Patient Islamic Quotes

...But the Mahommedan religion increases, instead of lessening, the fury of intolerance. It was originally propagated by the sword, and ever since, its votaries have been subject, above the people of all other creeds, to this form of madness. In a moment the fruits of patient toil, the prospects of material prosperity, the fear of death itself, are flung aside. The more emotional Pathans are powerless to resist. All rational considerations are forgotten. Seizing their weapons, they become Ghazis—as dangerous and as sensible as mad dogs: fit only to be treated as such. While the more generous spirits among the tribesmen become convulsed in an ecstasy of religious bloodthirstiness, poorer and more material souls derive additional impulses from the influence of others, the hopes of plunder and the joy of fighting. Thus whole nations are roused to arms. Thus the Turks repel their enemies, the Arabs of the Soudan break the British squares, and the rising on the Indian frontier spreads far and wide. In each case civilisation is confronted with militant Mahommedanism. The forces of progress clash with those of reaction. The religion of blood and war is face to face with that of peace.

Allah tests our patience and our fortitude. He tests out strength of faith. be patient and there will endless rewards for you, insha'Allah" - Utaz Badr

...Turn our thoughts, in the next place, to the characters of learned men. The priesthood have, in all ancient nations, nearly monopolized learning. Read over again all the accounts we have of Hindoos, Chaldeans, Persians, Greeks, Romans, Celts, Teutons, we shall find that priests had all the knowledge, and really governed all mankind. Examine Mahometanism, trace Christianity from its first promulgation; knowledge has been almost exclusively confined to the clergy. And, even since the Reformation, when or where has existed a Protestant or dissenting sect who would tolerate a free inquiry? The blackest billingsgate, the most ungentlemanly insolence, the most yahooish brutality is patiently endured, countenanced, propagated, and applauded. But touch a solemn truth in collision with a dogma of a sect, though capable of the clearest proof, and you will soon find you have disturbed a nest, and the hornets will swarm about your legs and hands, and fly into your face and eyes. [Letters to John Taylor, 1814, XVIII, p. 484]

But not everything is normal. After all, there's no indictation that religion exits here. Granted, I've only been at camp for a day, so maybe I just need to be patient. However, so far there have been no calls for prayer and no public sermons. I haven't seen anything that indicates which god — if any— these people believe in. The only signs of religion that I have seen are the few religious items that people wear on themselves. Other than that, it's as though God doesn't exist.

A person of good character is he who is modest, says little, causes little trouble, speaks the truth, seeks the good, worships much, has few faults, meddles little, desires the good for all, and does good works for all. He is compassionate, dignified, measured, patient, content, grateful, sympathetic, friendly, abstinent, and not greedy. He does not use foul language, nor does he exhibit haste, nor does he harbor hatred in his heart. He is not envious. He is candid, well-spoken, and his friendship and enmity, his anger and his pleasure are for the sake of God Most High and nothing more.

… And be patient in adversity: for, verily, God is with those who are patient in adversity.

One would love nonetheless to know how to be a man, how to be a woman before God, in the mirror of one's own conscience, in the looks of those who surround us. One would wish to find the strength to beautify one's thoughts and to purify one's heart. It is everyone's hope and expectation to live in serenity and to plod along in transparency: the palms of the hands patiently directed towards heaven, at the heart of all this modernity.

Be-patient for what was written for you was written by greatest of writers

1:337-338 GREAT CHANGES IN ME I CANNOT DESCRIBE I told the local astrologer that the fact that he doesn't see something doesn't mean it doesn't exist. A lover may perceive a certain light in the beloved's face that another person can't. A healthy person tastes a variety of flavorings in food that a patient with a coated tongue cannot. To the sick everything tastes bitter. Great changes and shifts occur in me that I cannot describe, but they are very real. Ways open. A fragrance from the divine comes through. No one sees this, but it is the most profound event in my life. Friendship cannot be seen or measured, but the experience of living within it is beyond argument. Words like belief, righteousness, and faith can be used however a debater wants. With Hasan the silk-weaver recently I spoke of the power of the Islamic prophets. Then he used my words to support his free-thinking lineage. Soul comes here from the unseen to observe this world, the body, the night, and the sunlit morning landscape, saying, I have seen this; now show me your other properties, Lord of the universes (3:26).

Ask Allah to open the eyes of your heart so that you are able to witness the miracles and blessed moments that are constantly unfolding around you, patiently waiting for you to notice them. The miraculous gifts of Allah are not rare, however, our inability to be receptive enough to receive them limits our ability to experience them.

I can well remember how when someone in my family lay sick or dying—like my aunt when she contracted breast cancer—the Qur’an was chanted by the bedside, in the belief that its words alone would cure the patient. Analogies with Christian prayer are misleading because the reciter of the Qur’an is voicing God’s words, not appealing to God for intercession.

Of course I’d like to marry a practising Muslim, someone I can share my life and also my religion with, but I just haven’t met the right man yet,’ I told her. Fadwa was sympathetic and understood my dilemma. ‘Concentrate on your relationship with God; purify yourself, your life and your intentions. Better your religion!’ she recommended. ‘If you are patient and steadfast, then you will be rewarded, insha’ Allah.

