Learn From Allah's Patience

Learn From Allah's Patience

By Dr. Hazem Said and Maha Ezzeddine Abu Musa Al-Ash`ari (may Allah be pleased with him) narrated that the Prophet (peace and blessings be upon him) said: «None is more patient in the face of offense than God. People say He has a son, but He continues to protect them and provide for them» (Bukhari).
This hadith tells us about the kindness and patience of God in response to the offense of His servants. When we learn of a characteristic of God, part of our worship is to aspire to exemplify that value in our lives. Compassion and forbearance in the face of harm is essential to peace, because flaws and corruption will always exist among people. Only when we can transcend the hurt that we may receive from others and respond with compassion are we truly committed to peace. In facing offense, one should resort to patience before revenge. Patience gives us time to cool down and think through the situation before we do something that we may regret in the future. Patience is a virtue of those who have inner strength and with patience we acquire respect and the ability to control any situation we are in.
Verses and sayings that encourage forgiveness do not imply that we should not seek out justice and solutions to the harm committed by others. To the contrary, there are many teachings encouraging, even requiring, us to do so. There is a methodology for resolving problems and seeking restitution. However, there is another aspect that goes hand in hand. While we are working out the problem, we can continue to practice kindness and fulfill our duties to people even in the face of harm. When we are wronged, it does not give us license to abandon someone or attack with a similar injustice, but rather we should resort to the proper methodology for resolving conflict. Meanwhile, the compassion continues. Kindness and basic respect should transcend all social and legal systems.
In order to practice this level of benevolence, we need to invest in our own spirituality and connection with God. It may be difficult to extend kindness to those who harm us-until we remember that we are doing it for God. The individuals with whom we are conflicted belong to God as well. Among His names is the Most Merciful, and He is also The Just. So when we extend kindness to those who harm us, we are in fact reaching out to the kindness of God.
Source: Reference Link

 

⦁ Fasting obligation: a case of divine compassion

Both reason and revelation confirm that Allah, The Most Exalted, does not make obligatory that which does not benefit His servants nor does He prohibit that which is not harmful. Some of us may in fact recognize some of these benefits and detriments on which divine commands and prohibitions are predicated. Indeed, as Allah has placed wisdom in His creations, He has also placed wisdom in His Law. For Allah is Wise in His Actions. He does not create something that has no value nor does He enact a law that is frivolous or of no significance.
Almighty Allah, in His Mercy and through His Knowledge of man’s complex nature, has mandated fasting through gradual stages. In fact, this progressive and forbearing method is not only evident in fasting but in all that Allah has ordered and prohibited. Take for example the prohibition of alcohol. Allah has regulated drinking gradually until the last and final prohibition came in the verse (which means): “O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone altars [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful.”[Quran 5:90]

⦁ Stages in Mandating Fasting

As regards fasting, it was mandated through three stages.
In the first stage, Allah granted the believers a choice to either fast Ramadan or feed a poor person for each day of fasting.
In the second stage, fasting was made mandatory but if one happened to go to bed before breaking one’s fast, one would be obliged to continue one’s fast until the next day’s Iftar time (sunset). [Al-Bukhari, the Book of Fasting]

Later, these two stages were abrogated and Ramadan fasting took the final shape that Muslims practice today.

What is more, Allah, The Most Exalted, has made feeding poor people an alternative to fasting for the elderly or those who are unable to endure certain challenging conditions. For travelers and the sick, fasting is not obligatory but the days missed must he fulfilled in the future, as soon as circumstances permit, as Allah Says (what means): “…and whoever is ill or on a journey - then an equal number of other days. Allah intends for you ease and does not intend for you hardship and [wants] for you to complete the period and to glorify Allah for that [to] which He has guided you; and perhaps you will be grateful.” [Quran 2:185]

Not only did Allah break down the obligation of fasting into three stages, He also presented these stages in an attractive and appealing fashion so that we would willfully accept fasting and hope for its rewards.

In the first stage, it was the option in choosing whether to fast or feed the poor. Allah then coupled this option with encouragement to mankind to fast, as He, The Most Exalted, Says (what means):
“And upon those who are able [to fast, but with hardship] - a ransom [as substitute] of feeding a poor person [each day]. And whoever volunteers excess - it is better for him. But to fast is best for you, if you only knew.”[Quran 2:184]

This stage of fasting paved the way for the following stage- the last stage in which fasting is made absolute and obligatory on all mankind in the verse (which means):
“The month of Ramadan [is that] in which was revealed the Quran, a guidance for the people and clear proofs of guidance and criterion.So whoever sights [the new moon of] the month, let him fast it.”[Quran 2: 185].

However, the license to make it up still remains for those with substantial excuses. And along with this last stage, Allah has brought forth His Forgiveness and Mercy, as He Says (what means):
“It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations]. They are clothing for you and you are clothing for them. Allah knows that you used to deceive yourselves, so He accepted your repentance and forgave you.”[Quran 2: 187]

No doubt, fasting in this flexible manner is a blessing that deserves our gratitude. And for this very reason Allah ended the verses of fasting with gratitude, such as the verse (which means):
“Allah intends for you ease and does not intend for you hardship and [wants] for you to complete the period and to glorify Allah for that [to] which He has guided you; and perhaps you will be grateful.” [Quran 2:185]

Source:Reference Link

⦁ Give glad tidings to the patient:
All praise is due to Allah alone, and prayers and peace of Allah be upon whom there is no prophet after him.
Since patience constitutes half of belief, a good manner in a person and a leader that leads the self to the obedience of Allah and repels from disobeying Him; it is necessary to elaborate on its essence, excellence, kinds, levels and the status of people with it and what spoils it. In a time where hardships spread and afflictions prevailed; where the one who holds fast to his religion is like the one that holds fast to a burning coal and people need patience more than their need to food or drink. Therefore, we ask Allah Almighty to grant to us patience to obey Him and refrain from disobeying Him and accept His destiny. Indeed, He is the One Who is able to do that.
⦁ The essence of patience and the status of people with it:
-Patience means preventing the self from impatience, preventing the tongue from complaining and preventing the limbs from slapping ones cheeks or tearing the clothes and the like. It is a good manner that prevents from doing what is bad and evil; furthermore, it is one of self’s powers that lead to its goodness. And it is said that patience means ‘to remain calm with the affliction as you remain calm with wellbeing’. Actually, this means that there is a right for Allah upon the slave when he is sound and when he is afflicted, so he has to accompany the soundness with gratitude and accompany the affliction with patience.
- And when Al-Junaid was asked about it he said: “it is swallowing the bitterness without complaint.” And Tha-Nun said: “it is neglecting violations and being calm when swallowing the bitterness of affliction and showing richness at the appearance of poverty.”
- Patience is like a rein to the self, because it is patience that leads the self to Paradise or Hellfire. If the self did not have a rein, it would go in every direction. And it is mentioned that some of the righteous forefathers said: “hold these selves because they are the leaders to every evil.” May Allah mercy a man made to himself a rein to guide it to obeying Allah and refrain it from disobeying Him; indeed, having patience to abstain from disobeying Allah is much easier than tolerating His punishment.
- Hence, the essence of patience is to dedicate the power of going ahead to whatever brings benefit and to dedicate the power of refraining to whatever brings harm.
- As for the status of people with patience; some of them tolerate doing whatever brings benefit better than tolerating abstaining from whatever brings harm; they can bear the hardships of obedience, but cannot bear refraining themselves from whatever they are ordered to refrain from. On the other hand there are people who tolerate abstaining from the prohibitions better than tolerating the efforts of obedience. Also, there are people who tolerate nothing at all.
Many people tolerate fasting in the summer days and praying in the cold nights, but do not tolerate abstaining themselves from prohibited gaze. On the other hand; many people tolerate abstaining from looking at what is prohibited and gazing in the prohibited pictures, but do not tolerate enjoining the good and forbidding the evil and fighting the infidels and hypocrites; they cannot tolerate doing that. Also, there are more people neither can tolerate this nor can tolerate that. And there are fewer people who can tolerate both. And that is why it is said: ‘patience is the steadiness of person’s mind and religion in the face of the whims and desires.’

