Patience And Its Subtleties

Having beautiful patience, or “Sabrun Jamilun” as it is expressed in the Qur’an, means to force oneself to endure solely for the sake of Allah the Exalted. It is to refrain from complaining, except when praying to Him, while withstanding difficulties, adversities, and distressing situations.

Muslims are wise; they are wise in their choices and beliefs as they live to attain eternal bliss in the afterlife and design their lives accordingly. Their greatest asset is their iman and obedience, and their most significant gain is the love of and submission to Allah the Most High.

Beautiful patience results from one’s love of and submission to Allah the Almighty. Those endowed with this noble and distinguished virtue find themselves at peace with the prohibitions, commandments, and the Will of Allah (subhanahu wa ta’ala). They are in a state of complete obedience to Him and are content with whatever they may face. They maintain that contentment in every situation, whether good or bad.

What Is More Difficult to Endure? The Difficulties of This World or Those of the Hereafter?

This world is a place for humans to struggle and be tested. We are surrounded by the needs of the body, the urges of the nafs, and the desires of the soul, and we struggle with them. Since humans are weak creatures, we cannot succeed in this struggle on our own. The attractiveness of material things and the stubbornness of the nafs make this very difficult. When the nafs experiences abundance, it makes us complacent and often arrogant and makes us forget the Provider of the gift and neglect our duties. When it experiences difficulties, it makes us complain and rebel.

The same is true for the soul. The commandments and obligations, when exaggerated, become an unnecessary burden and can lead to damnation as they can engender a sense of satisfaction in and relying on one’s own deeds, crediting one’s nafs for them, and becoming arrogant.

Patience is about maintaining a balance between these situations and seeking the pleasure of Allah the Almighty at all times. This is what one with a “complete intellect” does. They do not boast. They are grateful and do not complain about the predicaments and ordeals they face; they show contentment.

Patience is a human trait described as follows: “shielding the nafs from haste and overreaction and the limbs from bad deeds.” (Fayruzabadi, Basair Zawi at-Tamyiz, 3/371) The opposite of patience is anger, rage, complaining, and whining. Patience is avoiding overreaction, controlling the nafs, and maintaining composure. It is avoiding acting out and making the nafs comfortable with pain and difficulty.

These definitions imply that beautiful patience is forcing the self, for the sake of Allah (subhanahu wa ta’ala), to do things one does not like. It is not complaining to anyone but Allah the Almighty and being willing to endure pain and difficulty. Whoever cleanses their nafs, it becomes easy for them to worship, endure hardships, and abstain from what is forbidden.

Patience is a sign of one’s maturity in intellect; they do not complain or whine about their weaknesses. A wise person is aware of being created and of the meaning and order of this worldly life. He knows it is beneficial to follow this order and acts accordingly. He understands that it is easier to follow the prohibitions and commandments of Allah the Most High than to suffer His punishment.

Two Types of Patience

When Imam Kalabazi (rahmatullahi alayh) describes the “complete intellect,” he explains the hadith“beautiful patience to the Will of Allah the Almighty” as follows:

“The Will of Allah the Almighty has two meanings: One of them is the commandments and prohibitions. The other one is the predestination that has been decided in the eternal past. Both meanings require difficult and continuous patience.”

If one relies on their nafs and tries to follow the divine commandments and persevere in the face of all the difficulties that perfect obedience and worship involves, they will find it challenging. This is because some of these are related to one’s free choice, such as commandments and prohibitions, while others depend on the destiny about which one can do nothing. Therefore, as one tries to follow the commandments and prohibitions, one should ask for patience and help from Allah the Most High because without His help one cannot have sufficient patience to follow the commandments and prohibitions. The Holy Qur'an says: “O you who believe, seek help through patience and prayer. Surely, Allah is with those who are patient.” (Al-Baqarah, 153)

Patience and the five daily prayers are two means which make life easier for believers and enables them to overcome challenges. Patience cleanses the nafs from impure urges and beautifies one’s character. With the five daily prayers, one moves away from bad behavior, enjoys the awareness of being a servant, and presents his supplication to his Lord. The taming of the nafs, moral maturity, and submission are signs of a happy life.