In such cases, each hemisphere might well have its own beliefs. Consider what this says about the dogma—widely held under Christianity and Islam—that a person’s salvation depends upon her believing the right doctrine about God. If a split-brain patient’s left hemisphere accepts the divinity of Jesus, but the right doesn’t, are we to imagine that she now harbors two immortal souls, one destined for the company of angels and the other for an eternity in hellfire?

Despite fiery disagreements about who or what God is and how to make contact, all these religions agree that patience is the essence of spirituality and thus grants great strength. Judaism says, “A patient man is better than a warrior.” In Buddhism, bodhisattvas train in this practice to become enlightened. Christianity and Islam deem it a sacred virtue. Patience endows you with faith in yourself and your destiny, an illuminated capacity to deal with frustration and disappointments.

People were patient with each other in the Grand Mosque, and communal—everyone washing his or her feet in the same fountain, with no shoving or prejudice. We were all Muslims in God’s house, and it was beautiful. It had a quality of timelessness. I think this is one reason Muslims believe that Islam means peace: because in a large, cool place full of kindness you do feel peaceful. But as soon as we left the mosque, Saudi Arabia meant intense heat and filth and cruelty. People had their heads cut off in public squares. Adults spoke of it. It was a normal, routine thing: after the Friday noon prayer you could go home for lunch, or you could go and watch the executions. Hands were cut off. Men were flogged. Women were stoned.

Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres. Love never fails" (1 Corinthians 13:4–8a NIV).

The New Yorker (The New Yorker) - Clip This Article on Location 1510 | Added on Wednesday, June 10, 2015 5:42:23 PM FICTION THE DUNIAZáT BY SALMAN RUSHDIE   In the year 1195, the great philosopher Ibn Rushd, once the qadi , or judge, of Seville and most recently the personal physician to the Caliph Abu Yusuf Yaqub in his home town of Córdoba, was formally discredited and disgraced on account of his liberal ideas, which were unacceptable to the increasingly powerful Berber fanatics who were spreading like a pestilence across Arab Spain, and was sent to live in internal exile in the small village of Lucena, a village full of Jews who could no longer say they were Jews because they had been forced to convert to Islam. Ibn Rushd, a philosopher who was no longer permitted to expound his philosophy, all of whose writing had been banned and burned, felt instantly at home among the Jews who could not say they were Jews. He had been a favorite of the Caliph of the present ruling dynasty, the Almohads, but favorites go out of fashion, and Abu Yusuf Yaqub had allowed the fanatics to push the great commentator on Aristotle out of town. The philosopher who could not speak his philosophy lived on a narrow unpaved street in a humble house with small windows and was terribly oppressed by the absence of light. He set up a medical practice in Lucena, and his status as the ex-physician of the Caliph himself brought him patients; in addition, he used what assets he had to enter modestly into the horse trade, and also financed the making of tinajas , the large earthenware vessels, in which the Jews who were no longer Jews stored and sold olive oil and wine. One day soon after the beginning of his exile, a girl of perhaps sixteen summers appeared outside his door, smiling gently, not knocking or intruding on his thoughts in any way, and simply stood there waiting patiently until he became aware of her presence and invited her in. She told him that she was newly orphaned, that she had no source of income, but preferred not to work in the whorehouse, and that her name was Dunia, which did not sound like a Jewish name because she was not allowed to speak her Jewish name, and, because she was illiterate, she could not write it down. She told him that a traveller had suggested the name and said it was Greek and meant “the world,” and she had liked that idea. Ibn Rushd, the translator of Aristotle, did not quibble with her, knowing that it meant “the world” in enough tongues to make pedantry unnecessary. “Why have you named yourself after the world?” he asked her, and she replied, looking him in the eye as she spoke, “Because a world will flow from me and those who flow from me will spread across the world.” Being a man of reason, Ibn Rushd did not guess that the girl was a supernatural creature, a jinnia, of the tribe of female jinn: a grand princess of that tribe, on an earthly adventure, pursuing her fascination with human men in general and brilliant ones in particular.

A Muslim chronicler summarizes these times: “Such of the Muslims as still remained in Andalus, although Christians in appearance, were not so in their hearts; for they worshipped Allah in secret.… The Christians watched over them with the greatest vigilance, and many were discovered and burnt.”138 Such are the origins of the Spanish Inquisition.* For no matter how much the Moriscos “might present the appearance of a most peaceful submission,” writes Bertrand, “they remained nevertheless fundamental Musulmans, watching for a favourable opportunity and patiently awaiting the hour of revenge, promised by their prophecies.

Consciousness is there in animal life. Beyond animal instincts, humans also have inherent recognition of good and evil in their conscience. Belief in deterministic justice and rewards in afterlife fulfils our aspiration to have true and fair reward for every small act of goodness and evil in afterlife. Every moment of a nurse and that of a cured or dead patient is not meaningless if one believes and prepare for afterlife by achieving excellence in morals. Imam Ghazali wrote that wealth is useful till we die, relatives till we are put in grave and only good deeds will be the currency on judgement day. If we have good deeds to take in next life, then we can have everlasting happiness that is not infected and affected by any Corona Virus.

