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The concept of patience in Islam
The concept of patience in Islam
IN the name of Allah, Most Gracious, Most Merciful.
The Arabic word for patience is “Sabr,” which comes from a root word meaning to stop, detain or refrain. Having patience means having the ability to stop ourselves from despairing, to refrain from complaining and to control ourselves in times of sadness and worry. Moreover, patience enables man to resist temptations to commit sins and transgress the Laws of Allah SWT.
“O you who believe, be patient and call for patience, and bond together and revere Allah that you may succeed.” (Qur’an 3:200)
When a person understands that everything he has is from Allah SWT and belongs to Him and that Allah SWT has a plan for him, the best plan, this causes him to be patient.
The Qur’an teaches us that on the path to perfection, we need to seek help through patience: “O you who believe, seek help through patience and prayer. Indeed, Allah is with the patient.” (Qur’an 2:153)
Almighty Allah SWT tests people to ascertain who is truthful. Such is Allah’s prevailing tradition among His servants. The true believers put their trust in Allah SWT, seek help through patience, and succeed in the divine test. They are the righteous who shall attain salvation, and Allah will surely admit them to Paradise:
“Do people think that they will be left alone because they say, ‘We believe,’ and will not be tested? We indeed tested those who were before them. And Allah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars (although Allah knows all that before putting them to test).” (Qur’an 29:2-3)
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“We will surely test you until We ascertain those of you who wage jihad (strive hard in Allah’s Way) and those who are steadfast, and We shall appraise your record.” (Qur’an 47:31)
On the other hand, Allah SWT speaks about the reward of the patient: “Indeed, the patient will be paid in full their reward without any reckoning.” (Qur’an 39:10)
“No one will be granted such goodness except those who exercise patience and self-restraint, none but persons of the greatest good fortune.” (Qur’an 41:35)
There is a beautiful story in the Qur’an about the patience of Prophet Yusuf (AS). His brothers betrayed him and threw him into a well, but he was patient, and Allah raised him out of that well. He ended up in the house of one of the most powerful people of Egypt, but then Allah tested him again. The wife of the finance minister tried to tempt him, but he was patient and did not pollute himself with evil and shameful deeds. Then Allah tested him again by having him imprisoned, but he endured for the sake of Allah. In the end, after these very hard tests, Almighty Allah raised him to a lofty station, and he became one of the most powerful people in Egypt. This is the reward of patience. He said to his brothers about the key to his success: “Verily, one who is pious and patient [should know] that Allah never deprives the reward of the righteous.” (Qur’an 12:90)
The Qur’an says that those who have faith are not just patient, but more than that—they enjoin others to patience: “Enjoin one another to patience, and enjoin one another to compassion. They are the People of the Right Hand. (They will be the inhabitants of Paradise and the record of their deeds is in their right hand).” (Qur’an 90:17-18)
“O you who believe, be patient and call for patience, and bond together and revere Allah that you may succeed.” (Qur’an 3:200)
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“Indeed man is in loss, except those who have faith and do righteous deeds, and enjoin one another to follow the truth, and enjoin one another to patience.” (Qur’an 103:2-3)
There are three kinds of patience:
Patience in afflictions, patience in obedience and patience to prevent committing sins.
Patience in afflictions
The life of this world was designed by the Creator of the universe as a prelude to a blissful life in the Hereafter. When we face trials, they help us grow and mature into human beings who are able to function effortlessly in this transient world. Almighty Allah says in the Qur’an:
“We will surely test you with a measure of fear and hunger and a loss of wealth, lives, and fruits; and give good news to the patient; those who, when an affliction visits them, say, ‘Indeed we belong to Allah, and to Him do we indeed return.’” (Qur’an 2:155-156)
Whatever condition we find ourselves in, and no matter what we are forced to confront, it is imperative that we open our eyes to the fact that Allah, who is the Most Wise and the Most Just, knows what is good for us. Though we shy away from facing our fears and worries, it may be that we hate a thing that is good for us and desire something that can only lead to ruin and damnation. The Qur’an says: “…and it may be that you dislike a thing that is good for you and that you like a thing that is bad for you. Allah knows, but you do not know.” (Qur’an 2:216)
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We as human beings are fragile creatures. Our tears fall, our hearts break, and the pain is sometimes almost unbearable. Even the prophets, whose connection to Allah was unbreakable, felt their hearts constrict in fear or pain. They too turned their faces to Allah and begged for relief. However, their complaints were surrounded with pure patience and pure acceptance of whatever fate Allah had decreed.
When Prophet Yaqub (AS) despaired of ever seeing his sons Yusuf or Baniyaamin, he turned to Allah and beseeched Him for relief. He said:
“I only complain of my grief and sorrow to Allah, and I know from Allah that which you know not.” (Qur’an 12:86)
Prophet Yaqub (AS) knew there was no point in raging against destiny; he knew that Allah loves and protects those who are patient.
