Prices keep rising, salaries often do not keep pace, and many jobs feel uncertain. In such conditions, it is natural that people search for extra income, and the internet seems to offer endless opportunities. Every day, social media is filled with advertisements promising “earn thousands from home”, “no investment, no qualification, no experience needed” and “become rich in a few weeks”.

The desire to improve one’s life and support one’s family is good and honourable. But these promises raise an important question: if earning money online were really that easy, why is everyone not already rich?

This article gives an honest answer. It explains why “easy money” offers are usually traps, lists the most common online scams and their warning signs, looks at earning from an Islamic perspective, and then shows real, lawful ways to build an online income through skill, patience and hard work.

The Truth About “Easy Money with No Investment”

It is true that some online work can be started with very little money. But “no money” does not mean “no investment”. Every real online income requires at least three investments:

1. Time: learning a skill, practising it and finding your first clients usually takes months, not days.
2. Skill: clients and employers pay for value. Someone who cannot write, design, teach, code or sell well will struggle to earn, whatever the platform.
3. Basic tools: a phone or computer, a stable internet connection and sometimes paid software or courses.

There is no honest system in which a person with no skill, no effort and no time becomes rich quickly. When an offer promises exactly that, the real product being sold is usually the person’s own hope, and the one who profits is the person running the scheme.

Remember a simple rule: if an opportunity sounds too good to be true, it almost certainly is.

Common Online Scams and Their Warning Signs

Fraudsters change their methods constantly, but most online earning scams follow a few familiar patterns.

Protect yourself

• Never pay to get a job. Legitimate work pays you; it does not ask for deposits.
• Never share your passwords, OTP codes, CNIC details or bank information with strangers online.
• Search the company’s name together with words like “scam” or “review” before joining anything.
• Be wary of pressure. Phrases like “limited seats” or “offer ends today” are designed to stop you from thinking.
• Report fraud to the relevant authorities in your country, such as the cybercrime wing of the national investigation agency in Pakistan, and warn your friends and family.

An Islamic View of Earning

Islam honours lawful work and encourages Muslims to seek provision with effort and honesty.

Effort is part of faith

Allah says: “It is He who made the earth subservient to you, so walk through its regions and eat of His provision” (Al-Mulk 67:15), and “A human being will have nothing except what he strives for” (Al-Najm 53:39). Provision comes from Allah, but He has made effort the path to it.

The Prophet (peace be upon him) said: “No one has ever eaten better food than what he eats from the work of his own hands. The Prophet of Allah, Dawud, used to eat from the work of his own hands” (Sahih al-Bukhari, Hadith 2072). He also taught that “the upper hand is better than the lower hand” (Sahih al-Bukhari, Hadith 1429), meaning that giving is better than taking, and earning is better than depending on others.

Honesty is the foundation

The Prophet said: “Whoever cheats us is not one of us” (Sahih Muslim, Hadith 102), and “The truthful, trustworthy merchant will be with the prophets, the truthful and the martyrs” (Jami’ al-Tirmidhi, Hadith 1209). An income built on deceiving others, whether through fake reviews, false advertising or recruiting people into schemes that harm them, has no blessing in it.

Avoid what is forbidden

Many “quick money” schemes involve elements that Islam forbids: gambling and betting (Al-Ma’idah 5:90), interest-based returns (Al-Baqarah 2:275), or excessive uncertainty and deception (gharar). A Muslim should check not only whether an opportunity is real, but also whether it is halal.

Contentment and trust

Islam also teaches that true wealth is in the heart. The Prophet said: “Richness is not having many possessions; real richness is the richness of the soul” (Sahih al-Bukhari, Hadith 6446). Working hard for a lawful income, while trusting Allah and staying content, protects a person from the greed that scammers exploit.

Real Ways to Earn Online Through Skills

The following paths are genuine, but none of them is instant. Each requires learning, practice and patience before income becomes steady.

