Means which Help one upon Patience against the Harm of Creation

 

Therefore, one needs patience in all states. The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “No one is given a blessing better and greater than patience.” [Al-Bukhaari]

Allaah (Ta’ala) mentioned patience in different forms. He (Ta’ala) mentioned it in the form of a command, in the form of prohibition, and in the form of praise to indicate the great status of patience and the dire need of it.

 

Patience upon receiving harm from others

 

Patience is a broad topic, which has many aspects. In this article, the patience that is specifically mentioned is when a person is subjected to harm by others.

In this life, one can never be safe from oppression or receiving harm from others. This is because people are of different kinds, different characters, different dispositions, etc.

It is incumbent upon a Muslim to show patience, especially when he receives harm from others. Therefore, the speech of the Scholars in clarifying what helps one to show patience when receiving harm from others is a light for the Muslim.

Shaikh ul-Islam Ibn Taymiyyah (Rahimahullaah) has mentioned some tips and advices in Jaami’ul Masaa’il in which he elaborates in detail the means that will help a person show patience towards others when they harm him. He (Rahimahullaah) said: “Many things will help the slave to have patience:

First: To testify that Allaah (Ta’ala) is the Creator of the actions of the servants, their movements, their wills, their stillnesses.

 

Whatever Allaah Wills will be, and whatever He does not Will, will not be. No atom moves in the upper and lower worlds except by His Leave and Will. The servants are merely tools. Look at the One Who has made them overpower you and do not look at their action with you. (In this way) you will feel at rest from grief and anxiety.

 

Second: To acknowledge one’s sins and to realize that Allaah has made the people who wronged you overpower you due to your own sins

 

Allaah (Ta’ala) says in Surat Ash-Shura [42:30]:

وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ

“And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much.”

If the slave testifies that all of what has afflicted him of disliked matters is due to his own sins, he will then preoccupy himself with repentance and seek forgiveness for the sins by which Allaah has made the oppressors overcome him – instead of dispraising them, blaming them, and backbiting those who wronged him.

 

If you see a slave criticizing those who have harmed him and he does not return to himself with blame and seek forgiveness for his sins, then you should know that his calamity is really a true calamity. However, if he returns to Allaah in repentance and asks for forgiveness, saying “this is because of my sins”, then the calamity that befell him becomes a blessing for him.

‘Ali ibn Abi Taalib (Radia-Allaahu ‘anhu) said: “This is one of the jewels of speeches – ‘Let the slave have hope in none except his Lord, the slave should fear nothing except his sins.’” It is also quoted that he said: “No calamity befalls a person except because of a sin, and no calamity is removed except by way of repentance.”

Commentary:

If the slave contemplates that the actions of the servants are created, and he looks at the One Who has given them the power over him by inflicting harm, he will blame himself and say that they had not overpowered him except due to his sins and his negligence. Then he will increase in asking for forgiveness for the sins which he knows and/or ignores, and he will return to Allaah in repentance. He will ask Allaah for forgiveness profusely, hoping that Allaah will remove this trial (affliction).

 

Third: To recognize the best of rewards which Allaah has promised the one who pardons and makes reconciliation

Allaah (Ta’ala) says in Surat Ash-Shura [42:40]:

وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا ۖ فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ ۚ إِنَّهُ لَا يُحِبُّ الظَّالِمِينَ

“The recompense for an evil is an evil like thereof, but whoever forgives and makes reconciliation, his reward is due from Allaah. Verily, He likes not the Dhalimun (oppressors, polytheists, and wrong-doers, etc.).”

However, people are of three categories when facing oppression (and in reclaiming their rights):

1) An oppressor who takes back more than his due right

2) A Muqtasid who follows a middle course and takes back what is equal to his due right

3) A Muhsin who pardons, overlooks, and leaves his right

These three categories are mentioned in the verse.

The first part of the verse

وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا

“The recompense for an evil is an evil like thereof,”

refers to the Muqtasid; those who take equal to their due right.

The middle of the verse refers to those who are foremost:

فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ

“…but whoever forgives and makes reconciliation, his reward is due from Allaah.”

And the last part of the verse refers to those who oppress and do injustice by taking more than their due right:

إِنَّهُ لَا يُحِبُّ الظَّالِمِينَ

“…Verily, He likes not the Dhalimun (oppressors, polytheists, and wrong-doers, etc.).”

If a slave also realizes what his state will be when the caller will call on the Day of Resurrection: “Let him whose reward with Allaah is affirmed, get up” and only the one who pardons and makes reconciliation will get up. [Da’ief al-Jamie’]

In addition to this, if he realizes the reward that he will miss if he takes revenge and takes back his due right, it will become easy for him to show patience and pardon.

