And when patience for Allah in facing hardships is the highest form of obedience, He follows that with His saying: ﴿And be patient﴾, meaning: let there be for you patience in obeying and abstaining from disobedience, and do not cease warning them of what you have been commanded, no matter what it is, and do not fear them. For the outcome is yours if you do so. And when the station of patience is difficult and the steadfastness upon what is commendable is particularly hazardous, and the soul, due to its tendency to despair in many situations, is like a denier, He emphasizes His saying: ﴿Indeed﴾ patience is all-encompassing goodness, and indeed ﴿Allah﴾, the One who encompasses the attributes of perfection, ﴿does not waste﴾, meaning: in any way, ﴿the reward of the doers of good﴾, meaning: those who are deeply rooted in the description of goodness, whereby they worship Allah as if they see Him. For this reason, patience becomes easy for them. And for this reason, since obedience is a burden, it cannot be achieved except through patience. Everything other than it is the desire of the soul, in which there is no patience. Thus, the entire religion is patience. 'Paradise is surrounded by hardships, and Hell is surrounded by desires.' Therefore, the reward of the patient is preferred: ﴿Indeed, the patient will be given their reward without account﴾ [Az-Zumar: 10]. And the praiseworthy patience is the restraining of the soul from departing to what is impermissible by abandoning the truth, and its opposite is despair. The poet said:

If you are patient, then patience is the best outcome, and if you despair, then the matter is as you see.

And it is from the patience that is bitterly known because it is the swallowing of the bitterness of truth by restraining the soul from departing to what is desired, along with the deterrent that is considered from the Shari'ah and reason. Thus, it is the most disliked thing to the soul, and what aids in it is the awareness of the necessity of truth from honor and reward through obedience and knowledge of the goodness that follows in every aspect and the habitual nature of the soul towards it. And its application has predominated over the truth until it is not permissible to apply it except therein - this was said by Al-Rummani.