As the Qur’an says, Prophet Ayub (AS) also turned to Allah, begging for His mercy. He was impoverished, stricken with disease, and had lost his family, friends, and livelihood, yet he bore all this with patience and forbearance:
“And (remember) Ayub, when he cried to his Lord, ‘Verily, distress has seized me, and You are the Most Merciful of all those who show mercy.’ So We answered his call, and We removed the distress that was on him, and We restored his family to him (that he had lost), and the like thereof along with them, as a mercy from Ourselves and a Reminder for all who worship Us (Allah).” (Qur’an 21:83-84).
This kind of patience means accepting what is beyond our control. It means, in times of stress and anxiety, surrendering to the will of Allah, which causes a relief beyond measure. This does not mean that we sit back and let life pass by. No! It means that we strive to please Allah in all aspects of our life—in our work and play, in our family life, and in our personal endeavors. The Qur’an says: “…to be firm or patient in pain or suffering, and adversity, and throughout all periods of panic. Such are the people of truth, the God-fearing.” (Qur’an 2:177)
However, when things do not go the way we planned or wanted, even when it seems that fears and worries are pushing us under, we accept what Allah has decreed and continue to strive to please Him.
The concept of patience in Islam
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Missing Robbery Suspect: Anambra CP Queries DPO, Orders Probe
Missing Robbery Suspect: Anambra CP Queries DPO, Orders Probe
The Anambra State Commissioner of Police, CP Nnanna Oji Ama, has ordered queries for the Divisional Police Officer (DPO) of 3-3 Police Station, Onitsha, and a Deputy Superintendent of Police (DSP) following allegations that an armed robbery suspect arrested and taken to the station could no longer be accounted for.
The commissioner also directed the immediate commencement of disciplinary proceedings against an Inspector of Police linked to the matter.
The action followed the circulation of a viral video alleging that the suspect, who had reportedly been arrested and brought to the police station, subsequently disappeared from custody.
Ama personally interviewed the complainant and officers connected to the incident before issuing the directives.
The commissioner described the allegation as serious, stressing that conduct capable of undermining public confidence in the Nigeria Police Force would not be tolerated.
He said the command would take firm action against unprofessional conduct, dereliction of duty, abuse of office and violations of established police procedures.
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Following the interviews, Ama ordered the command’s X-Squad to conduct a comprehensive investigation into the circumstances surrounding the suspect’s arrest, detention and documentation, as well as what happened after the suspect was taken into custody.
The investigation will also establish the roles played by the officers involved and determine whether any police personnel breached established procedures.
The commissioner further said operational measures had been put in place to facilitate the rearrest of the suspect, although the police have not publicly disclosed his current whereabouts.
Ama assured the public that the findings of the investigation would be communicated once the facts had been established.
He also warned against the circulation of unverified information that could prejudice the investigation, stressing the need for the matter to be handled based on established facts.
The commissioner reiterated his commitment to police accountability and professional conduct, saying officers entrusted with protecting members of the public must also be subject to scrutiny when allegations of misconduct arise.
The development has drawn attention to the procedures governing the arrest, detention and documentation of suspects in police custody, particularly the responsibility of officers to maintain accurate records and ensure that detainees remain properly accounted for.
For now, the exact circumstances surrounding the suspect’s alleged disappearance remain unclear. The ongoing X-Squad investigation is expected to determine how the suspect allegedly went missing and whether any police officer bears responsibility.
Missing Robbery Suspect: Anambra CP Queries DPO, Orders Probe
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Four NAF Engineers Died Days Before Foreign Course Deployment — Sources
Four NAF Engineers Died Days Before Foreign Course Deployment — Sources
Four Nigerian Air Force (NAF) engineers killed in the Ondo aircraft crash had reportedly travelled to Abuja for documentation ahead of specialised foreign training courses.
The personnel were identified as Master Warrant Officer Matini BA, Flight Sergeant Mohammed AI, Sergeant Izibenikien SI and Sergeant Alafuka C.
According to information surrounding the tragedy, the four engineers had travelled to Abuja as part of preparations for their deployment abroad for professional courses. Their deaths came just days before they were expected to begin the specialised training.
The four were among the 25 people on board the NAF 931 ATR-42 aircraft that crashed in the Igbokoda area of Ilaje Local Government Area of Ondo State. The victims comprised five crew members and 20 passengers.
The aircraft was reportedly on a routine mission when it crashed in the riverine area of Ondo State. Search-and-rescue operations were immediately launched, but the Nigerian Air Force later confirmed that there were no survivors.
The tragedy claimed the lives of several military personnel, including Squadron Leader AP Man-Ugwueje, who was among the aircraft’s crew.
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Reports following the crash said Man-Ugwueje had recently been promoted and had married about two weeks before the tragedy.
Another victim, Flying Officer IM Adeshina, was also reportedly a relatively recent addition to the NAF and was said to have distinguished himself during his training.
