DISCOURSE ON PATIENCE
(Ed.). I am sincerely indebted to Ayatollah Ibrahim Amini, the learned scholar andjurisprudent from the Religious Learning Centre of Qum for his kind guidance andencouragement. I offer my sincere appreciation to Dr. Ali Naqi Baqershahi, for hisencouragement and providing the Biography of Ayatollah Khamene’i, Sayyid Ali Shahbazfor Editing, and Hojjat-ul-Islam Sayyid Mohammad Taqi Hakim and Mrs. Saddigheh (Debra Ann)Bush, for proof reading. I am also indebted to my wife Fatima Razavi and children forbeing patient with me while completing this work during the New Year vacation. Sincerethanks are also due to Mr. Ansariyan for his encouragement for publishing this book. Also,I wish to thank all of my friends at Iran Water and Power Development Company who havecontributed to the realisation of this translation, especially Mr. Reza Hadadian, Mr.Asghar Mesmarian and Mr. Ali Reza Nouri. I apologise to my readers for possible errors,and omissions and welcome their suggestions and comments.
Sayyid Hussein Alamdar
April 13, 1994
1 Ziqadeh 1414
TEHRAN
NOTES:
[1] Islamic Movements in Twentieth Century by Ayatollah Motahhari.
[2] Discourse on Patience by Ayatollah Khamene’i
[3] Sermon of Imam Ali (a.s.) Path of Eloquence (Nahj-ul-Balagha Sermon No. 203).
[4] Jomhuri Islami P. 13 - Jan 29, 1994.
[5] Society and Economics in Islam by Ayatollah Taleqani.
[6] Ibid.
[7] Sermon of Imam Ali (a.s.) Path of Eloquence (Nahj-ul-Balagha Sermon No. 234).
[8] The Holy Qur''an (24: 55-57).
Discourse on Patience
CHAPTER - I
Patience is considered to be one of the best-known terms in Islam. InIslamic literature, this phrase occurs with frequency in proportion to different occasionsand in various fields, with a tone of encouragement, discussion of rewards, and praise andexplanation about its importance. It is therefore natural that Muslims become familiarwith its meaning, understand this special phrase, and try to breed this quality withinthemselves to the best of their ability.
Unfortunately, alteration or tampering, which is a very common calamityespecially for Islamic phrases, has not left this term untouched, and it could be saidthat upto a large extent its form, matter, and substance have been completelymetamorphosed.
Common Understanding of Patience
Normally, patience is defined as tolerant of unpleasant circumstances.This definition, the way it is to a larger extent is intermingled with ambiguities,justifications, opposing statements, and conflicts. For an oppressed and vacuous societysteeped in corruption and decadence, patience as defined above will become the biggesttool and pattern for oppressors and corrupters for maintaining the status quo, by keepingthe society in a state of backwardness.
When poor and backward nations exposed to all kinds of problems andmisery, or oppressed masses crushed under brute oppression, or societies faced with moralcorruption, poverty and human suffering, or any individual or group trapped in a cesspoolOf rnisfortune and calamities are told to be patient, the first result will be the takingof that bitter and fatal dose, i.e. to suffer with, and not to overthrow the existingstate of oppression.
Not only will they not mobilize themselves to overthrow the existingundesirable state of oppression, but on the contrary, keeping in mind the supposed rewardsfor remaining indifferent and naive they would feel happy and content to the extent thatthey would regard such behaviour as tantamount to accomplishment of a grand victory. It isobvious that the prevalence of such a mentality in that society, upto a large extent, willbe to the advantage of the class of exploiters and oppressors, and to the furtherdetriment of the deprived and oppressed masses.
Unfortunately, this wrong interpretation together with its disastrousresults presently constitutes the sorry state of affairs in Islamic societies. Any otherinterpretation for free and unprejudiced minds is quite logical and acceptable. But forthose accustomed to its false interpretation, even serious endeavours and fruitfulresults. When detailed studies of verses of the Holy Qur’an and narrations(hadith) about patience are conducted, grief and surprise for this deviation becomesrelatively intense.
Overall Views About Patience
If the meanings of patience are interpreted in the light of the clear,explicit, and definite verses of the Holy Qur’an as well as in accordance withthe authentic traditions reported from the infallible Imams (may peace be upon them), thenthe result derived would be completely opposite to the current common understanding of theterm.
The above interpretation transforms patience into a lever capable ofremoving with ease, the heaviest obstacles and solving the biggest problems with onehundred percent positive results. Thus, for an unfortunate society, patience is the key toprosperity and blessings, while on the other hand it will be a strong obstacle to bereckoned with for troublemakers and mischiefmongers.
In order to appreciate exactly the true meanings of patience and itsrelevant fields, the best methodology is to resort to the Holy Qur’an and authentictraditions. A thorough investigation would enable us to reach a clear and decisivejudgement. More than seventy verses of the Holy Qur’an, deal with patience,glorifying the term and praising those who possess this virtue. The Holy Qur’an describesin detail possess this virtue. The Holy Qur’an describes in detail therelevant results derived, and the circumstances where one could count on thischaracteristic.
For the present discussion, we will not resort to the verses of the HolyQur’an regarding patience, rather it will suffice our discussion to review theauthentic traditions, and accordingly, derive inferences and conclusions because of thefollowing reasons. Firstly, precise and detailed interpretation of the verses of the HolyQur’an regarding patience would mean a wide discussion, which requires a lot ofpatience, energy and time. (Footnote: A point in contrast to those who have totallydisregarded the Holy Qur''an for understanding the principles and branches of Islam,and depend upon traditions, however weak, as the only source of religion). Secondly, totry to compensate for the negligence shown towards the traditions which were narrated bythe infallible Imams (may peace be upon them), our discussion will be based on traditions.The absence of the use of traditions is clearly felt in current Islamic research andcurrently published Islamic literature.
Summary of the Meanings of Patience
On the basis of traditions, patience is defined as the resistance shownby man on the road towards perfection against mischief, corruption and degradation. Whichcan be compared to the example of a mountaineer who, in order to reach the peak, hasto face internal as well as external obstacles or barriers. The internal obstacles arewithin his inner self, while the external ones are outside beyond his control. Each ofthem in their own ways interfere with his climbing efforts. Internal obstacles such as thelove for comfort, as well as fear, despair, and different types of similar passions, tryto stop him while the feeling of indecisiveness in many forms tries to kill hisdetermination for climbing. On the other hand, external barriers such as stones, rocks,wolves, thieves, and thorns etc. retard his progress.
Someone who is faced with these kinds of barriers will have the optionsto either drop his journey on this road which is full of dangers and hardships, or to goahead by offering resistance against them and overcoming each barrier with his power ofdetermination. The second case is defined as patience.
During his limited span of life in this world, the human being betweenhis birth and death is a traveller on the road towards the final destination. He has beenfundamentally created to endeavour as much as possible to bring himself close to the finaldestination. All the duties and responsibilities which have been assigned to man''sshoulders are the necessary means and ways to bring him closer to that target. The primaryaim of the divine religions and the great prophets was to build an Islamic societyproviding a suitable field in which human beings could travel, ultimately reaching theirdesired goal.
In a nutshell, that aim could be defined as the striving for perfectionand exaltation of human beings. In other words, it is the opening of the fountainheads oftalents of his innerself. His acquiring of superior and noble characteristics overridesanimalistic characteristics or lower qualities.
Of course, this path is a difficult one full of troubles and plenty ofbarriers. Each of these barriers alone is sufficient to deter the climber from continuinghis journey towards the peak of perfection and exaltedness. The inner negative forces(inside the climber) of unweighed evil passions, coupled with the external forces such asthe troublesome state of affairs of the real world, produce a series of obstacles ofthorns, rocks, etc., in his path.
Patience means to be able to stand up against all those obstacles andto conquer them with determination and enthusiasm. Therefore, as was mentioned earlier,all Islamic duties whether individual or collective (social) are means and steps needed toapproach that goal of perfection.
For a person on a journey towards a distant City travelling through thedeserts, the passing of each habitation that lies in his path means that his journey isprogressing or, he is getting closer to his final destination. Of course theseintermediate aims or targets themselves are preliminaries of the path towards reaching thereal and final destination. Therefore each step taken, although a means for accomplishingthe ultimate aim, is nevertheless in itself a multidimensional accomplishment and may beregarded as something closer to the final objective.
The summary of this discussion is that to reach each of these goals anddestinations, the basic condition is the possession of patience and the ability to utilisethis sharp and decisive weapon. Just as the road towards the accomplishment of theultimate goal of perfection is full of obstacles, similarly the paths of Muslimsfulfilling their Islamic duties and responsibilities are also full of these obstacles.These paths are a means for reaching the final destination. There are infinite internaland external obstacles scattered on these roads. On one hand, the depressing internalfeelings of laziness, indifference, selfishness, self-praise, pride, greed, and impropersexual desires, as well as other various harmful desires of comfort, wealth, fame, etc.,haunt the traveller. While on the other hand, unfavourable conditions, interruptions, andsituations forced or superimposed onto people because of the social set up of rulingregimes confront him.
Each one of the above in a way, discourages him from carrying out hisconstructive duties, which either could be individual duties such as offering prayers, orother social obligations like his efforts for the proclamation of truth. The thing whichwould enable and guarantee the dischargement of each duty, the undertaking of each step,the proceeding on each road, and the accomplishing of each result, is the resistanceoffered by man against obstacles. Thus the power which enables him to proceed throughthese barriers, is defined as patience.
CHAPTER - II
Importance of Patience in the light of traditions
According to a few traditions selected from a collection of traditionsdescribing the importance of patience in Islam and other divine religions, it may besummarised that patience has been recommended by all the divine prophets and righteousleaders to their successors and followers.
Let us consider the example of a kind father or a compassionate teacherwho has spent a life full of efforts and resistance, and suffered pains, tortures, anddeprivations for the sake of his goals. At the last moments of his life, all the struggleswhich provided the purpose and direction to his life are now nearing an end, and his goalsare still cherished. What will be his last advice for his successors, who in his opinionwill follow his struggle and will keep the movement alive by taking other giant steps tocarry this heavy load closer to the final destination?
It will be nothing other than the extraction and summary of all thetheoretical and practical experiences and possessions acquired by him in his life span.All those things which must be said in his last moments, if he could manage to put theminto one sentence, will be like a capsule consisting all the precious accomplishments andpractical know-how acquired by him in the form of guidelines designed for a trainee. Hewill hand this over to his successor and follower, which in reality means transformationof the final designation of his life to the person after him. This mission beingaccomplished, he leaves this world after making due preparations.
The last parting recommendations of the prophets, the pious, therighteous, the martyrs and the strugglers in the way of Allah for their followers and thebuilders of the divine society, is to be patient. Their last advice is theirrecommendation regarding patience.
Now let us pay our attention to the following two traditions:
First Narration:
Abu Hamza Thomali, one of the famous and sincere followers of theProphet''s Ahl-ul-Bait and a principal member of the righteous Shi''ite movement quotes fromhis leader and teacher, Imam Mohammad AI-Baqer (a.s.), as saying: "When the lastmoments of his life arrived, my father Ali ibn al-Hussain (a.s.) held me close to hischest and said: My son I, recommend to you what my father (Imam Hussain) recommended to meat the last Moments of his life. My son stand for truth even if it is bitter".(al-Kafi vol. 2)
Imam Mohammad Baqer (a.s.) is the vicegerent and successor of hisfather Ali ibn Hussain Zayn al-Abedin and is the inheritor of the heavy burden of trust,and is responsible for the continuation of the struggle and movement of his father,exactly in the same manner that Imam Ali ibn al-Hussain (a.s.) was responsible for thecontinuation of the movement left by his father Imam Hussain ibn Ali (a.s.), the martyr ofKarbala.
Each personality from the household of the holy Prophet was responsiblefor the continuation of the divine mission of his predecessor, and all of themcollectively were upholders of the divine mission of the last Prophet of Allah. All ofthem are created from a single source of energy (light) and are the seekers of onedirection and one aim.
"My son I recommend to you what my father recommended me at thelast moment of his life..."
We all know how and where the last moments of the life of Imam Hussainibn Ali (a.s.) were spent. He was in the midst of turmoil on the day of ''Ashura'' (10th ofMoharram 61 Hijri -- 680 AD.). Pains, torture and tragedy dominated the bloody state ofaffairs in the plain of Karbala. In spite of the fact that he was completely encircled byhis bloodthirsty enemies, Imam Hussain ibn Ali (a.s.) took advantage of a shortopportunity to go back to his camp before starting his final attack. After having a briefmeeting with the members of his household who in their own ways were carriers of hismission, he held a short but sufficient, effective and very important discussion with hisvicegerent and successor Imam Ali ibn al-Hussain (a.s.).
These kinds of discussions in simple language may be called farewellmeetings. But it must be understood that a pious leader (Imam) is far above sentimentalpassions, and that during the last opportunity of his life, he would only open his lipsfor personal, private, and sentimental affairs, instead of discussing the most importantissues of his mission. Whatever reports which remains regarding the other great piousleaders (Imams) that has reached us, certifies the same thing. (Footnote: Among the booksof traditions, we may observe the wills of the Commander of the Faithful Imam Ali (a.s.),Imam Hassan (a.s.), Imam Sadiq (a.s.), and other leaders, which proves the seine point).
He knew at that sensitive moment that the heavy burden of the trust forwhich he had struggled for since the beginning of his leadership had also been endured bythe founder of the revolution, the holy Prophet (p.b.u.h.), the Commander of Faithful ImamAli (a.s.), and Imam Hassan (a.s.). All of them had suffered all kinds of pains and weresubjected to severe hardships for following that path. The trust would now be handed overto the next person. The powerful arms and steadfast steps of his vice-regent would beassigned the responsibility to carry that burden of trust forward. Therefore he had cometo advice him about the most important issues of his mission. What was this important andcherished advice?
Now Imam Ali ibn al-Hussain (a.s.) who found himself more or less underconditions similar to his father''s time, explained the key issues to his son andvice-regent, and offered recommendations accordingly. He also emphasised that earlier, hisfather Imam Hussain ibn Ali (a.s.) had been similarly instructed by his father Imam Ali(a.s.):
"What his father recommended..."
This advice has continuously been emphasised since it was first givenby the Commander of the Faithful Imam Ali (a.s.) to the next Imam-designate and onwardthrough all the successive Imams by their proceeding Imams. What was that recommendation?
The outcome and summation of that advice was „patience".
"My son stand for truth even if it is bitter."
My son! Stand for the truth and be patient, even if it is bitter and inconvenient. Or in other words, on the road of truth one should never give up, and should never be frustrated by obstacles. Once you know and recognise the path of truth, you must support it all the way. All hardships, bitterness, failures, and inconveniences should be borne patiently to continue the journey forward. It is obvious that the confrontation of truth and falsehood is full of hardship, bitterness, and inconvenience and one should not expect this path to be like a bed of roses. All these inconveniences and hardships should be resisted with patience for the sake of truth.
This was the last will of the Commander of the Faithful Imam Ali (a.s.) given to Imam Hassan (a.s.), and subsequently it was given to all the successive Imams by their predecessors. Also, we have witnessed that the Commander of the Faithful himself, and all of the righteous Imams after him, had actually followed that will. All of them, till the last moment of their lives defended truth accepting all the consequences, even at the cost of their lives (martyrdom). Their lives in practising patience for the pleasure of Allah, were indeed manifestations of the following Arabic couplet:
"I practised "patience" in my life to the highest level, whereby even "patience" itself bears witness that in tolerating things even more bitter than "patience", I remained steadfast and patient."
Therefore, for the importance of patience it is found, that all the infallible Imams from the Prophet''s Ahl-ul-Bait (a.s.) have enjoined this priceless jewel and noble inheritance in their wills for their successors, at the very last moment of their lives.
Second Narration:
"From Fiqh al-Redha (a.s.) We narrate of the wills of the prophets, peace be upon them. Be patient for truth, even if it is bitter." (Bihar al-Anwar)
Fiqh al-Redha is a famous book of jurisprudence attributed to the eighth Imam Ali ibn Musa al-Redha (a.s.), a portion of which deals with the legal affairs in Islam. In other words these issues may be termed as jurisprudence. This term partly deals with the interpretation of the Holy Qur’an, and traditions but the major portion of the book covers the ways and means and overall issues related to Islamic learning. It is this second part which constitutes the complete and comprehensive portion of the term of jurisprudence. The above mentioned book contains the following meaningful narration (Footnote: Late Muhaddis Nouri, who was a most exalted and learned scholar of his time in his book "Mustadrek al-Wasail" had presented numerous logical convincing arguments, testifying the authenticity of the above issues. Nouri''s work is very interesting for the learned scholars in the field of traditions) which could be interpreted and expounded as follows:
We narrate this important narration, which is the inheritance and memory of our noble family left by our fathers and their ancestors, who left this last will for us, and in turn we willed it to our successors:
The will of all the divine prophets for their vice-regents, inheritors, trustees, flag carriers of divine movements, and students of the divine school of thought was:
"Stand for the truth and be patient, even if it is bitter and inconvenient."