There are two types of patience. One is being patient with physical difficulties. This is enduring things that are difficult for the body, such as pain, fatigue, etc. The other is being patient with spiritual things relating to the heart and the nafs. It is for cleansing the heart and the nafs from evil illnesses.

Beautiful Patience in Obedience and Worship

What is most difficult and challenging to the nafs is following the commandments and prohibitions of our religion. Commandments and prohibitions relate to every aspect of one’s life and guide people. A Muslim must live his life according to them. This is not a temporary difficulty but a continuous challenge that requires patience. For this reason, patience relating to obedience and worship is described as the hardest type and is considered the patience of the awliya. (Fayruzabadi, Basair Zawi at-Tamyiz, 3/371)

Patience in obedience and worship can be summarized as follows:

• Performing acts of obedience and worship without ostentation, laziness, or expecting worldly gains. The Holy Quran says: “Surely, the hypocrites (try to) deceive Allah while He is the One who leaves them in deception. And when they stand for Salah, they stand up lazily, only to show people, and do not remember Allah but a little” (An-Nisa, 142). “… yet are unmindful of their prayers; those who (only) show off, and refuse to give (even the simplest) aid.” (Al-Maun, 5-7)

• Another aspect of beautiful patience is not taking pride in one’s good deeds. One should prevent arrogance, pride, self-importance, and overconfidence. These illnesses prevent a good deed from being accepted and lead a person to ruin in this world and the Hereafter.

The devil deemed himself superior to Prophet Adam (alayhissalam); he envied him, rebelled against the commands of Allah (jalla jalaluhu), and was cursed. Another example is the fall of Qarun, who was punished because he relied on his riches and felt superior to others. The Holy Quran says: “… but not Iblis (devil), who acted arrogantly, become unfaithful.” (Sad, 74)

Arrogance, relying on one’s good deeds, and boasting can lead to bad outcomes in this world, too. For example, in the battle of Hunain, Muslims relied on their numerical superiority but faced difficulties in the battle. Allah the Exalted says: “Allah has surely blessed you with His help on many battlefields, and on the day of Hunain, when you were proud of your great number, then it did not help you at all, and the earth was straitened for you despite all its vastness, then you turned back on your heels.” (At-Tawbah, 25)

Similarly, part of having beautiful patience is to expect the reward for a good deed only from Allah (jalla jalaluhu). Deeds done in expectation of worldly gains are not valued by Him. Such expectations can count as subtle polytheistic acts of worship. Allah the Most High says in the Holy Qur'an: “So whoever would hope for the meeting with his Lord, let him do righteous work and not associate in the worship of his Lord anyone.” (Al-Kahf, 110)

The following hadith is narrated concerning this topic: Abu Hurayrah relates that a man asked the Messenger of Allah (sallallahu alayhi wa sallam) a question:

- O Messenger of Allah! If a person goes to war expecting worldly wealth, what is his situation?

The Messenger of Allah (sallallahu alayhi wa sallam) replied:

- He gets no reward for his deed from Allah the Almighty.

The answer was hard to accept for some people, and they told the man:

- Go back and ask the Messenger of Allah (sallallahu alayhi wa sallam) again in case you misunderstood his answer before.

The man did as he was told and asked the same question again and got the same answer. When he asked a third time, the Messenger of Allah (sallallahu alayhi wa sallam) said again:

- He gets no reward for his deed from Allah the Almighty. (Abu Dawud, Sunan, al-Jihad, 3/14; Ahmad b. Hanbal, Musnad, 2/290)

There are many hadiths about this topic. In one of them, the Messenger of Allah (sallallahu alayhi wa sallam) said:

“There are many who fast but only gain thirst and hunger. There are many who get up to pray at night but only gain sleeplessness.” (an-Nasai, Sunan, Sıyam, 2/239; Ibn Majah, Sunan, Sıyam, 1/539)

Allah (jalla jalaluhu) says the following about those who expect worldly gains for their acts of worship: “Then We will proceed to whatever deeds they did, and will turn them into scattered dust.” (Al-Furqan, 23)

In a hadith qudsi, Allah the Exalted said: “I am the One, the One Who does not stand in need of a partner. If anyone does anything in which he associates anyone else with Me, I shall abandon him with one whom he associates with Allah.” (Muslim, Sahih, az-Zuhd wa’r-Raqaiq, 4/2289)

This means that having beautiful patience in obedience and worship is to follow the commandments and prohibitions of Allah with an awareness of being His servant and sincerity. It is asking Him for help in abstaining from ostentation, pride, and polytheism.