• Freelancing: offering services such as writing, graphic design, video editing, data analysis or web development on established freelance marketplaces. Start with small projects, build good reviews and raise your rates gradually.
• Online teaching and tutoring: teaching school subjects, languages or the Qur’an online. Those with strong religious knowledge, good recitation or expertise in Arabic, Urdu or English can serve students around the world.
• Translation and content writing: translating documents between languages you know well, or writing articles, product descriptions and website content for businesses.
• Virtual assistance: helping businesses with email, scheduling, customer support or social media management.
• Selling your own products: handmade goods, books, clothing or local products sold through online stores and social media pages.
• Blogging and video creation: building a website or channel around a subject you genuinely know. This can bring income from advertising and partnerships, but it usually takes a long time and consistent, original, high-quality work.
• Technology skills: programming, app development, digital marketing and cybersecurity are in high demand, but require serious study.

In Pakistan, the government’s free DigiSkills training programme and many other free online courses can help beginners learn these skills without heavy cost.

A Practical Step-by-Step Plan

1. Know your strengths. List what you already do well: writing, teaching, speaking a language, design, accounting, or a craft.
2. Choose one skill to develop. Focus on one area for the next three to six months rather than jumping between many.
3. Learn from reliable, preferably free, sources. Use recognised courses and practise daily.
4. Build samples of your work. Write articles, design sample logos, record a short teaching video, and collect them in a simple portfolio.
5. Start small and honestly. Take small projects, deliver on time and communicate clearly. Never exaggerate your abilities.
6. Protect your time and your faith. Keep prayer, family and health in their proper place. Avoid any work that involves deception, haram content or gambling.
7. Grow step by step. As your skill and reputation grow, so will your income. Save part of what you earn, give charity, and keep learning.
8. Serve others. The best work benefits society: teaching, solving problems, creating useful content. Work done for the good of people carries blessing (barakah) as well as income.

Conclusion

The internet has opened real doors for people to earn from home, but it has also become full of traps that feed on people’s hopes and financial pressure. Do not waste your time and money on offers that promise riches with no skill, no effort and no time. Never pay to get a job, never share your personal or banking details with strangers, and always ask whether an opportunity is both genuine and halal.

The real path is slower but far more rewarding: learn a useful skill, work hard and honestly, start small, and keep improving. Islam teaches that the best earning is from the work of one’s own hands, and that work which benefits society carries blessing. Those who follow this path with patience and sincerity can, by Allah’s will, build a stable income and a life of dignity, and their effort will be rewarded in this world and the next.

References

1. The Holy Qur’an: Al-Baqarah 2:275; Al-Ma’idah 5:90; Al-Najm 53:39; Al-Mulk 67:15.
2. Sahih al-Bukhari, Hadith 1429, 2072, 6446.
3. Sahih Muslim, Hadith 102.
4. Jami’ al-Tirmidhi, Hadith 1209.

The post Earning Online from Home in 2026: Avoid the Scams, Build Real Skills appeared first on The Global Educationist.

In Islam, knowledge is a source of honour that rises above wealth, lineage and social status. This article studies that principle through two texts. The first is Surah Al-Baqarah 2:247, in which a prophet of the Children of Israel informs his people that Allah has appointed Talut as their king. They object that he lacks wealth and noble standing, and the prophet answers that Allah chose him and gave him abundance in knowledge and physical strength. The second is the hadith of ‘Abdullah bin Mas’ud in Sahih al-Bukhari: “There is no envy except in two cases”, the person who spends his wealth in the right way, and the person given wisdom who judges by it and teaches it.

The article explains the historical context of the verse according to classical commentators, the criteria for leadership it establishes, and the scholarly distinction between blameworthy envy (hasad) and healthy aspiration (ghibtah). It concludes with practical lessons for students: that merit outweighs money, that knowledge and physical well-being go together, and that the only competition worth having is in learning, acting and giving.

Keywords: Virtue of Knowledge, Talut, Al-Baqarah 2:247, Leadership in Islam, Knowledge and Strength, Permissible Envy (Ghibtah), Teaching and Acting upon Knowledge

Introduction

The very first distinction Allah gave to humanity was knowledge. When the angels asked why a vicegerent would be placed on earth, Allah taught Adam (peace be upon him) the names of all things, and then asked the angels to name them. They said, “Glory be to You, we have no knowledge except what You have taught us” (Al-Baqarah 2:32). Adam’s superiority was shown not by wealth or power, but by knowledge.

