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Az-Zubayr Ibn 'Adi رحمه الله narrates: "Anas Ibn Malik رضي الله عنه came to us and we complained to him about the tyranny which we were experiencing at the hands of al-Hajjaaj. He said: 'Exercise patience for surely every era will be followed by another that is worse than it, until you meet your Sustainer. I heard this from your Prophet (may Allah exalt his mention and grant him peace).'" [Saheeh al-Bukhari]
The hadeeth urges us to be patient and to hasten towards good deeds because each era will be worse than the previous one. As we move further away from the era of prophethood, innovation, trials and calamities will increase. This is a general rule; however, there were exceptions such as the just rule of 'Umar Ibn 'Abdul 'Azeez رحمه الله, which followed that of the tyrant Hajjaj Ibn Yusuf. In addition, the eras of 'Isa (Jesus) عليه السلام and Imam Mahdi عليه السلام, which are to come, will be periods of prosperity and righteousness.
According to Sayyiduna 'Abdullah Ibn Mas'ood رضي الله عنه, the deteriorating conditions referred to here will be because of the scarcity of knowledge and the death of the true scholars. Ignorance will be rife and people will be easily led astray. This is supported by a narration in Bukhari, which also states that amongst the signs of the Final Hour will be a scarcity of knowledge and prevailing ignorance. [Sharh Riyadh us-Saliheen]
The Patience of Prophet Ayyoob عليه السلام: A Reminder for the Muslim Suffering from Ailments
"And remember Ayyoob, when he cried to his Lord: 'Verily distress has seized me, and You are the Most Merciful of all those who show mercy.' So We answered his call, and We removed the distress that was on him, and We restored his family to him and the like thereof along with them, as a mercy from Ourselves and a reminder for all who worships Us." [Sooratul Anbiyaa', 21:83-84]
“Meaning, remember Our slave and Messenger Ayyoob (عليه السلام), praising him and revering him, (and) raising his station, when (Allaah سبØانه Ùˆ تعالى) tested him with a severe test and thus found him remaining patient, being pleased with Him. (What occurred) is that Shaytaan had gained strength over his body as a trial and test from Allah. He (Shaytaan) blew into his body so he became full of ulcers. He remained this way a long period, and his ailment worsened and his family died and he lost his wealth. So he cried out to his Lord:
“Verily, distress has seized me, and You are the Most Merciful of all those who show mercy.â€
So he sought a means of nearness to Allaah سبØانه Ùˆ تعالى (with supplication) by mentioning his condition, and that affliction has seized him greatly. And due to the expansive and vast mercy of his Lord, Allaah سبØانه Ùˆ تعالى answered him and said,
“Strike the ground with your foot. This is (a spring of) water to wash in, cool and a (refreshing) drink.†[Soorah Saad 38:42]
So he struck (the ground) with his foot and a cold spring gushed forth, so he washed therefrom and drank, so Allah cured him of his ailments.
(Allaah سبØانه Ùˆ تعالى said),
“…and We restored his family to him…â€
Meaning, We returned to him his family and his wealth.
(Allaah سبØانه Ùˆ تعالى said),
“…and the like thereof…“
(Meaning), that Allaah سبØانه Ùˆ تعالى bestowed upon him well-being, also an abundance of family and wealth.
(Allaah سبØانه Ùˆ تعالى said),
“…as a mercy from Ourselves…â€
(Meaning) upon him due to him having patience and being pleased (with what Allaah سبØانه Ùˆ تعالى decreed), so Allaah سبØانه Ùˆ تعالى gave him an immediate reward before the reward of the Hereafter.