Beautiful Patience in Qada and Qadar

The concepts of qada and qadar refer to the fact that Allah the Exalted knows everything that has or will ever happen in His eternal knowledge, which encompasses all, and that everything that will occur will do so when its time comes through His power of creation. Therefore, qada and qadar are the events that happen as ordained by Allah, as all events do, and show no variability according to a person’s choices or for which the possibility of choice does not exist such as birth and death. That is not to say, however, that free will and choice are an illusion. On the contrary, our choices direct the course of our lives, but the outcome is invariably known to Allah, Who holds infinite knowledge of every possibility in all of creation.

Having beautiful patience in qada and qadar is being content with whatever happens according to the will of Allah the Exalted and accepting it. It is to be at peace, grateful for the gains, and not disgruntled about the losses. It is not worrying about the things that have not happened yet.

When Prophet Yaqub (alayhissalam) was being tested with his children, he uttered words that are an excellent example of beautiful patience in destiny. When his son Prophet Yusuf (alayhissalam) was thrown into a well by his brothers and a bloody shirt was brought back to him, he knew that this was a test and said the following: “So (I can only endure with) beautiful patience.” (Yusuf, 18)

This is being at peace with the divine will without worry or complaint. When asked about beautiful patience, the Messenger of Allah (sallallahu alayhi wa sallam) said: “The patience in which there is no complaint or whining.” (at-Tabari, Jami’ al-Bayan, 12/165)

The Messenger of Allah (sallallahu alayhi wa sallam) said: “Patience is the initial response to misfortune.” (al-Bukhari, Janaiz, nr.1223; Muslim, Sabr, nr. 926)

Imam Fakhruddin al-Razi (rahmatullahi alayh) explains the term “beautiful patience” as follows:

“This term suggests that there are two types of patience, one is beautiful and the other is not. Having beautiful patience is realizing that misfortune comes from Allah the Most High and not objecting to it. He is the owner of everything, and He acts as He wills with His possessions. When a servant’s heart realizes this, he does not complain or whine.” (Razi, Tafsir al-Kabir, 18/107)

According to a different explanation, beautiful patience refers to a person realizing that every misfortune has divine wisdom behind it and is the will of Allah (jalla jalaluhu), Who is the Most Wise and Most Merciful. Then the person retains their silence and refrains from making objections as they know that everything that comes from Him has wisdom and mercy in it.

At a more advanced level, one who realizes that misfortune comes from Allah (subhanahu wa ta’ala) focuses on observing His light within them. Such an observer does not complain or whine. This is the spiritual state of the siddiqin (devoted, truthful believers) and the true meaning of “beautiful patience.” It is said that absolute love of Allah does not increase when showered with blessings or decrease when wrought with suffering. If one’s love of Allah increases when favored with blessings, then that love is not for Allah, it is for that which is given as a favor. Everything that comes from the Beloved is beautiful because it comes from Him.

The type of patience that lacks the beauty and nobility praised by Allah and His Messenger is the one where a person is patient for reasons other than the awareness of being a servant of Allah the Most High and for His sake. The condition for one’s belief, words, and deeds to be valid is that everything that helps one’s worship of Allah the Almighty is beautiful. Otherwise, it is not beautiful. The following hadith points to this fact:

“Even if they (scholars) say something is permissible, you should still consult your heart.”

A person should be positive that something that is said to be permissible brings one closer to Allah the Almighty. Scholars judge something based on external factors. But if the matter they issued a fatwa for bothers one’s heart and won’t bring one closer to Allah, it will yield no real benefits.