This theme runs throughout the Qur’an. Prophet Yusuf (peace be upon him) asked to be placed over the storehouses of Egypt because, as he said, “I am a careful guardian, knowledgeable” (Yusuf 12:55). The Prophet Muhammad (peace be upon him) described scholars as the heirs of the prophets, who left behind knowledge rather than gold and silver (Sunan Abi Dawud, Hadith 3641; Jami’ al-Tirmidhi, Hadith 2682).

In a world that often measures people by money, family name or appearance, the Qur’an offers a different standard. The story of Talut and the hadith on “permissible envy” together show what truly deserves honour and ambition.

The Verse: Surah Al-Baqarah 2:247

Allah Almighty says:

وَقَالَ لَهُمْ نَبِيُّهُمْ اِنَّ اللّٰهَ قَدْ بَعَثَ لَكُمْ طَالُوْتَ مَلِكًا ۭ قَالُوْٓا اَنّٰى يَكُوْنُ لَهُ الْمُلْكُ عَلَيْنَا وَنَحْنُ اَحَقُّ بِالْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِّنَ الْمَالِ ۭ قَالَ اِنَّ اللّٰهَ اصْطَفٰىهُ عَلَيْكُمْ وَزَادَهٗ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ ۭ وَاللّٰهُ يُؤْتِيْ مُلْكَهٗ مَنْ يَّشَاۗءُ ۭ وَاللّٰهُ وَاسِعٌ عَلِيْمٌ (البقرة: 247)

Translation: “Their prophet said to them, ‘Allah has appointed Talut as king over you.’ They said, ‘How can he have kingship over us when we are more deserving of kingship than he is, and he has not been given abundant wealth?’ He said, ‘Allah has chosen him over you and has increased him abundantly in knowledge and in body. Allah gives His kingdom to whom He wills, and Allah is All-Encompassing, All-Knowing.'”

Historical context

This verse belongs to a passage (Al-Baqarah 2:246-251) about the Children of Israel after the time of Prophet Musa (peace be upon him). They had been defeated and driven from their homes by their enemies, and their leaders asked their prophet to appoint a king under whom they could fight. Many classical commentators, including al-Tabari and Ibn Kathir, report that this prophet was Shamwil (Samuel), although the Qur’an does not name him. Talut is generally identified by commentators with the king known in Biblical tradition as Saul.

The passage continues with the sign of Talut’s kingship (the return of the Ark), the test of the river, and the battle in which a young Dawud (David) killed Jalut (Goliath). The same passage that begins with the appointment of a king for his knowledge ends with Allah giving Dawud “kingship and wisdom, and teaching him whatever He willed” (Al-Baqarah 2:251).

A note on the name “Talut”

Some commentators connected the name with the Arabic word tul (height), reflecting reports that Talut was very tall. However, many grammarians and commentators consider Talut a non-Arabic proper name, which is why it is not declined in Arabic. Either way, the Qur’an itself emphasises his physical stature in the words “increased him abundantly in body”.

The Objections and the Divine Criteria

Why the people objected

The verse records two objections: “we are more deserving of kingship than he”, and “he has not been given abundant wealth”. Ibn Kathir and other commentators explain the background. Among the Children of Israel, prophethood was commonly associated with the descendants of Levi and kingship with the descendants of Judah. Talut came from the tribe of Benjamin, which was neither. Some reports also describe him as a man of humble work. In the eyes of the elders, he had neither the right family nor the right bank balance.

The prophet’s two-part answer

1. The choice belongs to Allah. “Allah has chosen him over you” and “Allah gives His kingdom to whom He wills.” Ultimate authority belongs to Allah, and He knows best who is suited for a responsibility. Human criteria of status are not the final measure.

2. The choice is based on real qualifications. Allah did not choose Talut randomly. He “increased him abundantly in knowledge and in body”. Commentators explain that knowledge here includes understanding of religion, of governance and of military affairs, all essential for a king leading his people into battle. Physical strength gave him the ability to lead from the front and command respect. The verse thus replaces the false criteria of lineage and wealth with the true criteria of competence.