(Allah سبØانه Ùˆ تعالى said),
“…and a reminder for all who worship Us…â€
Meaning, We have made it an admonition for the worshippers who benefit from practicing patience. If they look to the distress that afflicted Ayyoob (عليه السلام) then how (Allaah سبØانه Ùˆ تعالى) rewarded him after it left him, and (if) they look at the reason behind that, they will find that it was (because) of his patience. Due to this, Allaah سبØانه Ùˆ تعالى praised his mention because of it in His statement,
“Truly, We found him patient. How excellent a slave! Verily he was ever oft-returning in repentance (to us).†[Soorah Saad 38:44]
So He made him an example (for the slaves) when calamities befall them.â€
[Taken from Tayseer al-Kareem ar-Rahmaan (p. 613-614) of Imaam as-Sa’dee. Translated by Abu Suhayl Anwar Wright, 19th of Ramadaan, 1435H]
Mufti Muhammad Shafi رØمه الله said,
The story of Sayyidna Ayyub (عليه السلام) is based mostly on Jewish legends. Those which are considered as historically reliable by scholars of hadith are being reproduced here. The Holy Qur'an tells us only that he suffered from some serious disease but he endured his suffering with fortitude. Ultimately he prayed to Allah for recovery which was granted. During his illness all his family members and friends disappeared. They either died or just abandoned him to his fate. Then Allah Ta'ala restored him to complete health and gave him back all his children and also an equal number in addition. The remaining elements of this story have come down to us either through authentic sayings or by way of historical accounts. Hafiz Ibn Kathir رØمه الله has recorded the story as follows:
Allah Ta'ala had bestowed upon Sayyidna Ayyub (عليه السلام), in the early days of his life, all sorts of material comforts such as wealth, property, magnificent houses, children, servants and attendants. But later he faced a trial whereby the prophets are normally tested by Allah, and was deprived of all these comforts. Moreover he suffered from a serious disease which was like leprosy and which affected his whole body except the heart and the tongue. In this miserable condition too he spent his time in prayers and in giving thanks to Allah Ta'ala with his heart and tongue. Because of this serious illness all his relatives, friends and neighbors avoided him and placed him near a garbage-dump outside the city. Nobody went near him except his wife who used to take care of him. She was either the daughter or grand daughter of Sayyidna Yusuf (عليه السلام) and her name was Layya daughter of Misha Ibn Yusuf (A.S). (Ibn Kathir)
In another tradition it is reported that every man is tested according to his adherence and devotion to religion. The stronger his beliefs, the harder is the test to which he is subjected, so that his rewards are in proportion to his sufferings.
Sayyidna Ayyub (عليه السلام) occupies a distinctive position among all the prophets for firmness in his devotion and endurance in his sufferings in the same manner as Dawud (عليه السلام) enjoyed distinction for offering thanks to Allah Ta'ala.
Sayyidna Ayyub (عليه السلام) is a model of endurance and fortitude in the most trying circumstances. Yazid Ibn Maisara رØمه الله reports that when Allah Ta'ala deprived him of all his worldly possessions and subjected him to a severe ordeal, he concentrated all his mind and efforts upon the sole purpose of remembering Allah Ta'ala and offering prayers to Him. While thanking Allah Ta'ala for all sorts of worldly comforts and children granted to him earlier and whose love had filled his heart completely, he also thanked Him for their total withdrawal because nothing remained to distract him from total devotion to Allah Ta'ala.
The ordeal of Sayyidna Ayyub (عليه السلام) was very severe indeed. He not only lost all his worldly possessions but was also afflicted by a terrible disease because of which people avoided his company. He spent seven years and some months lying near a garbage dump outside the city, but never once did he lose his heart nor did he ever utter a word of complaint about his fate. His wife, Layya once asked him to pray to Allah for His Mercy as his sufferings had become unbearable, to which he replied that having enjoyed for seventy years the best of health surrounded by all the luxuries that money could buy, it would be unworthy of him to complain because a mere seven years has been spent in pain and poverty.
His firm prophetic resolve, self-discipline and fortitude prevented him from beseeching Allah Ta'ala's mercy on his condition, lest it should be construed as an act contrary to the unquestioning submission to the will of Allah Ta'ala" (Although to invoke Allah's Mercy for relief from sufferings does not mean absence of fortitude). Ultimately something happened which made him pray to Allah Ta'ala for His Mercy but as mentioned earlier this was just a prayer and did not express a sense of complaint. As such Allah Ta'ala has put His seal in acknowledgment of his extreme endurance in these words:[color=red] "Surely We found him a steadfast man." (38:44). There are numerous versions of this story which have been omitted for their length.
