And Seek Help through Patience and Prayer

واستعينوا بالصبر والصلاة

And Seek Help through Patience and Prayer

Translated by: Reza Ervani bin Asmanu

This article “And Seek Help through Patience and Prayer” is included in the Tadabbur al Quran in English Category

بعد أن توجَّه الخطاب القرآني إلى بني إسرائيل – والعلماء منهم خاصة – بالترهيب والإنكار والتوبيخ على ما كان منهم؛ انتقل إلى أسلوب الترغيب والتحفيز، فجاء الأمر بالاستعانة بالصبـر، إذ به ملاك الهدى والسداد؛ وجاء الأمر بالاستعانة بالصلاة، إذ بها الفلاح والرشاد.

After the Qur’anic discourse (khithab al-Qur’ani) was directed at the Children of Israel—particularly their scholars—with a tone of warning, denunciation, and rebuke for their actions, it now shifts to a method of targhib (encouragement) and motivation. Thus comes the command to seek help through patience (shabr), for in it lies the essence of guidance and steadfastness; and the command to seek help through prayer (shalaat), for in it lies success and right-direction.

وبيان ذلك: أن مما يصد الناس عن اتباع الدين القويم إلفهم بأحوالهم القديمة، وضعف النفوس عن تحمل مفارقتها، فإذا تخلَّقوا بأخلاق الصبر سهل عليهم اتباع الحق، ومفارقة ما أَلْفَوْه من عادات جاهلية، وأعراف لا يقرها الشرع الحنيف.

The explanation for this is: Among the factors that hinder people from following the upright religion is their familiarity with their old ways and the soul’s weakness in enduring separation from those habits. When they adopt the character of patience, it becomes easier for them to follow the truth and abandon the pre-Islamic (jahiliyah) customs and norms that are not recognized by this upright Sharia.

ومن هنا جاء الأمر لبني إسرائيل بالاستعانة بالصبر على الوفاء بما عاهدوا الله عليه في طاعته واتباع أمره، وترك ما يميلون إليه من الرياسة وحب الدنيا، ومن ثم التسليم لأمر الله، واتباع رسوله محمد صلى الله عليه وسلم.

From here comes the command to the Children of Israel to seek help through patience in fulfilling what they promised to Allah in terms of obedience to Him and following His commands, as well as leaving behind what they were inclined towards—such as leadership and love for the world—and subsequently submitting to Allah’s command and following His Messenger, Muhammad (peace and blessings be upon him).

وحسبك بمزية الصبر أن الله جعلها سببًا من أسباب الفوز، قال تعالى:

It is sufficient for you as a virtue of patience that Allah has made it one of the means to victory; Allah the Almighty says:

{وَالْعَصْرِ * إِنَّ الْإِنْسَانَ لَفِي خُسْرٍ * إِلَّا الَّذِينَ آمَنُوا وَعَمَلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ} [العصر: 1-3]

“By time. Indeed, mankind is in loss, except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience.” [al ‘Ashr: 1-3]

قال الغزالي رحمه الله: ذكر الله الصبر في القرآن في نيِّف وسبعين موضعًا، وأضاف أكثر الخيرات والدرجات إلى الصبر، وجعلها ثمرة له، قال سبحانه:

Al-Ghazali (may Allah have mercy on him) said: Allah mentions patience in the Qur’an in more than seventy places, and He attributed most goodness and ranks to patience, making them its fruits. Allah, Glorified be He, says:

{وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يهدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا} [السجدة: 24]

“And We made from among them leaders guiding by Our command when they were patient.” [as Sajdah: 24]

وقال تعالى:

And Allah the Almighty says:

{وَتَمَّتْ كَلِمَتُ رَبِّكَ الْحُسْنَى عَلَى بَنِي إِسْرَائِيلَ بِمَا صَبَرُوا} [الأعراف: 137]

“And the good word of your Lord was fulfilled for the Children of Israel because of what they had patiently endured.” [al A’raf: 137]

وقال أيضًا:

And He also says:

{إِنَّ اللَّهَ مَعَ الصَّابِرِينَ} [البقرة: 153]

“Indeed, Allah is with the patient.” [al Baqarah: 153]