This is exactly the same sentence spoken by the Commander of Faithful, without the least Variation. Perhaps, this short, but meaningful sentence left by the prophets and their vicegerents, could be the best example for showing the importance of patience. Therefore, on the basis of the above two narrations, we may define patience, as the will enjoined by the divine prophets and Imams on their inheritors and disciples. It is quite explicit that this Islamic characteristic has so much weight, importance, and influence, in the complex structure of the divine religion of Islam that all the prophets had included it in their Testaments.
CHAPTER - III
Patience in Islamic Codices
Faith may be defined as something which consists of ethics, legal rights, and public instructions (learning). The same is the case for any other constructive social school or organisation. We may therefore classify faith into the following:
(I) The basis for understanding of man and the world. This is known as world-view.
(II) On the basis of these principles, the overall direction for the movement and human action (ideology).
(III) Within these boundaries, guidelines or regulations for relationship of man with Allah, with self, with fellow human beings, and with other creatures.
(IV) A series of moral guidelines for maintaining the required necessary momentum or endeavour for achieving perfection or exaltedness, and accomplishing success in various fields of life.
Of course, this vast complex, includes personal matters related to the personal interests of individuals, as well as social matters pertaining to various large groups of humanity, and affairs concerning these groups and the Islamic community (Ummah). Let us see in the above complex of faith, what is the influence and roll played by patience. In other words, a person committed to religion will act as follows:
(I) He must believe in religious principles.
(II) He must obey the religious regulations.
(III) He must be familiar with the special clauses dealing with ethics.
If one fulfils all the above three, in his conduct, one could rightly be called a true believer. We will now examine the role played by patience in the life of a believer in following religion in the true sense.
In a geometrical figure which consists of lines and angles, each point, arc and semi circle creates a special effect. Let us see what influence and role is played by patience in the geometrical figure representing the faith of a true believer. Let us consider the example of an automobile which is supposed to move someone together with his household belongings to a certain location. After passing through various streets, this automobile finally reaches the desired final destination.
What is responsible for moving this automobile? Isit the engine? What thing is responsible for providing this strength or power to the engine? Of course, it is the petrol. Therefore in the life of a believer, patience may be compared to the engine or the petrol which gives life and strength to that engine.
Without patience, the truth and steadfast logic of the exalted school of religion would not have been understood. The divine learning (revelations) of this school which blessed humanity would have lost its colour with the passage of time. The ultimate hope of victory of truth over falsehood, which provides fresh life-giving blood for powerful hands and steadfast steps of believers, would have been silenced. And the laws and guidelines of religion which control and check the human tendencies of transgression would have become inactive.
The heroic field of valour and martyrdom for the sake of Allah and religion would have been converted into a graveyards of ideologies. The international congress of Hajj would have remained empty. The humming, sensational and confidential communications of the burning lovers (believers) in the middle of night, with the Beloved (Allah) would have been silenced, the beautiful scene of "Jihad-e-Akbar" with the self ("great self struggle"), namely fasting and self restriction would have lost its charms. The arteries of the economy of the Islamic state would have dried up, and charity and alms-giving for the pleasure of Allah would have been ignored.
Without patience all the higher educational and ethical values of Islam (piety, trust, and righteousness) would have been forgotten; and in essence, each parameter of religion which requires action and efforts, would have remained deprived of them. Because religion requires practice, which is not possible without patience. Therefore what provides life-giving fresh blood to this giant complex, or what provides motion to this train is nothing else but patience. With the above discussion, the substance and meaning of this divine inspiration could be clearly understood. According to some documented narrations related to the infallible Imams, the importance of patience has been defined as follows:
"Patience out of faith is like a head to a body."
The head of a person holds the most critical importance as far as life is concerned. One may tolerate the absence of different parts in the human body such as hands, feet, eyes, ears etc. But if the head which is the controlling room for the whole nervous system, does not exist or is crippled, then all the parts and systems of the body will become crippled. The body may remain alive, but in reality it will not be different than a dead body.
Sometimes, it may be that a part of the body may perform an outstanding task. May be the fist, a powerful hand, fingers, or the eyes of a person might conduct excellent performance in discharging many duties, but all that is accomplished is because of the presence of the head. Patience holds similar importance in the structure of religion.
Without patience the existence of Monotheism (Tawheed) will not be possible either. The prophethood and the prophetic mission would not have produced any fruits. The rights of the deprived people could not have been obtained from the tyrants. Prayers, fasting, and other rituals would also have been meaningless.
Therefore it is patience which fulfils all the aspirations of religion and humanity. If at the very beginning of Islam, if the Prophet (p.b.u.h.) would have not offered resistance against all that severe opposition, for the sake of truth, of course, the slogan "there is no god but Allah " would have been suffocated within the boundary walls of his home, at its very inception.
What kept Islam alive and intact was patience. If the pious people of Allah and great divine prophets would have not been patient against opposition and obstacles in their path, today there would have not been left any trace and influence of monotheism. The single factor responsible for keeping alive the system of monotheism, since the very beginning of human creation has been patience. Which has been the flag carrier for this heavenly ideology till today, and will continue to do the same till the last day of judgement.
The most logical ideas and sayings of human beings, if not accompanied by the patience practised by their founders, would have dried off in their throats and tongues. They would have disappeared in the turbulent waves of the ocean of history forever. It is therefore quite clear that patience holds the similar relationship with the religious body, as the position of head relative to a human body. The Commander of Faithful in his sermon "Qaseah" explains the victory of the deprived of history over the tyrants and success of their noble ideas as follows:
"When Allah witnessed their patience in resisting the tortures and hardships, which were inflicted upon them, because of their love for him and following the path Of truth, he opened over them gates of divine assistance in the midst of those difficult bottlenecks of misfortunes. The deprived of yesterday (Footnote: The present book is based on the lectures of Ayatollah Khamene’i at a Mashhad Mosque 20 years ago as mentioned in the introduction. Now, in retrospect, the best manifestation of the above sermon of the Commander of the Faithful could be, the victory of the Islamic Revolution on February 11th, 1979. In an article a few years ago written by Dr. Hassan Ghafourifard, the then Head of the Physical Education Organisation in a Sports Magazine, it was mentioned that Ayatollah Khamene’i was confined in Iranshahr (Sistan and Baluchestan Province), a town with the worst climatic conditions in the south-east of Iran, before the victory of Islamic Revolution. Today, by the Grace of Allah he is the Leader of the Muslims. The honour and fame awarded to him and to all other leaders, now who were imprisoned under the Pahlavi regime is a clear manifestation of 1.he above sermon. (Tr.)) after they find themselves as rulers and governors. Their glory, fame, prestige, reached to a point, which had never been imagined in their best of dreams." (Nahj-ul-Balagha Sermon No. 234)
And, this is a Tradition of history, which will never be changed till the very end, as the laws of Allah are constant, irrespective Of time. Therefore after the above detailed explanation one could describe in a nutshell the position of patience in the complex of Islam as follows:
Patience is responsible for the fulfilment of all the aspirations, and all the short term and long term goals whether individual or social.
CHAPTER-IV
The Fields of Patience
As explained in the earlier chapters of this book, one may define patience as resistance offered by man on the road towards perfection against the forces of mischief, corruption and degradation. Now let us recognise the fields of patience, where its practice is most crucial. Of course, we would like to examine the domain of patience, in accordance with the texts of Islamic narrations and the Holy Qur’an, where, practising patience has been promised with plenty of rewards in this world as well as in the Hereafter.
There is no doubt, that an ignorant soldier or a mercenary fighting in the battlefield against the bearers of glad tidings of truth and justice (soldiers of Islam), and even loosing his life for the sake of the orders issued by his master; or a tyrant, hoarder of wealth, and holder of an important position, standing against truth for the sake of power, wealth, and position; or various sections or special groups offering resistance for the sake of their vested interests or other reasons, are in fact not practising patience for the sake of human ideals but opposing the truth.
On the surface all these cases show practising of patience. But this is quite opposite than patience practised by pious individuals on the road of perfection for the pleasure of Allah. Of course, as far as the lexical meaning of the term "patience" is concerned both share it equally.
But in all such situations, patience has not been practised for accomplishing human perfection and ideals, rather for their suppression. Here the resistance was not offered against the forces of mischief, corruption and degradation, but instead it was offered to destroy the shining manifestations of human perfection. Therefore, this domain of patience is not the domain as defined in the traditions and the Holy Qur’an.
It could therefore be concluded that patience may be defined as a means of achieving perfection, excellence, and exaltedness, where man endeavours and makes sincere efforts for the ultimate goal of creation, to become a real servant of Allah. His personality ultimately becomes manifestation of all the hidden Potential of human talents and characteristics. In other words achieving the status of a perfect human being (Insan-e-Kamil).
At this stage all the internal and external obstacles (explained in detail earlier), which compliment each other, and in any case are the manifestations of Satanic tactics, are resisted by him, on his forward journey. On this road, all kinds of dangers, headaches and obstacles await the traveller. The opposition provided by them varies in proportion to the traveller''s location, movement, and duties. Sometimes for discharging a duty one is confronted with a direct obstacle, while at other times one is confronted with an indirect barrier in his path.
For a mountain climber, trying to scale the highest peaks, confrontation with rocks, thorns, thieves and wolves, all are tantamount to a negative force interfering with his ascent. But sometimes a beautiful scene, a comfortable soft bed, and a shaky companion are also negative forces of another sort, which force the climber to terminate his ascent. Still, at other times it could be his own sickness, or he has to take care of some sick companions, or might be confronted with some other mishap, which ultimately forces him to terminate his expedition. This last case may be regarded as an indirect obstacle in his path.
The above analogy of mountain climbing is also true for the journey of man on the road of perfection. He is confronted with three kinds of obstacles in this journey. If the compulsory duties and obligations of religion may be considered as the instruments and steps required for forward march on the road of perfection, the forbidden acts of religion may be regarded as diversion from the straight path. And if the unforeseen bitter happenings of life at the time of restlessness and instability are considered responsible for slowing down and ultimately cutting short his journey, then the obstacles and opposing motives could also divided into the following three categories:
(I) Desires and passions which are responsible for negligence of compulsory religious obligations.
(II) Desires and tendencies which encourage man to indulge in forbidden sinful acts.
(III) Unforeseen, unhappy happenings which result in breaking his courage and steadfastness.
Patience means resistance against all three types of barriers, and providing moral courage and necessary momentum for the traveller to continue his forward journey on the road of perfection. It offers resistance against those desires and tendencies which discourage man from performing compulsory obligations, resists the desires for indulging in sinful forbidden acts, and provides zeal and strength to be able to tolerate the unforeseen and unhappy occurrences, which threaten to break his determination.
With the above explanation one may appreciate the context of this important narration from the holy Prophet (p.b.u.h.) as related by the Commander of the Faithful Imam Ali (a.s.), as follows:
"The Prophet of Allah had said: Patience is of three kinds -- Patience in tragedies and unpleasant events, patience in performance of compulsory obligations, and patience against sin".
On all the above mentioned occasions, like occurrence of a tragic unfortunate happening resulting in loss of life or wealth or both, a situation requiring performance of compulsory obligations, and an alluring sinful pleasure tempting him to indulge in a forbidden act; a type of patience is required where the human being could manifest or display the most superior heroic potential of his hidden exalted qualities. In order that the complete understanding of these Islamic specialities related to the three types of patience could be made explicitly clear, we will discuss all of them in detail.
Patience in Performance of Obligations (Obedience)
All duties and compulsory obligations are accompanied with some headaches and inconveniences, or in other words, they demand some amount of efforts and involvements (positive or negative), which are at odd with the easy going and comfort loving nature of human beings. Starting from the personal compulsory religious obligations such as prayers and fasting till the financial obligations such as "Khums" (One fifth levy; a yearly tax upon one's personal savings) and "Zakat",(Wealth tax to be paid on certain items) and collective social obligations such as Hajj, the separation from family and loved ones, sacrificing all the comforts and pleasures of life, and sometimes self-sacrifice itself becomes necessary. Of course, all this does not match with the easy going and comfort loving nature of man. This holds true for all the laws of the world whether heavenly or man-made, be they right or wrong.
Although in principle the law itself has been a necessity and for the same reason it is accepted by mankind, but generally nowhere, it has ever been accepted as something convenient, desirable and sweet by man. The same holds true for the most common international laws and regulations, whose benefits and advantages are explicitly clear for everybody, and their violation will result in serious consequences such as is the case with traffic laws.
Passing through a red light results in most horrible accidents sometimes leading to loss of lives. Although everyone is clearly aware about the consequences of traffic law violations, but in spite of the above it is very common that while awaiting behind a red light, the inner human nature is not comfortable and feels inconvenient. Similar is the case for not being able to drive through a short cut route because of a traffic sign, again one feels uncomfortable.
Although the compulsory religious obligations are based upon the inherent human nature, and without exception to meet its genuine demands, are in reality means and instruments to lead human beings towards perfection and exaltation, but in spite of that it must be said that in practice it requires efforts and difficulties of some sort. For example, in order to perform the compulsory daily prayers one has to spend some time, must clean his hands and face before prayers, and has to meet other preliminary requirements regarding the dress and place in accordance with the religious guidelines. It is obvious that all of the above are in conflict with the easy going human nature.
During performance of daily prayers, to control thoughts and to achieve the peace of heart and mind strictly for prayers, instead of getting preoccupied in worldly affairs other than Allah, is very important. In order for the prayers to be meaningful, and to be accepted by Allah, it is very important that the gates which allow all external ideas should be thoroughly closed during prayers. (Footnote: In his book "Sirr-us-Salat" the mysteries of prayers, Imam Khomeini, describes the presence of heart, as follows:
"During prayers one must try to completely cut off the heart's preoccupation with worldly affairs. If a person is submerged in love and desires of this world, naturally his heart is busy continuously from one involvement to another. The heart behaves like a bird jumping from one branch to another. So far we have this tree of worldly ambitions or desires ("Hubb-e-Duniya") in our heart, it will behave restless. If by struggle, practice, efforts, and thinking about the severe consequences and losses, if one could succeed in cutting this tree of worldly ambitions or desires, then the heart will become reposed and peaceful. It will achieve spiritual perfection.
At least the more one tries to free himself from worldly charms and temptations the more he succeeds in cutting the various branches of that tree in his heart, with the result, the presence of heart will be achieved in the same proportion."
Imam Khomeini further explains the term 'love of this world' "Hubb-e-Duniya". "There are people who do not possess anything at all of this mortal world, but still they could be the persons totally submerged in the love of this world. While on the contrary one may be like Prophet Sulaiman bin Dawood, (Solomon son of David) king of kings and possessing all the treasurers of this universe, but at the same time may not be a man of this world, completely detached from the lure of the world." (Tr.) )
Of course achieving the above state of mind and heart requires lots of energy and efforts and is a difficult task.
Or fasting, which requires toleration of hunger and thirst for long periods. To resist and struggle against the appetite for eating and drinking, to restrain the eyes from looking at forbidden things of beauty and to resist sexual passions are difficult tasks requiring tremendous amount of resistance. In spite of possessing appetising food and drinks, to be able to impose voluntary self restrictions, to spent a long hot summer day with empty stomach and dry lips of course, requires a lot of will power and strong determination.
Or Hajj for instance, which requires tolerating the inconvenience and hardships of a long distance journey, separation from home and relatives, and joining groups of unknown companions, and spending money and precious time. If Hajj is done only for the sake of pleasure of Allah, without any motives of leisure and profit-making, it will also require patience and self-sacrifice.
The obligations regarding encouraging whatever is good (Amr bil Ma'roof) and prohibiting whatever is forbidden (Nahi anil Munkar), as well as Jihad (Striving for truth), requires a lot of hardship, sacrifice, tolerant and patience.
