Sabr is not silence, and it is not staying

Sabr in the Qur'an is endurance in obedience, in hardship that has come upon you, and in restraint from wrong. It is a quality of a person standing firm.

It is not a duty to absorb another person's wrongdoing indefinitely so that he is never inconvenienced by consequences. Nothing in the word carries that. A person who leaves a harmful house and rebuilds a life is exercising sabr the entire time. Sabr describes how you carry what you carry. It does not tell you to pick up more.

Ibn al-Qayyim draws the same distinction in Uddat al-Sabirin, and he draws it about complaint. He writes: وأما قوله على غير وجه الشكوى فالشكوى نوعان أحدهما الشكوى إلى الله فهذا لا ينافي الصبر. Our rendering, not a published translation: complaint is of two kinds, and one of them is complaint to Allah, and that does not contradict sabr. He then names Ya'qub, who said he pleads his grief and his sorrow before God while also speaking of a beautiful patience, and Ayyub, who said that suffering had afflicted him, and whom Allah describes as patient.

There is also a passage in the Qur'an worth reading slowly, with nobody drawing a conclusion from it for you. A man came running to Musa to tell him that the authorities were talking about killing him, and told him to leave, and the verse calls that sincere advice. Musa left. The Book records that he left fearful and wary, and that he prayed to be saved from people who do wrong. Later somebody tells him he is safe now. Nothing in the passage treats the leaving as a failure of patience or of trust, and the fear is recorded without being corrected.

And notice what the instruction is usually attached to. It is almost always given to the person with less power, by somebody with more, about a situation that would cost the speaker something to look at properly.