 

Commentary:

Let the slave recognize and realize about the fact that Allaah has prepared the best of rewards for those who are patient and who pardon when receiving harm from others.

There are two ranks; one is showing patience for the harm he receives and the other higher rank is to pardon those who harm him. Pardoning people is a higher status; no one achieves it except those who are near to Allaah and good doers [as Allaah (Ta’ala) says in Surat Aal-‘Imraan 3:134], and what helps to attain that status is realizing the great reward for it.

He (Rahimahullaah) mentioned the verse of Surat Ash-Shura [42:40], in which Allaah mentions three categories of people when they receive harm from others:

First Rank: “The recompense of an evil is an evil like thereof.” This is exactly the same as what Allaah has mentioned in Surat An-Nahl [16:126]:

وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُم بِهِ ۖ وَلَئِن صَبَرْتُمْ لَهُوَ خَيْرٌ لِّلصَّابِرِينَ

“And if you punish (your enemy, O you believers in the Oneness of Allaah), then punish them with the like of that with which you were afflicted. But if you endure patiently, verily, it is better for As-Sabirin (the patient ones, etc.).”

It is permissible to punish the oppressor equal to his aggression.

Second Rank: To pardon, and this is the highest of the ranks. Therefore, Allaah (Ta’ala) says: “Whoever pardons and makes reconciliation, his reward is with Allaah.” The gift is according to the status of the grantor.

Third Rank: The rank of punishing with more than what one has been afflicted with. This is oppression and transgression, and Allaah does not love the Dhalimeen (the wrong-doers, oppressors, etc.)

 

Fourth: To testify and realize that if one pardons and does good, it would result in soundness (goodness) of the heart towards his brother, and in having a heart which is pure from spite, hatred, seeking revenge, and desiring evil towards whoever wronged him. Instead, he will experience the sweetness of the pardon, a sweetness that will increase its joy and benefit in the short and long term. All of that is far superior to any benefit one might gain from taking revenge, and he will become of those whom Allaah (Ta’ala) mentions in Surat Aal-‘Imraan [3:134]:

وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ

“Verily, Allaah loves Al-Muhsinun (the good-doers).”

So, he becomes beloved to Allaah, and his state becomes like one from whom one Dirham was taken and he was compensated with thousands of Dinars. Hence, he will rejoice with what Allaah bestows upon him with the greatest joy.

Commentary:

In regards to this point, he (Rahimahullaah) mentioned that if the slave realizes the fact that if he pardons and makes reconciliation; that would cause him to have a sound heart which is purified from plotting, seeking revenge, and evil.

This means, people seek revenge in order to feel better, thinking in doing that they will be at rest. Ibn Taymiyyah (Rahimahullaah) said that rest and peace of the heart is attained by forgiving and pardoning, and forgiveness will not increase the slave except in honor. Man thinks pardoning is humiliation; on the contrary, it will not increase the person except in rejoice and delight, and his heart will be sound from malice and envy.

 

Fifth: The slave should know that no one has ever taken revenge on a person except that it would result in humiliation for him and a feeling of lowliness in himself. Contrary to that, if he pardons, Allaah will honor him, and this is just as the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Allaah does not increase a servant who pardons, except in honor.” [Muslim]

Accordingly, the honor he attains by pardoning is more beloved and beneficial to him than the honor (and the superficial satisfaction) he would attain through taking revenge, which in fact is an outward honor, but causes inward feeling of humiliation. While, on the other hand, pardoning may cause him to feel humiliated inwardly (because the oppressor overcame him, and he was not taken to account for his oppression); however, his action of pardoning will bring him honor both inwardly and outwardly.

Commentary:

Look at the state of the people. Most of them think that honor is attained through taking revenge and that not taking revenge is humiliation, while the true honor is in pardoning as Prophet Muhammad (Salla-Allaahu ‘alayhi wa sallam) said: “Allaah does not increase a servant who pardons except in honor.”

 

Sixth: One of the greatest benefits is to realize that the recompense is of the same nature as the action, and that he himself is a wrong-doer (oppressor) and sinner, and whoever pardons people, Allaah will pardon him, and whoever forgives, Allaah will forgive him and overlook his sins. The servant realizes that his pardoning the people, overlooking their wrong deeds and doing good to them in spite of their evil (oppression) causes Allaah to recompense him with that which is the same nature as his actions; He (Allaah) will forgive and pardon him and do good to him despite his sins and make pardoning and showing patience easy for him. This benefit is sufficient for the mindful person (to stay patient and pardon).