The source of beautiful patience is Allah the Most Gracious. One should be grateful for it. Patience is a gift that Allah the Most Merciful bestows on His beloved servants. No one can obey His commandments or be patient or grateful for His Will without His help. Allah the Almighty says: “Be patient (O Prophet), for your patience is only with Allah’s help.” (An-Nahl, 127)

Prophet Yaqub (alayhissalam) based his beautiful patience on the help of Allah the Exalted by believing that He is the only one who can help. This is the same meaning of the verse that we recite in our five daily prayers: “You (alone) we worship and You (alone) we ask for help.” (Al-Fatiha, 5)

The Patience of Awam and Khawas

People exhibit two types of patience in regards to obedience, worship, and destiny.

The Patience of Awam: This refers to the type of patience where people obey religious commandments without exception, enduring their difficulty, performing them with sincerity and abstaining from prohibitions. This also includes submitting to destiny, not complaining about misfortune, and waiting for the help of Allah (subhanahu wa ta’ala).

The Patience of Khawas: This type of patience is where one disregards the nafs in obedience and worship, submitting to the Divine Will in whatever happens, and being content with misfortune without any expectation of salvage.

Allah the Almighty says in the Holy Qur'an: “O you who believe, be patient, compete with each other in patience, and guard your frontiers and fear Allah, so that you may be successful.” (Ali Imran, 200)

Abu Ubaydullah al-Nabaji (rahmatullahi alayh) said: “Among the servants of Allah the Almighty, there are some who are even embarrassed to display patience. If they knew the source of patience (where it came from), they would immediately swallow it so others would not see it.” (Abu Naim al Isfahani, Hilyah al-Awliya 9/312)

The khawas endure patience and hide it from others. They view patience and the conditions that call for it as a gift and thank Allah the Almighty. This is because the awliya have such noble character that they feel the need to hide any gift of Allah that might mark them as superior in the eyes of the commoners.

Qadi Baydawi (rahmatullahi alayh) relates the salvation promised at the end of this verse to three things, which summarize the concepts of shariah (law), tariqah (path), and haqiqah (truth):

• Patience with the bitterness and difficulty of obedience and worship

• Patience with taming the nafs to abandon bad behaviors

• Patience in cleansing the heart from all thoughts that Allah (jalla jalaluhu) is not pleased with so that the heart can receive spiritual gifts from Him (Baydawi, Anvar at-Tanzil, 1/198)

Regarding the patience of Prophet Ayyub (alayhissalam), the Holy Qur'an says: “And (remember) when Ayyub cried out to his Lord, “Indeed, adversity has touched me, and You are the most merciful of all the merciful.” (Al-Anbiya, 83)

When explaining Prophet Ayyub’s (alayhissalam) prayer, Abu Omar al-Dimashqi (rahmatullahi alayh) said: “Adversity came to me, and you gave me patience because you are the Most Merciful of the merciful. Even though I did not deserve it, you have bestowed on me the patience that is specific to your awliya and prophets.” Since the adversity he endured attracted divine mercy, it became a source of pleasure for Prophet Ayyub (alayhissalam). He neither complained nor asked for it to be reduced.

Prophet Yaqub (alayhissalam) had a similar situation. The Holy Qur'an says that he prayed as follows: “I complain of my anguish and sorrow only to Allah.” (Yusuf, 86)

It can be seen that the prophets and the awliya who follow in their footsteps have viewed difficulties and misfortune as opportunities to pray to Allah the Most High, turning their suffering into pleasure or lightening their burden.

As a result, beautiful patience guides a person to safety in this world and eternal bliss in the Hereafter. Beautiful patience is for those who have a mature intellect and strong character. They can endure difficulties, persist in the face of adversity, and cleanse their selves.

Most importantly, patience is an act of worship because it is a command of Allah. It is a means for the pleasure and love of Allah (subhanahu wa ta’ala). He mentions His patient servants among those of taqwa (piety), gratitude, trust in Him, and submission to Him.

Nejdet Aslan