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Tue 13 Jumada Al Akhira 1445AH 26-12-2023AD at 7:48 am #90748
Tafseer ul Qur’aan
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
Juz 2-Surah Al Baqarah-153
يٰۤاَ يُّهَا الَّذِيْنَ اٰمَنُوا اسْتَعِيْنُوْا بِا لصَّبْرِ وَالصَّلٰوةِ ۗ اِنَّ اللّٰهَ مَعَ الصّٰبِرِيْنَ
💡”O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient.”[1]
📍 [1] Sayyid Qutb offers us a detailed commentary: “After the new qiblah has been appointed, and the Muslim ummah has been assigned its special character and role, the first thing that this Nation the justly balanced Nation is being instructed is to seek help in sabr and salah while attempting to accomplish the task it has been entrusted with, and to get prepared to offer the sacrifices that this role demands from those that are its witnesses (shuhada’): sacrifices of life, property and goods, in the face of fear and poverty; and the hardships that one has to endure while engaged in the struggle to establish the ways approved by Allah (Subhaanahu Wa Ta’ala): both in the hearts of the people as well as in their every day life …to unite the people on the basis of their relationship with Allah (Subhaanahu Wa Ta’ala), in order to free them for His services, and in order that they may live by His commandments… (all these tasks and all these hardships) for the sake of Allah … for the sake of His approval, His Mercy and Guidance, which are themselves the rewards that the heart of a believer considers weighty and worthwhile enough to attempt: ‘O you who believe. Seek help in patience and Prayers, verily Allah is with the patient.’
“The theme of sabr is oft repeated in the Qur’ān. This is because Allah knows the magnitude of the task with which the believers have been entrusted, the steadfastness it requires while treading the middle path between various drives and inclinations, and while calling the people to Allah and His ways, which itself requires full control of one’s nerves, summoning of all abilities, and full awareness of all that is happening outside (among the people) as well as inside (within the self). All these require patience… patience to do the bidding of Allah (Subhaanahu Wa Ta’ala), patience in abstaining from what He has forbidden, patience in Jihad, patience against deception in its various forms, patience at the slow materialization of help, patience at the remoteness of the goal, patience at the puffing up of the falsehood, patience at the small number of sympathizers, patience in the stretched out thorny path, patience at the crookedness of the souls, at the darkness in the hearts, at the stubbornness of men, and patience against agony in the face of people’s unresponsiveness.
“Then, as time lengthens and struggle intensifies, patience weakens… or would even be exhausted .. if there is no fresh supply and renewed backing. Hence, Prayers have been mentioned along with patience. For Prayer is the source of help that never dries up, the provision that never gets exhausted, the aid that reinvigorates the powers of man, the wealth that enriches the heart; so that the cord of Patience gets extended and does not severe, and adds to patience, contentment, buoyancy, satisfaction, faith and trust.
“It is necessary for man, therefore, who is, by his nature weak and of limited resources, to be linked to a Greater Power in order that he may draw enough help to be able to go beyond the limits of his own powers.
“When he faces the evil powers, both internal and external, when constant struggle between the just needs and lusts of the self becomes a heavy burden on him, when combating the rebellion (against Allah) and corruption (in the land) bear heavy on him, when the distances appear long and the destination far away, for a life limited in its tenure… and when he looks back and feels that he has not covered much while the sun is about to set, when he seems to have achieved nothing while the life’s span seems to be reaching its end, when he finds evil blown up and virtue thin and lean… with no light on the horizon, and no landmark on the road…. It is then that the value of Prayers comes to light.
“Prayer is the mortal man’s link with the Immortal Power. It is the appointed hour when the lonely drop joins up with the spring that does not dry up. It is the key to the treasures that enriches. It is the departure from the boundaries of this little earth to the unlimited World beyond. It is the very soul, the very coolness and the shade at the midday. It is the tender touch for the weary heart. Hence we see that whenever the Prophet, on whom be peace and blessing, faced a difficulty he would order Bilal, ‘Bilal. Relieve us with the call to Prayers,’ and used to resort to Prayers whenever an affair worried him.” [End Quote from Sayyid Qutb رحمه الله]
The literal meaning of the word patience (sabr) is ‘to stop’ or ‘to prevent’. In the Islamic Laws (Shariah) it is used with the following three connotations:
1. To apply one self to the obedience and worship of Allah.
2. To prevent oneself from committing sins 3. To persevere and be patient with the difficulties brought on by various calamities in such a way that one is content with the decision of Allah without objection. At the same time, one should aspire for Allah‘s reward in these trying times.People generally interpret patient (sabr) only in the third category. They do not even consider the first two, whereas all three categories are parts of its meaning. The common factor in all three categories involves the suppression of one’s carnal desires and abstention from all deeds which constitute disobedience to Allah. The person who adopts all three forms of sabr will become the beloved of Allah and Allah’s mercy and help will be in his attendance. Allah says in Surah Zumar, “The patient ones will receive their full reward without reservation.” {verse 10]
The importance of patience and gratitude cannot be over emphasised in the short life of a Believer (Mu’min) which seems to last only as long as a fleeting star. Whether in ease, comfort or in difficulty, these traits are always beneficial. Sayyidina Suhaib رَضِيَ اللهُ عَنْهُ, narrates the Holy Prophet ﷺ said, the condition of a Believer (Mu’min) is astonishing. Every condition is a source of good to him and this cannot be attained by any other besides the Believer (Mu’min). When he experiences favourable conditions, he is grateful and this is good for him. On the other hand, when he experiences adverse conditions, he is patient, and this too is excellent for him.” [Muslim,. v.2, p.413.]
