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#136 [Permalink] Posted on 15th December 2014 11:10
Imaam Ibn al-Qayyim رحمه الله said,

"Psychologically speaking, every person has two forces at work within him or her. One is the 'driving force', which pushes him towards some actions, and the other is the 'restraining force', which holds him back from others. Patience essentially harnesses the driving force to push us towards good things, and the restraining force to hold us back from actions that may be harmful to ourselves or others.

Some people have strong patience when it comes to doing what is good for them, but their patience is weak with regard to restraining from harmful actions, so we may find that a person has enough patience to perform acts of worship (salaah, sawm, Hajj), but has no patience in controlling himself and refraining from following his whims and desires, and in this way he may commit haraam deeds. Conversely, some people may have strong patience in abstaining from forbidden deeds, but their patience in obeying commandments and performing 'ibaadah is too weak. Some people have no patience in either case! And, needless to say, the best people are those who possess both types of patience.

So, a man may have plenty of patience when it comes to standing all night in prayer, and enduring whatever conditions of heat or cold may be prevalent, but have no patience at all when it comes to lowering his gaze and refraining from looking at women. Another may have no problem in controlling his gaze, but he lacks the patience which would make him enjoin the good and forbid the evil, and he is so weak and helpless that he cannot strive against the kuffaar and mushrikeen. Most people will be lacking in patience in any one case, and a few lack it in all cases.

[Imaam Ibn al-Qayyim رحمه الله: Patience and Gratitude (An abridged translation of 'Uddatus-Saabireen wa Dhakheeratush-Shaakireen)]
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#137 [Permalink] Posted on 16th December 2014 10:49
Imaam Ibn al-Qayyim رحمه الله said,

"A scholar said, 'To have patience means that one's common sense and religious motives are stronger than one's whims and desires.'

It is natural for people to have an inclination towards their desires, but common sense and the religious motive should limit that inclination. The two forces are at war: sometimes reason and religion win, and sometimes whims and desires prevail. The battlefield is the heart of man."

[Imaam Ibn al-Qayyim رحمه الله: Patience and Gratitude (An abridged translation of 'Uddatus-Saabireen wa Dhakheeratush-Shaakireen)]
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#138 [Permalink] Posted on 17th December 2014 11:03
Imaam Ibn al-Qayyim رحمه الله said,

"Patience has many other names, according to the situation.

If patience consists of restraining sexual desire, it is called honour, the opposite of which is adultery and promiscuity.

If it consists of controlling one's stomach, it is called self-control, the opposite of which is greed.

If it consists of keeping quiet about that which is not fit to disclose, it is called discretion, the opposite of which is disclosing secrets, lying, slander or libel.

If it consists of being content with what is sufficient for one's needs, it is called abstemiousness, the opposite of which is covetousness.

If it consists of controlling one's anger, then it is called forbearance, the opposite of which is impulsiveness and hasty reaction.

If it consists of refraining from haste, then it is called gracefulness and steadiness, the opposite of which is to be hot-headed.

If it consists of refraining from running away, then it is called courage, the opposite of which is cowardice.

If it consists of refraining from taking revenge, then it is called forgiveness, the opposite of which is revenge.

If it consists of refraining from being stingy, then it is called generosity, the opposite of which is miserliness.

If it consists of refraining from being lazy and helpless, then it is called dynamism and initiative.

If it consists of refraining from blaming and accusing other people, then it is called chivalry (muru'ah, literally 'manliness').

Different names may be applied to patience in different situations, but all are covered by the idea of patience. This shows that Islaam in its totality is based on patience."

[Imaam Ibn al-Qayyim رحمه الله: Patience and Gratitude (An abridged translation of 'Uddatus-Saabireen wa Dhakheeratush-Shaakireen)]
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#139 [Permalink] Posted on 18th December 2014 10:40
Imaam Ibn al-Qayyim رحمه الله said,

"If a person does not naturally possess the characteristic of patience, he can attain this characteristic by acting as if he does possess it, until it eventually becomes second nature. This is what the Prophet صلى الله عليه وسلم told us in the hadeeth, 'Whoever tries to be patient, then Allaah will help him to be patient.'