A consistent Qur’anic principle

The same pairing of inner and outer qualities appears elsewhere in the Qur’an:

• Yusuf (peace be upon him) presented himself as hafiz ‘alim, trustworthy and knowledgeable (Yusuf 12:55).
• The daughter of the old man of Madyan recommended Musa (peace be upon him) as al-qawiyy al-amin, strong and trustworthy (Al-Qasas 28:26).
• Talut was given abundance in ‘ilm and jism, knowledge and body.

From these verses, scholars of Islamic political thought, such as Ibn Taymiyyah in al-Siyasah al-Shar’iyyah, derived that positions of responsibility should be given on the basis of strength (competence) and trustworthiness. Wealth and family name may help a person, but they do not qualify him.

Allah is “All-Encompassing, All-Knowing”

The verse ends with two divine names. Al-Wasi’ (All-Encompassing) answers the complaint about wealth: Allah’s bounty is vast, and He can give Talut whatever resources he needs. Al-‘Alim (All-Knowing) answers the complaint about lineage: Allah knows who is truly fit to lead.

The Prophetic Teaching: “No Envy Except in Two”

The Prophet Muhammad (صلی اللہ علیہ وآلہ وسلم) said:

حَدَّثَنَا الْحُمَيْدِيُّ قَالَ حَدَّثَنَا سُفْيَانُ قَالَ حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي خَالِدٍ عَلَی غَيْرِ مَا حَدَّثَنَاهُ الزُّهْرِيُّ قَالَ سَمِعْتُ قَيْسَ بْنَ أَبِي حَازِمٍ قَالَ سَمِعْتُ عَبْدَ اللَّهِ بْنَ مَسْعُودٍ قَالَ قَالَ النَّبِيُّ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ لَا حَسَدَ إِلَّا فِي اثْنَتَيْنِ رَجُلٌ آتَاهُ اللَّهُ مَالًا فَسُلِّطَ عَلَی هَلَکَتِهِ فِي الْحَقِّ وَرَجُلٌ آتَاهُ اللَّهُ الْحِکْمَةَ فَهُوَ يَقْضِي بِهَا وَيُعَلِّمُهَا (صحیح البخاری، کتاب العلم: 73)

The hadith is also recorded elsewhere in Sahih al-Bukhari (Hadith 1409, 7141) and in Sahih Muslim (Hadith 816).

Translation: ‘Abdullah bin Mas’ud (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said: “There is no envy except in two cases: a man to whom Allah has given wealth and who is enabled to spend all of it in the cause of truth, and a man to whom Allah has given wisdom, who judges by it and teaches it.”

Imam al-Bukhari placed this hadith in the Book of Knowledge under the chapter “Aspiring to knowledge and wisdom”, showing that his purpose in quoting it was to encourage the pursuit of knowledge.

Explanation of the Hadith

Envy (hasad) and aspiration (ghibtah)

In Islamic teaching, hasad in its blameworthy sense means wishing that a blessing be taken away from someone else. It is a disease of the heart, and Allah commands us to seek refuge “from the evil of an envier when he envies” (Al-Falaq 113:5). Imam al-Nawawi, in his commentary on Sahih Muslim, explains that the “envy” permitted in this hadith is ghibtah: wishing to have a blessing like someone else’s without wishing that it be taken away from him. This kind of aspiration is not only allowed; in matters of goodness it is praiseworthy, as Allah says: “For this, let the competitors compete” (Al-Mutaffifin 83:26).

The hadith therefore redirects a natural human feeling. Instead of envying people for their cars, houses or fame, the believer is taught to feel ambition only for two things.

The first: wealth spent in the cause of truth

The Arabic phrase fasullita ‘ala halakatihi fil-haqq means that he is enabled to use up his wealth entirely in rightful ways. Wealth itself is not the object of admiration; what is admired is the courage and generosity to spend it for Allah, on family, the poor, education and public good.

The second: wisdom that is applied and taught

The word hikmah here refers, according to Ibn Hajar in Fath al-Bari, to the Qur’an and the knowledge of the religion, or more broadly to sound knowledge that leads to right action. Two verbs describe the person: he judges by it (yaqdi biha), meaning he applies it in his own life and in deciding matters between people, and he teaches it (yu’allimuha). Knowledge that is neither practised nor shared does not reach this level.

What connects the two

Both people possess a blessing that benefits others. One shares his wealth, the other shares his knowledge. The hadith teaches that the value of any blessing lies in how it serves others, not in how much of it a person holds.