Ibn Abi Hatim رØمه الله has reported on the authority of Sayyidna 'Abdullah Ibn 'Abbas رضي الله عنهما that when Sayyidna Ayyub's (عليه السلام) supplication was granted, he was told to rub his heels on the ground and a stream of fresh and clear water would gush forth. He should then bathe himself in the water and also drink it, and the disease would disappear. Sayyidna Ayyub (عليه السلام) did as he was told and in no time his body, which was covered with boils and was reduced to skin and bones regained its original shape and health. Allah Ta'ala sent him garments from Paradise which he wore and sat down in a corner away from the garbage dump. His wife came to see him as usual and when she did not find him, she started crying. She did not recognize Ayyub (عليه السلام) who was sitting nearby in a corner because his appearance had changed completely. Then she turned to him and asked him if he had any information about the sick man who was lying there, and whether he had gone somewhere or had been eaten up by dogs and wolves.
She spoke to him for some time without realizing that the man was none other than her husband. Then Sayyidna Ayyub (عليه السلام) revealed himself, but even then she did not recognize him and asked him why he was making fun of her. Sayyidna Ayyub (عليه السلام) then told her to look at him again and try to recognize him. He also informed her that Allah Ta'ala had healed his body after he invoked His Mercy. Sayyidna Ibn 'Abbas رضي الله عنهما reports that after this, Allah Ta'ala restored to him all his wealth and children and gave him more children equal in number to the children which he had before (Ibn Kathir).
Sayyidna Ibn Mas'ud رضي الله عنه says that Sayyidna Ayyub (عليه السلام) had seven sons and seven daughters but they all died while he was undergoing the ordeal. When his days of hardship were over, his children were brought back to life by Allah Ta'ala and his wife also gave birth to as many more children, to which the Qur'an refers to as (and the like thereof alongwith them - 21:84). According to Tha'labi this version is closer to the text of the Qur'an. (Qurtubi)
Some scholars say that he was granted as many new children as he had before and the word "mithl" (the like) refers to an equal number of grand children. (Only Allah knows best).
“Desires make slaves out of kings and patience makes kings out of slaves.â€
“In the intricate paths of life, when difficulties and hardships confront a man, and the darkness and difficulty of suffering becomes long, it is patience only that acts as a light for a Muslim, that keeps him safe from wandering here and there, and saves him from the muddy marsh of disappointment, desperation and frustration.â€
“If you see God withholding this world from you, and inflicting more and more hardships and suffering upon you, you must therefore know that you are noble in His sight, that you hold a lofty rank in His presence, and that He is making you tread the path of His saintly friends, for He sees you and He does not need that (withholding of this world…). You have surely heard His saying:
"‘So wait patiently for your Lord’s decree, for you are surely in Our sight. And glorify the Praises of your Lord when you get up from sleep." (Soorah at-Toor, 52:48)
Your indigence belongs to you essentially, for accidents do not abolish essential indigence: the trials that arrive in this world are but reminders to you of what you ignore of indigence. [99]
O Mankind! In your present existence and in your next existence after death, you are and will be perpetually dependent on our Creator and Lord. Therefore, remember that your poverty and dependence are natural to your constitution. Not even for a second are you free from this dependence.
However, here on earth, on account of the health, wealth and freewill granted to you, you have developed an independent attitude, forgetting your Creator and Sustainer. You have thus become oblivious of your natural and inherent dependency on Allaah Most High. It is only on account of divine mercy that you are reminded of your natural attribute by way of the imposition of circumstances of difficulty and trial, which constrain you to turn in supplication to your Creator. These conditions of hardship imply: "O Mankind! Why have you forgotten your origin?"
The selected servants of Allaah سبØانه Ùˆ تعالى always keep in mind this natural attribute of man's dependence on Allaah Most High. The difficulties and trials that come their way are not for reminding them of their dependence, but are for the elevation of their ranks.
All things that have deceived one into a false state of independence are temporary. Allaah Most High is at all times capable of snatching away these material possessions that are keeping one in deception. When it happens, as it often does, man's original state of dependence is exposed. He should, therefore, understand that his temporary and superficial façade of independence does not eliminate his natural and inherent state of absolute dependence. One should thus employ one's intelligence and remember one's origin. One's welfare is in this.