A person can also strive to control his sexual desire and lower his gaze until these too become second nature. The same applies to all other desirable characteristics such as steadiness, generosity and courage."

[Imaam Ibn al-Qayyim رحمه الله: Patience and Gratitude (An abridged translation of 'Uddatus-Saabireen wa Dhakheeratush-Shaakireen)]
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#140 [Permalink] Posted on 23rd December 2014 09:46
Imaam Ibn al-Qayyim رحمه الله said,

"Patience may be of two types: either physical or psychological. And both types may either be by choice, or without choice, as follows:

1) Physical patience by choice, such as doing hard labour willingly.

2) Physical patience without choice, such as patiently bearing illness, beatings and extremes of heat and cold.

3) Psychological patience by choice, such as refraining from things which both the Sharee'ah and common sense say are wrong.

4) Psychological patience without choice, such as patiently bearing an enforced separation from one whom you love.

Patience by choice is of a higher status than patience without choice, as the latter is common to all people, but the former is not attainable by all. Therefore the patience of Yoosuf عليه السلام in disobeying the wife of al-'Azeez, and his patience in bearing the resulting punishment, is of a higher status than his patience in response to his brothers' actions, when they threw him in the well, separated from his father and sold him as a slave.

This superior, voluntary patience is the patience of the Prophets, of Ibraaheem عليه السلام, Moosaa عليه السلام, Nooh عليه السلام, 'Eesaa عليه السلام and the Seal of the Prophets, Muhammad صلى الله عليه وسلم. Their patience was in calling people to Allaah سبحانه و تعالى and in striving against the enemies of Allaah سبحانه و تعالى.

[Imaam Ibn al-Qayyim رحمه الله: Patience and Gratitude (An abridged translation of 'Uddatus-Saabireen wa Dhakheeratush-Shaakireen)]
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#141 [Permalink] Posted on 18th February 2015 18:35
Shaykhul-Islaam Ibn Taymiyyah رحمه الله said,

"From the completion of Allah's سبحانه و تعالى blessings upon His believing servants is that he afflicts them with hardship and tribulation such as would make them turn back to Him and supplicate to Him alone, making their religion sincerely for Him, putting their hope in Him, and their hearts depending upon Him alone. This leads to their having absolute reliance on Him, their tasting the sweetness of faith, and their absolving themselves of shirk.

All of these are blessings greater than the blessings of health, security, and luxury for all of these are merely bodily blessings which both the believer and nonbeliever experience. As for the blessings that are achieved by those who live by tawheed, they are beyond description, and every believer has a portion of this in accordance to his faith. This is why some of the Salaf said, 'Son of Adam! You have indeed been blessed when in order to fulfill a need you frequently knock on the gate of your Master.'

One of the scholars said, 'I have a need for Allah سبحانه و تعالى so I invoke Him and He grants me the delight of knowing Him and the sweetness of discoursing with Him which makes me desire that my need not be swiftly answered for fear that my soul become distracted from this,' because the soul only desires what it wants and when it attains this it turns away.

In some of the Judeo-Christian narrations it is mentioned, 'Son of Adam! Tribulation brings you and I together whereas ease and luxury brings you and your soul together.'

There are many narrations carrying this meaning and experienced in reality by the believers, every believer will be able to relate to what we just said, for what we have related is part of the spiritual experience that none can truly understand except for those who have experienced it."

[The Relief from Distress: An Explanation to the Du'a of Yunus, (Daar us-Sunnah Publishers, 2006), pp. 148-149]
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#142 [Permalink] Posted on 5th June 2015 09:29
Imaam Ibn al-Qayyim رحمه الله said,

"More than one person has said to me, 'when I repent to Allah سبحانه و تعالى and work righteous deeds, He restricts my provision and makes life difficult. When I return to sin and submit to my lusts, provision and ease come freely to me.'