⦁ The excellence of patience:
There are many excellences for patience; for example, Allah multiplies the reward of the patient and give them their reward in full, because the reward of every deed is known except patience; Allah Almighty said: {Only those who are patient shall receive their reward in full, without reckoning} [Surat Az-Zumar: 10].
{إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ} الزّمر: 10

Transliteration: innama yuwaffaalssabiroona ajrahum bighayri hisabin

Moreover, the patient people are with Allah, He is with them by His guidance and victory; He Almighty said: {Truly! Allâh is with As-Sâbirûn (the patient)} [Surat Al-Baqarah 2:153].
{إِنَّ اللَّهَ مَعَ الصَّابِرِينَ} البقرة: 153
Transliteration: inna Allaha maAAa alssabireena
Abu Ali Ad-Daqaq said: “the patient people won the honor of the two lives, because they gained being with Allah.”
Also, Allah told that He loves the patient; He said: {And Allâh loves As-Sâbirûn (the patient)} [Surat Al-Imran 3:146];
{وَاللَّهُ يُحِبُّ الصَّابِرِينَ} آل عمران: 146
Transliteration: waAllahu yuhibbu alssabireena
Verily, this is the strongest enticement. And He declared that patience is better and emphasized this; He Almighty said: {But if you endure patiently, verily, it is better for As-Sâbirûn (the patient)} [Surat An-Nahl 16:126].
{وَلَئِنْ صَبَرْتُمْ لَهُوَ خَيْرٌ لِلصَّابِرِينَ} النّحل: 126
Transliteration: walain sabartum lahuwa khayrun lilssabireena
Furthermore, Allah gathered to the patient people three characteristics He did not gather to any people except them; He prayed upon them (i.e. blessed them), gave them mercy and granted them guidance; He Almighty said: {but give glad tidings to As-Sâbirûn (the patient). Who, when afflicted with calamity, say: “Truly! To Allâh we belong and truly, to Him we shall return.” 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} [Surat Al-Baqarah 2:155-157].
{...وَبَشِّرِ الصَّابِرِينَ (155) الَّذِينَ إِذَا أَصَابَتْهُمْ مُصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ (156) أُولَئِكَ عَلَيْهِمْ صَلَوَاتٌ مِنْ رَبِّهِمْ وَرَحْمَةٌ وَأُولَئِكَ هُمُ الْمُهْتَدُونَ} البقرة: 155-157
Transliteration: wabashshiri alssabireena (155) Allatheena ithaasabathum museebatun qaloo inna lillahi wainna ilayhi rajiAAoona (156) Olaika AAalayhim salawatun min rabbihim warahmatun waolaika humu almuhtadoona

One of the righteous forefathers said when he was consoled for some evil occurred to him: “why should not I be patient after Allah promised me three things as reward for patience; verily, every one of them is better than the worldly life and whatever in it.”
Also, Allah made success in the worldly life and Hereafter dependent on patience; He said: {O you who believe! Endure and be more patient (than your enemy), and guard your territory by stationing army units permanently at the places from where the enemy can attack you, and fear Allâh, so that you may be successful} [Surat Al-Imran 3:200].
{يَا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ} آل عمران: 200

Transliteration: Ya ayyuhaallatheena amanoo isbiroo wasabiroo warabitoo
waittaqoo Allaha laAAallakum tuflihoona

Actually, recording all the excellences of patience will take longer time; however, more excellences will be mentioned when we discuss patience in the Book and Sunnah.
⦁ Kinds of patience:
According to the sayings of the scholars, there are three kinds of patience; patience for obeying Allah, patience for abstaining from disobeying Him and patience for accepting His destiny. This is because the slave faces, in his life, three states; something he has to do and something he has to abstain from and destiny he has to tolerate. The person always faces these three states all the time and he needs to be patient during them all. These three states are mentioned by Luqman to his son, when he said: {O my son! Aqim-As-Salât (perform As-Salât), enjoin (on people) Al-Ma’rûf - (Islâmic Monotheism and all that is good), and forbid (people) from Al-Munkar (i.e. disbelief in the Oneness of Allâh, polytheism of all kinds and all that is evil and bad), and bear with patience whatever befalls you} [Surat Luqman 31:17].
{يَا بُنَيَّ أَقِمِ الصَّلاةَ وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنْكَرِ وَاصْبِرْ عَلَى مَا أَصَابَكَ} لقمان: 17

Transliteration: Ya bunayya aqimi alssalata wamur bialmaAAroofi wainha AAani almunkari waisbir AAala ma asabaka

As for patience for performing the acts of obedience, it is tolerating the hardships, because the self (by nature) runs away from many acts of obedience. It hates prayer because of laziness and loving relaxation, hates paying Zakat because of misery and stinginess, hates the Hajj and Jihad for the same reasons, hates fasting because of loving food and hating hunger…etc. Therefore, patience for performing the acts of obedience is tolerating the hardships.
⦁ The slave needs patience for performing the acts of obedience in three states:
- First: before beginning the act of obedience, by making the intention sound, having sincerity and intending fulfilling what is ordered to be fulfilled and avoiding the reasons of hypocrisy and seeking reputation. And that is why Allah Almighty mentioned the patience before the deed; He said: {Except those who show patience and do righteous good deeds: those, theirs will be forgiveness and a great reward (Paradise)} [Surat Hud 11:11].