Commentary:

The recompense is of the same nature as the act. I.e. if one pardons people, Allaah will pardon him. This is a legal ruling which many texts prove concerning reward and punishment. If one of the righteous deeds of the person is pardoning the people for their harm seeking Allaah’s reward, then Allaah will recompense him for his pardon and pardon him, and Allaah loves those who pardon people.

 

Seventh: The slave should realize that if he occupies himself with revenge and seeks to punish the oppressor in return, it will cause him to waste his time, distract his heart, and lose out on what benefits him, which cannot be attained except by pardoning. Perhaps this could be greater in affliction than the affliction that befell him from those who wronged him. So, if he pardons and overlooks, his heart and body will be occupied in the affairs that benefit him, which are more important to him than taking revenge.

 

Commentary:

If the person occupies himself with planning to take revenge, he will waste time that could otherwise be utilized in matters which are more beneficial of religious or worldly interest. So, it is better for the slave, instead of wasting his affairs in taking revenge, to pardon for the sake of Allaah and show patience hoping to attain the reward.

 

Eighth:The slave should recognize that Allaah’s Messenger (Salla-Allaahu ‘alayhi wa sallam) never took revenge for himself; although harming him (Salla-Allaahu ‘alayhi wa sallam) is considered harm towards Allaah, and the rights of the Religion are connected to him. His is the most noble, pious and purest self, being the furthest from every blameworthy character and the most deserving of every beautiful character; despite all of that, he never took revenge for himself. Hence, if the best of Allaah’s creation and the most honored among them never took revenge for himself; then how can one who has sins and deficiencies take revenge? Rather, the person who knows, recognizes that his soul is not worth anything with him in order to take revenge for it, nor does it have value that deserves revenge for its sake.

 

Commentary:

The slave should read the biography of the Prophet (Salla-Allaahu ‘alayhi wa sallam) and see how Allaah made him a good example, as He (Ta’ala) says in Surat Al-Ahzaab [33:21]:

لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا

“Indeed in the Messenger of Allaah [Muhammad (Salla-Allaahu ‘alayhi wa sallam)] you have a good example to follow for him who hopes in (the Meeting with) Allaah and the Last Day and remembers Allaah much.”

The soul of the Prophet (Salla-Allaahu ‘alayhi wa sallam) was the most noble, pure, and good soul; however, he never took revenge for himself except when Allaah’s prohibitions were violated. He never became angry for his own sake, although he was harmed many times. Therefore, one should strive hard to follow his good example.

 

Ninth: The servant should also be aware that if he has been harmed (or oppressed) due to an action he has done for the sake of Allaah, or upon performing an action of obedience that is commanded, or upon refraining from an act of disobedience to Allaah, then showing patience is obligatory upon him and he should not take revenge. This is because he has been harmed for the sake of Allaah, so his reward will be with Allaah. Therefore, when the blood and properties of the Mujahideen (those who fought in the cause of Allaah) were spent for the sake of Allaah and they were not guaranteed anything in return, Allaah indeed purchased from them their lives and properties (for the price that theirs shall be Paradise). So the price is with Allaah and not from the creation. Whoever asks for a price from the people, he will not have any price with Allaah. For who has been destroyed for the sake of Allaah, then the compensation is upon Allaah.

If one is harmed by an affliction, let him blame himself. By blaming himself, he is occupying himself against blaming the one who has harmed him. And if he is harmed for a worldly fortune, let him try his best to be patient. This is because there is a matter which is more bitter than patience and attaining worldly fortunes. Whoever does not show patience with the heat, rain, snow, difficulty of travel and highway robbers, then he is in no need for trading. This matter is known to the people; whoever is truthful in seeking something will show patience in attaining it.

Commentary:

1)If one is harmed by a person, the harm for him either pertains to the Religion such as when he enjoins the Ma’roof (good) or forbids the Munkar (evil) or teaches people the good; i.e. he is harmed because of his Da’wah (call to Allaah). This is a harm in the cause of Allaah, so he should not take revenge for himself from them, rather he seeks what is with Allaah of reward.

2)If he is harmed for an affliction, let him blame himself and be busy with himself.

3)If he is harmed for a worldly fortune, let him be patient like the business people who are seeking profits and earnings.And the believer is more deserving to be like that.

