Patience takes on the name what it refers to. Different names may be applied to patience in different situations. Ibn Qayyim (rahimahullah) has beautifully mentioned few examples here:
Patience is called chastity if it is associated with restraining a sexual desire.
Patience is called self-restraint if it refers to controlling one’s stomach.
When referring to refraining from disclosing what is better to keep secret, it is calledkeeping one’s secret.
If it consists of being content with what is sufficient for one’s needs, it is calledasceticism.
If it consists of being content of what someone has of worldly life, it is called self-content.
If it refers to controlling one’s nerves when angry, it is called forbearance.
When it refers to detesting from haste, it is called gracefulness.
If it refers to not fleeing or running away, it is called courage.
If it refers to refraining from taking revenge, it is called forgiveness.
If it refers to not being stingy, it is calledgenerosity.
When it refers to abstaining from food and drink for a specific period, it is called fasting.
If it consists of refraining from being helpless and lazy, it is called discretion.
If it refers to refraining from loading other people’s burden it is called chivalry.
In conclusion, patience has various names according to the situation it applies to, but all of them are included under patience. This indicates that all tenants and rites of Islam are associated with patience.
[Taken from “The way to patience and gratitude”, by Ibn Qayyim, pg. 21-22]
Ref website: Tawheedmovement.com
It was physically impossible for Maryam (as) to be pregnant. It was ‘impossible’ for the sea to split in half for Prophet Musa and his people to escape the army behind them. It was ‘impossible’ for Prophet Ibrahim to emerge unscathed from the fire that his people threw him into. It was ‘impossible’ for the Prophet Muhammad to travel to Al-Aqsa and ascend to the heavens all in one single night.
Abu Bakr wasn’t poor like Abu Dharr or Abu Hurayrah, but he was better than them. He wasn’t perpetually tortured like Khabab and Bilal, or Sumayyah and Yasir, but he was better than them. He wasn’t severely injured in battle like Talha or Abu Ubaydah or Khalid, but he was better than them. He wasn’t martyred like Hamza or Umar or Uthman or Ali, but he was better than them!
So what was the secret that made Abu Bakr better than everyone?
Bakr ibn Abdullah Al-Muzani said, “Abu Bakr didn’t precede them due to offering a lot of prayer and fasting, but because of something that settled in his heart.”
It’s the actions of the heart you see. That’s what made his faith outweigh the faith of the entire ummah.
We learn that faith (iman) is actions of the heart combined with statement of the tongue and actions of the limbs, but we ignored the actions of the heart even though that is its essence and core.
Every act of worship has an essence and a physical manifestation.
So the manifestation of the prayer is the standing and bowing and prostration, but its essence is the khushu’ (the humility, awe, reverence, concentration) of Allah.
The manifestation of fasting is to withhold from everything that breaks the fast from sunrise to sunset but it’s essence is taqwa (consciousness) of Allah.
The manifestation of hajj is the tawaf and sa’ee and standing on Arafat and..and..and..but it’s essence is honoring the symbols of Allah.
The manifestation of du’a is the raising of hands and praise and request but it’s essence is the brokenness and need of Allah.
The manifestation of Dhikr is saying Allahu Akbar and AlHamdulillah, and La illaha ila Allah etc, but it’s essence is the remembrance, reverence and love of Allah.
For on the day of Judgment it is the hearts that will be exposed, and only those who come with a serene heart, and a heart that is repentant who will be saved on that day.
Let us then remember to monitor our hearts as severely as we monitor our actions and remember that in this world we traverse distances with our feet, but in the hereafter distances are only traversed by our hearts.
-Adapted from the page of Shaykh Alaa ElSaadawi