{إِلا الَّذِينَ صَبَرُوا وَعَمِلُوا الصَّالِحَاتِ} هود: 11

Transliteration: Illa allatheena sabaroo waAAamiloo alssalihati

- Second: during performing the act of obedience, in order not to forget Allah during the deed or forget fulfilling deed’s etiquettes, supererogatory acts and fundamental acts. The person has to be patient when there are reasons for negligence or remissness, and he has to remember the intention and makes his heart attendant between the Hands of the Worshiped One.
- Third: after ending the act of obedience. The person needs to conceal the deed and not to reveal it for gaining reputation. Moreover, he needs to tolerate not looking at the deed in admiration and to tolerate not doing whatever may nullify the deed; Allah Almighty said: {O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury} [Surat Al-Baqarah 2:264].

{لا تُبْطِلُوا صَدَقَاتِكُمْ بِالْمَنِّ وَالأَذَى} البقرة: 264

Transliteration: la tubtiloo sadaqatikum bialmanni waalatha

Therefore, the obedience needs fighting the self and patience, and that is why the Prophet (prayers and peace of Allah be upon him) said: “Paradise is surrounded with the hardships…” [Reported by Muslim, 2822]
«حفت الجنة بالمكاره...» رواه مسلم
As for patience of abstaining from prohibited acts; it is well-known. It is holding the self back from following the whims or falling in what is prohibited by Allah. Actually, the things that facilitate this most are abandoning from whatever facilitates committing the sins and neglecting the evil habits, because the evil habits have a special character and if it is joined to the desire, it will be like having two soldiers from the army of Satan united against the servant of Allah in a way that prevents the sense of religion from defeating them. And that is why the Prophet (prayers and peace of Allah be upon him) said: “… and Hellfire was surrounded with the desires.” [Reported by Muslim, 2822]
«...وحفت النّار بالشّهوات» رواه مسلم
As for patience for accepting the affliction; Allah Almighty said: {And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sâbirûn (the patient)} [Surat Al-Baqarah 2:155].
{وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِنَ الأَمْوَالِ وَالأَنْفُسِ وَالثَّمَرَاتِ وَبَشِّرِ الصَّابِرِينَ} البقرة: 155
Transliteration: Walanabluwannakum bishayin mina alkhawfi waaljooAAi wanaqsin mina alamwali waalanfusi waalththamarati wabashshiri alssabireena

This kind of patience could be obtained by preventing the tongue from complaining to other than Allah Almighty and preventing the heart from impatience or panic and preventing the limbs from slapping ones cheeks or tearing the clothes and the like.
When the slave is patient at the time of affliction, he confesses to Allah that his affliction is from Him and that he seeks the reward of tolerating that affliction from Him. It is narrated on the authority of Umm Salama that the Messenger of Allah (prayers and peace of Allah be upon him) said: “When someone from among you suffers some calamity, he should say: ‘we belong to Allah and to Him will we return; o Allah, reward me for my affliction and give me something better than it in exchange for it’.” [Reported by Abu Dawud 3119 and At-Tirmidhi 3511 and declared authentic by Al-Albani]
«إذا أصابت أحدكم مصيبة فليقل إنّا لله وإنّا إليه راجعون اللهمّ عندك أحتسب مصيبتي فآجرني فيها وأبدل لي بها خيرًا منها» رواه أبو داود 3119 والترمذي 3511 وصححه الألباني
Then, when Abu Salama was about to die, he said: “O Allah, give my wife someone better than me.” And when he died Umm Salama said: “we belong to Allah and to Him we will return; O Allah, from You I seek the reward of my calamity” [Reported by At-Tirmithi 3511 and declared authentic by Al-Albani].

«فلما احتضر أبو سلمة قال اللهم اخلف في أهلي خيرا مني فلما قبض قالت أم سلمة إنا لله وإنا إليه
راجعون عند الله احتسبت مصيبتي فأجرني فيها» رواه الترمذي وصححه الألباني
Consider the result of patience and seeking the reward from Allah and following the Messenger and accepting whatever came from Him; Umm Salama won marriage with the most honorable human being, Muhammad (prayers and peace of Allah be upon him).
⦁ Levels of patience:
There are three levels for patience, according to Ibn Al-Qayim (may Allah mercy him);
First: patience by Allah, which means seeking help from Him and seeing Him as the Creator of the events and believing that patience is grace from Him, not an act from the slave himself; He Almighty said: {And endure you patiently (O Muhammad, prayers and peace of Allah be upon him), your patience is not but from Allâh} [Surat An-Nahl 16:127].
{وَاصْبِرْ وَمَا صَبْرُكَ إِلا بِاللَّهِ} النّحل: 127
Transliteration: Waisbir wama sabruka illa biAllahi
Second: patience for the sake of Allah, which means that patience, is because of loving Allah Almighty and seeking His Countenance and nearness, not showing the strength or seeking praise from people or such things.
Third: patience with Allah, which means considering the orders of Allah and His rulings and tolerating following them. Indeed, this is the strongest and hardest level of patience; it is the patience of the most truthful pious. Al-Junaid said: “walking from the worldly life to Hereafter is easy for the believer, and deserting the people for gaining nearness with Allah is hard, and going from the self to Allah is very difficult, and being patient with Allah is more difficult.”
⦁ Patience in the Holy Quran:
Ibn Al-Qayim (may Allah mercy him) mentioned many verses of the Holy Quran in which patience is mentioned. And it is narrated that Imam Ahmad (may Allah mercy him) said: “Allah Almighty mentioned patience in the Holy Quran in about ninety verses.” And here we mention some of the subjects in which patience is mentioned:
1- Enjoining it; He Almighty said: {And endure you patiently (O Muhammad, prayers and peace of Allah be upon him), your patience is not but from Allâh} [Surat An-Nahl 16:127],
{وَاصْبِرْ وَمَا صَبْرُكَ إِلا بِاللَّهِ} النّحل: 127
Transliteration: Waisbir wama sabruka illa biAllahi
and He said: {So wait patiently (O Muhammad, prayers and peace of Allah be upon him) for the Decision of your Lord} [Surat At-Tur 52:48].
{وَاصْبِرْ لِحُكْمِ رَبِّكَ} الطّور: 48
Transliteration: Waisbir lihukmi rabbika
2- Forbidding its opposite (i.e. impatience); He Almighty said: {Therefore be patient (O Muhammad, and peace of Allah be upon him) as did the Messengers of strong will and be in no haste about them (disbelievers)} [Surat Al-Ahqaf 46:35],
{فَاصْبِرْ كَمَا صَبَرَ أُولُو الْعَزْمِ مِنَ الرُّسُلِ وَلا تَسْتَعْجِلْ لَهُمْ} الأحقاف: 35
Transliteration: Faisbir kamasabara oloo alAAazmi mina alrrusuli wala tastaAAjil lahum
and He said: {So wait with patience for the Decision of your Lord, and be not like the Companion of the Fish} [Surat Al-Qalam 68:48].
{وَلا تَكُنْ كَصَاحِبِ الْحُوتِ} القلم: 48
Transliteration: wala takun kasahibi alhooti
3- Praising the patient; He Almighty said: {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)} [Surat Al-Baqarah 2:177].
{وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ أُولَئِكَ الَّذِينَ صَدَقُوا وَأُولَئِكَ هُمُ الْمُتَّقُونَ} البقرة: 177