والآيات كثيرة في هذا المعنى. وأنت – قارئي الكريم – إذا تأملت وأمعنت النظر، وجدت أن أصل التدين والإيمان راجع إلى الصبر؛ فإن فيه مخالفة النفس هواها ومألوفها في التصديق بما هو مغيب عن الحس الذي اعتادته، وفيه طاعة خالق لا تدركه الأبصار وهو يدرك الأبصار؛ فإذا صار الصبر خُلُقًا لصاحبه، هان عليه كل شيء لأجل الخضوع للحق والتسليم للبرهان. وبهذا يظهر وجه الأمر بالاستعانة على الإيمان وما يتفرع عنه بالصبر، فإنه خُلُق يفتح أبواب النفوس لقبول الحق والخضوع له.

There are many other verses with this meaning. And you—O noble reader—if you reflect and look closely, you will find that the essence of religiosity and faith (iman) goes back to patience. For in it lies the effort to go against one’s desires and habits in believing in the unseen (ghaib) which is hidden from the senses we are accustomed to; and in it lies obedience to the Creator (al-Khaliq) who cannot be perceived by sight, while He perceives all sight. When patience becomes a character trait for its possessor, everything becomes easy for them for the sake of submitting to the truth and surrendering to the clear proof (burhan). Thus, the purpose of the command to seek help for faith and what branches from it through patience becomes clear, as it is a character trait that opens the doors of the soul to accept the truth and submit to it.

أما طلب الاستعانة بالصلاة، فهي فضلاً عن كونها شكرًا للمنعم وخضوعًا لأمره، فإن فيها صبراً من جهات عدة؛ إذ فيها مخالفة حال المرء المعتادة، ولزومه حالة في وقت معين، وفيها تجلية الأحزان وكشف الكربات؛ وقد صح في الحديث عنه صلى الله عليه وسلم أنه:

As for seeking help through prayer (shalaat), besides being a form of gratitude to the Provider of Blessings and submission to His command, it also contains elements of patience from several aspects; for in it is the effort to diverge from one’s routine, the requirement to remain in a certain state at a specific time, and in it is the removal of sorrow and the uncovering of distress. It has been authenticated in a hadith from him (peace and blessings be upon him) that he:

(كان إذا حَزَبه أمر صلى)

“Whenever a significant matter befell him, he would hasten to prayer.” (Narrated by Abu Dawud and Ahmad)

أَي: إذا نزل به أمر مُهِمّ، أَو أَصابَه غمّ وهمٌّ واشتد عليه بادر إلى الصلاة؛ وقوله عليه الصلاة والسلام:

Meaning: Whenever an important matter descended upon him, or he was afflicted by distress and anxiety that became heavy upon him, he would hasten to prayer; and as he (peace and blessings be upon him) said:

(أرحنا بها يا بلال)

“Relieve us with prayer, O Bilal.” (Narrated by Abu Dawud and Ahmad)

وهذا أمر يلمسه من تحرَّاه وقصده من المصلين، ويكفيك في ذلك قوله تعالى:

This is a matter felt by anyone among the worshippers who truly seeks and intends it, and sufficient for you are the words of Allah the Almighty:

{إِنَّ الصَّلَاةَ تَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ} [العنكبوتب: 45]

“Indeed, prayer prohibits immorality and wrongdoing.” [al ‘Ankabuut: 45]

ثم إن الآية التي بين يديك، نظير قوله تعالى مخاطبًا نبيه محمد صلى الله عليه وسلم وأمته من بعده:

Furthermore, the verse before you is similar to the words of Allah the Almighty when addressing His Prophet Muhammad (peace and blessings be upon him) and his nation after him:

{فَاصْبِرْ عَلَى مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا وَمِنْ آنَاءِ اللَّيْلِ فَسَبِّحْ وَأَطْرَافَ النَّهَارِ لَعَلَّكَ تَرْضَى} [طه: 130]

“So be patient over what they say and exalt [Allah] with praise of your Lord before the rising of the sun and before its setting; and during periods of the night exalt [Him] and at the ends of the day, that you may be satisfied.” [Tha-Ha: 130]