Lessons for Students Today

1. Merit matters more than money

Today people are often judged by their phones, cars, social media following or family connections. The elders of the Children of Israel made the same mistake when they rejected Talut. A student who comes from a poor or ordinary family should never feel inferior. Allah’s criterion is knowledge, ability and character, and these are open to anyone who works for them.

2. Do not let background become a barrier

Talut came from the smallest tribe and was not from the family expected to rule. Students today may face bias because of their city, language, ethnicity or their parents’ occupation. The story teaches that such barriers do not define a person’s worth. Islam’s message is clear: “The most honoured of you in the sight of Allah is the most mindful of Him” (Al-Hujurat 49:13).

3. Build both mind and body

The Qur’an mentions knowledge and body together. A student should seek deep understanding, not just marks, and should also care for his health through exercise, sleep and good food. The Prophet (peace be upon him) said: “The strong believer is better and more beloved to Allah than the weak believer, while there is good in both” (Sahih Muslim, Hadith 2664). Strength here includes physical, mental and spiritual strength.

4. Redirect competition

Instead of competing over fashion, gadgets or fame, compete in learning, in acting upon what you learn, and in giving back. Admire the classmate who understands more and teaches others, and strive to become like him, without wishing him any loss.

5. Knowledge must lead to action and teaching

The person praised in the hadith both “judges by” his wisdom and “teaches” it. A student’s knowledge should change his own behaviour and be shared generously, through helping classmates, teaching younger siblings, or writing and speaking about what he has learned.

6. Humility in success and acceptance in disappointment

If you are chosen for a position, remember that it came from Allah and use it to serve. If someone else is chosen, respect his abilities rather than asking, “Why him and not me?” That was the attitude of the elders who opposed Talut, and it led them into argument rather than progress.

Conclusion

The story of Talut shows that in Allah’s measure, the right to lead and to be honoured comes from knowledge and capability, not from wealth or lineage. When the elders objected that Talut was poor and from a lesser tribe, the answer came that Allah had chosen him and increased him in knowledge and strength. The hadith of Ibn Mas’ud completes the picture: the only things worth envying are wealth spent in the cause of truth and wisdom that is acted upon and taught.

For the believer, and especially for the student, the path is clear. Seek knowledge deeply, care for the body that carries it, act upon what you learn, share it generously, and measure yourself and others by these standards rather than by money or status. That is the true virtue of knowledge.

References

1. The Holy Qur’an: Al-Baqarah 2:30-33, 2:246-251; Yusuf 12:55; Al-Qasas 28:26; Al-Hujurat 49:13; Al-Mutaffifin 83:26; Al-Falaq 113:5.
2. Sahih al-Bukhari, Hadith 73, 1409, 7141.
3. Sahih Muslim, Hadith 816, 2664.
4. Sunan Abi Dawud, Hadith 3641; Jami’ al-Tirmidhi, Hadith 2682.
5. Al-Tabari, Jami’ al-Bayan, and Ibn Kathir, Tafsir al-Qur’an al-‘Azim, commentary on Al-Baqarah 2:246-251.
6. Ibn Hajar al-‘Asqalani, Fath al-Bari, commentary on Kitab al-‘Ilm.
7. Al-Nawawi, Sharh Sahih Muslim, commentary on the hadith of permissible envy.
8. Ibn Taymiyyah, al-Siyasah al-Shar’iyyah.

The post The Virtue of Knowledge: Lessons from the Story of Talut and the Prophetic Teaching on Permissible Envy appeared first on The Global Educationist.

Patience (sabr) is one of the most frequently praised qualities in the Qur’an and one of the defining traits of a believer. Yet it is often misunderstood. Patience does not mean that a person must never cry or feel pain in the face of loss. Grief is part of human nature, and tears that come involuntarily are not impatience. Patience means keeping control of oneself in times of hardship and also in times of joy, refraining from what Allah has forbidden, and never complaining against Allah’s decree.

