Sabr Before the Decree

The third type of ṣabr is shown when afflicted with certain things as part of the qadar of Allah (swt) — because of one's destiny, because of one's fate, because of predetermination. To accept the qadar of Allah (swt) is another form of ṣabr, one of its highest forms. Many dismiss this; many can only deal with direct affliction, direct balāʾ, when it comes to them, but cannot accept their qadar — accepting their marriage, accepting their partner, accepting their children, accepting their parents, accepting their siblings, accepting that lack of rizq that has been given to them, whatever Allah (swt) has apportioned in terms of their qadar: some disease, some disorder they might have, or a child Allah (swt) has given with a difficulty, perhaps a child with a sickness, Allāhu aʿlam. To accept this as part of one's qadar, and to show ṣabr toward it, is another form of ṣabr a Muslim must always show.

Rasūlullāh (peace be upon him) says, in one particular ḥadīth: thalāthun yudriku bihinna al-ʿabdu raghāʾib al-dunyā wa al-ākhirah — there are three things which, if a servant possesses them, takes them to heart, lives by them, is given the greatest niʿmah, the greatest gift, both in this world and in the hereafter. "What other, O Messenger of Allah?" they asked. He answered: al-ṣabru ʿalā al-balāʾ, wa al-riḍā bi'l-qaḍāʾ, wa al-duʿāʾ fī al-rakhāʾ — ṣabr toward affliction, riḍā toward the decree, and duʿāʾ in times of ease. The Messenger of Allah has spoken truly in what he said.

First: when afflictions, balāʾ, tribulations, troubles come like rain, reaching one no matter what one does, into every corner — to show ṣabr toward the balāʾ, the afflictions, tribulations, adversities, difficulties — one is given such a gift, a maqām, a spiritual station Allah (swt) gives.

Secondly: to have acceptance, full riḍā, consent in the heart, happiness in the heart, contentment in the heart, toward the fate, the predestination, the qaḍāʾ of Allah (swt) given to a person — this too is another maqām.

Thirdly: to be a person who can recognise the niʿmah of Allah (swt) in times of goodness, times of rakhāʾ — comfort, relaxation, when everything is going one's way, no difficulty — and to make duʿāʾ: "alḥamdulillāh, shukr yā Rabbī — yā Rabbī, You are the One who gives me everything; I was nothing, I came from nothing, I was altogether non-existent; You brought me into this world, yā Rabbī, thank You; You blessed me with a family — many people have no family at all; You have put a roof over my head, yā Rabbi al-ʿālamīn; I have clothing, I can change it every five minutes, yā Rabbi al-ʿālamīn; I have money in my pocket, yā Rabbi al-ʿālamīn; I have eyes to see with, ears to hear with, a tongue to speak with; I have sound skin, yā Rabbi al-ʿālamīn; my muscles are sound, yā Rabbi al-ʿālamīn, looking in the mirror; yā Rabbi, You have given me intellect, ʿaql — how can I ever thank You for this; yā Rabbi, You blessed me with my children, with a husband, with a spouse; yā Rabbi, You blessed me with a house; yā Rabbi, You blessed me with peace and tranquillity; yā Rabbi, I cannot thank You enough" — this is making duʿāʾ and thanking Allah (swt) in times when everything is going one's way, in rakhāʾ.

Rasūlullāh (peace be upon him) says that whoever can recognise these three — ṣabr in times of difficulty, accepting one's qaḍāʾ, and, thirdly, making duʿāʾ in times of happiness and ease — is the best Muslim on the face of the earth. Whoever is not, there is something wrong with his ʿaqīdah, something wrong with his understanding of Islam, something wrong, definitely, with his Islamic practice. This is what must be understood; this is why ṣabr is fard upon every Muslim to practise.