 

Tenth: To witness the Companionship of Allaah and His love for him if he shows patience and is pleased. Whoever Allaah is with, Allaah will drive harm away from him that no one else from the creation could ever prevent and remove. Allaah (Ta’ala) says in Surat Al-Anfaal [8:46]:

وَاصْبِرُوا ۚ إِنَّ اللَّهَ مَعَ الصَّابِرِينَ

“and be patient. Surely, Allaah is with those who are As-Sabirin (the patient ones, etc.).”

And He (Ta’ala) says in Surat Aal-‘Imraan [3:146]:

وَاللَّهُ يُحِبُّ الصَّابِرِينَ

“And Allaah loves As-Sabirin (the patient ones, etc.).”

Commentary:

Waiting for this reward and thinking deeply about this Companionship of Allaah and His love for the patient will occupy him from seeking revenge, so he will show patience for the harm received from the creation. He tells himself: “I will be patient in order to be of those whom Allaah loves, I will be patient until I obtain Allaah’s special Companionship which entails His support, protection, success, guidance, help, and blessing.” So he controls himself and trains himself upon being patient, in order to win this Companionship and love.

 

Eleventh: To recognize that patience is half of faith; he will not give away even a small portion of his faith for the sake of defending his own self. If he shows patience, he indeed maintains his faith and protects it from shortcomings, and Allaah, truly, defends those who believe.

 

Commentary:

Knowing that Sabr (patience) is half of Iman (faith) helps one to be patient. This is because Iman is two halves, one is patience and the other is gratitude, as the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “How wonderful is the case of the believer; there is good for him in everything and this applies only to a believer. If prosperity attends him, he expresses gratitude to Allaah and that is good for him, and if adversity befalls him, he endures it patiently and that is better for him.” [Muslim]

There are many verses that mention patience and gratitude, such as Allaah’s Statement in Surat Ibraheem [14:5]:

إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ

“Truly, therein are evidences, proofs and signs for every patient, thankful (person).”

So, if the slave is harmed, he will say: “I will not take revenge, rather I will be patient in order to keep this great status of the Religion, which is patience. I will not give any of it away in order not to lose my share of this status, which is half of the Religion.”

Twelfth: To realize that one’s patience is to control one’s soul and dominate it. This is because whenever the soul is overpowered, it will not covet or be keen to throw the person into destruction. But if the slave is obedient to his self, listening to it, overpowered by it, he will be taken eventually to destruction or else Allaah may deal with him with His Mercy. It is patience that leads to controlling one’s soul and overpowering it and its Shaytaan (devil). When this happens, the power of the heart is manifested. Consequently its soldiers will stay firm, and it will rejoice and become strong and drive the enemy away from it.

Commentary:

When one shows patience towards the harm of others, this indicates one’s control over his self and his power over it. However, if one takes revenge and inclines towards his desires, it (the soul) becomes the leader (ruler) over the person, leading him to take revenge and satisfy his soul.

Thirteenth: To know that if the slave shows patience, Allaah will be his support indefinitely. Allaah is the Wakeel (the guardian, the Trustee, the best disposer of affairs, etc) for the one who is patient and leaves his oppressor to Allaah (to deal with him as he deserves).

Whoever takes revenge for himself, Allaah will leave him to his own self to be his support. Surely there is no comparison between whose support is Allaah, the best of supporters and whose support is his own self, who is the weakest, most incapable supporter.

 

Commentary:

At this status, the slave entrusts his affair to Allaah, seeks His support and asks for his right from Allaah. This makes him patient because support and victory comes with patience.

Fourteenth: The slave should show patience and be tolerant towards the person who has harmed him. This will cause his opponent to refrain from his oppression, as well as make him feel with regret and sorrow. It also causes people to blame him (for his oppression when they recognize the patience one shows by not seeking revenge upon his wrongdoing). So this will make the oppressor return in remorse and regret, and be ashamed of his action. It may also make him an ally to the oppressed person. This is the meaning of Allaah’s Statement in Surat Fussilat [41:34-35]:

وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ۚ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ

“The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allaah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily he, between whom and you there was enmity, (will become) as though he was a close friend.”

وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ

“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 the happiness in the Hereafter i.e. Paradise and in this world of a high moral character).”

Commentary:

Shaikh ul-Islam (Rahimahullaah) has mentioned that many people who endure the harm of others recognize that if someone harms them and they show patience, then he harms them again and they endure it, and he harms them again and they repel it with that which is better; then at the end he (the transgressor) will feel ashamed in front of them and will apologize to them and his treatment for them will be the best treatment. In this way, they have helped him against his evil self. So they will be at rest and he who was busy in harming (offending) them, will end up being their close friend, show shyness to them and apologize to them.