The all-sustaining power of knowledge is captured in the simile of knowledge being food for the soul. Various versions of it are met with in the Graeco-Arabic tradition, “Like as the body grows through food and becomes -fi rm through exercise, thus the soul grows through studying and becomes strong through patiently enduring (the hardships of ) studying.” Diogenes, it seems, was supposed to have made this statement. Someone else, apparently Theognis, is said to have already played a variation on the theme: “Knowledge is not on the level of food which suffi ces to feed two or three but cannot feed many persons. Rather, it is like light which enables many eyes to see all at the same time.” Diogenes, or, according to another version, the Church Father, Basilius, admonishes us to take the appropriate measures against harmful knowledge in the same way in which we are used to protect ourselves against harmful foods, because knowledge is the food of the soul. According to Plato, the pleasure which the soul shares with the body is that of food and drink, whereas its incorporeal pleasure is that of knowledge and wisdom. For Pseudo-Apollonius of Tyana (Balînûs), proof of the incorporeality of the soul lies in the fact that it does not partake of material nourishment. “According to the Stoics,” he reports, “Socrates said that the soul eats; however, its food is something that is not corporeal, since the food of the soul is knowledge.” Knowledge is also described by Ibn Butlân as the thing that nourishes the intellect. It is for the intellect what food is for the body, since the two supplement each other and must exist together in human beings. Ibn Taymîyah states that “the arrival of knowledge in the heart is like the arrival of food in the body. The body is aware of food and drink. In the same manner, the hearts are aware of the sciences (- ulûm) that establish themselves in them and which are their food and drink.” In the popular conception, knowledge and books have always been identifi ed as spiritual food, down to the present day.

The real friend or companion is the Lord, who is situated within the heart. It is only He who can give real happiness. The Lord is so kind that He patiently sits in the heart, trying to guide the conditioned soul to come back to Him. Certainly no material friend would remain with his foolish companion for a life time.

We experience loss or “little deaths” throughout our lives as a means of reminding us that nothing on this Earth is forever. Only Allah is eternal. Everything here will one day return to Him. As the Qur’an says, “And certainly, We shall test you with something of fear, hunger, loss of wealth, lives, and fruits, but give glad tidings to the patient” (2:155). We are mere sandcastles near a rising shore, and it’s only a matter of time before the ocean of unity pulls us back into its embrace.

To cross the treshold from habits and conditioning to emptiness, which is the receptive quality of the soul, we must become still and patient. We must give up certain impulses and let go again and again. This is the way we come into our essential Self. We leave behind our compulsive egos, embodying the „I am“ and selflessness at the same time. The „I am“ is not the mechanical self - the role-playing, superficial personality - that feels its existence through its ordinary reactions and resistances. With the right kind of attention and observation we can see the relationship between our various thoughts and sentiments and how each of them invokes some imaginary „I“. Instead we can learn to feel our own existence through recollection and intention. A positive sense of I-ness emerges through recollection. It is the first thing we can trust: our own presence, the sacred „I am“.

Hamdan has also outlined several beneficial cognitions from the Islamic tradition that may be integrated into the psychotherapeutic process with religious patients. These include the following: 1. Understanding the temporal reality of this world, 2. Focusing on the hereafter, 3. Recalling the purpose and effects of distress and afflictions, 4. Trusting and relying upon Allah (سبحانه وتعالى), and 5. Focusing on the blessings of Allah (سبحانه وتعالى).

But the Mahommedan religion increases, instead of lessening, the fury of intolerance. It was originally propagated by the sword, and ever since, its votaries have been subject, above the people of all other creeds, to this form of madness. In a moment the fruits of patient toil, the prospects of material prosperity, the fear of death itself, are flung aside. The more emotional Pathans are powerless to resist. All rational considerations are forgotten. Seizing their weapons, they become Ghazis—as dangerous and as sensible as mad dogs: fit only to be treated as such. While the more generous spirits among the tribesmen become convulsed in an ecstasy of religious bloodthirstiness, poorer and more material souls derive additional impulses from the influence of others, the hopes of plunder and the joy of fighting. Thus whole nations are roused to arms. Thus the Turks repel their enemies, the Arabs of the Soudan break the British squares, and the rising on the Indian frontier spreads far and wide. In each case civilisation is confronted with militant Mahommedanism. The forces of progress clash with those of reaction. The religion of blood and war is face to face with that of peace.

Is it too late, even at this stage in human history? No, it’s not too late, until, as Casey Stengel might say, until, it’s too late. Israel was healed on one occasion, as they cried out to God and repented as the Philistines were coming over the sand dunes to destroy them. America can still be healed. There’s hope that we can survive the evil plans of those who seek to destroy us as a nation. However, hope can only remain as a viable reality for a finite period of time. God is patient, but He’s not a doddering fool, forgetting what He has commanded, nor neglecting to enforce his justice.

The al Qaeda War Manual, discovered by British police in a raid on an al Qaeda safe house, and translated from Arabic, lists “Patience” as one of the 14 qualifications for membership in the Jihadist organization. “He should be patient in performing the work, even if it lasts a long time.