This article explains the meaning and types of patience, and studies Surah Al-Baqarah 2:45, which commands believers to seek help through patience and prayer, and 2:155-157, which promises good news to the patient who respond to calamity by saying “To Allah we belong, and to Him we shall return.” It then looks at the Sunnah, including the Prophet’s tears at the death of his son, and at living examples of patience: Prophet Ya’qub, Prophet Ibrahim and Isma’il, Bilal, Khubayb, the Prophet’s response to the death of Hamzah, and his conduct at Ta’if. It concludes with practical guidance for developing patience in daily life.

Keywords: Patience (Sabr), Trials and Tests, Al-Baqarah 2:45, Al-Baqarah 2:155-157, Prophet Ya’qub, Grief and Tears in Islam, Trust in Allah

Introduction: What Patience Is, and What It Is Not

Every human life contains painful moments: illness, the death of loved ones, financial loss, injustice and disappointment. Islam does not promise a life without hardship. Instead, it teaches a way to pass through hardship with dignity, faith and hope. That way is called sabr, patience.

Many people think patience means hiding all emotion, never crying and appearing unaffected. This is not the Islamic understanding. Sorrow at the time of loss is part of the nature Allah created in us. Tears that come without choice are not a sign of weak faith. What patience requires is that a person does not complain against Allah, does not object to His decree, and does not say or do anything forbidden in his grief.

The Qur’an shows this beautifully in the words of Prophet Ya’qub (peace be upon him), who wept until his eyes turned white with sorrow, and yet said: “I only complain of my grief and sorrow to Allah” (Yusuf 12:86). Complaining to Allah is worship; complaining about Allah is impatience.

The Meaning and Types of Patience

Linguistic and religious meaning

In Arabic, sabr literally means to restrain or hold back. In religious terms, it means holding the self back from despair and anger, holding the tongue back from complaint, and holding the limbs back from wrong actions, such as tearing clothes or striking oneself in grief, which were common customs of mourning in pre-Islamic Arabia.

Patience is also needed in times of joy. Wealth, success and comfort are tests too, and a person must control himself so that blessings do not lead to arrogance, wastefulness or forgetting Allah. When Prophet Sulayman (peace be upon him) saw a great blessing, he said: “This is from the favour of my Lord, to test me whether I will be grateful or ungrateful” (Al-Naml 27:40).

Three types of patience

Scholars such as Ibn al-Qayyim, in ‘Uddat al-Sabirin, explain that patience has three main forms:

1. Patience in obeying Allah: persisting in prayer, fasting, honesty and good deeds even when they are difficult.
2. Patience in avoiding sin: resisting temptation and staying away from what Allah has forbidden.
3. Patience with Allah’s decree: accepting hardships, losses and illnesses without objecting to Allah’s wisdom.

The believer between gratitude and patience

The Prophet (peace be upon him) said: “How wonderful is the affair of the believer, for all of it is good, and this is for no one except the believer. If something good happens to him, he is grateful, and that is good for him. If something harmful befalls him, he is patient, and that is good for him” (Sahih Muslim, Hadith 2999). For the believer, every situation becomes a source of reward.

Patience in the Qur’an

Patience is mentioned in the Qur’an more than ninety times, more than almost any other moral quality.

Seek help through patience and prayer

وَاسْتَعِيْنُوْا بِالصَّبْرِ وَالصَّلٰوةِ ۭ وَاِنَّهَا لَكَبِيْرَةٌ اِلَّا عَلَي الْخٰشِعِيْنَ (البقرة: 45)

Translation: “And seek help through patience and prayer. Indeed, it is difficult except for those who are humble.”

This verse gives believers two tools for every difficulty. Patience is the inner strength that keeps a person steady; prayer is the connection that brings help from Allah. The Prophet (peace be upon him) practised this himself: whenever a matter troubled him, he would turn to prayer (Sunan Abi Dawud, Hadith 1319). The verse admits that this is hard, but adds that it becomes easy for the humble, those whose hearts are soft before Allah. A few verses later Allah adds a great comfort: “Indeed, Allah is with the patient” (Al-Baqarah 2:153).