Transliteration: waalssabireena fee albasai waalddarrai waheena albasi olaika allatheena sadaqoo waolaika humu almuttaqoona
4- Making patience and fearing Allah conditions for the victory and help; Allah Almighty 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 marks (of distinction)} [Surat Al-Imran 3:125].
{بَلَى إِنْ تَصْبِرُوا وَتَتَّقُوا وَيَأْتُوكُمْ مِنْ فَوْرِهِمْ هَذَا يُمْدِدْكُمْ رَبُّكُمْ بِخَمْسَةِ آلافٍ مِنَ الْمَلائِكَةِ مُسَوِّمِينَ} آل عمران: 125
Transliteration: Bala in tasbiroo watattaqoo wayatookum min fawrihim hatha yumdidkum rabbukum bikhamsati alafin mina almalaikati musawwimeena

And that is why the Prophet (prayers and peace of Allah be upon him) said: “And know that victory is accompanied with patience.” [Declared authentic by Al-Albani]
«واعلم أنّ النّصر مع الصّبر» صححه الألباني 315 في تخريج كتاب السّنّة
5- Declaring that gaining what is desired and being safe from what is feared and entering Paradise and receiving the greetings of the angels are results to being patient; He said: {And angels shall enter unto them from every gate (saying): “Salâmun ‘Alaikum (peace be upon you) for you persevered in patience! Excellent indeed is the final home!”} [Surat Ar-Rad 13:23-24].

{وَالْمَلائِكَةُ يَدْخُلُونَ عَلَيْهِمْ مِنْ كُلِّ بَابٍ (23) سَلامٌ عَلَيْكُمْ بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَى الدَّارِ} الرّعد: 23-24

Transliteration: waalmalaikatu yadkhuloona AAalayhim min kulli babin (23) Salamun AAalaykum bima sabartum faniAAma AAuqba alddari

6- Declaring that the verses of Allah are useful to the patient only; He Almighty said: {And We sent not a Messenger except with the language of his people, in order that he might make (the Message) clear for them. Then Allâh misleads whom He wills and guides whom He wills. And He is the All-Mighty, the All-Wise.} [Surat Ibrahim 14:4].
{وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلا بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ فَيُضِلُّ اللَّهُ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ وَهُوَ الْعَزِيزُ الْحَكِيمُ} إبراهيم: 4
Transliteration: Wama arsalna min rasoolin illa bilisani qawmihi liyubayyina lahum fayudillu Allahu man yashao wayahdee man yashao wahuwa alAAazeezu alhakeemu
7- Declaring that the characteristics of goodness and the great rewards will be for none but the patient; He Almighty said: {Woe to you! The Reward of Allâh (in the Hereafter) is better for those who believe and do righteous good deeds, and this none shall attain except those who are As-Sâbirûn (the patient in following the truth)} [Surat Al-Qasas 28:80],
{وَيْلَكُمْ ثَوَابُ اللَّهِ خَيْرٌ لِمَنْ آمَنَ وَعَمِلَ صَالِحًا وَلا يُلَقَّاهَا إِلا الصَّابِرُونَ} القصص: 80

Transliteration: waylakum thawabu Allahi khayrun limanamana waAAamila salihan walayulaqqaha illa alssabiroona
and He said: {But none is granted it (the above quality) except those who are patient - and none is granted it except the owner of the great portion (of happiness in the Hereafter i.e. Paradise and of a high moral character) in this world} [Surat Fussilat 41:35].
{وَمَا يُلَقَّاهَا إِلا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلا ذُو حَظٍّ عَظِيمٍ} فصلت: 35
Transliteration:Wama yulaqqaha illa allatheena sabaroo wama yulaqqaha illa thoo haththin AAatheemin
8- Making patience and strong belief conditions for being Imam; He Almighty said: {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 Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.)} [Surat As-Sajdah 32:24].
{وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا وَكَانُوا بِآيَاتِنَا يُوقِنُونَ} السّجدة: 24

Transliteration: WajaAAalna minhum aimmatan yahdoona biamrina lamma sabaroo wakanoo biayatina yooqinoona
9- Allah praised Ayub great praise because of his patience; He said: {Truly! We found him patient. How excellent a slave! Verily he was ever oft-returning in repentance (to Us)!} [Surat Sad 38:44].
{إِنَّا وَجَدْنَاهُ صَابِرًا نِعْمَ الْعَبْدُ إِنَّهُ أَوَّابٌ} ص: 44
Transliteration: inna wajadnahu sabiran niAAma alAAabdu innahu awwabun
10- He Almighty coupled between patience and the principles of Islam and characteristics of belief; He coupled patience with prayer in His saying: {And seek help in patience and As-Salât (the prayer)} [Surat Al-Baqarah 2:45],
{وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلاةِ} البقرة: 45
Transliteration: WaistaAAeenoo bialssabri waalssalati
and with Fearing Him in His saying: {Verily, he who fears Allâh with obedience to Him (by abstaining from sins and evil deeds, and by performing righteous good deeds), and is patient} [Surat Yusuf 12:90],
{إِنَّهُ مَنْ يَتَّقِ وَيَصْبِرْ} يوسف: 90
Transliteration: innahu man yattaqi wayasbir and with thank in His saying: {Verily, in this are signs for every patient, grateful (person)} [Surat Luqman 31:31],
{إِنَّ فِي ذَلِكَ لآيَاتٍ لِكُلِّ صَبَّارٍ شَكُورٍ} لقمان: 31

Transliteration: inna fee thalika laayatin likulli sabbarin shakoorin

and with sympathy and compassion in His saying: {and recommended one another to perseverance and patience, and (also) recommended one another to pity and compassion} [Surat Al-Balad 90:17]
{وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ} البلد: 17
Transliteration: watawasaw bialssabri watawasaw bialmarhamati

and with truthfulness in His saying: {the men and women who are truthful (in their speech and deeds), the men and the women who are patient (in performing all the duties which Allâh has ordered and in abstaining from all that Allâh has forbidden)} [Surat Al-Ahzaab 33:35].
{وَالصَّادِقِينَ وَالصَّادِقَاتِ وَالصَّابِرِينَ وَالصَّابِرَاتِ} الأحزاب: 35
Transliteration: waalssadiqeena waalssadiqati waalssabireena waalssabirati