Proclamation of truth in front of the forces of falsehood and Corruption is the most dangerous, unpleasant and bitter act, which is like standing against a tyrant whose unsheathed sword is ready to fall on the proclaimer's head. Or facing the enemies who are like savage beasts, the glint of whose electrifying eyes and swords stun the heart and soul of superficial observers. Or, to be able to offer resistance against the waves of corruption and diversion of a nation, a class, or mankind as a whole, is the most hardest, dangerous and menacing task.
Similar is the case with other Islamic obligations, which are accompanied with headaches, hardships and inconveniences, but at the same time without exception, all of them are the most beneficial, and essential means and guarantees of salvation and prosperity for mankind. Of course, for those who have recognised the straight path and have tasted the sweetness of walking on the difficult road for the pleasure of Allah, and the sacred and exalted aims of humanity, all the above difficulties are desirable and tolerable.
The same prayer for men of Allah, who have tasted the sweetness of fervent prayer and remembrance of Allah is something sweeter than honey. The Prophet of Islam (p.b.u.h.) at the time of prayers was so eager and restless that he used to tell "Bilal" (Footnote: 4. "He was born in Mecca, the son of an Abyssinian slave called Rabah; in a city of idol-worship, he was tortured for his belief in the One and Only Allah. He was made the first muezzin, the caller to prayer in Islam the Prophet (p.b.u.h.).
After the Prophet's death Bilal's legs, in his grief, failed him. He could not climb up the steps to make the call to prayer again. He died in Syria, probably in 644, twelve years after the Prophet's death. The Black Muslims in America have renamed themselves the Bilali. Prophet (peace be upon him) called Bilal 'a man of Paradise'.")
"Oh! Bilal please recite the call for prayer (Adhan) and make my heart and soul peaceful".
The same struggle for the sake of Allah "Jehad fi sabil lillah" for the self indulgent people without any insight for ultimate consequences is extremely harsh and undesirable, but for someone with a good spiritual insight and power like Imam Ali (a.s.), is sweeter than honey. For him, all inconveniences and hardships in this struggle result in strengthening his power of resistance and steadfastness. He himself describes about his astonishing state of morale in a sermon "Nahj-ul-Balagha" as follows:
"Together with the holy Prophet (p.b.u.h.) we fought our own fathers, sons, brothers, and uncles, (but all these unpleasant events had the least influence upon us), except that these increased our faith to surrender ourselves completely to Allah and made the hard things tolerable for us."
But in general these difficulties and hardships exist for the common people with weaker spiritual insight, and for those who are not possessed with the required determination and will power, are bitter and undesirable.
Now, what should be done regarding these difficulties which exist in dischargement of religious obligations? Since offering of dally compulsory prayers is difficult, presence of heart during prayers and chaining the roaming and wondering thoughts are even harder. Since Fasting, Jihad, Hajj, charity, encouraging good and forbidding evil and other social obligations require pains and inconveniences, then all these should be declared as void. Therefore, we should be allowed to live according to the desires of our heart which is full of passions and a spirit which loves ease and comforts of life.
It is here that Islam tells us No! Instead patience must be practised. Patience in obedience must be practised against those passions which lure the heart away from the prayer carpet, mosque and altar, by getting it preoccupied with hundreds nf kinds of amusements, and in turn make prayers spiritless and meaningless. Patience must be practised against these kinds of desires nd prayers should be nffered completely with presence, of heart and concentration, so that they are accepted by Allah and are fruitful for us. Patience must be offered against those extremist tendencies which tempt us to enjoy eating and drinking on a hot dry day instead of fasting.
Patience must be practised in confrontation with the enemies in battlefield, where the danger shows its real and serious face, nd where red death with dynamic rpeed confronts the man. The pleasures and sweetness of life, memories of bhildren nd relatives, and the faces of the loved ones become incarnated in the eyes, and all profit-oriented business transactions in one way or the other attract his attention, and try to make his determination weak and shaky. Resistance should be offered against all these forces. All obstacles and barriers vhich hnterfere with the forward march must be removed from the road.
Patience must be offered against proud tyrant whose eyes burn with nger nd whose transgression and corruption has pushed a nation to the brink of catastrophe. Such a tyrant must be opposed by each responsible individual. In this situation it is a compulsory obligation for every one to try to overthrow such a despot.
Patience should be practised against the vhispers nf Satan, who with thousands of colourful deceits will try to close charitable hands by reminding nne nf personal needs instead of helping others, by inciting desires for material profits and other worldly ambitions, and will ultimately prevent a person from righteous deeds. He will try to emphasise that the light in the own home is more important than the candle of the mosque's niche (Mehrab). Here, patience comes into picture by offering the necessary resistance to the above desires, to enable one to discharge his financial and religious obligations. Yes! Patience should be practised. Yes! One should be patient in obedience and fulfilment of these religious commands. Resistance should be offered against the Satanic whispers and passions encouraging transgression.
Each case where such resistance is offered assumes a special meaning and special importance in proportion to the greatness of that particular situation. At one place, resistance means to be steadfast in facing the enemy in the battlefield, or it may be confrontation with the self, and sometimes it may be the struggle to remain indifferent while facing the pangs of poverty and other difficulties.
Therefore, patience means to be able to offer resistance in all the above circumstances. Patience never allows us to surrender with folded hands, to be insulted, to give up the initiative, and become prisoner of the events.
Examples of Patience in Obedience in the Lives of the Infallible Imams (a.s.)
The key phrase which has been emphasised a lot in the pilgrimage book "Ziyarat-nama" of the Imams, is patience. i.e., "You! (Imams) remained patient, and this patience was practised with pleasure for the sake of Allah. You! accepted the heavy load of carrying the trust, and in spite of all the difficulties and hardships, you delivered it to its final destination."
Truly, the responsibility of guiding mankind and explaining them the truth of religion, and resisting tyranny, corruption, and transgression during the days of the Imams, like any other time, was a difficult task requiring a lot of patience and strong determination. If the patience practised by the Imams would have been of such a type that although unhappy about the bad conditions of their times, with hearts bleeding for the worsening plight of Muslims and Islam, they had confined themselves to the safe boundaries of their homes without taking any concrete steps for destruction of evil and betterment of situation in favour of the community, then this type of patience would not have been of any special distinction, prestige and honour. There is nothing special in this kind of inert behaviour and anybody could do it easily. Of course, this type of conduct is practised by weak and uncommitted persons.
The prominence and glory which distinguish the lives of the holy Imams, and the special characteristics which may be repeated while reciting salutations as mentioned in the "Ziyarat-nama", was their being patient in obedience to Allah. This is an area, in which many ordinary people found themselves helpless, and could not tolerate the hardships and therefore failed to achieve that honour and distinction.
Review of the Holy Qur’an
It would not be out of context to remind here that among tens of verses regarding the patience of those who have been patient, there are many verses about patience in obedience, such as follows:
"If there are twenty patient (steadfast) ones among you, they will overcome two hundred (of the infidels) and if there are a hundred (such ones), they will overcome a thousands" (8:65)
The above verse emphasises the importance of offering resistance and being steadfast while confronting the interior motives within the self, which act as obstacles in the path of a soldier facing an enemy in the battlefield. The patient people who have been mentioned in the above verse are those that neither the flashing swords, nor the burning eyes of the enemies, neither the angry face of red death nor the memories of friends and children, and pleasures and charms of life, stop them in discharging their obligation to engage in bloody hostilities in the battlefield. And none of the above make a slight dent in their iron will for obeying Allah.
Another verse from the Holy Qur’an regarding the importance of patience in obedience is as follows:
"Our Lord! Bestow on us endurance, make our foothold sure, and give us help against the disbelieving folk. (2:250)
The above verse refers to a group of believers who in order to discharge a compulsory obligation have readied themselves to confront an enemy in the battlefield. They are asking Allah to bless them with the spirit of endurance and steadfastness in facing the obstacles in their path, and with the result bestow upon them the fruit of their endurance, that is achieving victory over the enemies (unbelievers). This verse very explicitly explains the meanings of patience in obedience. There are many such verses in the Holy Qur’an , and the detailed discussions about them is beyond the scope of our present discussion.
Patience Against Sin
Naturally, human beings are possessed with desires and passions, which encourage as well as discourage them in doing certain acts. In reality these are instruments for performing all actions, efforts and endeavours by men in their live span. These are called instincts such as, love for self, love for children, love for wealth, love for power, sexual desires, and scores of other such attractions and desires.
What are the instructions of Islam regarding the above natural human instincts? And how the human beings are supposed to behave while confronting their natural instincts? Do they have to surrender themselves to these instincts without any limit or condition? Should these passions be suppressed? Or should they be made completely disabled by means of superimposing rigorous self-discipline? According to the Islamic view none of the above methods are the correct treatment.
On the contrary under no circumstances, Islam ignores the human instincts, rather it considers them useful and something real to be reckoned with. Islam closes the paths of transgression and Aggression, but on the other hand by utilising realistic preventive measures. It dissipates the perversive energy associated with them. In reality, as the basic existence of instinct among human beings is a means for continuation of life, as well as for providing the essential necessities of life, similarly mutiny, Aggression and transgression of instinctive passions result in catastrophe and misfortune to human life.
If the instinct of love for the self did not exist, continuation of human life would have not been possible. But at the same time excessiveness and transgression of the above instinct makes the affairs of life difficult, and sometimes may
make it impossible. Similar is the case with other instincts. Among the three types of patience mentioned earlier, patience against sin means offering resistance against the fire of rage or diversion of instinctive passions, because basically sin or transgression against Allah's law is nothing but the above acts of diversion, transgression and Aggression of instincts.
Human beings are naturally inclined to endeavour for arranging the necessities of life and other essential requirements. Since this could not be accomplished without having wealth and money, therefore the motive to earn money and wealth constitutes a natural instinct.
Also, Islam being a school of mankind and way of life, encourages the above instinct and certifies it by putting its own signature. Of course, it does it for the right administration of the society and accordingly establishes the methods, procedures and limitations, but never stops human beings form making endeavours for earning a livelihood.
In spite of all that, in many instances, this instinct of love for money and hoarding of wealth takes its roots in the human soul like a chronic disease and with the result, the money no longer remains as a means for providing the requirement. Rather it turns into an intense desire for executing the inhuman goals or tools of self-glorification, which is condemned from the Islamic point of view. It is here that Islam decrees its followers to be patient by offering resistance against the transgression and diversion of instinctive forces.
The other example of human instinct could be love for power. By nature human beings crave for power. Certainly those who have accepted weakness, and humility as essential elements of their existence must believe that they have deviated from the assigned human nature. Islam, in this regards too, utilises the same approach as it does for dealing with all other instinctive desires.
On one side the efforts and endeavours in the path of achieving power have been commended as something desirable and permissible, and in certain circumstances even considered as compulsory. Yes! Islam considers power necessary where it is required for establishing the truth, for dischargement of important social obligations, for reinstatement of lost rights of their rightful owners, and for execution of divine commands and decrees. In these cases Islam has made it mandatory for all Muslims to gain power.
While on the other hand, in Islam, the path of this instinct towards Aggression and ambitions has been closed. When the instinct of love for power results in tyranny, oppression, brute force and savage crimes, this has been condemned as an undesirable and forbidden act.
It is possible that association with a powerful tyrant or with a destructive organisation may bring ample power for an ambitious person, but Islam never sanctions such an association, because the act of associating with a tyrant is a direct support for strengthening tyranny. The balance of power which results from this kind of association is responsible for commitment of crimes.
Here the decrees of Islam and the Holy Qur’an are in direct confrontation with the outburst and diversion of human instincts and closes the path for them. The Muslims are ordered to struggle and offer resistance against the motives of this type of love for power, which result in mischief and corruption, and should never surrender to such ambitious tyrants, which means patience against sin.
There are other examples of instincts such as sexual desires, love for fame, love for life, and etc., which could also be likewise examined, resulting in a better understanding of important individual and social issues.
The Importance of Patience Against Sin
In the light of this brief discussion and in view of the traditions and Islamic learning which are generally full of social education, it may be concluded that patience against sins and transgressions has been assigned a special importance.
According to a few short traditions dealing with special circumstances and giving a constructive lesson for the endeavouring Muslims of the period of the infallible Imams, this branch of patience has been considered a crucial support and has been assigned special privilege. Perhaps it may be because offering patience in obedience is something accompanied with the natural desire (instinct) existing within human beings, the same natural instinct which is responsible for action and efforts.
While on the other hand to be able to resist the desires for diversions, and not to surrender to the appealing attractions of various obstacles, which are full of sweet and desirable natural attractions, is the field of patience against sin. In this case not only one is not supported by natural attractions and instinct, rather one is acting in the opposite direction.
Therefore, practising patience in obedience although means struggling against the natural instinctive (Footnote: This instinct is a part of the real human structure, although its transgression and diversion is something unnatural and undesirable which should be resisted by human beings) attractions such as human desires for ease and comfort, nevertheless it is accompanied and supported by another natural instinct, however weak. But patience against sin or transgression against laws of Allah, is in total and direct confrontation with all the natural instinctive attractions and pleasures, and accordingly this kind of struggle is more difficult and therefore has been assigned special privilege.
Also, patience against sins plays a determining role as far as the social affairs are concerned and since its effect is relatively more conspicuous, this could be another reason for assigning special privilege to this kind of patience.
CHAPTER - V
Historical Examples
For example let us consider the two very prominent faces of Islamic History and compare them with each other. One of them is enlightened, honourable and exciting while the other one is hated and condemned. These two faces belong to two persons who have been offered exactly similar and equivalent opportunities. Or it may be said that they both travelled together and reached simultaneously at an intersection, and in action, each one selected a different direction.
One of them because of choosing the right path becomes the greatest and most honourable Islamic personality, and the another one, because of his choosing the wrong path becomes the most detested and deplorable face of Islamic history. One of them is Omar bin Sa'd who is the commander of the Omayyad army to suppress the rising of Imam Hussain ibn Ali (a.s.). The other one is Hur bin Yazid Riyahi (Footnote: Hur on the morning of Ashura, came over to Imam Hussain's (a.s.) camp and preferred to die as a martyr. (Ed.)) who is another commander of the same army and who had been dispatched earlier on an assignment to follow and keep strict vigilance on the movements of Imam Hussain (a.s.) and his followers, and had already committed an act of Aggression against the revolutionary army of Imam Hussain (a.s.).
Each of them started their march on the road almost simultaneously. The ruling Omayyad regime was being threatened by a revolutionary force. The revolutionary freedom-giving fire was behind the ashes all over the Hijaz and was about to ignite inside Iraq. Imam Hussain ibn Ali (a.s.) considering the Islamic obligations and realising great responsibility upon his shoulders had taken a giant revolutionary step by rising against the corrupt and dictatorial regime of the Omayyads. He took this giant heroic step to register forever in the history of Islam, the most practical and fundamental lesson for the coming generations.
This rising therefore was a dangerous and a serious threat for the ruling regime, and naturally it was forced to mobilise all the resources at its disposal to suppress and crush this revolutionary uprising. The above two persons (Omar bin Sa'd and Hur bin Yazid) were part of the vast resources of that tyrant regime, which were mobilised against this revolutionary movement and against its founder Imam Hussain ibn Ali (a.s.).
Therefore, in the very beginning both these persons manifestes themselves as the two important pawns (of chess play) on the playground for the game which was actually being played by an usurper caliph (Yazid ibn Mua'wiyah). They were the mercenaries of the caliph to execute his decisions and commands in Karbala. But apart from that, they (Footnote: This has been explained by the lady Fatima daughter of Imam Hussain (a.s.) in her sermon at Kufa.) too voluntarily accepted this assignment for the sake of their love for self, love for material gains, and desires and temptations aroused by their animal instincts.
Omar bin Sa'd came to Karbala because of his obsession for achieving power and position. Since his birth he was ignorant about religion and faith. For him the promise made by the Caliph for the governorship of Rayy (presently the southern suburb of modern Tehran), was the most valuable and dearest thing than Yazid and obedience to his command.
Hur bin Yazid too started his assignment for accomplishing similar goals. Both of them were aware that whatever they were going to accomplish meant committing a sin and a major one. But human passions and transgression of instinct for power and ambitions did not allow them to ponder about the consequences of their would-be assignment (war with Imam Hussain [a.s.]), and ultimately put them on the road, which terminated into the most filthiest and beastly happening in human history.
Both of them were faced with the most critical and sensitive decisions of their lives. One of the road was leading them towards the sensual desires which are the same natural instincts such as love for power and ambitions, and the other one was leading them towards discharging their Islamic duty by joining the righteous forces of Imam Hussain (a.s.).
