This is the story of Ayub (alayhis salaam); the result of patience, hoping for reward, waiting for relief and not despairing brings about much good. Trials and tests happen to people, hardship occurs; difficult situations occur; harms and transgressions from people occur; so upon the mankind is to be patient.
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Umar stayed at his house for three days then he said to him: ‘Nothing had actually occurred between me and my father from what I mentioned to you but it was that the I heard that the Prophet ﷺ said that a man would appear upon us who will be from the people of paradise so I wanted to accompany you and see what you were doing of righteous deeds.
Yet I didn’t see you perform many righteous deeds? So the man responded to Umar and said to him that ‘I do not do more deeds than what you have already seen me doing except
“So on the Mountain of Abe Qubais (in Mecca) he ﷺ called his people so they congregated around him, then he ﷺ said: ‘’What if I informed you that behind this mountain there is an enemy that wants to conduct an attack upon
you, would you believe me?’’
They said: ‘’We have never ever experienced from you a lie.’’ He replied: ‘’Verily, I am a warner to you of an approaching punishment’’ so his uncle Abu Lahb said: ‘’May your hands perish, is this why you have gathered us?’’
The noble Shaykh, explains how a person needs to be patient when calling to Allah, because the caller will face much opposition, even from those close to him.
And enjoin As-Salât (the prayer) on your family, and be patient in offering them [i.e. the Salât (prayers)]. We ask not of you a provision (i.e. to give Us something: money); We provide for you. And the good end (i.e. Paradise) is for the Muttaqûn (pious and righteous persons – see V.2:2). (Ta Ha: 132)
Benefits extracted from this verse are:
The importance of the prayer.
The obligation of commanding the family with the prayer, and that which they need to perform it (wudhu etc).
The obligation of patiently persevering upon the prayer, even if a person endures what he endures from striving of his soul.
Allah’s complete Self Sufficiency (The Most High) of having any need of His creation, since He does not command us to seek provision from us.
That giving importance, care and concern to the prayer; and patiently persevering upon it is a means of gaining provision.
That having taqwa of Allāh (Mighty & Majestic) is a cause for a praiseworthy and good outcome in this life and the next.
Al-ilmām bi b’ad Āyāt al-Ahkhām Tafsīran wa Istimbātan Pgs. 54-55
Patience falls into five categories as Al-Imām Ibn al-Qayyim (rahimahullāh) explained in his tremendous book, ‘Iddatu as-Ṣābirīn
Patience is categorised into five: Wājib (Obligatory), Mandūb (Recommended), Maḥḍhūr (Prohibited), Makrūh (Disliked) and Mubāḥ (permissible).
Obligatory Patience is of three types:
Restraining oneself from the prohibited affairs. (Muḥaramāt)
Perseverance upon the performance of the obligatons. (Wājibāt)
Patience upon afflictions, such as illnesses, poverty etc.
Restraining oneself from the disliked actions. (Makrūhāt)
Perseverance upon the recommended actions. (Mustaḥabāt)
Prohibited Patience is of types from them:
Restraining oneself from food and drink, to the extent that a person dies,
Likewise restraining oneself from carrion, blood and meat of swine at the time of starvation is prohibited if he fears death.
As for Disliked Patience, then it is of types:
Restricting oneself from food and drink, clothing and intimate relations to the extent that it harms the body
Restricting oneself from intimate relations with his wife, if he has the need for that and he isn’t harmed by it.
Persisting upon the performance of the disliked actions. (Makrūhāt)
Restricting oneself from performance of the recommended actions. (Mustaḥabāt)
As for the Mubāḥ Ṣabr [i.e. the patience which is permissible to act upon, but one is not blameworthy for abandoning it], it is the patience that is besides those [four types], so one can either choose to act upon it or abandon it or persevere.
Patience upon an obligation is an obligation and refraining from an obligation is prohibited.
Abstaining from the impermissible is an obligation and persisting upon the impermissible is prohibited.
Patience upon the recommended deeds is recommended and refraining from them is disliked.
Abstaining from the disliked affairs is recommended and persisting upon them is disliked.
And Patience on the permissible affairs is permissible.
It is befitting for the People of Īmān to be the most patient of people, the firmest of people upon the truth and its defence, rejecting falsehood and striving against it. And even if others are patient upon falsehood, then the People of Īmān and Taqwa are foremost with patience upon the truth and steadfastness upon it.
Al-Fawāid al-ilmiyyah min ad-Durūs al-Bāziyyah – Fawāid min at-Tafsīr pgs. 33-34
Imaam Ibnul Qayyim [rahimahullaah] said: More than one person has said to me:
[ إذا تبت إليه–When I repent to Him (i.e. Allaah); [ وأنبت – and turn to (Him) in obedience, avoiding disobedience, depending on him and seeking refuge in Him] and performing righteous actions; my sustenance is straitened and difficulty comes upon my livelihood. However, when I return to disobeying Him and give my soul its desires, then sustenance, relief and other than it comes to me.’’ So I [i.e. Ibnul Qayyim] said to some of them: This is a test from Him [i.e. Allaah] to see whether you are truthful or untruthful in your seeking refuge with Him, responding and submitting to Him in obedience and exercising patience upon (what He has decreed of afflictions for you with absolute justice and wisdom) so that there are (good) end results for you; or whether you are untruthful so that you return to what you were upon (of evil).
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Imaam As-Sadi [rahimahullaah] said:
And among the beneficial affairs is to know that the harm of the people against you- especially evil speech- does not harm you; rather it harms them, unless you preoccupy yourself by giving it importance and [thus] it dominates your emotions, then it will harm you as it harms them. Indeed, it will not harm you in anyway if you pay no attention to it.
[Source: (Al-Wasaa-il Al-Mufeedah: page:30). abridged and slightly paraphrased]