Tests and good news for the patient

وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوْعِ وَنَقْصٍ مِّنَ الْاَمْوَالِ وَالْاَنْفُسِ وَالثَّمَرٰتِ ۭ وَبَشِّرِ الصّٰبِرِيْنَ ۝ الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ ۝ أُولَٰئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ ۖ وَأُولَٰئِكَ هُمُ الْمُهْتَدُونَ (البقرة: 155-157)

Translation: “We will surely test you with something of fear and hunger and loss of wealth, lives and crops. But give good news to the patient: those who, when calamity strikes them, say, ‘Indeed, to Allah we belong, and indeed, to Him we shall return.’ Upon them are blessings from their Lord and mercy, and it is they who are rightly guided.”

This passage teaches three things. First, tests are certain: the Arabic uses strong emphasis (la-nabluwannakum) to show that no one is exempt. Second, the tests are “something of” fear and loss, not the whole of it; Allah’s mercy limits every trial. Third, the reward of the patient is threefold: blessings, mercy and guidance.

The phrase “To Allah we belong, and to Him we shall return” summarises the believer’s whole outlook. Everything we have belongs to Allah, and we ourselves are returning to Him, so a loss is the Owner taking back what He lent.

Reward without measure

Allah says: “Only the patient will be given their reward in full, without measure” (Al-Zumar 39:10). Every other deed has a known multiplied reward; patience is rewarded beyond counting. This is the true success, in this world and the Hereafter, promised to those who are patient.

Tears and Patience in the Sunnah

The Prophet wept, and remained patient

When the Prophet’s infant son Ibrahim was dying, tears flowed from the Prophet’s eyes. ‘Abd al-Rahman bin ‘Awf asked in surprise, “Even you, O Messenger of Allah?” He replied that this was mercy, and then said:

إِنَّ الْعَيْنَ تَدْمَعُ وَالْقَلْبَ يَحْزَنُ، وَلَا نَقُولُ إِلَّا مَا يَرْضَى رَبُّنَا، وَإِنَّا بِفِرَاقِكَ يَا إِبْرَاهِيمُ لَمَحْزُونُونَ (صحیح البخاری: 1303)

Translation: “The eye weeps and the heart grieves, but we say nothing except what pleases our Lord. And indeed, O Ibrahim, we are saddened by your parting.”

This single hadith settles the question of tears and patience. Weeping and sadness are natural and merciful. What patience forbids is speech or action that displeases Allah.

Patience at the first shock

The Prophet once passed by a woman crying at a grave and advised her to fear Allah and be patient. Not recognising him, she replied harshly. When she later learned who he was, she came to apologise, and he said: “Patience is at the first stroke of calamity” (Sahih al-Bukhari, Hadith 1283). Over time, everyone eventually calms down; the real test is how a person responds in the first moment of shock.

Patience expiates sins

The Prophet said: “No fatigue, illness, worry, grief, harm or distress befalls a Muslim, not even a thorn that pricks him, except that Allah removes some of his sins because of it” (Sahih al-Bukhari, Hadith 5641). Even the smallest pain, borne with patience, becomes a means of purification.

Living Examples of Patience

Prophet Ya’qub: beautiful patience

When his sons threw Yusuf into a well and returned claiming that a wolf had eaten him, Ya’qub (peace be upon him) knew something was wrong, yet he said: “So patience is most fitting (sabrun jamil), and Allah is the One whose help is sought” (Yusuf 12:18). Years later, when he lost a second son, he said the same words again (Yusuf 12:83). His grief was so deep that his eyes turned white with sorrow (Yusuf 12:84), yet he never complained against Allah. In the end, Allah restored his sight and reunited him with Yusuf (Yusuf 12:96-100). Scholars describe sabr jamil as patience without complaint to people.

Prophet Ibrahim and Isma’il: patience in obedience

When Ibrahim (peace be upon him) told his son that he had seen in a dream that he was sacrificing him, the young Isma’il replied: “O my father, do as you are commanded. You will find me, if Allah wills, among the patient” (Al-Saffat 37:102). Both father and son showed patience in obeying a command that was painful beyond words, and Allah ransomed Isma’il with a great sacrifice.

Bilal bin Rabah: patience under torture

Bilal, an enslaved Abyssinian in Makkah, was tortured by his master for accepting Islam. He was laid on the burning sand with a heavy rock on his chest and told to renounce his faith, but he kept repeating, “One, One” (Ahad, Ahad). Abu Bakr later bought his freedom. Allah honoured him so that he became the first mu’adhdhin of Islam, whose voice called the believers to prayer in the Prophet’s mosque.