At this critical juncture, the thing which could have rescued both of them was supposed to be. nothing else but patience. Yes! By practising patience one may overcome these destructive selfish passions. These strange destructive forces can only be controlled by the power of patience. Patience may enable you to resist against the temptations for committing sins and transgression of the Laws of Allah.
At this sensitive and determining moment, Omar bin Sa'd could not resist against these deadly passions, and therefore failed. The knotted rope of love for power and position was fallen over his neck, and he was being pulled towards hell. Although being a powerful and strong person, he was helpless to offer any resistance about his being fallen into this disgrace. Eventually he was overcome with impatience and was vanquished by the motives of lust for power. And finally pulled by the rage of deadly instinctive passions, fell down all the way into the bottom of Hell.
Hur bin Yazid too encountered the same situation. He was being confronted with a critical dilemma. If he would have allowed himself to be led by the desires and passions of his soul, he would have completed the assignment satisfactorily (which was assigned to him by Yazid), and would have ignored the awakening inner voice of his conscience by believing himself to be only an executioner of orders issued by the caliph, and thus, could have achieved the highest position of power.
For him if the governorship of Rayy was not into consideration, certainly something equivalent to that was kept in mind. For he too, after all was a human being, and therefore a knotted rope of greed, desire, and rage of instinctive passions was tied to his neck and was pulling hi-m towards hell. He was pulled almost to the brink of fire i.e. the line dividing the two opposing camps in the plains of Karbala.
The camp of Hussain (a.s.) was manifestation of ready paradise, fountainhead of genuine Islamic values, splendour of human spirit, and the defender of real Islam. It was in a direct face-to-face confrontation with the Yazidi camp. Which was the manifestation of ready hell, the degradation and humility of mankind, the scene of hypocrisy, deceit and lies, and the bastion of ignorance which, in the name of Islam was imposed upon the society.
Yes! The negative forces of degradation pulled him up to these limits (i.e. brink of hell), but suddenly a heroic grand power, an awakening from within, at the right moment took control of him and rescued him from this sudden fall. It gave him, a severe jolt and shearedoff the rope of desires and passions which was tied to his neck.
By offering resistance against this violent instinctive passion, and by remaining patient against this great sin, which was tantamount to waging war against the forces representing the total truth for the sake of forces vhich were the manifestation of total blasphemy, not only did Hur rescue himself, but jumped hnto the kingdom of paradise from the very brink of fire.
In the above event there is a lesson for those who are interested in in-depth studies of human history. It clearly shows the importance of this branch of patience (against sin), in organising the great struggle between truth and falsehood, which ultimately determines the interpretation of history, and decides the destiny of a society.
Some other Examples of Patience against Sin
In order to study in detail the examples of this branch of patience, we must recollect a series of different kind of deviations and great sins. It will be proved that patience has played the most crucial role in each situation, such as follows:
A powerful strong mounted fist has been raised and is about to fall over the head of an innocent person, and there is absolutely -no obstacle in its path, is a scene requiring this branch of patience. The strong instinctive forces consisting of anger, pride, selfishness, and other desires, urge this raised fist to strike against the innocent person's head. In this situation patience means offering resistance against these instinctive motives and to control oneself against committing this transgression.
Someone may have an easy access to lot of money and wealth, only if he could cross over the bridge, namely committing a murder, or indulging in a sinful act. Here the natural lust for the love of wealth, an extremely violent deviated instinctive force, takes control of the person to commit that crime. Here patience means offering resistance against these motives, and to ignore the potential gains at the cost of a crime or sin. This may be regarded as another example of practising this branch of patience.
The sexual urges are extremely powerful and intense, which may be compared to a swamp, which swallows the elephants together with the elephant drivers. It is exactly for the reason that this super magical characteristic had been exploited as an easy and suitable means for humiliating and degrading the towering great human souls, by the enemies of human progress and exaltedness throughout the history. Patience in these situations means resisting the powerful sexual urges, by not indulging in a lower shameful sexual act.
Fear or danger are common characteristics which are common among ordinary people. It could be a product of many instincts or may consist of a single instinct. But in many situations it plays a key role in bringing all kinds of humiliation, insults, imprisonment, crimes and catastrophies. In many instances the weak individuals under the influence of fear or danger submitted themselves to perform the most lowly shameful tasks as well as committed horrible crimes, and ultimately lost their lives, wealth, position, honour, prestige, and children. In one instance they fell down from the highest peaks of human exaltedness and lowered themselves to become simply a tool without any determination in the hands of enemies. Endurance against these forces of violence and Corruption could be regarded as another scene for the display of this branch of patience.
Review of some Narrations
Here it would be worthwhile to ponder over some of the narrations regarding this branch of patience, which have been narrated by the infallible Imams, and are full of important revealing lessons. Asbagh bin Nabatah who is a companion of Imam Ali (a.s.) quotes from him as follows:
"There are two types of patience, one of them is patience during tragedies or catastrophies, which is very good and charming, but there is another type of patience, which is far better and more charming than the above, i.e. patience against acts forbidden by Allah." (al-Kafi vol. 2)
Narration No. 2:
Here Imam Ja'far ibn Mohammad al-Sadiq (a.s.) quotes the Prophet's (p.b.u.h.), prediction of the state of affairs of his Ummah as follows:
"The people will face a period in which power and authority will come only through bloodshed and brute oppression. Wealth will be amassed by usurping the rights of others and by stinginess. Love will be realised only by giving up faith and pursuing carnal desires. Whoever should find that period should have patience in poverty because it will be better than faith, patience against grudge because it will be better than love, and patience against humility because it is better than honour. Allah will grant the reward of fifty truthful persons who believed in the Prophet". (al-Kafi vol. 2)
This prediction was witnessed by the Muslims of that time, during the shameful life of Mu’awiya and his son Yazid and their successor caliphs, wealth and other financial comforts could only be achieved by means of usurption of the rights of the deprived, transgression of weaker classes, exploitation of masses, stinginess and restrictions. in financial dues, and indifference to the genuine demands of deprived masses. Or in other words the Prophet predicted that the natural development of the Islamic Ummah would not be such that each individual will be possessing plenty of wealth and material comforts without inflicting the least injury to the rest of the community. (i.e. the rest of the community would still have the fair opportunities to earn wealth and other material comforts). Rather gaining wealth and other material comforts, by a certain special class could only be made possible by transgressing and exploiting the rights of the rest of the community. This prediction was also witnessed as the Islamic Ummah transformed into various social classes.
Popularity or fame could only be accomplished by discarding the spirit of faith from one's life and existence, and by completely submitting to the carnal desires of the self. In other words the love of masses or corrupt leaders could be achieved only by practising flattery, lies, hypocrisy, cheating, surrendering to desires and passions, deceiving and making people feel proud, covering up blunders, misportraying the realities
and disregarding the famous notion of "Amr bil Maroof wa Nahi anil Munkar" i.e. encouraging good and discouraging forbidden acts, etc.
The above prediction by the Prophet (p.b.u.h.) is full of wisdom, foretelling the would-be state of affairs of the Islamic community in the near future, in which, the level of thinking and insight of the people will be lowered, Islamic values will decline, the Islamic judicial system will be degraded, and the general affairs of the Muslims will become chaotic.
It is of course obvious, that these happenings in the life of the Islamic community, which was founded on the pillars of real Islamic values, or in other words the train of that community which started its journey on the rails of Islamic thoughts and ideology, was not possible, without the active involvement and subversive acts of some powerful, hidden, and mischievous hands, operating to execute a calculated plan to destroy the Islamic community from within.
The above prophecy by the Prophet (p.b.u.h.) clearly throws light about the usurption of political power, which may be regarded as the most inhuman act in the history of Islam. Yes! The Prophet warned about these would-be occurrences. Alas! They happened too soon. When people appeared before the Commander of the Faithful, Imam Ali (a.s.), they witnessed in his sayings and deeds, nothing but seriousness and decisiveness, for correcting the deviated state of affairs of the Islamic community by pulling all the violators and sinners before the court of law. And to obtain Allah's justice for their violations and transgressions, to restore the lost genuine rights of the rightful owners. His brother Aqeel when approached him to seek a financial favour, had to face a red hot iron bar and was turned down with a sad reply. Aqeel or any other person, when he approached Mu’awiya, was welcomed with smiling face and open arms and rewarded with plenty of ready money.
It was therefore natural that persons whose conscience was not influenced by the logic of Islamic thoughts were more inclined towards Mu’awiya than Imam Ali (a.s.). Therefore, this consideration that ,Muawiya lacked fame and popularity during his rein is not correct. Notwithstanding the fact that people of Medina and Kufa, who were under the direct influence of the towering personality of Imam Ali (a.s.) and were familiar with the basics of Islamic ideology, the rest of the people of the Islamic lands, throughout Muawiyah’s rein, because of the suffocation of free thinking and enquiry, the Propaganda practised by the Omayyad bands, special characteristics of the people for loving to be mercenaries of the regime, considered him a competent, respectable, and charismatic personality. They bestowed upon him the honourable title of "Khal-al-Muslimeen" (Footnote: Since Mua'wiyah's sister Umm-e-Habibah was the Prophet's wife, and like his other spouses was called Mother of Believers. With this misconstrued logic Mua'wiyah's father Abu-Sufyan, a hard-core heathen would be called as "Grandfather of Believers" and his wife Hind, the eater of the liver of the Prophet's uncle Martyr Hamza would be called "Grandmother of Believers"!) i.e. the maternal uncle of the believers.
Of course, this fame and popularity was achieved by means of special tactical conduct of Muawiya with the influential tribal chiefs who had considerable domination over the masses, and some manipulated them to lower their heads before Muawiya. For these services they were showered with unlimited affection, were blessed with plenty of wealth and power, and their hands were allowed to let open to commit all kinds of horrible crimes and tortures against the poor deprived masses who possessed no other shelter.
These chiefs, in order to be benevolent towards their "Lord of Affluence" (Vali Nemat), and in order to maintain the status quo, and to exploit the situation to their best advantage opened their tongues in praising him, and all of his faults and defects, or the type of faults he admired, were presented to the masses as his exalted qualities and arts.
This was the picture of the would-be state of affairs of the Islamic community as foreseen by the prophetic eyes of the Prophet (p.b.u.h.). Now in confronting with such a state of affairs and facing an incompetent and sinister regime, what are the obligations of the people? The answer to this question was provided by the narration in previous pages.
Anyone who happens to face that period as predicted by the Prophet,(p.b.u.h.) either in the near or distant future, must remain steadfast while facing poverty and indigence and should offer resistance against the instinctual motives for hoarding wealth and possessing other material benefits. While he had the option to act like his contemporaries, who by utilising the usual means, were busy in accumulation of wealth and other material gains, and passed through this difficulties naively, as though nothing unusual had happened. He too, by accepting the filth, by indulging in crimes, submitting to insults and captivation, giving up his dignity, honour, and exaltedness, and turning his back against all the values and ideals, could have achieved the comfortable and luxurious life and therefore would have fulfilled his carnal desires.
He should close his eyes over the wealth, power and riches in his reach, at the cost of bringing poverty and destitution for thousands of people, as well as over the hot and delicious food for him, at the cost of hunger for unlimited number of destitute masses.
He should endure patiently for remaining lonely, unknown and blamed against the instinctive motives of desiring status, fame and popularity. While having the option of receiving the favour of ignorant masses or leaders with vested interests, by opening his tongue for flattery, praise, lies, deceit and shutting up his lips for supporting the truth, closing his eyes for encouragement of good and forbiddance of evil, nd conscientiously electing to do otherwise. Realising the divine obligations entrusted to him, and his personal duties, with full awareness he accepts demotion of his status, becomes hated in the eyes of tyrants, and lets his prestige and honour be usurped and trampled by the oppressors.
He should be patient and satisfied for possessing only lower social status and should tolerate deprivation from higher prestigious positions offering better material gains and power. He should not opt for accepting titles and important positions of power at the cost of committing inhuman shameful crimes. Allah Almighty's reward for someone who practices the above advises in his deeds, would be equivalent to the reward earned by fifty righteous believers during the period of the Prophet (p.b.u.h.).
And therefore this heavenly saying which emanates from a celestial heart and whose value is tantamount to a divine revelation, while offering the most important and in-depth training, regarding social issues, also reflects the meanings and value of this branch of patience (against sin).
Patience Against Unpleasant Events (Tragedies)
The human life is always accompanied by events and unpleasant calamities, and there is no escape from such happenings. The human structure has been created in such a way, that it has to deal with these imposed situations, i.e. always encountering unpleasant events and calamities during the entire span of our lives. The following famous sentence of the Commander of the Faithful Imam Ali (a.s.) describes the above theme as follows:
"The world is like a house which has been encircled with temptations and calamities."
Sickness, physical handicaps, financial losses, death of loved ones and deprivations are some of the few' examples of the inevitable happenings from which there is no escape. Even the most prosperous class of people are not immune against these types of occurrences. When such calamities befall, naturally, without any choice or intention of our own, in our lives, usually there are two types of reactions shown by the people, as follows:
1. Some people, on account of the calamity give up their resistance completely and therefore become spiritually handicapped.
2. The other group of people, bear with patience considering it a natural thing of this worldly life, and come out of it intact and with dignity.
According to the famous Persian poet Roudaki (Footnote: Ja'far bin Mohammad 'Roudaki" regarded as the father of Persian poetry, flourished in the Samanid Court at Bukhara in the 9th-lOth century AD. (Ed.)) the merit, greatness, and leadership of a man is tested during his encounter with calamity. Grief, crying, and lamentation which are the ways of weak, timid-hearted and impatient individuals, in itself is strong natural passion. Which imposes a violent emotional force upon the human structure, whereby all the body parts are employed to perform a particular function. The eyes shed tears, the tongue complains, the throat groans, and the hands, feet, and head, are all involved in performing special actions and movements.
Patience, against calamities means not to surrender to these violent emotional outbursts. A patient human being, while facing such tragedies does not give up his morale and maintains his composure and control. These tragedies do not make him depressed and discouraged, and do not stop him from making efforts and endeavours for accomplishing the main goals in the real life. Therefore this type of patience (against calamities) is also important, and has been termed as fair and charming in the narration quoted earlier.
Now, let us consider the case of a wayfarer who starts his journey in a certain direction so that he could reach the final desired Destination if upon encountering each unpleasant accident, and after receiving a small injury, he gives up his morale and looses his composure, then it is obvious that such a person will never complete this journey and will never reach the final Destination Resistance, offered against these motives of Depression while facing these tragedies is a key factor, which not only secures the high morale, but moreover, this endurance in itself, is an exercise, which is beneficial for building up the determination and strong iron-will among human beings, which are the pre-requisites for continuation of the difficult journey.
Therefore patience against natural tragedies which befall human beings, without any option or choice, consists of the following two important advantages:
Firstly, it secures and maintains the high morale, which is responsible for all constructive involvement, and further acts as an obstacle to prevent it from getting lost or being destroyed completely.
Secondly, it builds up the human determination or will power, which is an important means for all positive actions, and further it provides the required endurance to face the optional tragedies.
The special encouragement and excitement shown by the religious guardians about this type of patience, clearly demonstrates its constructive and miraculous role. In the following two narrations the deep philosophy of this branch of patience could be clearly demonstrated.
First Narration:
"Whoever has not equipped himself with the weapon of patience, during hardships and calamities of the time, will be subjected to a state of weakness and helplessness". (al-Kafi vol. 2, p. 93)
Second Narration:
"For a believer, if a position and rank, has been taken into consideration by Allah, which could never be accomplished by deeds alone, he is inflicted with physical sickness, or loss of wealth, or tragedies to his loved ones, and in case, he remains patient, he is awarded by Allah (the assigned position and rank)" (Safinatul Bihar vol. 2, p. 5)
In the above narration the constructive and exalted role of patience has been demonstrated explicitly.
Othman bin Maz'oon, who was an experienced Muslim and had migrated to Ethiopia and Madina, during the early period of Islam, lost his young son at Madina. This tragedy was so devastate that he decided to spend all his remaining life inside his house in prayers, and suddenly stopped all his social involvement completely. His depression after the death of his young son was so intense, that he wished never to face the pleasures of life again. The Prophet (p.b.u.h.) after hearing about his state of affairs, paid him a courtesy visit and advised him to change his decision. The Prophet (p.b.u.h.) said that Islam does not allow monastic life (renunciation of world), sitting in an isolated corner, engrossed prayers. The renunciation of the world by Islamic Ummah means, participation in Jihad for the sake of Allah.
