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From: [EMAIL PROTECTED]: [EMAIL PROTECTED]: PATIENCE IN AFFLICTION AND
CALAMITYDate: Tue, 3 Jun 2008 07:12:31 +0000
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PATIENCE IN AFFLICTION AND CALAMITY
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)
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