sabr

Sabr is patience and steadfastness. These articles explain its meaning in classical Sufi teaching and its link with gratitude.

  • Prophet Idris in the Qur’an: Utterly Truthful, Patient and Lifted to a Lofty Place

    Prophet Idris in the Qur’an: Utterly Truthful, Patient and Lifted to a Lofty Place

    Some prophets fill whole surahs. Idris appears in just four verses. The Qur’an tells us no events from his life, no dialogue and no people he was sent to. What it gives instead is a short portrait of character: truthful, patient, righteous, and honoured by God.

    This is day four of our Qur’an Stories series. We read the verses in Arabic on Quran.com, give their meaning in plain English, and follow the explanation of Ibn Kathir. This is a reflection on meaning, not a ruling.

    Quick answer

    Short answer: The Qur’an says of Idris that “he was utterly truthful, a prophet. And We lifted him to a lofty place” (19:56-57). It also names him with Isma’il and Dhu’l-Kifl: “each of them was among those who endure with patience… they were truly among the righteous” (21:85-86). Scholars differ on what “a lofty place” means; Ibn Kathir reports views including the fourth heaven and Paradise.

    Where Idris appears in the Qur’an

    Key takeaways

    • Passages: 19:56-57 in Surah Maryam and 21:85-86 in Surah al-Anbiya.
    • Described as: “utterly truthful, a prophet.”
    • Listed among: “those who endure with patience” and “the righteous.”
    • Honour: “We lifted him to a lofty place.”

    The Qur’an does not tell us when he lived, where, or to whom he was sent. In keeping with this series, we do not fill those gaps.

    “Utterly truthful, a prophet”

    Surah Maryam brings a run of prophets before the reader, each with a command to remember. For Idris it says (19:56):

    وَٱذْكُرْ فِى ٱلْكِتَـٰبِ إِدْرِيسَ ۚ إِنَّهُۥ كَانَ صِدِّيقًا نَّبِيًّا

    Meaning: Recall in the Scripture Idris: he was utterly truthful, a prophet.

    The Arabic word is siddiq, from sidq, truthfulness. It describes someone whose truth runs through speech, intention and action. Ibn Kathir notes that Allah praised Idris as truthful and a prophet, and told of raising him to a high place (Tafsir Ibn Kathir, 19:56).

    “We lifted him to a lofty place”

    The next verse is just as short (19:57):

    وَرَفَعْنَـٰهُ مَكَانًا عَلِيًّا

    Meaning: And We lifted him to a lofty place.

    The verse itself does not explain what the lifting was.

    ViewReported fromNote
    The fourth heavenMujahid, via Ibn KathirLinked to the Night Journey hadith below
    ParadiseAl-Hasan and others, via Ibn KathirAlso reported in Ibn Kathir’s tafsir
    How the commentators read 19:57

    Both views are recorded by Ibn Kathir. We present them side by side, as he does, without choosing between them.

    The Night Journey hadith

    In the hadith of the Isra and Mi’raj, in the fourth heaven the Prophet ﷺ greeted Idris, who said: “Welcome, brother and prophet.” (Sahih al-Bukhari 3207, graded sahih). A narration in Sahih Muslim 162a, also sahih, mentions Idris in the fourth heaven and then quotes 19:57.

    “Among those who endure with patience”

    Surah al-Anbiya mentions Idris again, this time in a group (21:85-86):

    وَإِسْمَـٰعِيلَ وَإِدْرِيسَ وَذَا ٱلْكِفْلِ ۖ كُلٌّ مِّنَ ٱلصَّـٰبِرِينَ

    Meaning: And Isma’il, Idris and Dhu’l-Kifl: each of them was among those who endure with patience.

    وَأَدْخَلْنَـٰهُمْ فِى رَحْمَتِنَآ ۖ إِنَّهُم مِّنَ ٱلصَّـٰلِحِينَ

    Meaning: We brought them into Our mercy; they were truly among the righteous.

    The order is worth noticing. Enduring with patience comes first, then being brought into God’s mercy, then the description of righteousness. The verses do not say what each one was patient through.

    What we leave out

    Many older books add details about Idris: that he was the biblical Enoch, the first to write with a pen or sew clothes, or stories of how he was taken up. Some English translations even render his name in these verses as “Enoch”; the Arabic says Idris, and the link is not established. These details come largely from Isra’iliyyat (reports from earlier traditions) and cannot be confirmed from the Qur’an or sahih hadith. This series does not present them as fact.