Therefore, patience against unforeseen tragedies, for which we have no choice, means to be able to tolerate the injury caused by the calamity without giving up the morale, and to be able to continue the routine normal involvement of the real life, and eventually forgetting the tragedy with the passage of time.
Patience Against Optional Tragedies
This branch of patience surpasses in excellence other situations because in this case a conscientious, and aware human being arises to accomplish a certain goal, and offers resistance against all the hardships and unpleasant events which are inflicted upon him during this course. But inspite of facing all these severe calamities does not get demoralised, depressed, and continues his movement towards the cherished goal.
If we perform an in-depth analysis for research purposes, regarding the state of affairs of human societies in history, looking for lofty human ideals, and specially the goals aspired by divine Prophets, which were always in conflict with the classes representing the tyrants and profiteers, and therefore were always opposed by them; it would become crystal clear that there had always been permanent war and Confrontation between the proclaimers of these higher goals and the powerful classes of tyrants and oppressors.
There are plenty of verses in the Holy Qur’an which throw considerable light regarding the historical Confrontation between the Prophets of Allah and the representative of false deities (Taghout). Since this Confrontation between truth and falsehood is inevitable, therefore it is necessary for the followers of the path of truth, proclaimers of justice and righteousness, and the truth seekers and researchers following the path of divine Prophets, to know and predict in advance that the path of truth is accompanied by all kinds of hardships and calamities.
The Holy Qur’an, in order to make the believers ready for confronting the problems, announces in advance clearly the potential dangers on the path of truth, and brings the historical realities to their attention as follows:
"Assuredly you will be tried in your property and in your persons and you will hear much wrong from those who were given the scripture before you and from the idolaters. But if you are patient and guard yourselves (against evil), then it is a matter of (great) resolve. " (3: 186)
In reality, those who wanted to live like a believer or slave of Allah, and also wanted to be responsible towards the divine obligations and other commitments assigned to them, realised that they will be opposed and subjected to different kind of hardships by their opponents, and they soon witnessed the truth of this Qur'anic prediction with their own eyes in their own period.
Of course, the one who enjoys an important position and rank and whose faith and actions are more determined in the path of Allah would be more effective. And therefore in the same proportion will be subjected to severe hardships and tragedies by the opponents, whose tolerant is indeed difficult. There is a famous narration quoted from Imam Jaffer Sadiq (a.s.) as follows:
"Among all the people, the prophets were inflicted with the harshest calamities, and after them, those who were closer to the prophets were subjected to similar kinds of hardships and calamities". (Safinatul Bihar)
Of course, these calamities are not like the type of unforeseen natural tragedies, as described earlier, for which a human being has absolutely no control or choice, rather in this case every one has the option too choose. In case he desires and prefers the comfortable and easy life of this world, and to remain immune against these types of calamities, he may elect to do so. What makes these events inevitable is the movement towards the cherished goal.
Every easy going person who prefers the comfortable environment of his home and never takes the trouble to venture outside the four walls of his house, would never face the inconveniences and problems encountered in a journey. But at the same time, he will never benefit from the experiences which are possible only by going through an adventurous journey. He would remain safe throughout his life from such events as, slipping from the mountain peak, facing a beast in the jungle, and being robbed by bandits, which are likely events of an adventurous journey.
Like every naive and irresponsible human being who has not recognised the aims of life, and has not taken any steps towards that goal, and prefers an uneventful life without headaches, would be better advised to follow the decree of the following verse of Sa'di, the famous Iranian poet as follows:
"Although inside the sea there are plenty of material gains. But if you prefer safety, you better stay on the shore!"
According to this logic (Footnote: Like the French poet Gautier who once during wartime stated: "I prefer lying down to sitting, I prefer sitting to standing, and I prefer remaining home to going out. I will know nothing of the war they say has engulfed the whole world, unless a bullet shatters the window of my house" (Tr.)), one could easily choose the option to remain immune from all the troubles, headaches, and injuries etc., which are a pre-requisite for joining the path of the prophets.
Therefore, the calamities on the path of the prophets are optional tragedies, in the sense that they are inflicted upon those, who are taking commands from the following saying of the Commander of the Faithful Imam Ali (a.s.) as follows:
"By taking giant steps on the divine path, they throw themselves into the whirlpool of tragedies."
and disregarding the famous notion of "Amr bil Maroof wa Nahi anil Munkar" i.e. encouraging good and discouraging forbidden acts, etc.
The above prediction by the Prophet (p.b.u.h.) is full of wisdom, foretelling the would-be state of affairs of the Islamic community in the near future, in which, the level of thinking and insight of the people will be lowered, Islamic values will decline, the Islamic judicial system will be degraded, and the general affairs of the Muslims will become chaotic.
It is of course obvious, that these happenings in the life of the Islamic community, which was founded on the pillars of real Islamic values, or in other words the train of that community which started its journey on the rails of Islamic thoughts and ideology, was not possible, without the active involvement and subversive acts of some powerful, hidden, and mischievous hands, operating to execute a calculated plan to destroy the Islamic community from within.
The above prophecy by the Prophet (p.b.u.h.) clearly throws light about the usurption of political power, which may be regarded as the most inhuman act in the history of Islam. Yes! The Prophet warned about these would-be occurrences. Alas! They happened too soon. When people appeared before the Commander of the Faithful, Imam Ali (a.s.), they witnessed in his sayings and deeds, nothing but seriousness and decisiveness, for correcting the deviated state of affairs of the Islamic community by pulling all the violators and sinners before the court of law. And to obtain Allah's justice for their violations and transgressions, to restore the lost genuine rights of the rightful owners. His brother Aqeel when approached him to seek a financial favour, had to face a red hot iron bar and was turned down with a sad reply. Aqeel or any other person, when he approached Mu’awiya, was welcomed with smiling face and open arms and rewarded with plenty of ready money.
It was therefore natural that persons whose conscience was not influenced by the logic of Islamic thoughts were more inclined towards Mu’awiya than Imam Ali (a.s.). Therefore, this consideration that ,Muawiya lacked fame and popularity during his rein is not correct. Notwithstanding the fact that people of Medina and Kufa, who were under the direct influence of the towering personality of Imam Ali (a.s.) and were familiar with the basics of Islamic ideology, the rest of the people of the Islamic lands, throughout Muawiyah’s rein, because of the suffocation of free thinking and enquiry, the Propaganda practised by the Omayyad bands, special characteristics of the people for loving to be mercenaries of the regime, considered him a competent, respectable, and charismatic personality. They bestowed upon him the honourable title of "Khal-al-Muslimeen" (Footnote: Since Mua'wiyah's sister Umm-e-Habibah was the Prophet's wife, and like his other spouses was called Mother of Believers. With this misconstrued logic Mua'wiyah's father Abu-Sufyan, a hard-core heathen would be called as "Grandfather of Believers" and his wife Hind, the eater of the liver of the Prophet's uncle Martyr Hamza would be called "Grandmother of Believers"!) i.e. the maternal uncle of the believers.
Of course, this fame and popularity was achieved by means of special tactical conduct of Muawiya with the influential tribal chiefs who had considerable domination over the masses, and some manipulated them to lower their heads before Muawiya. For these services they were showered with unlimited affection, were blessed with plenty of wealth and power, and their hands were allowed to let open to commit all kinds of horrible crimes and tortures against the poor deprived masses who possessed no other shelter.
These chiefs, in order to be benevolent towards their "Lord of Affluence" (Vali Nemat), and in order to maintain the status quo, and to exploit the situation to their best advantage opened their tongues in praising him, and all of his faults and defects, or the type of faults he admired, were presented to the masses as his exalted qualities and arts.
This was the picture of the would-be state of affairs of the Islamic community as foreseen by the prophetic eyes of the Prophet (p.b.u.h.). Now in confronting with such a state of affairs and facing an incompetent and sinister regime, what are the obligations of the people? The answer to this question was provided by the narration in previous pages.
Anyone who happens to face that period as predicted by the Prophet,(p.b.u.h.) either in the near or distant future, must remain steadfast while facing poverty and indigence and should offer resistance against the instinctual motives for hoarding wealth and possessing other material benefits. While he had the option to act like his contemporaries, who by utilising the usual means, were busy in accumulation of wealth and other material gains, and passed through this difficulties naively, as though nothing unusual had happened. He too, by accepting the filth, by indulging in crimes, submitting to insults and captivation, giving up his dignity, honour, and exaltedness, and turning his back against all the values and ideals, could have achieved the comfortable and luxurious life and therefore would have fulfilled his carnal desires.
He should close his eyes over the wealth, power and riches in his reach, at the cost of bringing poverty and destitution for thousands of people, as well as over the hot and delicious food for him, at the cost of hunger for unlimited number of destitute masses.
He should endure patiently for remaining lonely, unknown and blamed against the instinctive motives of desiring status, fame and popularity. While having the option of receiving the favour of ignorant masses or leaders with vested interests, by opening his tongue for flattery, praise, lies, deceit and shutting up his lips for supporting the truth, closing his eyes for encouragement of good and forbiddance of evil, nd conscientiously electing to do otherwise. Realising the divine obligations entrusted to him, and his personal duties, with full awareness he accepts demotion of his status, becomes hated in the eyes of tyrants, and lets his prestige and honour be usurped and trampled by the oppressors.
He should be patient and satisfied for possessing only lower social status and should tolerate deprivation from higher prestigious positions offering better material gains and power. He should not opt for accepting titles and important positions of power at the cost of committing inhuman shameful crimes. Allah Almighty's reward for someone who practices the above advises in his deeds, would be equivalent to the reward earned by fifty righteous believers during the period of the Prophet (p.b.u.h.).
And therefore this heavenly saying which emanates from a celestial heart and whose value is tantamount to a divine revelation, while offering the most important and in-depth training, regarding social issues, also reflects the meanings and value of this branch of patience (against sin).
Patience Against Unpleasant Events (Tragedies)
The human life is always accompanied by events and unpleasant calamities, and there is no escape from such happenings. The human structure has been created in such a way, that it has to deal with these imposed situations, i.e. always encountering unpleasant events and calamities during the entire span of our lives. The following famous sentence of the Commander of the Faithful Imam Ali (a.s.) describes the above theme as follows:
"The world is like a house which has been encircled with temptations and calamities."
Sickness, physical handicaps, financial losses, death of loved ones and deprivations are some of the few' examples of the inevitable happenings from which there is no escape. Even the most prosperous class of people are not immune against these types of occurrences. When such calamities befall, naturally, without any choice or intention of our own, in our lives, usually there are two types of reactions shown by the people, as follows:
1. Some people, on account of the calamity give up their resistance completely and therefore become spiritually handicapped.
2. The other group of people, bear with patience considering it a natural thing of this worldly life, and come out of it intact and with dignity.
According to the famous Persian poet Roudaki (Footnote: Ja'far bin Mohammad 'Roudaki" regarded as the father of Persian poetry, flourished in the Samanid Court at Bukhara in the 9th-lOth century AD. (Ed.)) the merit, greatness, and leadership of a man is tested during his encounter with calamity. Grief, crying, and lamentation which are the ways of weak, timid-hearted and impatient individuals, in itself is strong natural passion. Which imposes a violent emotional force upon the human structure, whereby all the body parts are employed to perform a particular function. The eyes shed tears, the tongue complains, the throat groans, and the hands, feet, and head, are all involved in performing special actions and movements.
Patience, against calamities means not to surrender to these violent emotional outbursts. A patient human being, while facing such tragedies does not give up his morale and maintains his composure and control. These tragedies do not make him depressed and discouraged, and do not stop him from making efforts and endeavours for accomplishing the main goals in the real life. Therefore this type of patience (against calamities) is also important, and has been termed as fair and charming in the narration quoted earlier.
Now, let us consider the case of a wayfarer who starts his journey in a certain direction so that he could reach the final desired Destination if upon encountering each unpleasant accident, and after receiving a small injury, he gives up his morale and looses his composure, then it is obvious that such a person will never complete this journey and will never reach the final Destination Resistance, offered against these motives of Depression while facing these tragedies is a key factor, which not only secures the high morale, but moreover, this endurance in itself, is an exercise, which is beneficial for building up the determination and strong iron-will among human beings, which are the pre-requisites for continuation of the difficult journey.
Therefore patience against natural tragedies which befall human beings, without any option or choice, consists of the following two important advantages:
Firstly, it secures and maintains the high morale, which is responsible for all constructive involvement, and further acts as an obstacle to prevent it from getting lost or being destroyed completely.
Secondly, it builds up the human determination or will power, which is an important means for all positive actions, and further it provides the required endurance to face the optional tragedies.
The special encouragement and excitement shown by the religious guardians about this type of patience, clearly demonstrates its constructive and miraculous role. In the following two narrations the deep philosophy of this branch of patience could be clearly demonstrated.
First Narration:
"Whoever has not equipped himself with the weapon of patience, during hardships and calamities of the time, will be subjected to a state of weakness and helplessness". (al-Kafi vol. 2, p. 93)
Second Narration:
"For a believer, if a position and rank, has been taken into consideration by Allah, which could never be accomplished by deeds alone, he is inflicted with physical sickness, or loss of wealth, or tragedies to his loved ones, and in case, he remains patient, he is awarded by Allah (the assigned position and rank)" (Safinatul Bihar vol. 2, p. 5)
In the above narration the constructive and exalted role of patience has been demonstrated explicitly.
Othman bin Maz'oon, who was an experienced Muslim and had migrated to Ethiopia and Madina, during the early period of Islam, lost his young son at Madina. This tragedy was so devastate that he decided to spend all his remaining life inside his house in prayers, and suddenly stopped all his social involvement completely. His depression after the death of his young son was so intense, that he wished never to face the pleasures of life again. The Prophet (p.b.u.h.) after hearing about his state of affairs, paid him a courtesy visit and advised him to change his decision. The Prophet (p.b.u.h.) said that Islam does not allow monastic life (renunciation of world), sitting in an isolated corner, engrossed prayers. The renunciation of the world by Islamic Ummah means, participation in Jihad for the sake of Allah.
Therefore, patience against unforeseen tragedies, for which we have no choice, means to be able to tolerate the injury caused by the calamity without giving up the morale, and to be able to continue the routine normal involvement of the real life, and eventually forgetting the tragedy with the passage of time.
Patience Against Optional Tragedies
This branch of patience surpasses in excellence other situations because in this case a conscientious, and aware human being arises to accomplish a certain goal, and offers resistance against all the hardships and unpleasant events which are inflicted upon him during this course. But inspite of facing all these severe calamities does not get demoralised, depressed, and continues his movement towards the cherished goal.
If we perform an in-depth analysis for research purposes, regarding the state of affairs of human societies in history, looking for lofty human ideals, and specially the goals aspired by divine Prophets, which were always in conflict with the classes representing the tyrants and profiteers, and therefore were always opposed by them; it would become crystal clear that there had always been permanent war and Confrontation between the proclaimers of these higher goals and the powerful classes of tyrants and oppressors.
There are plenty of verses in the Holy Qur’an which throw considerable light regarding the historical Confrontation between the Prophets of Allah and the representative of false deities (Taghout). Since this Confrontation between truth and falsehood is inevitable, therefore it is necessary for the followers of the path of truth, proclaimers of justice and righteousness, and the truth seekers and researchers following the path of divine Prophets, to know and predict in advance that the path of truth is accompanied by all kinds of hardships and calamities.
The Holy Qur’an, in order to make the believers ready for confronting the problems, announces in advance clearly the potential dangers on the path of truth, and brings the historical realities to their attention as follows:
"Assuredly you will be tried in your property and in your persons and you will hear much wrong from those who were given the scripture before you and from the idolaters. But if you are patient and guard yourselves (against evil), then it is a matter of (great) resolve. " (3: 186)
In reality, those who wanted to live like a believer or slave of Allah, and also wanted to be responsible towards the divine obligations and other commitments assigned to them, realised that they will be opposed and subjected to different kind of hardships by their opponents, and they soon witnessed the truth of this Qur'anic prediction with their own eyes in their own period.
Of course, the one who enjoys an important position and rank and whose faith and actions are more determined in the path of Allah would be more effective. And therefore in the same proportion will be subjected to severe hardships and tragedies by the opponents, whose tolerant is indeed difficult. There is a famous narration quoted from Imam Jaffer Sadiq (a.s.) as follows:
"Among all the people, the prophets were inflicted with the harshest calamities, and after them, those who were closer to the prophets were subjected to similar kinds of hardships and calamities". (Safinatul Bihar)
Of course, these calamities are not like the type of unforeseen natural tragedies, as described earlier, for which a human being has absolutely no control or choice, rather in this case every one has the option too choose. In case he desires and prefers the comfortable and easy life of this world, and to remain immune against these types of calamities, he may elect to do so. What makes these events inevitable is the movement towards the cherished goal.
