'Abdullāh Ibn 'Abbās / Muḥammad al-Fīrūzabādī
تفسير : (save those who believe) in muhammad (pbuh) and the qur'an (and do good works) and do acts of obedience privately between them and their lord, (and exhort one another to truth) to belief in allah's divine oneness; and it is said to the qur'an (and exhort one another to endurance) in performing the obligations imposed by allah and in avoiding transgressions and also in enduring misfortunes and calamities, because the believers are unlike the disbelievers'.
Jalāl al-Dīn al-Maḥallī
تفسير : except those who believe and perform righteous deeds, they are not in [a state of] loss, and enjoin one another to [follow] the truth, faith, and enjoin one another to patience, in [maintaining] obedience and in refraining from [acts of] disobedience.
Sahl al-Tustari
تفسير : except those who believe and perform righteous deeds…that is, they perform their religious obligations (farāʾiḍ) as prescribed for them; and enjoin one another to the truth, that is, to god, mighty and majestic is he; and enjoin one another to patience [in carrying out] his commandments. he was asked, ‘what is patience (ṣabr)?’ he replied:⸢it is contentment (riḍā) and true [inner] verification of the truth (taṣdīq al-ṣidq).then he was asked if there was anything more excellent (afḍal) than patience, and he replied:⸣ there is no better act than patience, and no greater reward than the reward for patience. there is no provision [for the way] (zād) except mindfulness of god (taqwā) and there is no mindfulnessof god without patience. there is no aid to patience for god’s sake save god, mighty and majestic is he. then he was asked, ‘is patience included among works?’ he answered:yes indeed. patience is to action as is the status of the head to the body, the one is useless without the other.then he was asked, ‘what is the time-span (ajl) of patience?’ he replied:its time-span is as long as it takes to wait for relief (intiẓār al-faraj) from god. [after this] he was asked, ‘what is the basis of patience?’ to which he replied:it is striving [with] the self (mujāhadat al-nafs) to maintain acts of obedience and perform them according to their rules (aḥkām) and limits (ḥudūd), and struggling to avoid acts of transgression (maʿāṣī), whether big or small.he was asked, ‘what are the people who practise patience like?’ he replied:people of patience are of two kinds: one kind practise patience for the sake of this world, until they acquire what they desire for themselves from it, this is a blameworthy form of patience. the other kind practise patience for the sake of the hereafter, seeking its reward and fearing its punishment.then he was asked, ‘is there only one kind of patience for the sake of the hereafter, or are there different kinds?’ to which he replied:patience for the sake of the hereafter has four stations (maqāmāt), three of which are obligatory(farḍ) and one of which is a superogatory virtue (faḍīla). [the first three are:] patience [or steadfastness] in obedience to god, mighty and majestic is he; patience in [refraining from] his disobedience; and patience in the face of afflictions (maṣāʾib) from him. (or he said):patience in [observing] his commandments, mighty and majestic is he; patience in [observing] his prohibitions and patience with the acts of god, mighty and majestic is he. these are the three levels which are obligatory. the fourth level is a supererogatory virtue and it is patience in the face of the acts of his creatures.god, exalted is he, has said, and if you retaliate, retaliate with the like of what you have been made to suffer; and yet if you endure patiently, verily that is better for the patient [16:126], [with these words he has set forth both] the ruling allowing for equal [treatment] and the superiorityof showing patience. then he said, so be patient, and your patience is only through god [16:127] — there is no one to assist in it except him.once a man met with uways al-qaranī <img border="0" src="images/radeyallahanhom.jpg" width="24" height="22"> and he heard him say, ‘o god, i apologise this day for every hungry stomach and naked body. truly, i do not have in my home any food except what is in my belly and i do not have anything from this world except what is on my back.’ he [the man] said, ‘on his back was just a cloth with which he covered himself.’ he [sahl] said:a man came to him [uways] and said to him, ‘o uways, how is your state this morning?’ (or he may have said), ‘how is your state this evening?’ he replied, ‘i praise god in every situation. you should not ask about the state of a man who, when entering upon the morning, assumes that he will not live till the evening, and who, when entering upon the evening, assumes that he will not live till morning. truly, death and its remembrance does not leave the believer with any cause to rejoice. truly, the portion due to god, mighty and majestic is he, from a believer’s wealth does not leave him owning a [piece of] silver or gold. truly, commanding right and forbidding wrong does not leave the believer with any friends. we command them to do good, and they abuse us with regard to our women’s honour, and find wicked people to assist them in this, to the point where, by god, they even impute terrible things to me. but i swear by god, i will not give up performing god’s right regarding them.’ then he went his way. this was the station in patience reached by uways.but god knows best.his words, exalted is he:
