Patience in the Glorious Qur'an: Interpretation and analysis

Patience in the Glorious Qur'an: Interpretation and analysis

Patience is holding oneself to do something desirable or undesirable. It is one of the supreme values to which Islam exhorts Muslims to adopt because it adorns a Muslim and shows the power of one's faith which is split into two halves: One half of patience and one half of gratitude. [Takhrij Al Ihya' of Al `Iraqi (4/75) and As-Safariny Al Hanbaly in the explanation of the Shihab book (282) with a weak chain of transmission].

The Prophet (peace be upon him) said: "How wonderful is the case of a believer; there is good for him in everything and this applies only to a believer. If prosperity attends him, he expresses gratitude to Allah and that is good for him; and if adversity befalls him, he endures it patiently and that is good for him." [Sahih Muslim: 2999].

Note the use of the word "befalls" which indicates misfortune because good and evil are all from Allah (Glory be to Him). When man is exposed to something which needs patience, it does not mean that Allah hates him, likewise the grace that comes to him does not mean that Allah loves him, but the love and hatred of Allah to a person results from the way a person deals with afflictions.

The believers are those who realize the tests of Allah that happen to them, so they observe patience on afflictions and thank Allah for the blessings He granted them.

The Glorious Qur'an overflows with many examples for the importance of patience directly through praising patience or indirectly through the stories of pious people narrated to the Prophet (peace be upon him) and to the people. Allah (Glory be to Him) commanded us to observe patience and exhorted us to it through commanding the Prophet (peace be upon him) when He says: "So be patient (O Muhammad peace be upon him), with a good patience." [Surat Al Ma`arij: 5].

The beautiful patience:

It is the patience which has no complaints to other than Allah. It is said: It is the patience which makes the afflicted person does not know that he is infflicted. [Fathul-Qadir: P. 1823].

Allah (Glory be to Him) mentioned on the tongue of His Servant Luqman in his will to his son: "O my son! Aqim-As-Salât (perform As-Salât), enjoin (on people) Al-Ma'rûf - (Islâmic Monotheism and all that is good), and forbid (people) from Al-Munkar (i.e. disbelief in the Oneness of Allâh, polytheism of all kinds and all that is evil and bad), and bear with patience whatever befalls you. Verily, these are some of the important commandments (ordered by Allâh with no exemption)." [Surat Luqman: 17].

The reason for mentioning these acts of worship in particular in the will of Luqman: Salah, enjoining good and forbidding evil, and patience is that they are the major acts of worship and contain all goodness. [Fathul-Qadir: 1375].

It is one of the things that Allah ordained on His Servants. The saying of "And observe patience for what has befallen you" perhaps implies a reference to the son of Luqman for the hardships that he shall face him in the future when he interacts with the environment around him. So, he commanded him to enjoin goodness and forbid evil because not the entire community will respond to the call of goodness, and the one who undertakes this mission will receive physical and psychological harm. Hence, the commandment of Luqman to his son implied exhortation to patience, moreover patience is one of the matters which Allah ordains. This part of the Ayah gives an impression with the strong will and self-control which are a sign to the strong believer whom the Prophet (peace be upon him) preferred in his saying: "A strong believer is better and dearer to Allah than a weak one, and both are good." [Sahih Muslim: 2664]. Both are believers, but this is strong and this is weak in the heart or in determination in dealing with things, not in the real feeling of faith.

Indeed, power is correlated with patience, and because of the importance of this characteristic in human and Islamic life Allah praised those who advise one another with it in order to draw attention to its importance in the world and because it is the provision for obedience, the protection from disobedience, and a reason for receiving the books of records with the right hand. Allah (may He be Exalted) says: "Then he became one of those who believed (in the Islamic Monotheism) and recommended one another to perseverance and patience, and (also) recommended one another to pity and compassion. * They are those on the Right Hand (i.e. the dwellers of Paradise)" [Surat Al Balad: 17 -18].

Allah (Glory be to Him) correlated between advising one another with the truth and patience to promote patience and show its great status and reward. "By Al-'Asr (the time). * Verily, man is in loss, * Except those who believe (in Islâmic Monotheism) and do righteous good deeds, and recommend one another to the truth [ie order one another to perform all kinds of good deeds (Al-Ma'ruf) which Allâh has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar) which Allâh has forbidden], and recommend one another to patience ( for the sufferings, harms, and injuries which one may encounter in Allâh's Cause during preaching His religion of Islâmic Monotheism or Jihâd)." [Surat Al `Asr: 1 - 3].

While advising one another with observing patience among Muslims, Allah commanded His Servants to fight their enemies and surpass them by patience on hardships and to observe patience so that they could defeat them which is taken from Allah's Saying: "Endure and be more patient (than your enemy)" in Allah's Sauing in Surat Al `Imran: "O you who believe ! Endure and be more patient (than your enemy), and guard your territory by stationing army units permanently at the places from where the enemy can attack you, and fear Allâh, so that you may be successful." [Surat Al `Imran: 200].

Allah (Glory be to Him) guides us in many Ayahs to seek the help of Allah alone to have patience because the hardship that inflict man exceeds the capability of man except for the help of Allah. This teaching was mentioned in two positions:

1- The invocation which the sorcerers whom the Pharoah summoned them to face Moses, and when they realized the truth, they submitted and were sure that what will befall on them shall be severe. So, they said: "Pour forth on us patience, and set firm our feet and make us victorious over the disbelieving people. " [Surat Al A`raf: 126].

2- The invocation of Talut and his troops in Allah's Saying: "And when they advanced to meet Jâlût (Goliath) and his forces, they invoked: "Our Lord! Pour forth on us patience, and set firm our feet and make us victorious over the disbelieving people."" [Surat Al Baqarah: 250].

Patience as understood from these two Ayahs is not a psychological trait but it is a divine gift which Allah grants for His Pious Servants against anything that may weaken man. On the other hand, invocation shows the disability of man and his needs to hold firm with his Lord. The complementary Ayahs to the two previous Ayahs are clear in the response of Allah to them, as a result, the sorcerers died as martyrs and Talot and his soldiers were victorious despite their few number.

Patience in itself is power but Allah wants His Servants to bypass it to something better which is pardon when the matter is connected by harm.

After Allah had exhorted His Servants to patience and showed them that the retribution of evil actions is the same that is for those who want to take their right in full but Allah wants to promote those who pardon and forgive and promised them with huge reward. Allah (Glory be to Him) says: "The recompense for an evil is an evil like thereof; but whoever forgives and makes reconciliation, his reward is with Allâh. Verily, He likes not the Zâlimûn (oppressors, polytheists, and wrong-doers )." [Surat Ash-Shura: 40].

Allah stressed the meaning of forgiveness and pardon by His Saying: "And indeed whosoever takes revenge after he has suffered wrong, for such there is no way (of blame) against them." [Surat Ash-Shura: 41].

The wisdom of patience

The one who ponders over the Glorious Qur'an finds that Allah (Glory be to Him) tries His Servants by different ways and those who pass the test successfully are those who deserve the title of patients. "And surely, We shall try you till We test those who strive hard (for the Cause of Allâh) and As-Sâbirûn (the patient), and We shall test your facts (i.e., the one who is a liar, and the one who is truthful)." [Surat Muhammad: 31].

Allah (Glory be to Him) commands with Jihad to distinguish the patient on his religion and the power of bearing hardships, and sacrificing oneself and money from those who do not go for Jihad or prefer comfort.

Allah commands us with Zakah to distinguish the miser from those who prefer the pleasure of Allah to what they own.

These tests are for showing the defects of man and to know himself better so that he may not say: O Allah, if you had commanded me with Jihad and Zakah, I would have done so. Claim is easy but action should be based on will and without this will it shall not subject to the purpose of Allah except through a test, exactly as fire clarifies the preciousness of gold.

Allah (Glory be to Him) set examples to humans of these tests in Surat Al Baqarah where He says: "And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sâbirûn (the patient). * Who, when afflicted with calamity, say: "Truly! To Allâh we belong and truly, to Him we shall return." * They are those on whom are the Salawât (ie who are blessed and will be forgiven) from their Lord, and (they are those who receive His) Mercy, and it is they who are the guided ones." [Surat Al Baqarah: 155 - 157].