Every easy going person who prefers the comfortable environment of his home and never takes the trouble to venture outside the four walls of his house, would never face the inconveniences and problems encountered in a journey. But at the same time, he will never benefit from the experiences which are possible only by going through an adventurous journey. He would remain safe throughout his life from such events as, slipping from the mountain peak, facing a beast in the jungle, and being robbed by bandits, which are likely events of an adventurous journey.
Like every naive and irresponsible human being who has not recognised the aims of life, and has not taken any steps towards that goal, and prefers an uneventful life without headaches, would be better advised to follow the decree of the following verse of Sa'di, the famous Iranian poet as follows:
"Although inside the sea there are plenty of material gains. But if you prefer safety, you better stay on the shore!"
According to this logic (Footnote: Like the French poet Gautier who once during wartime stated: "I prefer lying down to sitting, I prefer sitting to standing, and I prefer remaining home to going out. I will know nothing of the war they say has engulfed the whole world, unless a bullet shatters the window of my house" (Tr.)), one could easily choose the option to remain immune from all the troubles, headaches, and injuries etc., which are a pre-requisite for joining the path of the prophets.
Therefore, the calamities on the path of the prophets are optional tragedies, in the sense that they are inflicted upon those, who are taking commands from the following saying of the Commander of the Faithful Imam Ali (a.s.) as follows:
"By taking giant steps on the divine path, they throw themselves into the whirlpool of tragedies."
(Ed.). I am sincerely indebted to Ayatollah Ibrahim Amini, the learned scholar andjurisprudent from the Religious Learning Centre of Qum for his kind guidance andencouragement. I offer my sincere appreciation to Dr. Ali Naqi Baqershahi, for hisencouragement and providing the Biography of Ayatollah Khamene’i, Sayyid Ali Shahbazfor Editing, and Hojjat-ul-Islam Sayyid Mohammad Taqi Hakim and Mrs. Saddigheh (Debra Ann)Bush, for proof reading. I am also indebted to my wife Fatima Razavi and children forbeing patient with me while completing this work during the New Year vacation. Sincerethanks are also due to Mr. Ansariyan for his encouragement for publishing this book. Also,I wish to thank all of my friends at Iran Water and Power Development Company who havecontributed to the realisation of this translation, especially Mr. Reza Hadadian, Mr.Asghar Mesmarian and Mr. Ali Reza Nouri. I apologise to my readers for possible errors,and omissions and welcome their suggestions and comments.
Sayyid Hussein Alamdar
April 13, 1994
1 Ziqadeh 1414
TEHRAN
NOTES:
[1] Islamic Movements in Twentieth Century by Ayatollah Motahhari.
[2] Discourse on Patience by Ayatollah Khamene’i
[3] Sermon of Imam Ali (a.s.) Path of Eloquence (Nahj-ul-Balagha Sermon No. 203).
[4] Jomhuri Islami P. 13 - Jan 29, 1994.
[5] Society and Economics in Islam by Ayatollah Taleqani.
[6] Ibid.
[7] Sermon of Imam Ali (a.s.) Path of Eloquence (Nahj-ul-Balagha Sermon No. 234).
[8] The Holy Qur''an (24: 55-57).
Discourse on Patience
CHAPTER - I
Patience is considered to be one of the best-known terms in Islam. InIslamic literature, this phrase occurs with frequency in proportion to different occasionsand in various fields, with a tone of encouragement, discussion of rewards, and praise andexplanation about its importance. It is therefore natural that Muslims become familiarwith its meaning, understand this special phrase, and try to breed this quality withinthemselves to the best of their ability.
Unfortunately, alteration or tampering, which is a very common calamityespecially for Islamic phrases, has not left this term untouched, and it could be saidthat upto a large extent its form, matter, and substance have been completelymetamorphosed.
Common Understanding of Patience
Normally, patience is defined as tolerant of unpleasant circumstances.This definition, the way it is to a larger extent is intermingled with ambiguities,justifications, opposing statements, and conflicts. For an oppressed and vacuous societysteeped in corruption and decadence, patience as defined above will become the biggesttool and pattern for oppressors and corrupters for maintaining the status quo, by keepingthe society in a state of backwardness.
When poor and backward nations exposed to all kinds of problems andmisery, or oppressed masses crushed under brute oppression, or societies faced with moralcorruption, poverty and human suffering, or any individual or group trapped in a cesspoolOf rnisfortune and calamities are told to be patient, the first result will be the takingof that bitter and fatal dose, i.e. to suffer with, and not to overthrow the existingstate of oppression.
Not only will they not mobilize themselves to overthrow the existingundesirable state of oppression, but on the contrary, keeping in mind the supposed rewardsfor remaining indifferent and naive they would feel happy and content to the extent thatthey would regard such behaviour as tantamount to accomplishment of a grand victory. It isobvious that the prevalence of such a mentality in that society, upto a large extent, willbe to the advantage of the class of exploiters and oppressors, and to the furtherdetriment of the deprived and oppressed masses.
Unfortunately, this wrong interpretation together with its disastrousresults presently constitutes the sorry state of affairs in Islamic societies. Any otherinterpretation for free and unprejudiced minds is quite logical and acceptable. But forthose accustomed to its false interpretation, even serious endeavours and fruitfulresults. When detailed studies of verses of the Holy Qur’an and narrations(hadith) about patience are conducted, grief and surprise for this deviation becomesrelatively intense.
Overall Views About Patience
If the meanings of patience are interpreted in the light of the clear,explicit, and definite verses of the Holy Qur’an as well as in accordance withthe authentic traditions reported from the infallible Imams (may peace be upon them), thenthe result derived would be completely opposite to the current common understanding of theterm.
The above interpretation transforms patience into a lever capable ofremoving with ease, the heaviest obstacles and solving the biggest problems with onehundred percent positive results. Thus, for an unfortunate society, patience is the key toprosperity and blessings, while on the other hand it will be a strong obstacle to bereckoned with for troublemakers and mischiefmongers.
In order to appreciate exactly the true meanings of patience and itsrelevant fields, the best methodology is to resort to the Holy Qur’an and authentictraditions. A thorough investigation would enable us to reach a clear and decisivejudgement. More than seventy verses of the Holy Qur’an, deal with patience,glorifying the term and praising those who possess this virtue. The Holy Qur’an describesin detail possess this virtue. The Holy Qur’an describes in detail therelevant results derived, and the circumstances where one could count on thischaracteristic.
For the present discussion, we will not resort to the verses of the HolyQur’an regarding patience, rather it will suffice our discussion to review theauthentic traditions, and accordingly, derive inferences and conclusions because of thefollowing reasons. Firstly, precise and detailed interpretation of the verses of the HolyQur’an regarding patience would mean a wide discussion, which requires a lot ofpatience, energy and time. (Footnote: A point in contrast to those who have totallydisregarded the Holy Qur''an for understanding the principles and branches of Islam,and depend upon traditions, however weak, as the only source of religion). Secondly, totry to compensate for the negligence shown towards the traditions which were narrated bythe infallible Imams (may peace be upon them), our discussion will be based on traditions.The absence of the use of traditions is clearly felt in current Islamic research andcurrently published Islamic literature.
Summary of the Meanings of Patience
On the basis of traditions, patience is defined as the resistance shownby man on the road towards perfection against mischief, corruption and degradation. Whichcan be compared to the example of a mountaineer who, in order to reach the peak, hasto face internal as well as external obstacles or barriers. The internal obstacles arewithin his inner self, while the external ones are outside beyond his control. Each ofthem in their own ways interfere with his climbing efforts. Internal obstacles such as thelove for comfort, as well as fear, despair, and different types of similar passions, tryto stop him while the feeling of indecisiveness in many forms tries to kill hisdetermination for climbing. On the other hand, external barriers such as stones, rocks,wolves, thieves, and thorns etc. retard his progress.
Someone who is faced with these kinds of barriers will have the optionsto either drop his journey on this road which is full of dangers and hardships, or to goahead by offering resistance against them and overcoming each barrier with his power ofdetermination. The second case is defined as patience.
During his limited span of life in this world, the human being betweenhis birth and death is a traveller on the road towards the final destination. He has beenfundamentally created to endeavour as much as possible to bring himself close to the finaldestination. All the duties and responsibilities which have been assigned to man''sshoulders are the necessary means and ways to bring him closer to that target. The primaryaim of the divine religions and the great prophets was to build an Islamic societyproviding a suitable field in which human beings could travel, ultimately reaching theirdesired goal.
In a nutshell, that aim could be defined as the striving for perfectionand exaltation of human beings. In other words, it is the opening of the fountainheads oftalents of his innerself. His acquiring of superior and noble characteristics overridesanimalistic characteristics or lower qualities.
Of course, this path is a difficult one full of troubles and plenty ofbarriers. Each of these barriers alone is sufficient to deter the climber from continuinghis journey towards the peak of perfection and exaltedness. The inner negative forces(inside the climber) of unweighed evil passions, coupled with the external forces such asthe troublesome state of affairs of the real world, produce a series of obstacles ofthorns, rocks, etc., in his path.
Patience means to be able to stand up against all those obstacles andto conquer them with determination and enthusiasm. Therefore, as was mentioned earlier,all Islamic duties whether individual or collective (social) are means and steps needed toapproach that goal of perfection.
For a person on a journey towards a distant City travelling through thedeserts, the passing of each habitation that lies in his path means that his journey isprogressing or, he is getting closer to his final destination. Of course theseintermediate aims or targets themselves are preliminaries of the path towards reaching thereal and final destination. Therefore each step taken, although a means for accomplishingthe ultimate aim, is nevertheless in itself a multidimensional accomplishment and may beregarded as something closer to the final objective.
The summary of this discussion is that to reach each of these goals anddestinations, the basic condition is the possession of patience and the ability to utilisethis sharp and decisive weapon. Just as the road towards the accomplishment of theultimate goal of perfection is full of obstacles, similarly the paths of Muslimsfulfilling their Islamic duties and responsibilities are also full of these obstacles.These paths are a means for reaching the final destination. There are infinite internaland external obstacles scattered on these roads. On one hand, the depressing internalfeelings of laziness, indifference, selfishness, self-praise, pride, greed, and impropersexual desires, as well as other various harmful desires of comfort, wealth, fame, etc.,haunt the traveller. While on the other hand, unfavourable conditions, interruptions, andsituations forced or superimposed onto people because of the social set up of rulingregimes confront him.
Each one of the above in a way, discourages him from carrying out hisconstructive duties, which either could be individual duties such as offering prayers, orother social obligations like his efforts for the proclamation of truth. The thing whichwould enable and guarantee the dischargement of each duty, the undertaking of each step,the proceeding on each road, and the accomplishing of each result, is the resistanceoffered by man against obstacles. Thus the power which enables him to proceed throughthese barriers, is defined as patience.
CHAPTER - II
Importance of Patience in the light of traditions
According to a few traditions selected from a collection of traditionsdescribing the importance of patience in Islam and other divine religions, it may besummarised that patience has been recommended by all the divine prophets and righteousleaders to their successors and followers.
Let us consider the example of a kind father or a compassionate teacherwho has spent a life full of efforts and resistance, and suffered pains, tortures, anddeprivations for the sake of his goals. At the last moments of his life, all the struggleswhich provided the purpose and direction to his life are now nearing an end, and his goalsare still cherished. What will be his last advice for his successors, who in his opinionwill follow his struggle and will keep the movement alive by taking other giant steps tocarry this heavy load closer to the final destination?
It will be nothing other than the extraction and summary of all thetheoretical and practical experiences and possessions acquired by him in his life span.All those things which must be said in his last moments, if he could manage to put theminto one sentence, will be like a capsule consisting all the precious accomplishments andpractical know-how acquired by him in the form of guidelines designed for a trainee. Hewill hand this over to his successor and follower, which in reality means transformationof the final designation of his life to the person after him. This mission beingaccomplished, he leaves this world after making due preparations.
The last parting recommendations of the prophets, the pious, therighteous, the martyrs and the strugglers in the way of Allah for their followers and thebuilders of the divine society, is to be patient. Their last advice is theirrecommendation regarding patience.
Now let us pay our attention to the following two traditions:
First Narration:
Abu Hamza Thomali, one of the famous and sincere followers of theProphet''s Ahl-ul-Bait and a principal member of the righteous Shi''ite movement quotes fromhis leader and teacher, Imam Mohammad AI-Baqer (a.s.), as saying: "When the lastmoments of his life arrived, my father Ali ibn al-Hussain (a.s.) held me close to hischest and said: My son I, recommend to you what my father (Imam Hussain) recommended to meat the last Moments of his life. My son stand for truth even if it is bitter".(al-Kafi vol. 2)
Imam Mohammad Baqer (a.s.) is the vicegerent and successor of hisfather Ali ibn Hussain Zayn al-Abedin and is the inheritor of the heavy burden of trust,and is responsible for the continuation of the struggle and movement of his father,exactly in the same manner that Imam Ali ibn al-Hussain (a.s.) was responsible for thecontinuation of the movement left by his father Imam Hussain ibn Ali (a.s.), the martyr ofKarbala.
Each personality from the household of the holy Prophet was responsiblefor the continuation of the divine mission of his predecessor, and all of themcollectively were upholders of the divine mission of the last Prophet of Allah. All ofthem are created from a single source of energy (light) and are the seekers of onedirection and one aim.
"My son I recommend to you what my father recommended me at thelast moment of his life..."
We all know how and where the last moments of the life of Imam Hussainibn Ali (a.s.) were spent. He was in the midst of turmoil on the day of ''Ashura'' (10th ofMoharram 61 Hijri -- 680 AD.). Pains, torture and tragedy dominated the bloody state ofaffairs in the plain of Karbala. In spite of the fact that he was completely encircled byhis bloodthirsty enemies, Imam Hussain ibn Ali (a.s.) took advantage of a shortopportunity to go back to his camp before starting his final attack. After having a briefmeeting with the members of his household who in their own ways were carriers of hismission, he held a short but sufficient, effective and very important discussion with hisvicegerent and successor Imam Ali ibn al-Hussain (a.s.).
These kinds of discussions in simple language may be called farewellmeetings. But it must be understood that a pious leader (Imam) is far above sentimentalpassions, and that during the last opportunity of his life, he would only open his lipsfor personal, private, and sentimental affairs, instead of discussing the most importantissues of his mission. Whatever reports which remains regarding the other great piousleaders (Imams) that has reached us, certifies the same thing. (Footnote: Among the booksof traditions, we may observe the wills of the Commander of the Faithful Imam Ali (a.s.),Imam Hassan (a.s.), Imam Sadiq (a.s.), and other leaders, which proves the seine point).
He knew at that sensitive moment that the heavy burden of the trust forwhich he had struggled for since the beginning of his leadership had also been endured bythe founder of the revolution, the holy Prophet (p.b.u.h.), the Commander of Faithful ImamAli (a.s.), and Imam Hassan (a.s.). All of them had suffered all kinds of pains and weresubjected to severe hardships for following that path. The trust would now be handed overto the next person. The powerful arms and steadfast steps of his vice-regent would beassigned the responsibility to carry that burden of trust forward. Therefore he had cometo advice him about the most important issues of his mission. What was this important andcherished advice?
Now Imam Ali ibn al-Hussain (a.s.) who found himself more or less underconditions similar to his father''s time, explained the key issues to his son andvice-regent, and offered recommendations accordingly. He also emphasised that earlier, hisfather Imam Hussain ibn Ali (a.s.) had been similarly instructed by his father Imam Ali(a.s.):
"What his father recommended..."
This advice has continuously been emphasised since it was first givenby the Commander of the Faithful Imam Ali (a.s.) to the next Imam-designate and onwardthrough all the successive Imams by their proceeding Imams. What was that recommendation?
The outcome and summation of that advice was „patience".
"My son stand for truth even if it is bitter."
My son! Stand for the truth and be patient, even if it is bitter and inconvenient. Or in other words, on the road of truth one should never give up, and should never be frustrated by obstacles. Once you know and recognise the path of truth, you must support it all the way. All hardships, bitterness, failures, and inconveniences should be borne patiently to continue the journey forward. It is obvious that the confrontation of truth and falsehood is full of hardship, bitterness, and inconvenience and one should not expect this path to be like a bed of roses. All these inconveniences and hardships should be resisted with patience for the sake of truth.