فأَمَرَ سبحانه نبيه في نوائبه كافة بالفزع إلى الصبر والصلاة، إذ بهما العون والثبات وكشف الهموم والكربات. والضمير في قوله تعالى: {وإنها لكبيرة} راجع – على أرجح الأقوال – إلى جميع المأمورات والوصايا السابقة التي خوطب بها بني إسرائيل. والمراد (بالكبيرة) هنا الصعبة التي تشق على النفوس؛ وإطلاق (الكِبَرُ)على الأمر الصعب والشاق أمر معهود في كلام العرب؛ لأن المشقة من لوازم الأمر الكبير، قال تعالى:

So Allah, Glorified be He, commanded His Prophet in all his calamities to turn to patience and prayer, for in them is help, steadfastness, and the removal of sorrow and distress. The pronoun (dhamir) in the words of Allah the Almighty: {And indeed, it is surely great} refers—according to the most correct opinion—to all the previous commands and exhortations addressed to the Children of Israel. What is meant by “kabiirah” here is something difficult that feels heavy on the soul; the use of the term “kibar” for arduous matters is common in the Arabic language, because hardship is a consequence of a great matter. Allah the Almighty says:

{وَإِنْ كَانَتْ لَكَبِيرَةً إِلَّا عَلَى الَّذِينَ هَدَى اللَّهُ} [البقرة: 143]

“And indeed, it was difficult except for those whom Allah has guided.” [al Baqarah: 143]

وقال سبحانه:

And Allah, Glorified be He, says:

{وَإِنْ كَانَ كَبُرَ عَلَيْكَ إِعْرَاضُهُمْ} [الأنعام: 35]

“And if their evasion is difficult for you.” [al An’am: 35]

وقوله تعالى: {إلا على الخاشعين} الخاشع هنا هو من ذلل نفسه وضبط شهوتها بضوابط الشرع الحنيف، فتصبح النفس حينئذ مطاوعة لأمر الله، راغبة في أمره وراهبة من نهيه، وهذا الوصف في الآية يشبه ما جاء في قوله صلى الله عليه وسلم: (لقد سألت عن عظيم وإنه ليسير على من يسره الله عليه) والمعنى على ما تقدم: أن الاستعانة بالصبر والصلاة ليس بالأمر اليسير على الأنفس، بل هو خاص بالنفوس الخاضعة لطاعته سبحانه، والمصدقة بوعده، والخائفة من وعيده.

And His words, the Most High: {except for those who are humble (khashii’in)}. The humble person here is one who humbles themselves (before Allah) and controls their desires within the boundaries of the upright Sharia, so that the soul becomes obedient to Allah’s command, eager for His commands and fearful of His prohibitions. The description in this verse resembles what was stated in his (peace and blessings be upon him) saying: “You have indeed asked about a great matter, and it is truly easy for those for whom Allah makes it easy.” Its meaning is as follows: That seeking help through patience and prayer is not an easy matter for the soul, rather it is specific to souls that submit in obedience to Allah, Glorified be He, believe in His promise, and fear His threat.

على إن الآية وإن كانت خطابًا في سياق إنذار بني إسرائيل وتهديدهم، بيد أن خطابها ليس خاصًا بهم وحدهم فحسب، وإنما هي عامة لهم ولغيرهم، إذ العبرة بعموم اللفظ لا بخصوص السبب، كما يقول أهل العلم، يُنبئك بهذا قوله تعالى:

Even though this verse was an address in the context of warning and threatening the Children of Israel, its message is not exclusive to them; rather, it is general for them and others. For the lesson is taken from the generality of the wording, not from the specificity of the cause, as the scholars say. This is indicated to you by the words of Allah the Almighty:

{يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ إِنَّ اللَّهَ مَعَ الصَّابِرِينَ} [البقرة: 153]

“O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient.” [al Baqarah: 153]

وعلى هذا فإننا اليوم – نحن المسلمين – أولى الناس بوعي هذا خطاب القراني، والعمل به، خاصة بعد ما آل أمر الأمة إلى ما لا يخفى. نسأل الله التوفيق والعون والفرج والخاتمة بالحسنى.

Based on this, we today—we Muslims—are the people most entitled to realize this Qur’anic address and act upon it, especially after the state of the Ummah has reached a condition that is no longer hidden. We ask Allah for success, help, relief, and a good ending (husnul khatimah).

والله أعلم.

And Allah knows best.

Source: IslamWeb