Tests are done by small and tiny matters, some are psychological like fear and some are sensory like hunger and some are bodily like the shortage of money, souls, and fruits.

As for those who pass these tests hoping for the reward of Allah, they deserve the glad tiding and those are connected by Allah (Glory be to Him) and know that what is happening to them is done according to His Will and by His Command. In such conditions, they reach the status of satisfaction, and as long as they are obedient and submitting to Him and His Destiny and express that submission by their saying: "Truly! To Allâh we belong and truly, to Him we shall return." Such people are receiving the mercy of Allah and they are the true believers. The Prophet (peace be upon him) said: "Whoever says: Inna Lillahi wa Inna Ilayhi Raji`un when a calamity hits him, Allah will comfort himself, grant him reward, and grant him a successor with whom he will be pleased." [At-Targhib wat-Tarhib of Al Mundhiry 4/256 and Majma` Az-Zawa'id of Al Haythamy 6/319]. It was reported that the Prophet ( peace be upon him) said: "My nation was given something that had not been given to any other nation which is to say upon calamity: Inna Lillahi wa Inna Ilayihi Raji`un." [Al Jami` As-Saghir of As-Suyuty (1176) and Da`if At-Targhib of Al Albany (2047)].

The test material referred to in the previous Ayahs is easy in compare to the afflictions of Prophets such as Abraham (peace be upon him) who was tested by fire, by abandoning his son and wife in the desert, and by the slaughter of his son. Noah (peace be upon him) was afflicted by a denying wife and a disobedient son. Ishmael was afflicted by slaughter, and Joseph (peace be upon him) was afflicted by slavery and imprisonment.

Types of patience

It is better for a person to recall patience and make it one of the means that facilitates life which is a world for tests and afflictions.

Patience is the objective of passing a test and its types are multiple in this world.

The one who ponders over the Qur'anic Ayahs finds examples for patience and its aspects without meaning they are the only aspects of patience, but they are standards for other actions. Some people limited patience to obedience, avoiding sins, and bearing misfortunes and calamities. These three types of patience are general guidelines that may include other cases according to understanding or view. The cases to which the Qur'an referred are:

Absolute patience:

This was mentioned in Allah's Saying: "And those who remain patient, seeking their Lord's Countenance, perform As -Salât (Iqâmat-as-Salât), and spend out of that which We have bestowed on them, secretly and openly, and repel evil with good, for such there is a good end." [Surat Ar-Ra` d: 22].

This patience which was mentioned in the beginning of the Ayah is not confined by fulfilling the commands of Allah, avoiding His Prohibitions, or observing patience on afflictions, but it is absolute to include these three types and others, but the important is seeking the pleasure of Allah without any hypocrisy.

Observing patience on Salah was mentioned in this position and in other Ayahs because patience is a hearty act that is correlated with faith. Allah (Glory be to Him) does not command His Servants to perform Salah and believe but commands them to believe first then perform Salah, likewise patience. Ayahs that precede the previous Ayah speaks about believing in the revealed Book, keeping the promise of Allah, establishing the relationships which Allah commanded to establish, and fearing of the bad end of reckoning. All these matters are connected with the heart, so they were followed by patience which is a hearty matter, and when the heart is stable by faith, Salah will be suitable for it because Salah, spending, and good treatment are from the fruits of faith and a reason for entering Paradise. "For such there is a good end."

Patience was mentioned correlated with Salah in many Ayahs as they are from the means of seeking help with Allah (Glory be to Him): "And seek help in patience and As-Salât (the prayers) and truly it is extremely heavy and hard except for Al-Khâshi'ûn [ie the true believers in Allâh - those who obey Allâh with full submission, fear much from His Punishment, and believe in His Promise (Paradise) and in His Warnings (Hell)]." [Surat Al Baqarah: 45].