And in other verses, Allah declared that patience is the reason of gaining His love, nearness, victory, support and reward. Indeed, any one of these gains is sufficient as honor.
⦁ Patience in Sunnah:
In Sunnah, there are many Ahadith demonstrating the excellence of patience and entice having it. Furthermore, these Ahadith mention the rewards that are prepared for the patient in the worldly life and Hereafter. The scholars mentioned these uncountable Ahadith in their books under many titles; and here are some of these Ahadith:
1- It is reported in the two Sahihs that Anas said: “The Prophet (prayers and peace of Allah be upon him) passed by a woman who was weeping beside a grave. He said to her, “fear Allah and be patient.” She said to him, “Go away, for you have not been afflicted with a calamity like mine.” And she did not recognize him. Then she was informed that he was the Prophet. So, she was frightened as if she was about to die. Then, she went to the house of the Prophet and there she did not find any guard. Then she said to him, “O Messenger of Allah, I did not recognize you.” He said, “Verily, the patience is at the first instance of a calamity.” [Reported by Al-Bukhari, 1283]
عن أنس قال: مرّ النّبيّ -صلّى الله عليه وسلّم- بامرأة تبكي عند قبر فقال: «اتّقي الله واصبري» فقالت: إليك عنّي فإنّك لم تُصب بمصيبتي -ولم تعرفه- فقيل لها: إنه النبي -صلى الله عليه وسلم-، فأخذها مثل الموت، فأتت باب النبي -صلى الله عليه وسلم- فلم تجد على بابه بوابين، فقالت: يا رسول الله، لم أعرفك. فقال: «إنّما الصّبر عند الصّدمة الأولى» رواه البخاري 1283
Indeed, the first stroke of a calamity has an effect that trembles and disturbs the heart. If the person tolerated the first shock, it would be weak calamity, and then he will be able to be patient.
2- And it is narrated on the authority of Abu Sa’eed Al-Khudri that the Messenger of Allah (prayers and peace of Allah be upon him) said: “… and whoever remains patient, Allah will make him patient. Nobody can be given a blessing better and greater than patience” [Reported by Al-Bukhari, 1469].
«.. ومن يتصبّر يصبّره الله، وما أعطي أحد عطاء خيرًا وأوسع من الصّبر» رواه البخاري 1469

3-And it is narrated on the authority of Anas that he heard the Messenger of Allah (prayers and peace of Allah be upon him) says: “Allah said, ‘If I deprive my slave from his two beloved things (i.e. his eyes), and he remains patient, I will let him enter Paradise in compensation for them.’” [Reported by Al-Bukhari, 5653]
«إن الله قال: إذا ابتليت عبدي بحبيبتيه -أي عينيه- فصبر، عوضته منهما الجنّة» رواه البخاري 5653

4- And it is reported in the two Sahihs that the Messenger of Allah (prayers and
peace of Allah be upon him) distributed something (among his followers). A man said, “This distribution has not been done (with justice) seeking Allah’s Countenance.” And when the Messenger of Allah was informed about that he said, “May Allah bestow His Mercy on Moses, for he was harmed more (in a worse manner) than this; yet he endured patiently” [Agreed upon].
«رحم الله موسى، قد أوذي بأكثر من هذا فصبر» متفق عليه
Actually, the Ahadith that talks about the excellence of patience and entice having it are uncountable, and the above mentioned are sufficient.
⦁ Among the sayings of the righteous forefathers about patience:
1- Omar Ibn Al-Khattab (may Allah be pleased with him) said: “we found the best of our life by patience.” And he also said: “we found the best of our life by patience, and if patience was a man, it would be generous one.”
2- Ali (may Allah be pleased with him) said: “the likeness of patience to faith is like the head to the body; if the head is cut, the body will be dead.” Then he raised his voice saying: “indeed, there is no belief to whoever does not have patience.” And he also said: “patience is a mount that would never stumble.” 3- Al-Hassan said: “patience is one of the treasures of good; therefore, Allah never gives it but to a slave who has an exalted status in His sight.”
4- Omar Ibn Abdel-Aziz (may Allah mercy him) said: “Allah had never granted a boon to a slave then took it from him and gave him patience instead of it but what He gave him is better than what He took.”
5- Soliman Ibn Al-Qasim (may Allah mercy him) said: “the reward of every deed is known except the reward of patience.”
6- Maimoun Ibn Mahran (may Allah mercy him) said: “patience is two kinds; patience at having a calamity (i.e. good patience) and patience for not committing a sin (i.e. better patience).” And he also said: “no one has taken something from the body of goodness and whatever is inferior to it, but by patience.”
⦁ Things opposite to patience:
As long as patience is preventing the tongue from complaining to other than Allah and preventing the heart from discontent or impatience and preventing the limbs from slapping the cheeks or tearing the clothes or scratching the faces and the like, whatever contrary to this; is opposite to patience. And the following are among the things that are opposite to patience;
1- Complaining to a creature. If the slave complained his Lord to a creature like him, he would have complained the One Who gives mercy and be kind and cure him and Holds in His Hands his harm and benefit to whom does not show mercy nor has the power to present harm or benefit. Actually, this is a result of ignorance and lack of faith. As for presenting complaint to Allah, it is not against patience. Because Ya’qoub (i.e. Jacob) complained to his Lord, although he promised Him to be patient; he said: {I only complain of my grief and sorrow to Allâh} [Surat Yusuf 12:86].
{قَالَ إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللَّهِ} يوسف: 86
Transliteration: Qala innama ashkoo baththee wahuznee ila Allahi
As for informing a creature about the status, it is not against patience. This is like telling the doctor about the pain or telling the ruler about the injustice, as long as it is for gaining help or having support for eliminating the harm.
2- As for tearing the clothes or slapping the cheeks or scratching the faces or plucking out the hair or striking one hand by the other or raising the voice at the stroke of a calamity, they are all against patience. And that is why the Prophet (prayers and peace of Allah be upon him) declared innocence from whoever does that.
As for weeping and feeling sadness without making sounds or uttering prohibited speech, it is not against patience. Allah Almighty said about Yaqoub: {And he lost his sight because of the sorrow that he was suppressing} [Surat Yusuf 12:84]; Qatada said: “he (i.e. Yaqoub) did not say but good.”
{وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ} يوسف: 84
Transliteration: waibyaddat AAaynahu mina alhuzni fahuwa katheemun
3- As for declaring the calamity and talking about it, it is against patience. It is said: “it is from the righteousness to conceal the calamities, diseases and charities.” And it is said: “concealing the calamities is the peak of righteousness.”
4- As for impatience, which is feeling discontent at the stroke of a calamity and being niggard at having grace, it is against patience. Allah Almighty said: {Verily, man (disbeliever) was created very impatient; Irritable (discontented) when evil touches him, and niggardly when good touches him} [Surat Al-Maarij :19-21].
{إِنَّ الإِنْسَانَ خُلِقَ هَلُوعًا (19) إِذَا مَسَّهُ الشَّرُّ جَزُوعًا (20) وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا} المعارج: 19-21