So long as you are in this world, be not surprised at the existence of sorrows. For, truly, it manifests nothing but what is in keeping with its character or its inevitable nature. [24]
As long as you are in this world, do not be surprised at difficulties, misfortunes and sorrows. O traveller! While you are in this earthly abode, do not feel surprised if clouds of contamination settle over you. An amazing and surprising event is something that is not expected to transpire. Regarding the misfortunes and calamities of this world, nothing surprising happens. Such events are merely the natural manifestations of the attributes of the world. Contamination and pollution are the natural and necessary characteristics of the world, since Allaah Most High has created it as a trial and a test to distinguish between the patient and the impatient, and between the grateful and the ungrateful.
To soften for you the suffering of afflictions, He has taught you that He is the One who causes trials to come upon you. For the one who confronts you with His decrees of Fate is the same who has accustomed you to His good choice. [105]
When you keep in mind that the misfortunes that befall you are from Allaah Most High, the worldly causes having absolutely no significance in this regard, then grief and sorrow will be lessened. You will realise that the Being who has afflicted you with the misfortune is the same Being who has always acted for your welfare in all your affairs. He has always treated you with love and kindness.
In view of Allaah's kind and loving treatment in all your affairs, you will understand that there most certainly is some benefit for you in the hardship. While ostensibly the hardship appears to be a misfortune, in reality it is for your benefit. In fact, it is a mercy for you.
When this knowledge develops into a state in you, your worry and grief will disappear. Although the hardship will produce pain to your physical body or to your physical heart, your spiritual heart will be contented and delighted.
Whoever supposes that His gentleness is separate from His decree of Fate does so out of shortsightedness. [106]
The idea that Allaah's gentleness is only with the servant in the state of pleasure and prosperity, not in the state of difficulty and hardship, is the product of deficiency of the intellect. The believing servant who holds this notion is lacking in insight, because his gaze is limited to the external circumstances. In difficulties and hardships the believer achieves inner bounties that he does not acquire in prosperity. In fact, in the luxuries and the state of prosperity are numerous calamities, because when the ego acquires the objects of its pleasure it gains strength; hence its rebellion will increase. It will thus become involved in sin. If not sin, then at least it will certainly fall into forgetfulness.
On the contrary, the power of the ego weakens in difficulties and hardships. Since faith exists, the servant turns his gaze toward Allaah Most High. He supplicates to Allaah Most High and adopts patience. He turns away from the world and cultivates the attribute of contentment with the divine decree. These attitudes are the acts of the heart, which are superior to the outward acts of worship executed by a healthy person in a state of peace.
Thus, it is deficiency in one's intelligence to believe that Allaah Most High's mercy is lifted during difficulties and hardships.
That which hearts find in the way of worries and sadnesses is due to that which prevents their having inner vision. [224]
All grief, pain and worry experienced by people are due to their deprivation of inner vision. If they possessed this wealth, they would never experience grief and worry. Grief and worry are the consequence of the ego being denied its aims. Therefore a man who is perpetually in the presence of his Master, having become oblivious of the desires and aims of his ego, will always be happy. The heart of the gnostic is illumined with the light of gnosis [Noorul Ma'rifa]. The world and its pleasures have no worth in his heart; hence he is always in happiness, whether he has material possessions or not. His heart is never grief-stricken.
This condition of spiritual happiness is not negatory of natural emotional feelings. It does not mean that the gnostic will be without emotion even if near and close ones die, or he himself is overtaken by illness and physical pain. Rather, the happiness of the gnostic is everlasting while that of the novice is temporary. In reality, the superficial happiness of the novice is grief and pain.
Sayyiduna Anas رضي الله عنه narrates that the Messenger of Allaah صلى الله عليه وسلم said: "None of you should desire death because of a difficulty that has afflicted him. If he is constrained to do something, he should say: 'O Allaah, keep me alive as long as life is better for me and make me die if death is better for me.'" [1]
This hadeeth teaches us that if a believer is overwhelmed with difficulties and feels constrained to desire death, he should instead supplicate to Allaah سبØانه Ùˆ تعالى placing his trust in Him as the One who knows what is best.