This was the last will of the Commander of the Faithful Imam Ali (a.s.) given to Imam Hassan (a.s.), and subsequently it was given to all the successive Imams by their predecessors. Also, we have witnessed that the Commander of the Faithful himself, and all of the righteous Imams after him, had actually followed that will. All of them, till the last moment of their lives defended truth accepting all the consequences, even at the cost of their lives (martyrdom). Their lives in practising patience for the pleasure of Allah, were indeed manifestations of the following Arabic couplet:
"I practised "patience" in my life to the highest level, whereby even "patience" itself bears witness that in tolerating things even more bitter than "patience", I remained steadfast and patient."
Therefore, for the importance of patience it is found, that all the infallible Imams from the Prophet''s Ahl-ul-Bait (a.s.) have enjoined this priceless jewel and noble inheritance in their wills for their successors, at the very last moment of their lives.
Second Narration:
"From Fiqh al-Redha (a.s.) We narrate of the wills of the prophets, peace be upon them. Be patient for truth, even if it is bitter." (Bihar al-Anwar)
Fiqh al-Redha is a famous book of jurisprudence attributed to the eighth Imam Ali ibn Musa al-Redha (a.s.), a portion of which deals with the legal affairs in Islam. In other words these issues may be termed as jurisprudence. This term partly deals with the interpretation of the Holy Qur’an, and traditions but the major portion of the book covers the ways and means and overall issues related to Islamic learning. It is this second part which constitutes the complete and comprehensive portion of the term of jurisprudence. The above mentioned book contains the following meaningful narration (Footnote: Late Muhaddis Nouri, who was a most exalted and learned scholar of his time in his book "Mustadrek al-Wasail" had presented numerous logical convincing arguments, testifying the authenticity of the above issues. Nouri''s work is very interesting for the learned scholars in the field of traditions) which could be interpreted and expounded as follows:
We narrate this important narration, which is the inheritance and memory of our noble family left by our fathers and their ancestors, who left this last will for us, and in turn we willed it to our successors:
The will of all the divine prophets for their vice-regents, inheritors, trustees, flag carriers of divine movements, and students of the divine school of thought was:
"Stand for the truth and be patient, even if it is bitter and inconvenient."
This is exactly the same sentence spoken by the Commander of Faithful, without the least Variation. Perhaps, this short, but meaningful sentence left by the prophets and their vicegerents, could be the best example for showing the importance of patience. Therefore, on the basis of the above two narrations, we may define patience, as the will enjoined by the divine prophets and Imams on their inheritors and disciples. It is quite explicit that this Islamic characteristic has so much weight, importance, and influence, in the complex structure of the divine religion of Islam that all the prophets had included it in their Testaments.
CHAPTER - III
Patience in Islamic Codices
Faith may be defined as something which consists of ethics, legal rights, and public instructions (learning). The same is the case for any other constructive social school or organisation. We may therefore classify faith into the following:
(I) The basis for understanding of man and the world. This is known as world-view.
(II) On the basis of these principles, the overall direction for the movement and human action (ideology).
(III) Within these boundaries, guidelines or regulations for relationship of man with Allah, with self, with fellow human beings, and with other creatures.
(IV) A series of moral guidelines for maintaining the required necessary momentum or endeavour for achieving perfection or exaltedness, and accomplishing success in various fields of life.
Of course, this vast complex, includes personal matters related to the personal interests of individuals, as well as social matters pertaining to various large groups of humanity, and affairs concerning these groups and the Islamic community (Ummah). Let us see in the above complex of faith, what is the influence and roll played by patience. In other words, a person committed to religion will act as follows:
(I) He must believe in religious principles.
(II) He must obey the religious regulations.
(III) He must be familiar with the special clauses dealing with ethics.
If one fulfils all the above three, in his conduct, one could rightly be called a true believer. We will now examine the role played by patience in the life of a believer in following religion in the true sense.
In a geometrical figure which consists of lines and angles, each point, arc and semi circle creates a special effect. Let us see what influence and role is played by patience in the geometrical figure representing the faith of a true believer. Let us consider the example of an automobile which is supposed to move someone together with his household belongings to a certain location. After passing through various streets, this automobile finally reaches the desired final destination.
What is responsible for moving this automobile? Isit the engine? What thing is responsible for providing this strength or power to the engine? Of course, it is the petrol. Therefore in the life of a believer, patience may be compared to the engine or the petrol which gives life and strength to that engine.
Without patience, the truth and steadfast logic of the exalted school of religion would not have been understood. The divine learning (revelations) of this school which blessed humanity would have lost its colour with the passage of time. The ultimate hope of victory of truth over falsehood, which provides fresh life-giving blood for powerful hands and steadfast steps of believers, would have been silenced. And the laws and guidelines of religion which control and check the human tendencies of transgression would have become inactive.
The heroic field of valour and martyrdom for the sake of Allah and religion would have been converted into a graveyards of ideologies. The international congress of Hajj would have remained empty. The humming, sensational and confidential communications of the burning lovers (believers) in the middle of night, with the Beloved (Allah) would have been silenced, the beautiful scene of "Jihad-e-Akbar" with the self ("great self struggle"), namely fasting and self restriction would have lost its charms. The arteries of the economy of the Islamic state would have dried up, and charity and alms-giving for the pleasure of Allah would have been ignored.
Without patience all the higher educational and ethical values of Islam (piety, trust, and righteousness) would have been forgotten; and in essence, each parameter of religion which requires action and efforts, would have remained deprived of them. Because religion requires practice, which is not possible without patience. Therefore what provides life-giving fresh blood to this giant complex, or what provides motion to this train is nothing else but patience. With the above discussion, the substance and meaning of this divine inspiration could be clearly understood. According to some documented narrations related to the infallible Imams, the importance of patience has been defined as follows:
"Patience out of faith is like a head to a body."
The head of a person holds the most critical importance as far as life is concerned. One may tolerate the absence of different parts in the human body such as hands, feet, eyes, ears etc. But if the head which is the controlling room for the whole nervous system, does not exist or is crippled, then all the parts and systems of the body will become crippled. The body may remain alive, but in reality it will not be different than a dead body.
Sometimes, it may be that a part of the body may perform an outstanding task. May be the fist, a powerful hand, fingers, or the eyes of a person might conduct excellent performance in discharging many duties, but all that is accomplished is because of the presence of the head. Patience holds similar importance in the structure of religion.
Without patience the existence of Monotheism (Tawheed) will not be possible either. The prophethood and the prophetic mission would not have produced any fruits. The rights of the deprived people could not have been obtained from the tyrants. Prayers, fasting, and other rituals would also have been meaningless.
Therefore it is patience which fulfils all the aspirations of religion and humanity. If at the very beginning of Islam, if the Prophet (p.b.u.h.) would have not offered resistance against all that severe opposition, for the sake of truth, of course, the slogan "there is no god but Allah " would have been suffocated within the boundary walls of his home, at its very inception.
What kept Islam alive and intact was patience. If the pious people of Allah and great divine prophets would have not been patient against opposition and obstacles in their path, today there would have not been left any trace and influence of monotheism. The single factor responsible for keeping alive the system of monotheism, since the very beginning of human creation has been patience. Which has been the flag carrier for this heavenly ideology till today, and will continue to do the same till the last day of judgement.
The most logical ideas and sayings of human beings, if not accompanied by the patience practised by their founders, would have dried off in their throats and tongues. They would have disappeared in the turbulent waves of the ocean of history forever. It is therefore quite clear that patience holds the similar relationship with the religious body, as the position of head relative to a human body. The Commander of Faithful in his sermon "Qaseah" explains the victory of the deprived of history over the tyrants and success of their noble ideas as follows:
"When Allah witnessed their patience in resisting the tortures and hardships, which were inflicted upon them, because of their love for him and following the path Of truth, he opened over them gates of divine assistance in the midst of those difficult bottlenecks of misfortunes. The deprived of yesterday (Footnote: The present book is based on the lectures of Ayatollah Khamene’i at a Mashhad Mosque 20 years ago as mentioned in the introduction. Now, in retrospect, the best manifestation of the above sermon of the Commander of the Faithful could be, the victory of the Islamic Revolution on February 11th, 1979. In an article a few years ago written by Dr. Hassan Ghafourifard, the then Head of the Physical Education Organisation in a Sports Magazine, it was mentioned that Ayatollah Khamene’i was confined in Iranshahr (Sistan and Baluchestan Province), a town with the worst climatic conditions in the south-east of Iran, before the victory of Islamic Revolution. Today, by the Grace of Allah he is the Leader of the Muslims. The honour and fame awarded to him and to all other leaders, now who were imprisoned under the Pahlavi regime is a clear manifestation of 1.he above sermon. (Tr.)) after they find themselves as rulers and governors. Their glory, fame, prestige, reached to a point, which had never been imagined in their best of dreams." (Nahj-ul-Balagha Sermon No. 234)
And, this is a Tradition of history, which will never be changed till the very end, as the laws of Allah are constant, irrespective Of time. Therefore after the above detailed explanation one could describe in a nutshell the position of patience in the complex of Islam as follows:
Patience is responsible for the fulfilment of all the aspirations, and all the short term and long term goals whether individual or social.
CHAPTER-IV
The Fields of Patience
As explained in the earlier chapters of this book, one may define patience as resistance offered by man on the road towards perfection against the forces of mischief, corruption and degradation. Now let us recognise the fields of patience, where its practice is most crucial. Of course, we would like to examine the domain of patience, in accordance with the texts of Islamic narrations and the Holy Qur’an, where, practising patience has been promised with plenty of rewards in this world as well as in the Hereafter.
There is no doubt, that an ignorant soldier or a mercenary fighting in the battlefield against the bearers of glad tidings of truth and justice (soldiers of Islam), and even loosing his life for the sake of the orders issued by his master; or a tyrant, hoarder of wealth, and holder of an important position, standing against truth for the sake of power, wealth, and position; or various sections or special groups offering resistance for the sake of their vested interests or other reasons, are in fact not practising patience for the sake of human ideals but opposing the truth.
On the surface all these cases show practising of patience. But this is quite opposite than patience practised by pious individuals on the road of perfection for the pleasure of Allah. Of course, as far as the lexical meaning of the term "patience" is concerned both share it equally.
But in all such situations, patience has not been practised for accomplishing human perfection and ideals, rather for their suppression. Here the resistance was not offered against the forces of mischief, corruption and degradation, but instead it was offered to destroy the shining manifestations of human perfection. Therefore, this domain of patience is not the domain as defined in the traditions and the Holy Qur’an.
It could therefore be concluded that patience may be defined as a means of achieving perfection, excellence, and exaltedness, where man endeavours and makes sincere efforts for the ultimate goal of creation, to become a real servant of Allah. His personality ultimately becomes manifestation of all the hidden Potential of human talents and characteristics. In other words achieving the status of a perfect human being (Insan-e-Kamil).
At this stage all the internal and external obstacles (explained in detail earlier), which compliment each other, and in any case are the manifestations of Satanic tactics, are resisted by him, on his forward journey. On this road, all kinds of dangers, headaches and obstacles await the traveller. The opposition provided by them varies in proportion to the traveller''s location, movement, and duties. Sometimes for discharging a duty one is confronted with a direct obstacle, while at other times one is confronted with an indirect barrier in his path.
For a mountain climber, trying to scale the highest peaks, confrontation with rocks, thorns, thieves and wolves, all are tantamount to a negative force interfering with his ascent. But sometimes a beautiful scene, a comfortable soft bed, and a shaky companion are also negative forces of another sort, which force the climber to terminate his ascent. Still, at other times it could be his own sickness, or he has to take care of some sick companions, or might be confronted with some other mishap, which ultimately forces him to terminate his expedition. This last case may be regarded as an indirect obstacle in his path.
The above analogy of mountain climbing is also true for the journey of man on the road of perfection. He is confronted with three kinds of obstacles in this journey. If the compulsory duties and obligations of religion may be considered as the instruments and steps required for forward march on the road of perfection, the forbidden acts of religion may be regarded as diversion from the straight path. And if the unforeseen bitter happenings of life at the time of restlessness and instability are considered responsible for slowing down and ultimately cutting short his journey, then the obstacles and opposing motives could also divided into the following three categories:
(I) Desires and passions which are responsible for negligence of compulsory religious obligations.
(II) Desires and tendencies which encourage man to indulge in forbidden sinful acts.
(III) Unforeseen, unhappy happenings which result in breaking his courage and steadfastness.
Patience means resistance against all three types of barriers, and providing moral courage and necessary momentum for the traveller to continue his forward journey on the road of perfection. It offers resistance against those desires and tendencies which discourage man from performing compulsory obligations, resists the desires for indulging in sinful forbidden acts, and provides zeal and strength to be able to tolerate the unforeseen and unhappy occurrences, which threaten to break his determination.
With the above explanation one may appreciate the context of this important narration from the holy Prophet (p.b.u.h.) as related by the Commander of the Faithful Imam Ali (a.s.), as follows:
"The Prophet of Allah had said: Patience is of three kinds -- Patience in tragedies and unpleasant events, patience in performance of compulsory obligations, and patience against sin".
On all the above mentioned occasions, like occurrence of a tragic unfortunate happening resulting in loss of life or wealth or both, a situation requiring performance of compulsory obligations, and an alluring sinful pleasure tempting him to indulge in a forbidden act; a type of patience is required where the human being could manifest or display the most superior heroic potential of his hidden exalted qualities. In order that the complete understanding of these Islamic specialities related to the three types of patience could be made explicitly clear, we will discuss all of them in detail.
Patience in Performance of Obligations (Obedience)
All duties and compulsory obligations are accompanied with some headaches and inconveniences, or in other words, they demand some amount of efforts and involvements (positive or negative), which are at odd with the easy going and comfort loving nature of human beings. Starting from the personal compulsory religious obligations such as prayers and fasting till the financial obligations such as "Khums" (One fifth levy; a yearly tax upon one's personal savings) and "Zakat",(Wealth tax to be paid on certain items) and collective social obligations such as Hajj, the separation from family and loved ones, sacrificing all the comforts and pleasures of life, and sometimes self-sacrifice itself becomes necessary. Of course, all this does not match with the easy going and comfort loving nature of man. This holds true for all the laws of the world whether heavenly or man-made, be they right or wrong.
Although in principle the law itself has been a necessity and for the same reason it is accepted by mankind, but generally nowhere, it has ever been accepted as something convenient, desirable and sweet by man. The same holds true for the most common international laws and regulations, whose benefits and advantages are explicitly clear for everybody, and their violation will result in serious consequences such as is the case with traffic laws.
Passing through a red light results in most horrible accidents sometimes leading to loss of lives. Although everyone is clearly aware about the consequences of traffic law violations, but in spite of the above it is very common that while awaiting behind a red light, the inner human nature is not comfortable and feels inconvenient. Similar is the case for not being able to drive through a short cut route because of a traffic sign, again one feels uncomfortable.
Although the compulsory religious obligations are based upon the inherent human nature, and without exception to meet its genuine demands, are in reality means and instruments to lead human beings towards perfection and exaltation, but in spite of that it must be said that in practice it requires efforts and difficulties of some sort. For example, in order to perform the compulsory daily prayers one has to spend some time, must clean his hands and face before prayers, and has to meet other preliminary requirements regarding the dress and place in accordance with the religious guidelines. It is obvious that all of the above are in conflict with the easy going human nature.
During performance of daily prayers, to control thoughts and to achieve the peace of heart and mind strictly for prayers, instead of getting preoccupied in worldly affairs other than Allah, is very important. In order for the prayers to be meaningful, and to be accepted by Allah, it is very important that the gates which allow all external ideas should be thoroughly closed during prayers. (Footnote: In his book "Sirr-us-Salat" the mysteries of prayers, Imam Khomeini, describes the presence of heart, as follows:
"During prayers one must try to completely cut off the heart's preoccupation with worldly affairs. If a person is submerged in love and desires of this world, naturally his heart is busy continuously from one involvement to another. The heart behaves like a bird jumping from one branch to another. So far we have this tree of worldly ambitions or desires ("Hubb-e-Duniya") in our heart, it will behave restless. If by struggle, practice, efforts, and thinking about the severe consequences and losses, if one could succeed in cutting this tree of worldly ambitions or desires, then the heart will become reposed and peaceful. It will achieve spiritual perfection.
At least the more one tries to free himself from worldly charms and temptations the more he succeeds in cutting the various branches of that tree in his heart, with the result, the presence of heart will be achieved in the same proportion."