Likewise in Allah's Saying: "O you who believe! Seek help in patience and As-Salât (the prayer). Truly! Allâh is with As-Sâbirûn (the patient)." [Surat Al Baqarah: 153]. Patience in these two Ayahs is independant from Salah but it is one of the two pillars which man uses in his relationship with Allah (Glory be to Him). However, the second Ayah was singled out the patient not those who offer Salah with the companionship of Allah. Perhaps this is because Salah may be performed out of hypocrisy, whereas when patience is dedicated for the sake of Allah, it will be the basis upon which accepted Salah is based.

Observing patience on the acts of worship:

In this context many Ayahs were reported to urge Muslims to observe patience on the acts of worship, of which is Allah's Saying: "The Lord of the heavens and the earth, and all that is between them, so worship Him (Alone) and be constant and patient in His worship. Do you know of any who is similar to Him? (Of course none is similar or co-equal or comparable to Him, and He has none as partner with Him). [There is nothing like Him and He is the All-Hearer, the All-Seer]." [Surat Maryam: 65]. And Allah's Saying: "And enjoin As-Salât (the prayer) on your family, and be patient in offering them [ie the Salât (prayers)]. We ask not of you a provision (ie to give Us something: money): We provide for you. And the good end (ie Paradise) is for the Muttaqûn (the pious)." [Surat Taha: 132].

Scholars believe that the meaning is observe patience on Salah and do not busy yourself with worldly matter. [Faydul-Qadir: 1122 - 1123]. However, the meaning here exhorts oneself to observe patience on Salah and perhaps the following Ayah supports this meaning: "And truly it is extremely heavy and hard except for Al-Khâshi'ûn [ie the true believers in Allâh - those who obey Allâh with full submission, fear much from His Punishment, and believe in His Promise (Paradise) and in His Warnings (Hell)]." [Surat Al Baqarah: 45].

Salah needs patience in order to be performed with full pillars and not to busy oneself with worldly matters, so if oneself is trained for patience, Salah would be performed in full.

The word "And patient in offering them" was mentioned in Allah's Saying: "Verily, We are sending the she-camel as a test for them. So watch them [O Sâlih peace be upon him], and be patient!" [Surat Al Qamar: 27].

The Ayah is a sign for Prophet Saleh (Peace be upon him) that his people will not believe in him although he has brought them the miracle they wanted and Allah (Glory be to Him) advised him to train himself for patience.

Perhaps observing patience on accompanying the righteous people is included in this type in Allah's Saying: "And keep yourself (O Muhammad peace be upon him) patiently with those who call on their Lord (ie your companions who remember their Lord with glorification, praising in prayers, and other righteous deeds) morning and afternoon, seeking His Face." [Surat Al Kahf: 28].

Likewise, observing patience on Jihad because it contains the secret of victory on enemies regardless the difference in number and equipment: "O Prophet (Muhammad peace be upon him)! Urge the believers to fight. If there are twenty steadfast persons amongst you, they will overcome two hundred, and if there be a hundred steadfast persons, they will overcome a thousand of those who disbelieve, because they (the disbelievers) are a people who do not understand. * Now Allâh has lightened your (task), for He knows that there is weakness in you. So, if there are of you a hundred steadfast persons, they shall overcome two hundred, and if there are a thousand of you, they shall overcome two thousand with the Leave of Allâh. And Allâh is with As-Sâbirûn (the patient)." [Surat Al Anfal: 65 - 66].

It was said: The military expeditions which the Prophet (peace be upon him) used to send were not less than 20 and not more than 100 fighter. [Fathul-Qadir: 676].

By pondering over this Ayah, we see the difference in patience which is correlated with numbers "Twenty steadfast persons" which means that each one of those twenty is observing patience, therefore their engage in fight breaks the power of those who outnumber them but later on Allah lightened for them and said: "A hundred steadfast persons." In this case Allah described the entire group with patience and not the individuals. Hence, some of them may be of little patience and that the patience of individuals is different but the impression will be that they are a patient group. This kind of collective patience is considered a lightening for them where not everyone is demanded to observe patience but it is important to be patient as a group.

Observing patience on afflictions:

This type is divided into two types:

1- Observing patience on psychological harm.

2- Observing patience on bodily harm.

