful in His saying: <<Truly, in this there are signs for every patient, thankful person.>>[1]

As Allaah has mentioned in the verses of soorat Ha Mim ‘Ain Seen Qaaf 33, and soorat Saba 19, and in soorat Luqman 31.  Indeed there are considerations which have been mentioned for these classifications of patience and gratitude:

The First Consideration:

That Imaan is a definition for all sayings, actions and intentions. And this is divided into two divisions: performing righteous actions and leaving prohibitions; so doing an action is obedience to Allaah and that is the reality of Shukr. Leaving a prohibition is being patient in keeping away from sins, and all of the Deen is about these two aspects: doing that what you have been commanded to do, and leaving what you have been commanded to leave.

The Second Consideration:

That Imaan is built upon two pillars: Yaqeen (certainty), and Sabr(patience). They are two pillars that are mentioned in His Ta’ala’s saying:

<<And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayaat>>[2]

So with Yaqeen, the reality of commands and prohibitions is known, and the reality of reward and punishment is also known.  With patience commands are carried out, and patience also stops a person from doing that which he has been prohibited from.  He will not achieve true faith in fulfilling commands and keeping away from prohibitions, knowing these commands and prohibitions are from Allaah, nor will he achieve true faith of reward and punishment, except with Yaqeen (certainty).

It is not possible for the slave to remain steadfast upon carrying out commands, and stopping oneself from prohibitions except with patience, therefore patience becomes half of Imaan, and the second half of Imaan is being thankful, by carrying out what he has been commanded with, and leaving that which he has been prohibited from.

The Third Consideration:

Imaan is sayings and actions.  Sayings of the heart, and sayings of the tongue.  Actions of the heart, and actions of the limbs.

The explanation of this is: whoever knows Allaah with his heart, and does not affirm it with his tongue then he cannot be a believer.

As Allaah said concerning the people of Pharaoh:

<< And they belied the Ayaat, wrongfully and arrogantly, though they themselves were convinced thereof [i.e. those (Ayaat) are from Allaah] >>[3]

And like wise, Allaah said concerning the people of ‘Aad and the people of Salih :

<<And ‘Ad and Thamûd (people)! And indeed (their destruction) is clearly apparent to you from their (ruined) dwellings. Shaytan made their deeds fair seeming to them, and turned them away from the Right Path, though they were intelligent. >>[4]

And Musa said to Pharaoh:

(( Musa  said: “Verily, you know that these signs have been sent down by none but the Lord of the heavens and the earth as clear evidences ))[5].

So these people achieved the sayings of the heart: which are al-Ma’rifah (knowing) and ‘ilm (knowledge), but despite this they were not regarded as believers.  Also, the person who says with his tongue that which is not in his heart is not regarded as a believer, but rather he is regarded as being from the hypocrites.

Also, the one who knows with his heart and affirms it with his tongue is not regarded as a believer with just that, until he performs actions of the heart from love and hate, friendship and hostility; so he loves for Allaah and His Messenger, and he has loyalty to the‘Aawliyah (friends) of Allaah and he shows enmity to the enemies of Allaah, and he submits his heart to Allaah Alone.  Submitting oneself to following His Messenger and obedience to Him (Allaah), and adhering to His Sharia’ externally and internally, and if he does this, it is not sufficient for him to have complete Imaan until he does that what he has been commanded with.

So these four ‘Arkaan (pillars) are the ‘Arkaan of Imaan upon whichImaan is built, and it is: going back to knowledge and action, and abstaining from that which is prohibited, which is also regarded as action. Both knowledge and action cannot be achieved except with patience, so Imaan becomes two halves: one of which is patience, and the other which is the result of this patience, is knowledge and action.

The Fourth Consideration:

The soul has two forces: a driving force, and a restraining force, and the soul is always going back and forth between the rules of these two forces; driven towards that which it loves, and abstaining from that which it dislikes.  The whole of the Deen is based upon, motivating oneself and abstaining.  Motivation towards obedience, and abstention from sinning against Allaah. It is not possible to achieve any of these except by patience

The Fifth Consideration:

The whole of the Deen is hope and fear, so the believer is one who has hope and fear.  Allaah Ta’ala said: <<Verily, they used to hasten on to do good deeds, and they used to call on us in hope and in fear>>[6]

And in  the supplication at the time of going to sleep, which Bukhari narrated in his ‘Saheeh’: ‘O Allaah, indeed I have submitted my self to You, and directed my face towards You, and entrusted my matters to You.’

So you will never find a believer except that he is one who has hope and fear.  Hope and fear are not established except on the stalk of patience, so fear encourages him to be patience and hope steers him towards being thankful.

The Sixth Consideration:

That everything that a slave is exposed to in this world, does not exclude that which will benefit him in this world and in the Hereafter, or that which will harm him in this world and in the Hereafter, or that which will benefit him in one of these two places, and harm him in the other.  The noblest types of action that a person does are those that benefit him in the Hereafter, and he leaves the other world and leaves that which will harm him in it, and this is the reality of Imaan.  Hence the action that benefits him isShukr (thankfulness), and leaving that which harms him is patience.

The Seventh Consideration:

That a slave cannot separate himself from an action that he does, nor a prohibition that he leaves, and destiny overtakes him.  He has an obligation of three things, patience and thankfulness.  So fulfilling that which you have been commanded to do is Shukr (thankfulness) and leaving prohibitions and being patient with your destiny, is patience.

The Eighth Consideration:

Indeed the slave consists of two aspects which call him: an invitation that calls him to the Duniya and its worldly desires and delights.  And an invitation that calls him to Allaah and the Hereafter, and that which has been prepared in it for the ‘Aawliyahof Allaah from amongst its everlasting blessings.

So the rebel of worldly passions and desires is Sabr, and that which responds to Allaah and the Hereafter is Shukr.

The Ninth Consideration:

The Deen revolves around two fundamental principles: determination and perseverance. These are two principles which are mentioned in the hadeeth which has been narrated by Ahmad and an-Nisaee on the authority of the Prophet –sallAllaahu alayhi wa sallam– ‘O Allaah verily I ask of You perseverance in my affairs, and determination in conduct.[7]
The foundation of Shukr is the correctness of resolve, and the foundation of Sabr is the force of perseverance, so when a slave is supported with determination and perseverance, then he has indeed been supported with assistance and capability.

The Tenth Consideration:

Indeed the Deen is built upon two foundations: Truth and patience, and both are mentioned in the saying of Allaah Ta’ala:

<<And they advise one another to the truth, and recommend one another with patience.>>[8]

So what it is required of the slave is to do actions truthfully with in himself, and implementing them amongst the people.

And this is the reality of Shukr, which is not possible for the slave unless he is patient upon it, and in doing that Sabr becomes half ofImaan.

And Allaah –Subhanahu Ta’ala- knows best.

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

[1] Ibrahim 14:5

[2] Sooratul as-Sajda 24

[3] Sooratul Naml 14

[4] Sooratul Ankaboot 38

[5] Sooratul Isra 102

[6] Sooratul Anbiyya 90

[7] As-Saheehah 3228 – Shaykh Albaani

[8] Sooratul Asr 3

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