 

Fifteenth: One should recognize that taking revenge may actually cause a greater harm from his opponent. It might cause an increase in his evil and various ways of oppression, as it has been seen, such that he may be unable to repel and defend himself against it. Therefore, if one shows patience and pardons, he will be safe from this harm. And the mindful person will not choose the greater evil matter by repelling the least of them (i.e. by taking revenge and causing greater oppression upon himself).

Many times taking revenge caused evil which one could not repel, and many souls, properties, and leaderships were lost; while if one had pardoned the oppressor, the souls, properties, and leaderships would have remained for him.

 

Commentary:

The one who takes revenge may increase the evil upon himself from the one who oppressed him, and he may receive a harm which he cannot resist. By being patient, one will repel a harm that is greater in evil than the one which he is harmed with.

 

Sixteenth: As for the one who gets used to taking revenge and not showing patience, then he will inevitably fall into oppression himself. This is because the human soul is not confined to obligatory justice, either knowingly or willingly. It may be incapable to be confined (limited) to the truth since anger brings one out of the state of rationality such that he does not understand what he says and does. Due to the fact that he had been oppressed, he might go on to seek revenge and punishment (against his oppressor) for the sake of his honor and satisfaction. While doing so, he may actually end up becoming an oppressor himself by taking more than his due right.

 

Commentary:

Patience is safer for one and better for one’s self (and is undoubtedly of greater benefit). This is because if one takes revenge, he should punish (his enemy) with the like of that which he was afflicted, as Allaah (Ta’ala) says in Surat An-Nahl [16:126]:

وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُم بِهِ

“And if you punish (your enemy, O you believers in the Oneness of Allaah), then punish them with the like of that with which you were afflicted.”

If one has transgressed even a little, he would have then exposed you to oppression and Allaah does not love the oppressors (and wrong doers). Who can weigh this matter precisely, such that he does not transgress in his punishment?

 

Seventeenth: Bear in mind that this oppression which a person has been subjected to is either a means of expiation for his sins or an elevation in his rank. However, if he takes revenge and does not show patience, it will neither be an expiation for his sins, nor a means of elevating his rank.

 

Eighteenth: One’s pardoning and being patient are of greater benefit for him against his opponent. If he becomes patient and pardons, this will cause his enemy to be humiliated and fearful of him and of the people. This is because people will not keep silent towards his opponent even if he (the oppressed one) stays silent. However, all that would be removed if he takes revenge.

Many people who are abused or harmed like to take their right from him (the oppressor). However, if he (the oppressed one) confronts them with a similar action, then he would feel at rest and not feel the need to take revenge.

 

Commentary:

If one shows patience and keeps silent towards the one who has oppressed him, the people may not stay silent. They might defend and support him because of his enduring the harm patiently and because of his pardoning.

Therefore, your patience causes humiliation for the oppressor and gets you support from the people and soldiers whom Allaah subjected to defend you and they will oppose the one who has harmed you.

Nineteenth: Pardoning the oppressor causes him to inwardly sense that he is lower in honor than the one whom he has oppressed and that he (oppressor) has won against him. He will not stop seeing himself as below him if the oppressed one (pardoner) does not take revenge, and that is a nobility and honor for the pardoner.

 

Commentary:

The one who pardons a person who has oppressed him feels that his self is nobler and honored above his opponent. This is because this is considered truly an honor. That is more beneficial for the slave, and his status will be greater than if he takes revenge on his oppressor.

Twentieth: If the oppressed person pardons and overlooks the harm, then that is considered a good deed for him which will result in, or lead to another good deed, and then another good deed, and so on. His good deeds will continue to increase, because the reward of a good deed is the ability to perform another good deed, like how the punishment for the evil deed is another evil deed that follows it.

And this may become the means of his salvation and eternal happiness, and if he takes revenge, all that (blessings) will be removed.” [End quote – Jami’ul Masaa’il by Shaikh Ibn Taymiyyah 1/168-174]

 

Commentary:

Pardoning the oppressor and overlooking his harm is considered one of the good deeds of the slave, and the reward of a good deed is another good deed that follows it. In this way the good deeds continue to increase. While if he takes revenge, he would lose the abundant consequent good deeds.

All the aforementioned matters help a person to patiently endure the harm of people and fulfil the great status of patience.

 

Sources:

Jami’ul Masaa’il by Shaikh ul-Islam Ibn Taymiyyah

The Commentary of Shaikh ‘Abdur-Razzaq Al-Badr