I say to them, 'this is a test from Allaah سبحانه و تعالى so that He may see your truthfulness and patience. Are you truthful in turning to Him and going to Him? Are you able to bear His trial with patience so that the end will be for you? Or are you untruthful in your repentance?'"

[Trials and Tribulations, p.96, Daar us Sunnah]
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#143 [Permalink] Posted on 9th June 2015 09:18
Imaam Ibn al-Qayyim رحمه الله said,

"When the believers are afflicted with something, they place themselves in the state of ridaa and ihtisaab [1]. If they are unable to achieve ridaa, then they recourse to sabr and ihtisaab. This in turn lightens the burden of the tribulation. Each time they see the return of their efforts it becomes easier to bear the difficulty.

The disbelievers are not able to recourse to ridaa or have ihtisaab. And if they show sabr, it is the sabr of the animals. Allaah, Exalted is He, informs us of this with His words,



"Do not relax in pursuit of the enemy. If you feel pain, they too are feeling it just as you are, but you hope for something from Allaah which they cannot hope for, and Allaah is Ever All-Knowing, All-Wise." [Sooratun-Nisaa', 4:104]

Hence both groups felt pain, but the believers are distinguished by hoping for reward and drawing close to Allaah, Exalted is He." [2]

Notes:

[1] Ihtisaab: being expectant of reward from Allaah سبحانه و تعالى. Al-Kafawi said, "Ihtisaab is to seek reward from Allaah سبحانه و تعالى through showing sabr at times of tribulation and adversity, with the soul at peace, not disliking what it has been afflicted with." [al-Kulliyyaat, p. 57]

[2] Trials and Tribulations, pp. 41-42
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#144 [Permalink] Posted on 10th June 2015 09:01
Imaam Ibn al-Qayyim رحمه الله said,

"The more love becomes firmly embedded in the heart, the easier it becomes for the lover to endure harm and adversity in the pursuit of pleasing his beloved. Indeed true lovers boast about such occasions in the presence of their beloved, as one of them said,

'Were you to choose to afflict me with adversity
Truly delighted would I be that I crossed your mind.'

So what then would one think of loving the Greatest object of love, Whose trial of His beloved is pure mercy and beneficence?"

[Trials & Tribulations, p. 43]
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#145 [Permalink] Posted on 12th June 2015 09:07
Imaam Ibn al-Qayyim رحمه الله said,

"The believer facing tribulation is like medicine, it removes such disease from him that were it to have endured, it would have destroyed him, or at the very least diminished his reward and ranking. Trials and tribulations extract that disease and prepare him to receive complete reward and lofty ranking. With this in mind, it is understood that the existence of this, with respect to the believer, is better for him than its absence. The Prophet صلى الله عليه وسلم said, 'By the One in Whose hand is my soul, there is no decree that Allaah سبحانه و تعالى determines for the believer except that it is good for him, and this only applies to the believer. If he meets with times of ease and plentitude, he thanks Allaah سبحانه و تعالى and that is good for him. And if he meets with times of adversity, he is patient and that is good for him.'

Therefore trial and tribulation is from the means of Allaah سبحانه و تعالى aiding His servant, ennobling him and granting him well-being. It is for this reason that the most severely tried people were the Prophets (peace and blessings be upon them all), then those closest to them, each person being tried in accordance to his religion. The believer is afflicted with tribulation to such an extent that he ends up walking on the earth with no trace of sin remaining on him."

[Trials & Tribulations, pp. 43-44]
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#146 [Permalink] Posted on 24th October 2015 14:46
Benefits Of Tribulations And Trials Of Life
The First Benefit is that you realize the power of Lordship over you -

you realize Allah (subhana wa t’ala) is Rabb (Lord) and you are marbu (slave).




When a calamity comes -suddenly the delusion of "control" of ones life is taken away



You realize your abject servanthood and your complete state of resignation and brokenness in front of Allah (subhana wa t’ala).

Those who went into infliction, they say “surely to God we belong, and to Him we return” (from Qur’an).

you realize you have no other place of refuge except to Him.