Transliteration: Inna alinsana khuliqa halooAAan (19) Itha massahu alshsharru jazooAAan (20) Waitha massahu alkhayru manooAAan
Ubaid Ibn Umair said: “impatience is not shedding tears and feeling sad; rather impatience is the evil saying and the evil thinking.” One of the righteous forefathers said: “a beloved son to me died, and when I said to his mother, ‘fear Allah and ask the reward from Him and be patient’ she said, ‘my calamity because of losing him is greater than spoiling it by being impatient.’ “
Finally, I ask Allah Almighty to grant to us patience and I ask Him to make us among the patient. And prayers and peace of Allah be upon Muhammad and his family and companions.
source:Reference Link

⦁ PROPHET MUHAMMAD'S KINDNESS

Prophet Muhammad ﷺ was as kind as he was polite. He always treated people with kindness and tenderness and never showed harshness even to his enemies. The people who abused him, threw thorny bushes and stones and dirt on him and were thirsty for his blood, received nothing but kindness from him. He showed kindness to all, irrespective of whether they were friends or foes.The kind and gentle nature of Prophet Muhammad ﷺ endeared him to all, young and old, rich and poor, men and women.

In his boyhood, he never fought or quarrelled with anyone like other boys of his own age, but always showed kindness and friendship, to the aged as well as to the young. When he reached maturity, he was well-known for his kindness and sympathy to the poor orphans and widows. After he became the Prophet ﷺ, his kindness to people knew no bounds. Anas said, "I served Allah's Messenger for ten years and he never said to me, 'shame' or 'why did you do such a thin"?' or 'why did you not do such and such a thing?' " In Medinah, when he was the head of the state and had the power to take revenge on his enemies, he treated all captives and prisoners-of-war, including his hard-core enemies, very kindly.

⦁ Qur’an
Allah mentions this quality of Muhammad's in the Qur'an, "O Messenger, it is a great Mercy of God that you are very gentle and lenient towards them; for, had you been harsh and hardhearted, they would all have broken away from you." Qur'an Surah Al’e Imran 3:159 [1]

⦁ Towards Children
The Prophet’s love for children was not restricted to his children and grandchildren but above any cast, creed or color. The scope of his mercy and affection embraced all children, and he showed the same interest and gentleness to other children. Usamah ibn Zaid (may Allah be pleased with him) narrates: Allah’s Messengerﷺ used to put me on (one of) his thighs and put Al-Hasan ibn `Ali on his other thigh, and then embrace us and say, “O Allah! Please be merciful to them, as I am merciful to them.” Sahih Al Bukhari 6003(Vol. 8: 32)
The Prophet صلی اللہ علیہ وسلم was always concerned about everyone’s thought and feeling. The following hadith narrated by Anas ibn Malik (may Allah be pleased with him) proves his thoughtful character: The Prophet صلی اللہ علیہ وسلم said, “(It happens that) I start the prayer intending to prolong it, but on hearing the cries of a child, I shorten the prayer because I know that the cries of the child will incite its mother’s passions.” Sahih al-Bukhari 709 (Vol1:677)

⦁ Towards the Poor
The Prophet ﷺ enjoined upon Muslims to treat the poor kindly and to help them with alms, zakaat, and in other ways. He said: "He is not a perfect Muslim who eats his fill and lets his neighbor go hungry." He asked: "Do you love your Creator? Then love your fellow beings first."
Monopoly is unlawful in Islam and he preached that: "It is difficult for a man laden with riches to climb the steep path that leads to bliss."
He did not prohibit or discourage the acquisition of wealth but insisted that it be lawfully acquired by honest means and that a portion of it would go to the poor. He advised his followers: "To give the laborer his wages before his perspiration dried up." Ibn Majah Vol. 3: 2443

He did not encourage beggary either and stated that: "Allaah is gracious to him who earns his living by his own labor, and that if a man begs to increase his property, Allah will diminish it and whoever has food for the day, it is prohibited for him to beg."
To his wife he said: "O 'Aa'ishah, love the poor and let them come to you and Allaah will draw you near to Himself."[Al-Bukhaari]

One or two instances of the Prophet's concern for the poor may be given here. A man from Madeenah, Ibaad Ibn Sharjil, was once starving. He entered an orchard and picked some fruit. The owner of the orchard gave him a sound beating and stripped off his clothes. The poor man appealed to the Prophet who remonstrated the owner thus: "This man was ignorant, you should have dispelled his ignorance; he was hungry, you should have fed him." His clothes were restored and, in addition, some grain was given to him. [Abu Daawood]

A debtor, Jaabir Ibn Abdullaah was being harassed by his creditor as he could not clear his debt owing to the failure of his date crop. The Prophet ﷺ went with Jaabir to the house of the creditor and pleaded with him to give Jaabir some more time but the creditor was not prepared to oblige. The Prophet then went to the oasis and having seen for himself that the crop was really poor, he again approached the creditor with no better result. He then rested for some time and approached the creditor for a third time but the latter was adamant. The Prophet went again to the orchard and asked Jaabir to pluck the dates. As Allaah would have it, the collection not only sufficed to clear the dues but left something to spare. Sahih Al-Bukhaari 2395 (Vol.3:580)

⦁ Towards Animals
The Prophetﷺnot only preached to the people to show kindness to each other but also to all living souls. He forbade the practice of cutting tails and manes of horses, of branding animals at any soft spot, and of keeping horses saddled unnecessarily. Sahih Muslim 2118(Book 24, Hadith 5284)

Narrated Salim: that Ibn `Umar disliked the branding of animals on the face. Ibn `Umar said, "The Prophet (ﷺ) forbade beating (animals) on the face." Sahih al-Bukhari 5541 (Vol. 7, Book 67, Hadith 449)

If he saw any animal over-loaded or ill-fed he would pull up the owner and say: "Fear Allaah in your treatment of animals."Sunan Abi Dawud 2548 (Book 14, Hadith 2542)

A companion came to him with the young ones of a bird in his sheet and said that the mother bird had hovered over them all along. He was directed by the Prophet to replace her offspring in the same bush. Sunan Abu Daawood 2675 (Book 14, Hadith 2669)