The deaths have sent shockwaves through the Nigerian military, particularly because some of the personnel were reportedly preparing for further professional development when the tragedy occurred.
The Chief of the Air Staff, Air Marshal Sunday Kelvin Aneke, has ordered a comprehensive investigation into the circumstances surrounding the crash.
The Nigerian Air Force has also appealed to the public to avoid speculation and the circulation of unverified information while the investigation continues.
For the four engineers, what was expected to be the beginning of an important phase in their military careers ended in tragedy, with their planned foreign training cut short by the fatal aircraft crash.
Four NAF Engineers Died Days Before Foreign Course Deployment — Sources
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UCH CMD: After Decades Without Muslim, Agunbiade Demands Fair Chance
UCH CMD: After Decades Without Muslim, Agunbiade Demands Fair Chance
‘Let Merit, Not Religion, Decide Next Appointment’
IBADAN — A Muslim stakeholder, Mallam Ibrahim Agunbiade, has called for a transparent and merit-driven process in the appointment of the next Chief Medical Director (CMD) of the University College Hospital (UCH), Ibadan, saying a qualified Muslim candidate should be given a fair chance to lead the institution.
Agunbiade, in a statement on Monday, argued that the leadership history of the premier teaching hospital showed that Muslims had not occupied the position of Chief Medical Director for decades.
He said the situation deserved serious consideration as the process for selecting a successor to the incumbent CMD, Prof. Jesse Abiodun Otegbayo, gets underway.
According to him, Otegbayo, who became CMD in 2019, was reappointed for a second term in 2023.
Agunbiade said the succession of UCH chief executives had included Prof. E. O. Akande (1978–1984), Prof. A. O. K. Johnson (1984–1985), Prof. B. O. Osuntokun (1986–1990), Prof. O. O. Ajayi (1990–1998), Prof. M. O. Olatawura (1998–2003), Prof. A. O. Ilesanmi (2003–2011), Prof. T. O. Alonge (2011–2019) and Otegbayo.
He stressed that his intervention was not intended to question the professional records or achievements of the past CMDs.
Rather, he said, the issue was whether a qualified Muslim professional should continue to be excluded from the highest executive position at the institution.
“How long should a qualified section of the institution’s community wait before it sees one of its own given a genuine opportunity to lead?”
Agunbiade said the question was particularly important because UCH was a federal teaching hospital with a national mandate, serving Nigerians irrespective of religion, ethnicity or background.
‘Not Asking For Religious Favour’
The stakeholder rejected the suggestion that his position amounted to a demand for religious preference.
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He said his argument was that merit and representation should work together, rather than treating them as opposing principles.
“The demand, therefore, is not that UCH should appoint a Muslim because he is Muslim,” he said.
“The demand is that if a Muslim candidate is professionally qualified, experienced, competent and suitable, his religion must not become an invisible barrier to his appointment.”
He noted that the advertised position carried stringent requirements, including medical registration, post-qualification experience, specialist fellowship, consultancy experience, integrity and administrative competence.
According to him, once a candidate meets the professional requirements and emerges as the best person through a credible selection process, religion should not disqualify the candidate.
‘Muslim CMD Will Serve All Nigerians’
Agunbiade also dismissed the notion that appointing a Muslim as CMD would change the character of UCH.
He said the successful candidate would remain the head of a federal institution responsible for providing healthcare to Nigerians of all faiths.
“A Muslim CMD will not turn UCH into a Muslim hospital. He will remain the Chief Medical Director of a federal institution serving every Nigerian who walks through its doors,” he said.
He argued that religious identity should not be an obstacle to professional service.
“Just as a Christian CMD can serve Muslim patients without difficulty, a Muslim CMD can serve Christian patients with the same professionalism,” he added.
‘Let Credentials Decide’
Agunbiade urged the authorities to ensure that all qualified candidates are subjected to the same standards during the selection process.
He called for candidates’ academic and professional credentials, experience, integrity, administrative competence and vision to be carefully assessed.
“Let every qualified candidate compete. Let credentials be examined. Let professional experience be assessed. Let integrity and vision determine the outcome,” he said.
He also referred to wider concerns about religious representation in the leadership of institutions linked to UCH and the University of Ibadan, saying the issue had generated concerns among Muslim stakeholders.
He, however, warned against turning the matter into a religious confrontation.
“This is not a call for religious confrontation. It is not an attack on Christians. It is not a rejection of merit. It is a call for inclusion within merit,” he said.
Agunbiade maintained that if a Muslim candidate emerged as the strongest candidate through a transparent and credible process, his faith should not count against him.
He said giving a qualified Muslim a genuine opportunity after decades without a Muslim CMD would send a powerful message about inclusion and equal opportunity in Nigeria’s public institutions.
According to him, UCH belongs to all Nigerians, and its leadership selection should reflect that principle.
UCH CMD: After Decades Without Muslim, Agunbiade Demands Fair Chance
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