As for the psychological harm, it results from the disbelief of the unbelievers and their denial to the bearer of the message [i.e., the Prophet] and accusing him of terrible accusations to defame him. Allah (Glory be to Him) exhorted his Generous Prophet (peace be upon him) to observe patience for this kind of harm. After Allah had sent a group of Jinn to listen to the Qur'an and believe in it and after the illustration of the error which some people fall in by saying: "And on the Day when those who disbelieve will be exposed to the Fire (it will be said to them):" Is this not the truth? " They will say: "Yes, By our Lord!" He will say: "Then taste the torment, because you used to disbelieve!"" [Surat Al Ahqaf: 34], Allah commanded His Prophet (peace be upon him) to observe patience on the harm of the unbelievers, their denial, and refusal to faith by His Saying: "Therefore be patient (O Muhammad peace be upon him) as did the Messengers of strong will and be in no haste about them (disbelievers). On the Day when they will see that (torment) with which they are promised (ie threatened, it will be) as if they had not stayed more than an hour in a single day." [Surat Al Ahqaf: 35].

If life seems to be long, in fact it is short like an hour of daytime, so it is better to spend it in patience and seeking the reward from Allah, and hoping that the unbelievers one day become believers. Therefore, when the angel of the mountains told the Prophet (peace be upon him) that Allah commanded him to follow the Prophet's order and to draw the two mountains closer to destroy the people who denied the Prophet (peace be upon him), he said: I hope that Allah would bring forth from their offspring who worship Allah without associating partners with Him in worship. [At-Tawhid of Ibn Khuzaymah from the Hadith of `A'ishah (may Allah be pleased with her) (1/111) and Sahih Muslim (1795)].

When the Prophet (peace be upon him) besieged At-Ta'if after the Battle of Hunayn then lifted the siege and left, he asked his Companions to invoke Allah against its people but instead he invoked Allah for them with guidance and that was the reason for their guidance.

Allah (Glory be to Him) consoled His Prophet in many positions because the disbelievers have turned away from his call by narrating to him the stories of previous Prophets and the hardship which they faced with their peoples, and told him that they bypassed that by patience. Allah (Glory be to Him) says: "We know indeed the grief which their words cause you (O Muhammad peace be upon him): it is not you that they deny, but it is the Verses (the Qur'ân) of Allâh that the Zâlimûn (polytheists and wrong-doers) deny. * Verily, (many) Messengers were denied before you (O Muhammad peace be upon him), but with patience they bore the denial, and they were hurt till Our Help reached them, and none can alter the Words (Decisions) of Allâh. Surely there has reached you the information (news) about the Messengers (before you)." [Surat Al An` am: 33 - 34].

These Ayahs and others were like balsam for the first Muslims and a provision to their patience on the severe suffering which the unbelievers poured on them because they were humans and may take revenge later on but Allah (Glory be to Him) guided them not to exceed the limits of their affliction and do not revenge on themselves, where He says in His Glorious Book: "And if you punish (your enemy, O you believers in the Oneness of Allâh), then punish them with the like of that with which you were afflicted. But if you endure patiently, verily, it is better for As-Sâbirûn (the patient). * And endure you patiently (O Muhammad peace be upon him), your patience is not but from Allâh. And grieve not over them (polytheists and pagans), and be not distressed because of what they plot." [Surat An-Nahl: 126 - 127].

If revenge is the option, it must be equivalent to the amount of damage not much not less. It was mentioned first because it is the truth and the general natural disposition which man follows but Allah (Glory be to Him) lifted His Servants to the highest degree by His Saying: "But if you observe patience, it will be better for the patient." This implies the nutrition of the spirit of pardon and forgiveness inside Muslims from one side and drawing the attention to the brilliant results of the call and social structure from another side, therefore Allah (Glory be to Him) says: ""The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allâh orders 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. * 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 happiness in the Hereafter ie Paradise and of a high moral character) in this world." [ Surat Fussilat: 34 - 35].