During a journey, somebody picked up some birds eggs. The bird's painful note and fluttering attracted the attention of the Prophet ﷺ who asked the man to replace the eggs. Al-Adab Al-Mufrad 382

As his army marched towards Makkah to conquer it, they passed a female dog with puppies. The Prophet not only gave orders that they should not be disturbed, but posted a man to see that this was done. He stated: "Verily, there is heavenly reward for every act of kindness done to a living animal." Sahih Al Bukhari 2466 (Vol.3: 646) [2]

Source:Reference Link

⦁ اِلَّا الَّذِيۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ وَتَوَاصَوۡا بِالۡحَقِّ   ۙ وَتَوَاصَوۡا بِالصَّبۡرِ‏
(103:3) save those who have faith and do righteous deeds, and counsel each other to hold on to truth and counsel each other to be steadfast.1
1. In this Surah an oath has been sworn by the Time to impress the point that man is in sheer loss and only those people are an exception from the loss who are characterized by four qualities:
(1) Faith.
(2) Righteous deeds.
(3) Exhorting one another to truth.
(4) Exhorting one another to patience.
Let us consider each of these parts separately in order to fully understand the meanings.
As for the oath, we have explained several times above that Allah has not sworn an oath by any of the created objects on account of its glory or its excellence and wonderful qualities but for the reason that it testifies to the truth which is meant to be established. Therefore, the oath by Time signifies that Time is witness to the truth that man is in sheer loss except for the people who possess the four qualities.
The word time is used for the past as well as for the passing time in which the present, in fact, does not signify any long stretch of time. Every moment, when it has passed, becomes past, and every moment of the future, when it is passing, becomes present, and when it has passed, becomes past. Here, since the oath has been sworn by time absolute, both kinds of time are included in its meaning. The oath by the past time means that human history testifies that the people who were without these qualities, eventually incurred loss, and in order to understand the significance of the oath by the passing time, one should understand that the time which is now passing is, in fact, the time which has been given to every single individual and every single nation to work in the world. Its example is of the time which is allotted to a candidate for answering his question-paper in the examination hall. The speed with which this time is passing can be estimated from the movement of the secondhand in the watch. Even a second is a considerable amount of time, for during this very second light travels 186,000 miles, and in the Kingdom of God there may as well be many things which move even faster than light, but are not yet known to man. However, if the speed of the passing time be regarded the same as of the movement of the second-hand, and we consider that whatever act, good or bad, we perform and whatever occupation we pursue, takes place in the limited span of age that we have been given for work in the world, we feel that our real wealth is this very time, which is passing so quickly. Imam Razi has cited a scholar as saying: I understood the meaning of Surah Al- Asr from an ice-seller, who was calling aloud for the attention of the people repeatedly in the bazar: Have mercy on the one whose wealth is melting away! Hearing what he was crying I said to myself: this then is the meaning of Walasri innal-insana lafi khusrin. The age-limit that man has been allotted is passing quickly like the melting away of ice. If it is wasted, or spent in wrong pursuits, it will be sheer loss to man. Thus, swearing an oath by the Time what has been said in this Surah, means that the fast passing Time is witness that devoid of these four qualities in whatever occupation and work man is spending his limited span of life, he is engaged in bad bargains. Only such people are engaged in good bargains, who work in the world, characterized by the four qualities. It would be just like calling attention of the candidate, who was spending the time allotted for solving the question-paper in some other pursuit, to the wall clock in the examination hall, to tell him that the passing time bore witness that he was causing loss to himself; the candidate benefiting by the Time was he who was using every moment of the allotted time in solving the paper.
Though the word man has been used in the singular, in the following sentences those people have been made an exception from it, who are characterized by the four qualities. Therefore, one will have to admit that here the word man has been used as a collective noun, denoting a class, and it applies equally to individuals, groups, nations, and entire mankind. Thus, the general statement that whoever is devoid of the above four qualities is in loss, would be proved in any case whether it is a person who is devoid of these, or a nation, or all men of the world. It will be just like giving the verdict that poison is fatal for man; it will mean that poison is fatal in any case whether it is taken by an individual, or a nation, or all the people of the world. Poison’s being fatal is an unchangeable truth; it does not make any difference whether one man has taken it, or a nation has decided to take it, or all the people of the world collectively have agreed to take poison. Precisely in the same way this truth by itself is unchangeable that man’s being devoid of the above four qualities brings him loss. The general rule is not at all affected even if one man is devoid of these, or a nation, or all the people of the world agree that they would exhort one another to disbelief, immorality, falsehood and servitude to the self.
Now, let us see in what sense has the Quran used the word khusr (loss). Lexically, khusr is an antonym of nafa (profit); in trade this word is used in the case when loss results from one bargain as well as in the case when the whole business is running in loss, and also in the case when man loses all his capital and becomes bankrupt. The Quran has made this word a special term of its own and uses it as an antonym of falah (true success). And just as its concept of falah is not merely synonymous with worldly prosperity but comprehends man’s true success from the world till the Hereafter, so its concept of khusr (loss) is also not merely synonymous with worldly failure or distress but comprehends man’s real failure and disappointment from the world till the Hereafter. We have explained the Quranic concept of both falah and khusran at several places before which need not be repeated here. (For this please see (E.N. 9 of Surah Al-Aaraf); (E.N. 30 of Surah Al-Anfal); (E.N. 23 of Surah Younus); (E.N. 102 of Surah Bani Israil); (E.N. 17 of Surah Al-Hajj); (E Ns 1, 2, (11, (50 of Surah Al-Muminoon); (E.N. 4 of Surah Luqman); (E.N. 34 of Surah Az-Zumar). Besides, one should also understand that although according to the Quran true success is man’s success in the Hereafter and real loss his failure there, yet in this world too what the people describe as success is not, in fact, real success but its end in this world itself is failure, and what they regard as loss is not, in fact, loss but a means of true success even in this world. This truth has been stated by the Quran at several places and we have explained it everywhere accordingly. (Please see (E.N. 99 of Surah An- Nahl); (E.N. 53 of Surah Maryam); (E.N. 105 of Surah TaHa); (E.Ns 3-5 of Surah Al-Lail). Thus, when the Quran states conclusively and absolutely that man is certainly in loss, it implies loss both in this world and in the Hereafter. And when it says that only such people are secure from this loss, who are characterized by the four qualities, it implies their being secure from loss and attaining true success both here and in the Hereafter.
Now, let us consider the four qualities on the existence of which depends man’s being secure from loss and failure.