Scholars state that it is permissible for a person to supplicate for death as a shaheed (martyr). Sayyiduna 'Umar رضي الله عنه used to supplicate, "O Allaah, grant me martyrdom in Your path and grant me death in the city of Your Prophet." [2] [3]
Sayyiduna Sahl Ibn Hunaif رضي الله عنه said: "The Prophet صلى الله عليه وسلم said: 'He who asks Allaah for martyrdom, Allaah will raise him to the high status of the martyrs, even if he dies on his bed.'" [4]
"Faith is two halves: a half that is patience and a half that is gratitude. More than one from the Salaf said, 'Patience is one half of faith.' 'Abdullaah Ibn Mas'ood رضي الله عنه said, 'Faith is two halves, a half that is patience and a half that is gratitude.' For this reason Allaah, the Sublime, combined between patience and gratitude in His saying:
"Indeed in that are signs for every patient and grateful (person)." (Soorah Ibraaheem, 14:5)."
Then Imaam Ibn al-Qayyim رØمه الله goes on to mention ten considerations (indicated by those verses) which show patience is one half of faith. And they are (summarised):
One: That faith (eemaan) is a name for speech, action and intention and returns to two parts: action (fi'l) and abandonment (tark). Action is working obedience to Allaah, and that is gratitude. And abandonment is patience in staying away from disobedience, and the religion consists of these two affairs, performance of a commanded action and abandonment of the prohibited.
Two: Faith is built upon two pillars: certainty (yaqeen) and patience (sabr), and they are the two pillars mentioned in His saying, the Most High:
"And We made from amongst them leaders who guide by Our command when they showed patience and had certainty in Our signs." (Sooratus-Sajdah, 32:24)
Three: That faith is speech and action. Speech is the speech of the heart and tongue, and action is the action of the heart and limbs... these are the four pillars of faith upon which it is built and they return back to knowledge to knowledge and action. Included within action is restraining the soul from what has been prohibited. Both of them (knowledge and action) cannot be attained except with patience.
Four: The soul has two strengths (impulses): the impulse of embarking and the impulse of restraining, and it constantly alternates between these two impulses. Hence it embarks upon what it loves and refrains from what it dislikes. All of the religion is either embarking (upon something) or refraining (from something). Embarking upon obedience and refraining from disobedience to Allaah. And both of them cannot be attained except with patience.
Five: All of the religion is (composed of) hope (raghbah) and fear (rahbah). Hence the believer is one who hopes and fears. He, the Most High, said:
"Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us." (Sooratul-Anbiyaa', 21:90)
...So you will not find a believer except one who hopes and fears. And hope and fear do not stand except upon the trunk of patience. His fear carries him upon patience and his hope leads him to gratitude.
Six: Everything the servant encounters (and performs) in this life does not exit from being either what benefits him in this life and the next, or harms him in this life and the next, or benefits him in one of the two abodes and harms him in the other. And the noblest of these types is that he does what benefits him in the Hereafter and leaves what harms in the Hereafter. This is the reality of faith, for doing what benefits him is gratitude and abandoning what harms him is patience.
Seven: The servant is never removed from from one of these three: from a commandment he performs, a prohibition he abandons and a decree that befalls him. His obligation towards all three is patience and gratitude. Doing what is commanded is gratitude, abandoning what is prohibited and having patience upon the decrees is patience.
Eight: The servant has two callers, one which calls to the world, its lusts and pleasures and one which calls to the Hereafter and what He prepared therein of eternal bliss. Disobeying the caller to lust and and desire is patience and responding to the caller to Allaah and the abode of the Hereafter is gratitude.
Nine: The entire religion is centred around two foundations: determination ('azm) and firmness (thabaat), and they are both mentioned in the hadeeth related by Imaam Ahmad رØمه الله and Imaam an-Nasaa'ee رØمه الله from the Prophet صلى الله عليه وسلم, "O Allaah, I ask You for firmness in the command and determination in guidance." The foundation of gratitude is having sound determination and the foundation of patience is having strength in firmness.
Ten: The religion is founded upon two foundations: truth and patience. They are mentioned in His saying, the Most High,
"And who mutually enjoin truth and mutually enjoin patience." (Sooratul-'Asr, 103:3)
When the servant has been requested to act by the truth himself and also implement it amongs the people, and this is the reality of gratitude, then he would be unable to do it without patience. Hence patience is half of faith, and Allaah knows best.