Perhaps it is appropriate to remember in this regard that when the Prophet (peace be upon him) returned from one of his conquests, he slept under a tree and hung his sword, then one of the unbelievers sneaked and took the sword of the Prophet (peace be upon him) and said: Who can protect you from me, O Muhammad? The Prophet (peace be upon him) answered: Allah does. Thereupon, the sword fell down from his hand and the Prophet (peace be upon him) took it and said to him: Now, who would protect you from me? The man sought the pardon and the forgiveness of the Prophet (peace be upon him) and that was a cause for his Islam.

Anyway, Ibn Kathir and others mentioned that forgiveness in this Ayah is abrogated by Jihad. [Tafsir Ibn Kathir, surat An-Nahl: 126]. Ash-Shawkany denoted to this meaning but he then said: There is no proof to that [i.e., abrogation] [Faydul-Qadir, the interpretation of the same Ayah, p. 981].

I suppose that Ash-Shawkany was correct because pardon is one of the morals to which Islam exhorted to promote within Muslims, whereas punishment plants hatred in one's soul and prevents the hearts from believing; the religion does not spread by the precipitations of hatred but by lenience and noble morals.

There are other kinds of misfortunes and afflictions which the Prophets passed by, but they received them with beautiful patience and submission to Allah. For example, of these afflictions: Burning Abraham in fire, leaving his son and wife in desert, and the test of slaughtering his son. Jacob lost his son Joseph, and Joseph suffered from the plot of his brothers, slavery, imprisonment, and alienation from his home and family. Job (peace be upon him) suffered sickness alone for many years, etc.

Patience for knowledge

This kind of patience was mentioned in Surat Al Kahf when Al Khadir (the pious servant) said to Moses (peace be upon them) that he will not be able to observe patience for what he shall see. He drew his attention to the condition that a student should have to fulfill to reach his goal. Moses promised not only to be patience but to be obedient where he said: "Mûsâ (Moses) said:" If Allâh wills, you will find me patient, and I will not disobey you in aught. "" [Surat Al Kahf: 66 - 69].

Hence, patience was the condition for the agreement of seeking knowledge. On the other hand, Al Khadir pardoned Moses (peace be upon them) more than once because of the difficulty of patience because it needed a lot of effort to observe and Moses (peace be upon him) did not show that kind of patience. Accordingly, the agreement was nullified and he did not learn much from Al Khadir, therefore, the Prophet (peace be upon him) said: "May Allah be Merciful to Moses! Would that he could have been more patient to learn more about his story with Al Khadir." [Al Bukhari No: 3401].

There is no doubt that we benefit from this incident the necessity of observing patience, not in the field of learning, but in the field of general dealing with others such as the dealing of teachers with their students and vice-versa, doctors with their patients and vice-versa, and people with one another in all their affairs and benefits.

Dispraised patience and displeasure:

Likewise, there is a type of patience that was reported in the Glorious Qur'an which unbelievers show toward the message of Islam for the sake of preserving their belief. This type of patience is dispraised from the Islamic viewpoint because it is not exerted for the sake of the truth or that its end is not right and it is not for the sake of Allah. Hence, the praised patience is what should be done for the sake of Allah, whereas the dispraised is done for the sake of anyone else even though controlling oneself is praised at the personal level.

The positions of the Ayahs which refer to this kind of patience are:

Allah's Saying: "He would have nearly misled us from our âlihah (gods), had it not been that we were patient and constant in their worship!" And they will know, when they see the torment, who it is that is most astray from the (Right) Path!" [Surat Al Furqan: 42].

Allah's Saying: "And the leaders among them went about (saying): Go on, and remain constant to your âlihah (gods)! Verily, this is a thing designed (against you)!" [Surat Sad: 6].

Therefore, the patience of those people was in vain and their final consequence was in Hell: "Then, if they bear the torment patiently, then the Fire is the home for them, and if they seek to please Allah, yet they are not of those who will ever be allowed to please Allah." [Surat Fussilat: 24].

Patience which the unbelievers show for their actions in the world will drag them to Hell, or if they observe patience for the fire, it will not benefit them anything but they shall reside therein forever.