Khubayb bin ‘Adi: patience until martyrdom

Khubayb was captured and taken to Makkah to be executed. Before his death, he asked to pray two rak’ahs, establishing a Sunnah for those facing execution, and he met his end with steadfast faith (Sahih al-Bukhari, Hadith 3045).

The Prophet and the death of Hamzah

At the Battle of Uhud, the Prophet’s beloved uncle Hamzah was killed and his body mutilated. The Prophet was deeply grieved, yet he did not respond with injustice. Years later, when Wahshi, the man who had killed Hamzah, accepted Islam, the Prophet accepted his Islam, asking only that Wahshi keep out of his sight because the memory was too painful (Sahih al-Bukhari, Hadith 4072).

The Prophet at Ta’if

When the Prophet went to Ta’if to invite its people to Islam, they rejected him and set their youths on him, throwing stones until, as the books of sirah report, his feet bled. The angel of the mountains came and offered to crush the city between two mountains. The Prophet refused and said: “Rather, I hope that Allah will bring forth from their descendants people who will worship Allah alone, associating nothing with Him” (Sahih al-Bukhari, Hadith 3231). This is patience combined with mercy and hope.

Developing Patience in Daily Life

1. Say the words of the patient. At the moment of any loss, large or small, say “Inna lillahi wa inna ilayhi raji’un”. The Prophet taught that whoever says this and asks Allah to reward him and replace his loss with something better, Allah will do so (Sahih Muslim, Hadith 918).
2. Turn to prayer. Follow Al-Baqarah 2:45 literally: when something weighs on your heart, perform wudu and pray two rak’ahs.
3. Remember that the test is limited. Allah does not burden a soul beyond its capacity (Al-Baqarah 2:286), and “with hardship comes ease” (Al-Sharh 94:5-6).
4. Allow yourself to grieve, but guard your tongue. Cry if you need to, but avoid words of objection, wailing or despair.
5. Practise patience in small things. Traffic, waiting in queues, difficult colleagues and children’s mistakes are daily training grounds. The Prophet said that whoever tries to be patient, Allah will make him patient (Sahih al-Bukhari, Hadith 1469).
6. Be patient in good times too. Control pride, spending and time when blessings increase, and thank Allah often.
7. Read the stories of the patient. The lives of the prophets and Companions strengthen the heart, as Allah told His Prophet (Hud 11:120).
8. Seek support. Patience does not mean carrying everything alone. Share your burden with trusted family, friends or scholars, and if grief or stress becomes overwhelming for a long time, it is wise to consult a doctor or counsellor.

Conclusion

Patience is not the absence of feeling; it is faith in action at the hardest moments of life. It allows tears but forbids complaint against Allah. It means holding firm in obedience, resisting sin, accepting Allah’s decree, and staying humble in times of ease. The Qur’an commands us to seek help through patience and prayer, promises that Allah is with the patient, and gives them blessings, mercy, guidance and a reward without measure.

The prophets and Companions showed patience in its most beautiful forms: Ya’qub’s “beautiful patience”, Isma’il’s willing obedience, Bilal’s “One, One” under the rock, and the Prophet’s mercy at Ta’if. Life will always bring unpleasant events. The believer meets them not with despair and hopelessness, but with patience, prayer and trust that whatever Allah decrees carries good for him.

References

1. The Holy Qur’an: Al-Baqarah 2:45, 2:153, 2:155-157, 2:286; Hud 11:120; Yusuf 12:18, 12:83-86, 12:96-100; Al-Naml 27:40; Al-Saffat 37:102; Al-Zumar 39:10; Al-Sharh 94:5-6.
2. Sahih al-Bukhari, Hadith 1283, 1303, 1469, 3045, 3231, 4072, 5641.
3. Sahih Muslim, Hadith 918, 2999.
4. Sunan Abi Dawud, Hadith 1319.
5. Ibn al-Qayyim, ‘Uddat al-Sabirin wa Dhakhirat al-Shakirin.
6. Ibn Hisham, al-Sirah al-Nabawiyyah (accounts of Bilal and the journey to Ta’if).

The post Patience (Sabr) in Islam: Meaning, Virtues and Living Examples appeared first on The Global Educationist.