A hadith is reported in Bukhari [v.2 p.958] wherein the Holy Prophet ﷺ said that none has ever received a gift better and vaster than patience (sabr). Sayyidina Ibn Abbas رَضِيَ اللهُ عَنْهُ, narrates that the Holy Prophet , ﷺ said, ‘The person who has been blessed with four qualities has gained the good of this world and the Hereafter. (These qualities are:)
1. A thankful heart
2. A tongue constantly engaged in remembrance of Allah (dhikr)
3. A body which can bear difficulties.
4. A wife who is not unfaithful to her husband, neither with regard to her chastity nor his wealth.” {Bayhagqi in ‘Shu‘bal Iman” as recorded in’ Mishkat’ p. 283]In life, some difficulty will have to be experienced, but being patient will open the doors to numerous bounties. One will then receive such favours which one cannot imagine. Difficulties befall every person whether he be a believer or a disbelievers (kafir); pious or impious. The difference is that those who are patient accrue rewards and are assured Allah’s help and mercy. On the contrary, those who do not exercise patience grumble, raise objections and are not satisfied with the decree of Allah. Their difficulty is thus prolonged and they are deprived of reward. Those who object to Allah’s decision become disbelievers. In reality, those who are truly adversely affected by a calamity are those who are deprived of the reward of exercising patience. [Bayhaqi in Dalailun Nubuwwah]
The person who perseveres in the face of adversities reaches elevated positions in the Hereafter. His difficulty is, in reality, no difficulty at all since he has received the recompense in full. In this world it will be witnessed that people toil in their duties the entire month, undergoing much difficulty. Laborers work hard in the heat of the sun but, because they are due to receive their full remuneration, they endure the difficulty happily. They do not consider their work as a burden.
After Allah (Subhaanahu Wa Ta’ala) directed the believers in the previous verse to be thankful to Him and remember Him much, He followed it up by directing them to be patient. (This is because it will not be possible to observe the two without sabr and salah: Razi). The two, shukr and sabr, go together, even as blessings and trials go together, the former requiring shukr (thankfulness) and the latter demanding sabr (patience). Further, the best way to endure misfortunes is through salah and sabr. The Prophet (saws) himself, as reported in a hadīth of Ahmad, used to rush to salah in the face of every major or minor difficulty.
This is the second definition of sabr given by the commentators
Sabr is of two types. One consists in giving up the prohibited and the other in carrying out the commandments. The second of the two is of a higher order and carries greater rewards. A third kind of sabr is to show patience, forbearance, and steadfastness in the face of hardships. This is also obligatory on a Muslim.
It is reported of
Ali ibn al Hussain Zayn al
Abidin that he said: When Allah would have gathered the first and the last of men on the Day of Judgment, a caller will call out: ‘Where are the sabirin. They may enter Paradise without reckoning.’ Some people will proceed toward the gates of the Paradise. The angel guards will ask, ‘Where are you going O children of Adam?’ They will reply, ‘To Paradise.’ They will ask, ‘Will you, even before the reckoning has begun?’ They will reply, ‘Yes.’ They will ask: ‘And who are you?’ They will reply, ‘We are the sabirin.’ The angels will ask, ‘And what was it that you were patient and persevering about?’ They will reply, ‘We carried out what was ordered and refrained from what was forbidden.’ They will say, ‘If that is so, then enter Paradise: a good reward for the workers of righteous deeds’ (Ibn Kathir).Sabr, however, in the sense of forbearance, must immediately follow a calamity, following the Prophet’s ﷺ directive,
“Sabr is at the first instance of the calamity.” It is immediately after the calamity that emotions are high. Later, after some time, when emotions have cooled, everyone becomes a sabir. Therefore, it is said that the wise man is the one who demonstrates at the time of misfortune what an idiot will demonstrate after a couple of days. Further, sabr is of two kinds. First, of him who refrains from evil deeds. The other is that of him who continues obeying the Lord in everything. As for its sign, it is to find peace and tranquility in the heart at the time of calamities. (Sabr has been variously defined), Ruwaym has said that sabr is to desist from complaining against what has occurred. Dhu al-Nun Misri has said that sabr is the name of seeking none but Allah’s help. And, Abu `Ali said that the boundary of sabr is to betray grudge, and complain in the face of a calamity. (I.e. as soon as one begins to complain, or feels a grudge in the heart because of a misfortune that has befallen him, he is out of the state of sabr). As for merely speaking about it by way of the description of the hardship etc. without the tone of complaint: that does not go against sabr. The proof is in the verse which says about Prophet Ayyub (38: 44) عَلَيْهِ سْلَامْ:
“We found him a sabir (patient man), a good slave (of his Lord).” This was said despite the earlier statement in which Ayyub عَلَيْهِ سْلَامْ said,
“When Ayyub called his Lord that, ‘misfortunes have befallen me’” (Qurtubi).
Commenting on the words “Allah is with the patient,” Majid adds: “This consciousness of the accompaniment of Allah, this awareness that He is with us, is the greatest comfort that the human mind can have in this world, and the greatest antidote to our sense of loneliness.”
اَلـلّٰـهُ أَعْلَمْ
اَلْحَمْدُ لِـلّٰـهِ رَبِّ الْعٰلَمِيْنَ
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