Perhaps the patience which the Children of Israel showed was of this kind, Allah says: "And (remember) when you said," O Mûsâ (Moses)! We cannot endure one kind of food. So invoke your Lord for us to bring forth for us of what the earth grows, its herbs, its cucumbers, its Fûm (wheat or garlic), its lentils and its onions. "He said," Would you exchange that which is better for that which is lower? Go you down to any town and you shall find what you want! "And they were covered with humiliation and misery, and they drew on themselves the Wrath of Allâh. That was because they used to disbelieve the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allâh and killed the Prophets wrongfully. That was because they disobeyed and used to transgress the bounds (in their disobedience to Allâh, ie commit crimes and sins)." [Surat Al Baqarah: 61].

The reward of patience:

Allah (Glory be to Him) undertook to reward the patient for their patience in the world as well as in the Hereafter: As for the worldly reward:

* The assignment of leadership to the patient as a reward for their faith, Allah says: "And indeed, We gave Mûsâ (Moses) the Scripture [the Taurât (Torah)]. So be not you in doubt of meeting him [i.e. when you met Mûsâ (Moses) during the night of Al-Isrâ' and Al-Mi'râj over the heavens]. And We made it [the Taurât (Torah)] a guide to the Children of Israel. * And We made from among them (Children of Israel) , leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.)" [Surat As-Sajdah: 23 - 24].

* Gaining victory over the enemy such as the victory of the Children of Israel on Pharaoh and his soldiers: "And We made the people who were considered weak to inherit the eastern parts of the land and the western parts thereof which We have blessed. And the fair Word of your Lord was fulfilled for the Children of Israel, because of their endurance. And We destroyed completely all the great works and buildings which Fir'aun (Pharaoh) and his people erected." [Surat Al A` raf: 137]. And like the victory of Talot and his soldiers, such as Allah's saying: "But if you remain patient and become Al-Muttaqûn [the pious], not the least harm will their cunning do to you." [Surat Al` Imran: 120].

* Getting diving aid and the support of angles such as the glad tiding which Allah (Glory be to Him) granted His Servants in the great Battle of Badr, Allah says: "Yes, if you hold on to patience and piety, and the enemy comes rushing at you; your Lord will help you with five thousand angels having marks (of distinction)." [Surat Al `Imran: 125].

* Winning the companionship of Allah and expanding the chest and the comfort of the heart, Allah says: "How often a small group overcame a mighty host by Allâh's Leave? And Allâh is with As-Sâbirûn (the patient)." [Surat Al Baqarah: 249]. And Allah's Saying: "And be patient; surely, Allâh is with those who are As-Sâbirûn (the patient)." [Surat Al Anfal: 46]. And Allah's Saying: "And Allâh is with As-Sâbirûn (the patient)." [Surat Al Anfal: 66].

* Winning the love of Allah as He says: "And Allâh loves As-Sâbirûn (the patient)." [Surat Al` Imran: 146].

As for the reward of the Hereafter, it is proper for the generosity of Allah for those who have the love and companionship of Allah in this world to gain His Mercy in the Hereafter. The following Ayahs tell that meaning, and we ask Allah to make us all deserve this reward:

* "Whatever is with you, will be exhausted, and whatever is with Allâh (of good deeds) will remain. And those who are patient, We will certainly pay them a reward in proportion to the best of what they used to do." [Surat An-Nahl: 96].

* "Then, verily , your Lord? for those who emigrated after they had been put to trials and thereafter strove hard and fought (for the Cause of Allâh) and were patient, verily, your Lord, afterward, is Oft-Forgiving, Most Merciful." [Surat An-Nahl: 110].

* "Verily, I have rewarded them this Day for their patience: they are indeed the ones that are successful." [Surat Al Mu'minun: 111].

* "Those will be rewarded with the highest place (in Paradise) because of their patience. Therein they shall be met with greetings and the word of peace and respect." [Surat Al Furqan: 75].

* "These will be given their reward twice over, because they are patient, and repel evil with good, and spend (in charity) out of what We have provided them." [Surat Al Qasas: 54].

* "And their recompense shall be Paradise, and silken garments, because they were patient." [Surat Al Insan: 12].

* "Only those who are patient shall receive their reward in full, without reckoning." [Surat Az-Zumar: 10].