Of these the first quality is Iman (Faith). Although this word at some places in the Quran has been used in the meaning of only verbal affirmation of Faith (e.g. in (Surah An-Nisa, Ayat 137); (Surah Al-Maidah, Ayat 54); (Surah Al- Anfal, Ayats 20, 27); (Surah At-Taubah, Ayat 38); ( Surah As- Saff, Ayat 2), it has primarily been used in the meaning of believing sincerely and faithfully, and in the Arabic language this word has this very meaning. Lexically, amanu lahu means saddaqa-hu wa tamada alai-hi: affirmed him and put faith in him, and amana bi-hi means aiqana bi-hi: had full faith in him. The Faith which the Quran regards as true Faith has been explained in the following verses:
In fact, true believers are those who believed in Allah and His Messenger, then entertained no doubt. (Surah Al- Hujurat, Ayat 15).
Those who said: Allah is our Lord, and then stood steadfast by it. (Surah HaMim As-Sajdah, Ayat 30).
True believers are those whose hearts tremble with awe, whenever Allah is mentioned to them. (Surah Al-Anfaal, Ayat 2).
Those who have believed adore Allah most ardently. (Surah Al-Baqarah, Ayat 165).
Nay, (O Prophet), by your Lord, they can never become believers until they accept you as judge for the decision of the disputes between them, and then surrender to your decision with entire submission without the least resentment in their hearts. (Surah An-Nisa, Ayat 65).
The following verse is even more explicit as regards the distinction between verbal affirmation of Faith and true Faith; it says that what is actually desirable is true Faith and not mere verbal affirmation of the Faith:
O you who profess to have believed, believe sincerely in Allah and His Messenger. (Surah An-Nisa, Ayat 136).
As for the question, what has one to believe in, in order to have true faith? This has also been answered and explained in the Quran most explicitly. First, it implies that one has to believe in Allah, not merely in His Being but in the sense that He alone is God; no one else is an associate in His Godhead. He alone is worthy that man should worship, serve and obey Him. He alone can make or mar destinies; man should invoke Him alone and have trust in Him alone. He alone can enjoin things and forbid things; man is under obligation to obey Him and refrain from what he forbids. He sees everything and hears everything; not to speak of any act of man, even his motives and intentions with which he has done an act, are not hidden from Him. Secondly, one has to believe in the Messenger, in the sense that he is a guide and leader appointed by Allah: whatever he has taught, is from Allah, is based upon the truth and has to be acknowledged and accepted. This belief in Apostleship also includes faith in the angels, the Prophets, the divine Books and in the Quran itself, for this forms part of the teachings which the Messenger of Allah has given. Thirdly, one has to believe in the Hereafter, in the sense that man’s present life is not his first and last life, but after death man has to be resurrected, to render an account to God of the deeds done in the present life, and has to be rewarded for the good deeds and punished for the evil deeds accordingly. This Faith provides a firm basis for morality and character, upon which can be built the edifice of a pure life, whereas the truth is that without such Faith, the life of man, however beautiful and pleasing outwardly, is like a ship without an anchor, which is at the mercy of the waves wherever they may take it.
After Faith the second quality required to save man from loss is to perform righteous deeds (salihalt). Salihat comprehends all kinds of virtuous and good deeds. However, according to the Quran, no act can be a good act unless it is based on Faith and it is performed in obedience to the guidance given by Allah and His Messenger (peace be upon him). That is why in the Quran exhortation to perform good deeds is preceded everywhere by Faith, and in this Surah too it has been mentioned after the Faith. Nowhere in the Quran has a deed without Faith been called a good deed, nor any reward promised for a deed performed without Faith. On the contrary, this also is a fact that only that Faith is reliable and beneficial, the sincerity of which is proved by man’s own act and deed, otherwise Faith without righteous deeds would be a false claim refuted by the man himself when in spite of this claim he follows a way opposed to the way taught by Allah and His Messenger (peace be upon him). The relationship between Faith and righteous deed is of the seed and the tree. Unless the seed is sown in the soil no tree can grow out of it. But if the seed is in the soil and no tree is growing out of it, it would mean that the seed is lost in the soil. On this very basis whatever good news has been given in the Quran, has been given to the people who believe and do good deeds, and the same has been reiterated in this Surah. What man requires to do after the Faith in order to remain secure from loss is to perform righteous deeds. In other words, mere Faith without righteous deeds cannot save man from loss.
The above two qualities are such as must be possessed by every single individual. Then, the Surah mentions two further qualities, which a man must have in order to be saved from loss. They are that the people who believe and do good deeds must exhort one another to truth and to patience. This means that in the first place, a believing and righteous people should not live as individuals but should create a believing and righteous society by their combination. Second, that every individual of this society must feel his responsibility not to let the society become degenerate. Thus, all its members are duty bound to exhort one another to truth and to patience.
Truth is the antonym of falsehood, and generally it is used in , two meanings:
(1) A correct and right thing which is in accordance with justice and truth, whether it relates to belief and faith or to mundane affairs.
(2) The right which is obligatory on man to render, whether it is the right of God, the right of man, or the right of one’s own self. Thus, to exhort one another to truth means that the society of the believers should not be so insensitive that falsehood may thrive and things against justice and truth be done in it, and the people be watching everything indifferently. On the contrary, it should be a living, sensitive society so that whenever and wherever falsehood appears, the upholders of the Truth should rise up against it, and no member of the society rest content with only himself adhering to truth, righteousness, justice and rendering the rights of others, but should exhort others also to adopt the same way of life. This is the spirit that can ensure security of a society against moral degeneration and decay. If a society becomes devoid of this spirit, it cannot remain secure from loss, and eventually even those people are also affected by the loss who might in their own way be adhering to the truth, but were insensitive to violation of the truth in their society.
The same has been stated in Surah Al-Maidah, thus: Those who adopted the way of disbelief among the children of Israel were cursed by the tongue of David and of Jesus, son of Mary, because they had grown rebellious and become transgressors: they would not forbid one another to do the wrong deeds they committed. (verses 78-79). Then the same idea has been expressed in Surah Al-Aaraf, thus: When the children of Israel totally forgot the teachings (of observing the Sabbath), We seized with a severe scourge all those who were transgressors, and We saved those who used to forbid evil (verse 165); and in Surah Al-Anfal, thus: And guard against that mischief which will not bring punishment in particular to the mischief-makers alone from among you. (verse 25). That is why to enjoin what is good and to forbid what is evil, has been enjoined on the Muslim community as a duty (Surah Aal-Imran, Ayat 104) and the community which performs this duty has been declared to be the best community (Surah Aal-Imran, Ayat 110).
Besides exhorting to the truth, the other thing which has been declared as a necessary condition for keeping the believers and their society secure from loss is that the members of the society should enjoin patience upon one another. That is, they should enjoin upon one another to bear with fortitude and steadfastness the difficulties, hardships, trials, losses and deprivations which befall the one who adheres to the truth and supports it. Each one of them should encourage the other to bear up against adversity steadfastly.
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