[Imaam Ibn al-Qayyim رØمه الله: 'Uddatus-Saabireen, pp. 176-180. As quoted in the footnotes to the English translation of Qaa'idah fis-Sabr wash-Shukr (A Principle Concerning Patience & Gratitude) by Shakhul-Islaam Ibn Taymiyyah رØمه الله, Hikmah Publications]
"The hardship in patience rests upon two matters: the strength of what invites to the prohibited (action) and the ease with which it can be performed. When these two things are combined, patience is extremely hard. This is why certain types of patience have a special standing with Allaah سبØانه Ùˆ تعالى. The patience of the ruler in refraining from oppression, the patience of the youth in refraining from sins involving desire and the patience of the rich and affluent in attaining lusts and pleasures."
"Sabr is an Arabic word which comes from the root meaning to detain, refrain and stop. There is an expression in Arabic, 'so-and-so was killed sabran,' which means that he was captured and detained until he died. In the spiritual sense, patience means to stop ourselves from despairing and panicking, to stop our tongues from complaining, and to stop our hands from striking our faces and tearing our clothes at times of grief and stress.
Some scholars have defined patience as a good human characteristic or a positive psychological attitude, by virtue of which we refrain from doing that which is not good. Human beings cannot live a proper, healthy life without patience.
Abu 'Uthmaan رØمه الله said, 'The one who has patience is the one who has trained himself to handle difficulties.' Amr Ibn 'Uthmaan al-Makki رØمه الله said, 'Patience means to keep close to Allaah سبØانه Ùˆ تعالى and to accept calmly the trials He sends, without complaining or feeling sad.' Al-Khawwaas رØمه الله said, 'Patience means to adhere to the rules of the Qur'aan and Sunnah.' Another scholar said, 'Patience means to refrain from complaining.' Sayyiduna 'Ali Ibn Abi Taalib رضي الله عنه said, 'Patience means to seek Allaah's help.'"
[Imaam Ibn al-Qayyim رØمه الله: Patience and Gratitude (An abridged translation of 'Uddatus-Saabireen wa Dhakheeratush-Shaakireen)]
"Abu Muhammad al-Hariri رØمه الله said, 'Patience means not seeing any difference between times of ease and times of hardship, and being content at all times.'
I (Ibn al-Qayyim رØمه الله) say that this is too difficult, and we are not instructed to be like this. Allaah سبØانه Ùˆ تعالى has created us in such a way that we feel the difference between times of ease and times of hardship, and all that we can do is refrain from panicking at times of stress. Patience does not mean feeling the same at both easy and difficult times. That is beyond us, and is not part of our nature. Having an easy time is better for us than having a difficult time. As the Prophet صلى الله عليه وسلم said in his well-known du'aa', 'If You are not angry with me, then I do not care what happens to me, but still I would rather have Your blessings and favour.' This does not contradict the hadeeth which says, 'No-one has ever been given a better gift than patience,' because that refers to a time after a test or trial has befallen a person. But ease is still better.
[Imaam Ibn al-Qayyim رØمه الله: Patience and Gratitude (An abridged translation of 'Uddatus-Saabireen wa Dhakheeratush-Shaakireen)]
"He said: "I only complain of my grief and sorrow to Allaah, and I know from Allaah that which you know not." (Soorah Yoosuf, 12:86)
Earlier, Ya'qoob عليه السلام had said "sabrun jameel", which means "patience is most fitting for me." The Qur'aan also tells us about Ayyoob (Job) عليه السلام:
"And [mention] Ayyoob (Job), when he called to his Lord, "Verily, distress has seized me, and You are the Most Merciful of all those who show mercy." (Sooratul-Anbiyaa', 21:83)
The epitome of patience, the Prophet Muhammad صلى الله عليه وسلم, prayed to his Lord, "O Allaah, I complain to You of my weakness and helplessness." Moosaa (Moses) عليه السلام prayed to Allaah سبØانه Ùˆ تعالى, saying, "O Allaah, all praise is due to You, and complaint is made only to You, and You are the only One from Whom we seek help and in Whom we put our trust, and there is no power except by Your help."
The second type of complaing involves complaining to people, either directly, through our words, or indirectly, through the way we look and behave. This is contradictory to patience."
[Imaam Ibn al-Qayyim رØمه الله: Patience and Gratitude (An abridged translation of 'Uddatus-Saabireen wa Dhakheeratush-Shaakireen)]
This cannot be undone and I am sure it will be greatly appreciated.
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