Pearls of Wisdom

Translation From Madarij-Us-Salikeen By Imam Ibnul Qayyim

A servant of Allah must strive to attain patience when tried or afflicted at the hands of oppressors, and also when coping with natural calamity. And by three means should one seek divine help to sustain it.

FIRST, ANTICIPATE THE GOODLY REWARD OF CALAMITY.

The more solemn and certain is one’s focus on the Heavenly reward of patience and faith in one’s affliction, the lighter the calamity becomes-just as when one looks forward to the plenitude of an expected recompense or salary for one’s work, the burden of one’s labor grows easier. Were this not the case, were no one to put forth effort for a future whose reward is not already in hand, the affairs of this world would grind to a halt. The nafs, of self, is shortsighted, looking only for what is immediate. It is a characteristic of the intellect, or aql, however, to anticipate consequences and plan ahead to accomplish goals.

The wise of all nations agree that luxuries cannot be obtained by indulging in luxuries. One who opts for comfort at a time of hard work faces hard luck at the time of reaping comfort. The more diligently one works, the better the reward.

The point is that observing anticipating, and being certain of goodly reward in the future sustains patience. And being patient when things are difficult means both endurance in things that are beyond one’s control and perseverance in deeds that are within one’s control.

SECOND, ANTICIPATE THE EASE AFTER DIFFICULTY

Expecting relief after hardship lightens the encumbrance of calamity – especially if one’s hope is strong and one recognizes that comfort after calamity is certain. A servant of God finds, even in the midst of trials and tribulations, a ray of hope and a breeze of comfort, and this subtle anticipation alone itself becomes a comfort to him. These are the moments when one grasps the meaning of God’s name, Al-Lateef (the Kind, the Gentle, but also the Knower of subtleties).

THIRD, PERCEIVE THE INSIGNIFICANCE OF THE CALAMITY.

One realizes the true triviality of calamity by two means:

1. By recounting the copious blessings and benefits bestowed by Allah upon one. For when the servant recognizes that he is incapable of counting or encompassing them on account of their sheer plenitude and magnitude, his calamities appear minute to him by comparison. Thus one realizes that measured against the blessings of God that one enjoys, one’s calamities are like a drop in the ocean.

2. By recalling the immense blessings of Allah bestowed upon one in the past, and using this as a means to the realization that the goodly reward (that accompanies patience over calamities) is great, indeed. Hence, one is to dwell on the delight of the coming reward and wait with excitement for its arrival in the near future, both in this world and (with bliss) in the Hereafter.

It is reported that there once was a pious woman given to much worship who stumbled, fell and severed her finger completely. Yet she (neither cried nor screamed) but laughed. Someone asked her why she laughed, and she said: “Let me respond to you according to the extent of your understanding. The sweetness of the reward that I anticipate because of it made me forget the bitterness of its loss”.

By the “extent of your understanding,” she meant that the questioner’s spiritual awareness was limited to the overt. Otherwise, he would have seen –not merely the suffering she experienced – but rather the One who caused the suffering, His wisdom in choosing this suffering for her, how graciously He granted to her the joy of gratitude to Him, the pleasure of being pleased with Him in all things, and the high praise and spontaneous gratefulness that came out of her loss.

PATIENCE, AGAIN IN THREE KINDS

Sabr can be looked at in three grades: Patience ‘by’ God (sabr billah) – namely, that in which a servant seeks God’s help for other purposes, patience ‘for’ God (sabr lillah), and finally, patience ‘with’ God’s commandments (sabr ala ahkamih). The first is patience driven by hope in God’s reward, fear of His chastisement, and desire for God. A person exercising this kind of patience does not see himself as having patience within him. Nor does he see himself as capable of it (on his own). But his state is one of having attained the realization of the phrase: There is neither capacity nor power save ‘by God’. Thus, his is a state of knowledge, awareness, and embodiment (of this virtue).

Patience ‘for’ God is of a higher status than patience ‘by’ God, for the former is related to God’s divinity (uluhiyyah), the latter to God’s lordship (rububiyyah). The first is part of worship (ibadah), the second correlates with seeking God’s help (isti’anah). Now, since worship is the ultimate objective, and seeking help a means to it, it follows that patience for the sake of worshipping God is of a higher station than patience for other reasons for which God’s help is sought.

Patience ‘by’ God (namely, such causes for which God is relied upon to accomplish other purposes in the world) is a quality shared by believers and the ungrateful, the pious as well as the wicked. This is so for the simple reason that any one who realizes the reality of human existence in the world has, at some point in life, to be patient with his circumstances and look to God for help to one or another end.

Patience ‘for’ God, on the other hand – namely, in serving and worshiping God and doing His work – is the station of the messengers, the prophets, and the foremost believers (siddiqun). That is to say, it is these who experience the truth of iyyaka na’buduwa iyyaka nasta’in – It is You along we worship (O God!). And It is You along we ask for help” (1:5).

Finally, patience in fulfilling God’s commandments is of a higher station than patience in abiding by God’s decrees wherein one has no choice, as was the case we mentioned elsewhere with the Prophet Joseph (PBUH). His resistance of the temptation and seduction of the wife of the High Minister of Egypt was of a higher station than his patience upon being abandoned in the well by his jealous brothers. For commandments are of two kinds: “Normative” (ahkam shar’iyyah) and “existential” (ahkam kawniyyah). In the case of the existential decrees, one has little choice but patience, while with God’s divine decrees, one must strive to fulfill them, sacrificing in the path of God, and then persevere therein.

(Courtesy: Al Jumuah Magazine)