One of the Ulema (scholars) said, “A moment of ikhlas (sincerity) in this world is enough to save a person.”

There is no source to remove that calamity except Allah (subhana wa t’ala).
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#147 [Permalink] Posted on 24th October 2015 15:53
But the fact is that we are too weak to face any trials and tribulations.
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#148 [Permalink] Posted on 17th November 2015 15:55



"No affliction comes to pass in the earth or in yourselves but that it is in a Book before We bring it into being - that is surely easy for Allaah. That you do not grieve over what has escaped you, nor exult over what you have been given, and Allaah does not love all prideful boasters." (Sooratul-Hadeed, 57:22-23)

Commentary by Shaykh Ahmad Ibn 'Ajiba رحمه الله:

"No affliction comes to pass in the earth, such as drought, or the loss of crops and fruits, or in yourselves, such as a passing illness, a chronic malady, or the death of a child, but that it is written in a Book, which is the Guarded Tablet, before We bring it into being by creating either the persons [afflicted] or the afflictions themselves.

And to establish this in the Guarded Tablet is surely as easy for Allaah in His Power as the blink of an eye. Just as afflictions are written, so too are the sources of joy and [Divine] gifts, to which His words that you do not grieve [...or exalt] refer. Thus, Allaah Most High says, "We tell you this that you may not be saddened to excess over something in the world that has escaped you, nor exalt with the exultation of a prideful boaster over what you have been given of this world and its comforts, or of health and well-being."

Whoever truly knows that everything is destined - that what has been destined to pass him by will pass him by without doubt and what has been destined to come to him will come to him without doubt - will not grieve or rejoice to excess about either of the two situations.

In addition to this, any affliction that someone undergoes raises him in spiritual and purifies him of some of his wrongs, as a hadeeth in the authentic collection of Imaam Muslim رحمه الله states, "The Messenger of Allaah صلى الله عليه وسلم said, 'There is no illness or fatigue, no sickness or sadness, and not even a worrisome care that afflicts a believer without its expiating some of the wrongs he has committed.'" [1]

He صلى الله عليه وسلم also said, "The situation of a believer is truly amazing: everything is good for him, and this cannot be said except for the believer. If comfort and ease comes to him, he is grateful, and that is good for him; and if hardship befalls him, he is patient, and that is good for him."

True, there is no one who does not rejoice if some bounty comes his way and no one who does not feel sadness if some hardship befalls him. This is a part of human nature. Thus, when 'Umar رضي الله عنه received the spoils of battle or some other wealth, he would say, "O Allaah, we cannot help but rejoice in what You have given us." [2]

But happiness should be expressed by gratitude, and sadness by patience. If sadness turns into grief so intense that it overwhelms patience, then it is a fault, and if happiness turns into exuberance so intense that one forgets to be grateful, then it too is a fault. This latter situation, in fact, may lead to pride: someone who is exuberant over his portion of the world and who places great value upon it is prone to boasting and pride, and Allaah does not love all prideful boasters. [These words also imply] that excessive happiness is worse that excessive sorrow." [3]

Notes:

[1] Saheeh Muslim

[2] Al-Bukhaari. The complete quotation is: "O Allaah, we cannot help but be happy with what You have made beautiful for us. O Allaah, I ask You that I might spend it rightly."

[3] Al-Bahr al-Madeed (The Immense Ocean)
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#149 [Permalink] Posted on 13th February 2019 23:45
Masha'Allah beautiful thread.
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#150 [Permalink] Posted on 14th February 2019 06:56
This story taught me about patience:

Two beggars begged for food. Madam offered bread to one and asked other beggar to wait..
Long wait was making him impatient, why am I discriminated.
Poor guy is unaware that, the lady is preparing fresh tasty food for him. Other beggar got last night leftovers.
Beggar will realise when he gets fresh food and he gets the message that other beggar got leftovers.

ooooooooooo

My personal experience.
Wallah offered myself the best after a period of patience. Fa Inna ma'al usri yusra. inna ma'al usri yusra
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