    Truthfulness and patience together

    Read together, the two passages give us a small but complete picture. In Surah Maryam, Idris is utterly truthful. In Surah al-Anbiya, he is among those who endure with patience. Truth without patience can turn harsh, and patience without truth can become mere silence. Together they mark a servant God chose to raise.

    Lessons for the traveller of the heart

    Four reflections from Idris

    1

    Be known for truth: the first thing said of him is that he was siddiq, utterly truthful.

    2

    Hold steady: he is counted among “those who endure with patience.”

    3

    Seek mercy, not fame: “We brought them into Our mercy.”

    4

    Let God raise you: the verse says “We lifted him.” Rank is a gift, not a grab.

    Tip

    For a later, well-documented story of truthfulness, read our post on Ka’b ibn Malik and how telling the truth saved him. A short evening muhasaba is a gentle way to check your own words each day.

    FAQ

    Where is Prophet Idris mentioned in the Qur’an?

    In Surah Maryam, 19:56-57, and Surah al-Anbiya, 21:85-86.

    What does “lifted to a lofty place” mean?

    The verse does not say. Ibn Kathir reports that Mujahid said it means the fourth heaven and that al-Hasan and others said it means Paradise.

    Is Idris the same as Enoch?

    The Qur’an does not say so. The link comes from later reports, and it is not confirmed by the Qur’an or sahih hadith.

    Last checked: 26 October 2026 (Asia/Riyadh) against Qur’an 19:56-57 and 21:85-86 (Arabic text verified against the Uthmani text on Quran.com; English meanings are our own plain rendering), Tafsir Ibn Kathir (Abridged) for 19:56, Sahih al-Bukhari 3207 and Sahih Muslim 162a. Educational reflection only, not a religious ruling.

  • Shukr (Gratitude) in Classical Sufi Teaching

    Shukr (Gratitude) in Classical Sufi Teaching

    Gratitude (shukr) sits beside patience (sabr) in the classical Sufi manuals. The Qur’an commands it, the Sunnah pairs it with patience in every believer’s affairs, and teachers such as al-Ghazali treat it as a station of the path. This guide gathers that teaching with exact references and turns it into a few daily habits.

    Quick answer

    Short answer: In classical Sufi teaching, shukr is recognising blessings as from Allah, thanking Him with the tongue and heart, and using those blessings in obedience. Al-Ghazali pairs it with patience in Book 32 of the Ihya’ (Vol. 4, Ch. 2; book list), and the Qur’an links gratitude with increase (Qur’an 14:7).

    Key takeaways

    • A direct command: “Remember Me; I will remember you. And thank Me, and never be ungrateful” (Qur’an 2:152).
    • Increase promised: “If you are grateful, I will certainly give you more” (Qur’an 14:7).
    • Paired with patience: in delight the believer thanks Allah; in hardship he is patient, and both are good for him (Sahih Muslim 2999).
    • Ask for help with it: “O Allah, help me in remembering You, in giving You thanks, and worshipping You well” (Sunan Abi Dawud 1522, graded sahih by al-Albani).

    What the Qur’an says about shukr

    The Qur’an treats gratitude as an act of worship, not a mood. After mentioning guidance and remembrance, it says, “So remember Me; I will remember you. And thank Me, and never be ungrateful” (Qur’an 2:152, Clear Quran). Another verse states the well-known promise: “If you are grateful, I will certainly give you more. But if you are ungrateful, surely My punishment is severe” (Qur’an 14:7).

    Gratitude also benefits the one who gives it. The Qur’an relates the wisdom given to Luqman: “Be grateful to Allah, for whoever is grateful, it is only for their own good. And whoever is ungrateful, then surely Allah is Self-Sufficient, Praiseworthy” (Qur’an 31:12). Elsewhere it notes that truly grateful servants are few: “Only a few of My servants are truly grateful” (Qur’an 34:13). And it promises, “We will reward those who are grateful” (Qur’an 3:145).

    What the Sunnah adds

    The Prophet (ﷺ) joined gratitude and patience in one description of the believer. Suhaib reported that he said strange are the ways of a believer, for there is good in every affair of his: if delight comes, he thanks Allah and that is good for him; if trouble comes, he is patient and that is good for him (Sahih Muslim 2999).

    He also taught a short dua that asks for help with remembrance, thanks and good worship. He told Mu’adh ibn Jabal never to leave after every prescribed prayer the words: Allahumma a’inni ‘ala dhikrika wa shukrika wa husni ‘ibadatik: “O Allah, help me in remembering You, in giving You thanks, and worshipping You well” (Sunan Abi Dawud 1522, graded sahih by al-Albani).

    That dua sits well with the daily remembrances collected in Morning and Evening Adhkar: Short Authentic Remembrances with References.

    Al-Ghazali: gratitude beside patience

    In the Ihya’ ‘Ulum al-Din, Book 32 is Kitab al-Sabr wa-l-Shukr (On Patience and Thankfulness) (listing of the forty books). The English paraphrase in Fazl-ul-Karim’s translation places this material in Volume 4, Chapter 2 (Ihya’, Vol. 4, Ch. 2). The points below paraphrase that chapter; they are not a full translation.

    • Knowledge, state and action: gratitude begins with knowing that the blessing is from Allah, moves to an inner sense of thanks, and bears fruit in speech and in using the blessing rightly.
    • Paired with sabr: faith is often described as having two halves, patience and gratitude; ease calls for shukr, hardship for sabr.
    • Modes of thanks: thanking with the tongue (alhamdulillah and related phrases), with the heart (recognising the Giver), and with the limbs (using health, time and wealth in obedience).

    For a fuller picture of how that volume is organised, see our reader’s notes on classical manuals such as Al-Qushayri’s Risala and How to Read Classical Sufi Texts.

    Reading copyrighted translations

    Modern English editions of the Ihya’ and the Risala are often under copyright, so this guide paraphrases rather than quoting long passages. Check a printed edition when you study in depth.

    Al-Qushayri: shukr among the stations

    Al-Qushayri’s Risala lists stations (maqamat) of the path that include repentance, renunciation, patience and gratitude (overview). Placing shukr next to sabr shows that thankfulness is not a soft feeling only; it is a disciplined response to blessing, practised alongside steadfastness in trial.

    For the meaning of maqam and related terms, see Sufi Terms Explained. For patience as its companion station, see Sabr (Patience) in the Sufi Tradition.

    Shukr and sabr at a glance

    Shukr (gratitude)Sabr (patience)
    Called forWhen ease or a blessing arrivesWhen hardship or delay arrives
    Core actRecognise the Giver; thank and use wellHold firm without complaint that rejects the decree
    Prophetic linkThanks in delight (Muslim 2999)Patience in trouble (Muslim 2999)
    Everyday exampleNaming one blessing before sleepPausing before reacting to bad news
    Gratitude and patience in daily life

    Practising shukr day by day

    Gratitude grows through small, repeated acts. These steps keep the classical teaching within reach of a busy week.

    Building gratitude in small steps

    1

    Ask for help: after each prayer, say Allahumma a’inni ‘ala dhikrika wa shukrika wa husni ‘ibadatik (Abu Dawud 1522).

    2

    Name one blessing: each morning or night, thank Allah for one specific gift, health, family, guidance or provision.

    3

    Use the blessing well: choose one concrete act of obedience that matches what you were given (time, strength or wealth).

    4

    Pair it with sabr: when something hard arrives, remember that patience and gratitude are both good for the believer (Muslim 2999).

    5

    Keep the words short: Alhamdulillah said with attention beats a long list said in haste.

    Tip

    Gratitude does not mean ignoring real needs. Asking Allah for help, seeking medical care or speaking to a trusted scholar is compatible with shukr.

    A closing reflection

    Classical teachers did not reduce gratitude to positive thinking. They treated it as knowledge of the Giver, thanks of the heart and tongue, and action that honours the gift. You can begin today with one named blessing and one short dua after prayer.

    For personal questions about practice or hardship, speak with a qualified scholar you trust. The etiquette of seeking knowledge explains how to approach a teacher with care.

    This article is general educational content and not a religious ruling. Last checked: 12 October 2026.

  • Sabr (Patience) in the Sufi Tradition: Meaning and Everyday Practice

    Sabr (Patience) in the Sufi Tradition: Meaning and Everyday Practice

    Patience is one of the most repeated virtues in the Qur’an, and classical Sufi manuals treat it as a core station of the path. This guide gathers Sufi teachings on patience from al-Ghazali and al-Qushayri, rooted in verses and hadith with exact references, and turns them into a few practical habits.

    Quick answer

    Short answer: In classical Sufi teaching, sabr is a station (maqam) of the path: holding firm in obeying Allah, in keeping away from what He forbids, and in facing trials. Al-Ghazali pairs it with gratitude (shukr) in his Ihya’ (Vol. 4, Ch. 2), and al-Qushayri lists patience among the stations in his Risala (overview).

    Key takeaways

    • Allah is with the patient: “Seek help through patience and prayer” (Qur’an 2:153).
    • Reward without limit: “The patient will be given their reward without account” (Qur’an 39:10).
    • The best gift: “Nobody can be given a blessing better and greater than patience” (Sahih al-Bukhari 1469).
    • Timing matters: “the patience is at the first stroke of a calamity” (Sahih al-Bukhari 1283).

    What the Qur’an and Sunnah say about sabr

    The Qur’an ties patience to prayer: “O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient” (Qur’an 2:153, Sahih International). It also describes the patient as those who, when disaster strikes, say “Indeed we belong to Allah, and indeed to Him we will return” (Qur’an 2:155–157).

    Patience is also something believers share. Surat al-‘Asr describes those saved from loss as people who “advised each other to truth and advised each other to patience” (Qur’an 103:1–3). And the Prophet (ﷺ) was told, “your patience is not but through Allah” (Qur’an 16:127), a reminder that patience is itself a gift we ask for.

    The Sunnah links patience with gratitude. The Prophet (ﷺ) said there is good in every affair of the believer: in delight he gives thanks, and in hardship he is patient, and both are good for him (Sahih Muslim 2999).

    Al-Ghazali: patience as knowledge, state and action

    In the volume of the Ihya’ ‘Ulum al-Din on saving virtues, al-Ghazali has a book on patience and gratitude (Fazl-ul-Karim’s translation, Vol. 4, Ch. 2). His approach is practical and structured. The points below paraphrase that chapter.

    • A station built in layers: knowledge leads to an inner state, and the state bears fruit in action. Patience grows when you understand why it matters.
    • Three kinds of patience: he reports from Ibn ‘Abbas that the Qur’an speaks of patience in doing what Allah commands, in keeping away from what He forbids, and in sudden hardship.
    • Patience in ease: he reports Sahl al-Tustari’s view that holding firm in comfort and pleasure is harder than in disaster, because ease can make us forgetful.
    • Two halves of faith: he reports Ibn Mas’ud’s saying that faith has two halves, patience and gratitude.

    Al-Ghazali also treats weak patience like an illness with a cure made of “knowledge and action”. You strengthen the motive to do right and weaken the pull of habit, a little at a time.

    Al-Qushayri: patience among the stations

    Al-Qushayri’s Risala, written in the eleventh century, became one of the most widely read Sufi handbooks. Its third part describes the stations and states of the path, beginning with repentance and including renunciation, patience and gratitude (overview).

    Placing patience next to gratitude in a sequence of stations shows that it is not passive waiting. It is active discipline of the self, practised alongside thankfulness. For terms such as maqam and hal, see Sufi Terms Explained.

    Reading the classics well

    Al-Qushayri’s Risala in English is available in modern, copyrighted translations, so we paraphrase rather than quote it. For tips on approaching these books, see How to Read Classical Sufi Texts.

    The kinds of patience at a glance

    KindWhat it meansEveryday example
    In obedienceKeeping up what Allah asksPraying on time when tired or busy
    From wrongdoingHolding back from what He forbidsNot replying to an insult in kind
    In trialsSteadiness when hardship comesSaying Inna lillahi wa inna ilayhi raji’un at bad news
    In easeNot being carried away by comfortStaying humble and generous when things go well
    Kinds of patience in daily life

    Practising sabr day by day

    Patience grows through small, repeated choices. These steps turn the classical teaching into a simple daily routine.

    Building patience in small steps

    1

    Ask for it: use the Qur’anic dua Rabbana afrigh ‘alayna sabran (“Our Lord, pour upon us patience”) from Qur’an 2:250.

    2

    Catch the first moment: when bad news comes, pause and say Inna lillahi wa inna ilayhi raji’un (Qur’an 2:156) before reacting, since patience is at the first stroke (Bukhari 1283).

    3

    Pair it with prayer: turn to salah when you feel overwhelmed, as in Qur’an 2:153.

    4

    Practise gratitude too: each night, name one blessing and one difficulty you bore for Allah’s sake.

    5

    Keep good company: share patience with family and friends, as Surat al-‘Asr describes.

    Tip

    Patience does not mean staying silent about harm or avoiding help. Seeking medical care, counselling or a scholar’s advice is fully compatible with sabr.

    A closing reflection

    Classical teachers did not present patience as gritting your teeth. They presented it as trust in Allah, joined with gratitude and steady action. You can begin today with one small act of holding firm.

    For personal guidance on hardship or spiritual practice, speak with a qualified scholar you trust. Our guide to the etiquette of seeking knowledge explains how to approach a teacher.

    This article is general educational content and not a religious ruling. Last checked: 11 October 2026.