Imam Khomeini further explains the term 'love of this world' "Hubb-e-Duniya". "There are people who do not possess anything at all of this mortal world, but still they could be the persons totally submerged in the love of this world. While on the contrary one may be like Prophet Sulaiman bin Dawood, (Solomon son of David) king of kings and possessing all the treasurers of this universe, but at the same time may not be a man of this world, completely detached from the lure of the world." (Tr.) )
Of course achieving the above state of mind and heart requires lots of energy and efforts and is a difficult task.
Or fasting, which requires toleration of hunger and thirst for long periods. To resist and struggle against the appetite for eating and drinking, to restrain the eyes from looking at forbidden things of beauty and to resist sexual passions are difficult tasks requiring tremendous amount of resistance. In spite of possessing appetising food and drinks, to be able to impose voluntary self restrictions, to spent a long hot summer day with empty stomach and dry lips of course, requires a lot of will power and strong determination.
Or Hajj for instance, which requires tolerating the inconvenience and hardships of a long distance journey, separation from home and relatives, and joining groups of unknown companions, and spending money and precious time. If Hajj is done only for the sake of pleasure of Allah, without any motives of leisure and profit-making, it will also require patience and self-sacrifice.
The obligations regarding encouraging whatever is good (Amr bil Ma'roof) and prohibiting whatever is forbidden (Nahi anil Munkar), as well as Jihad (Striving for truth), requires a lot of hardship, sacrifice, tolerant and patience.
Proclamation of truth in front of the forces of falsehood and Corruption is the most dangerous, unpleasant and bitter act, which is like standing against a tyrant whose unsheathed sword is ready to fall on the proclaimer's head. Or facing the enemies who are like savage beasts, the glint of whose electrifying eyes and swords stun the heart and soul of superficial observers. Or, to be able to offer resistance against the waves of corruption and diversion of a nation, a class, or mankind as a whole, is the most hardest, dangerous and menacing task.
Similar is the case with other Islamic obligations, which are accompanied with headaches, hardships and inconveniences, but at the same time without exception, all of them are the most beneficial, and essential means and guarantees of salvation and prosperity for mankind. Of course, for those who have recognised the straight path and have tasted the sweetness of walking on the difficult road for the pleasure of Allah, and the sacred and exalted aims of humanity, all the above difficulties are desirable and tolerable.
The same prayer for men of Allah, who have tasted the sweetness of fervent prayer and remembrance of Allah is something sweeter than honey. The Prophet of Islam (p.b.u.h.) at the time of prayers was so eager and restless that he used to tell "Bilal" (Footnote: 4. "He was born in Mecca, the son of an Abyssinian slave called Rabah; in a city of idol-worship, he was tortured for his belief in the One and Only Allah. He was made the first muezzin, the caller to prayer in Islam the Prophet (p.b.u.h.).
After the Prophet's death Bilal's legs, in his grief, failed him. He could not climb up the steps to make the call to prayer again. He died in Syria, probably in 644, twelve years after the Prophet's death. The Black Muslims in America have renamed themselves the Bilali. Prophet (peace be upon him) called Bilal 'a man of Paradise'.")
"Oh! Bilal please recite the call for prayer (Adhan) and make my heart and soul peaceful".
The same struggle for the sake of Allah "Jehad fi sabil lillah" for the self indulgent people without any insight for ultimate consequences is extremely harsh and undesirable, but for someone with a good spiritual insight and power like Imam Ali (a.s.), is sweeter than honey. For him, all inconveniences and hardships in this struggle result in strengthening his power of resistance and steadfastness. He himself describes about his astonishing state of morale in a sermon "Nahj-ul-Balagha" as follows:
"Together with the holy Prophet (p.b.u.h.) we fought our own fathers, sons, brothers, and uncles, (but all these unpleasant events had the least influence upon us), except that these increased our faith to surrender ourselves completely to Allah and made the hard things tolerable for us."
But in general these difficulties and hardships exist for the common people with weaker spiritual insight, and for those who are not possessed with the required determination and will power, are bitter and undesirable.
Now, what should be done regarding these difficulties which exist in dischargement of religious obligations? Since offering of dally compulsory prayers is difficult, presence of heart during prayers and chaining the roaming and wondering thoughts are even harder. Since Fasting, Jihad, Hajj, charity, encouraging good and forbidding evil and other social obligations require pains and inconveniences, then all these should be declared as void. Therefore, we should be allowed to live according to the desires of our heart which is full of passions and a spirit which loves ease and comforts of life.
It is here that Islam tells us No! Instead patience must be practised. Patience in obedience must be practised against those passions which lure the heart away from the prayer carpet, mosque and altar, by getting it preoccupied with hundreds nf kinds of amusements, and in turn make prayers spiritless and meaningless. Patience must be practised against these kinds of desires nd prayers should be nffered completely with presence, of heart and concentration, so that they are accepted by Allah and are fruitful for us. Patience must be offered against those extremist tendencies which tempt us to enjoy eating and drinking on a hot dry day instead of fasting.
Patience must be practised in confrontation with the enemies in battlefield, where the danger shows its real and serious face, nd where red death with dynamic rpeed confronts the man. The pleasures and sweetness of life, memories of bhildren nd relatives, and the faces of the loved ones become incarnated in the eyes, and all profit-oriented business transactions in one way or the other attract his attention, and try to make his determination weak and shaky. Resistance should be offered against all these forces. All obstacles and barriers vhich hnterfere with the forward march must be removed from the road.
Patience must be offered against proud tyrant whose eyes burn with nger nd whose transgression and corruption has pushed a nation to the brink of catastrophe. Such a tyrant must be opposed by each responsible individual. In this situation it is a compulsory obligation for every one to try to overthrow such a despot.
Patience should be practised against the vhispers nf Satan, who with thousands of colourful deceits will try to close charitable hands by reminding nne nf personal needs instead of helping others, by inciting desires for material profits and other worldly ambitions, and will ultimately prevent a person from righteous deeds. He will try to emphasise that the light in the own home is more important than the candle of the mosque's niche (Mehrab). Here, patience comes into picture by offering the necessary resistance to the above desires, to enable one to discharge his financial and religious obligations. Yes! Patience should be practised. Yes! One should be patient in obedience and fulfilment of these religious commands. Resistance should be offered against the Satanic whispers and passions encouraging transgression.
Each case where such resistance is offered assumes a special meaning and special importance in proportion to the greatness of that particular situation. At one place, resistance means to be steadfast in facing the enemy in the battlefield, or it may be confrontation with the self, and sometimes it may be the struggle to remain indifferent while facing the pangs of poverty and other difficulties.
Therefore, patience means to be able to offer resistance in all the above circumstances. Patience never allows us to surrender with folded hands, to be insulted, to give up the initiative, and become prisoner of the events.
Examples of Patience in Obedience in the Lives of the Infallible Imams (a.s.)
The key phrase which has been emphasised a lot in the pilgrimage book "Ziyarat-nama" of the Imams, is patience. i.e., "You! (Imams) remained patient, and this patience was practised with pleasure for the sake of Allah. You! accepted the heavy load of carrying the trust, and in spite of all the difficulties and hardships, you delivered it to its final destination."
Truly, the responsibility of guiding mankind and explaining them the truth of religion, and resisting tyranny, corruption, and transgression during the days of the Imams, like any other time, was a difficult task requiring a lot of patience and strong determination. If the patience practised by the Imams would have been of such a type that although unhappy about the bad conditions of their times, with hearts bleeding for the worsening plight of Muslims and Islam, they had confined themselves to the safe boundaries of their homes without taking any concrete steps for destruction of evil and betterment of situation in favour of the community, then this type of patience would not have been of any special distinction, prestige and honour. There is nothing special in this kind of inert behaviour and anybody could do it easily. Of course, this type of conduct is practised by weak and uncommitted persons.
The prominence and glory which distinguish the lives of the holy Imams, and the special characteristics which may be repeated while reciting salutations as mentioned in the "Ziyarat-nama", was their being patient in obedience to Allah. This is an area, in which many ordinary people found themselves helpless, and could not tolerate the hardships and therefore failed to achieve that honour and distinction.
Review of the Holy Qur’an
It would not be out of context to remind here that among tens of verses regarding the patience of those who have been patient, there are many verses about patience in obedience, such as follows:
"If there are twenty patient (steadfast) ones among you, they will overcome two hundred (of the infidels) and if there are a hundred (such ones), they will overcome a thousands" (8:65)
The above verse emphasises the importance of offering resistance and being steadfast while confronting the interior motives within the self, which act as obstacles in the path of a soldier facing an enemy in the battlefield. The patient people who have been mentioned in the above verse are those that neither the flashing swords, nor the burning eyes of the enemies, neither the angry face of red death nor the memories of friends and children, and pleasures and charms of life, stop them in discharging their obligation to engage in bloody hostilities in the battlefield. And none of the above make a slight dent in their iron will for obeying Allah.
Another verse from the Holy Qur’an regarding the importance of patience in obedience is as follows:
"Our Lord! Bestow on us endurance, make our foothold sure, and give us help against the disbelieving folk. (2:250)
The above verse refers to a group of believers who in order to discharge a compulsory obligation have readied themselves to confront an enemy in the battlefield. They are asking Allah to bless them with the spirit of endurance and steadfastness in facing the obstacles in their path, and with the result bestow upon them the fruit of their endurance, that is achieving victory over the enemies (unbelievers). This verse very explicitly explains the meanings of patience in obedience. There are many such verses in the Holy Qur’an , and the detailed discussions about them is beyond the scope of our present discussion.
Patience Against Sin
Naturally, human beings are possessed with desires and passions, which encourage as well as discourage them in doing certain acts. In reality these are instruments for performing all actions, efforts and endeavours by men in their live span. These are called instincts such as, love for self, love for children, love for wealth, love for power, sexual desires, and scores of other such attractions and desires.
What are the instructions of Islam regarding the above natural human instincts? And how the human beings are supposed to behave while confronting their natural instincts? Do they have to surrender themselves to these instincts without any limit or condition? Should these passions be suppressed? Or should they be made completely disabled by means of superimposing rigorous self-discipline? According to the Islamic view none of the above methods are the correct treatment.
On the contrary under no circumstances, Islam ignores the human instincts, rather it considers them useful and something real to be reckoned with. Islam closes the paths of transgression and Aggression, but on the other hand by utilising realistic preventive measures. It dissipates the perversive energy associated with them. In reality, as the basic existence of instinct among human beings is a means for continuation of life, as well as for providing the essential necessities of life, similarly mutiny, Aggression and transgression of instinctive passions result in catastrophe and misfortune to human life.
If the instinct of love for the self did not exist, continuation of human life would have not been possible. But at the same time excessiveness and transgression of the above instinct makes the affairs of life difficult, and sometimes may
make it impossible. Similar is the case with other instincts. Among the three types of patience mentioned earlier, patience against sin means offering resistance against the fire of rage or diversion of instinctive passions, because basically sin or transgression against Allah's law is nothing but the above acts of diversion, transgression and Aggression of instincts.
Human beings are naturally inclined to endeavour for arranging the necessities of life and other essential requirements. Since this could not be accomplished without having wealth and money, therefore the motive to earn money and wealth constitutes a natural instinct.
Also, Islam being a school of mankind and way of life, encourages the above instinct and certifies it by putting its own signature. Of course, it does it for the right administration of the society and accordingly establishes the methods, procedures and limitations, but never stops human beings form making endeavours for earning a livelihood.
In spite of all that, in many instances, this instinct of love for money and hoarding of wealth takes its roots in the human soul like a chronic disease and with the result, the money no longer remains as a means for providing the requirement. Rather it turns into an intense desire for executing the inhuman goals or tools of self-glorification, which is condemned from the Islamic point of view. It is here that Islam decrees its followers to be patient by offering resistance against the transgression and diversion of instinctive forces.
The other example of human instinct could be love for power. By nature human beings crave for power. Certainly those who have accepted weakness, and humility as essential elements of their existence must believe that they have deviated from the assigned human nature. Islam, in this regards too, utilises the same approach as it does for dealing with all other instinctive desires.
On one side the efforts and endeavours in the path of achieving power have been commended as something desirable and permissible, and in certain circumstances even considered as compulsory. Yes! Islam considers power necessary where it is required for establishing the truth, for dischargement of important social obligations, for reinstatement of lost rights of their rightful owners, and for execution of divine commands and decrees. In these cases Islam has made it mandatory for all Muslims to gain power.
While on the other hand, in Islam, the path of this instinct towards Aggression and ambitions has been closed. When the instinct of love for power results in tyranny, oppression, brute force and savage crimes, this has been condemned as an undesirable and forbidden act.
It is possible that association with a powerful tyrant or with a destructive organisation may bring ample power for an ambitious person, but Islam never sanctions such an association, because the act of associating with a tyrant is a direct support for strengthening tyranny. The balance of power which results from this kind of association is responsible for commitment of crimes.
Here the decrees of Islam and the Holy Qur’an are in direct confrontation with the outburst and diversion of human instincts and closes the path for them. The Muslims are ordered to struggle and offer resistance against the motives of this type of love for power, which result in mischief and corruption, and should never surrender to such ambitious tyrants, which means patience against sin.
There are other examples of instincts such as sexual desires, love for fame, love for life, and etc., which could also be likewise examined, resulting in a better understanding of important individual and social issues.
The Importance of Patience Against Sin
In the light of this brief discussion and in view of the traditions and Islamic learning which are generally full of social education, it may be concluded that patience against sins and transgressions has been assigned a special importance.
According to a few short traditions dealing with special circumstances and giving a constructive lesson for the endeavouring Muslims of the period of the infallible Imams, this branch of patience has been considered a crucial support and has been assigned special privilege. Perhaps it may be because offering patience in obedience is something accompanied with the natural desire (instinct) existing within human beings, the same natural instinct which is responsible for action and efforts.
While on the other hand to be able to resist the desires for diversions, and not to surrender to the appealing attractions of various obstacles, which are full of sweet and desirable natural attractions, is the field of patience against sin. In this case not only one is not supported by natural attractions and instinct, rather one is acting in the opposite direction.
Therefore, practising patience in obedience although means struggling against the natural instinctive (Footnote: This instinct is a part of the real human structure, although its transgression and diversion is something unnatural and undesirable which should be resisted by human beings) attractions such as human desires for ease and comfort, nevertheless it is accompanied and supported by another natural instinct, however weak. But patience against sin or transgression against laws of Allah, is in total and direct confrontation with all the natural instinctive attractions and pleasures, and accordingly this kind of struggle is more difficult and therefore has been assigned special privilege.
Also, patience against sins plays a determining role as far as the social affairs are concerned and since its effect is relatively more conspicuous, this could be another reason for assigning special privilege to this kind of patience.
CHAPTER - V
Historical Examples
For example let us consider the two very prominent faces of Islamic History and compare them with each other. One of them is enlightened, honourable and exciting while the other one is hated and condemned. These two faces belong to two persons who have been offered exactly similar and equivalent opportunities. Or it may be said that they both travelled together and reached simultaneously at an intersection, and in action, each one selected a different direction.
One of them because of choosing the right path becomes the greatest and most honourable Islamic personality, and the another one, because of his choosing the wrong path becomes the most detested and deplorable face of Islamic history. One of them is Omar bin Sa'd who is the commander of the Omayyad army to suppress the rising of Imam Hussain ibn Ali (a.s.). The other one is Hur bin Yazid Riyahi (Footnote: Hur on the morning of Ashura, came over to Imam Hussain's (a.s.) camp and preferred to die as a martyr. (Ed.)) who is another commander of the same army and who had been dispatched earlier on an assignment to follow and keep strict vigilance on the movements of Imam Hussain (a.s.) and his followers, and had already committed an act of Aggression against the revolutionary army of Imam Hussain (a.s.).
Each of them started their march on the road almost simultaneously. The ruling Omayyad regime was being threatened by a revolutionary force. The revolutionary freedom-giving fire was behind the ashes all over the Hijaz and was about to ignite inside Iraq. Imam Hussain ibn Ali (a.s.) considering the Islamic obligations and realising great responsibility upon his shoulders had taken a giant revolutionary step by rising against the corrupt and dictatorial regime of the Omayyads. He took this giant heroic step to register forever in the history of Islam, the most practical and fundamental lesson for the coming generations.
This rising therefore was a dangerous and a serious threat for the ruling regime, and naturally it was forced to mobilise all the resources at its disposal to suppress and crush this revolutionary uprising. The above two persons (Omar bin Sa'd and Hur bin Yazid) were part of the vast resources of that tyrant regime, which were mobilised against this revolutionary movement and against its founder Imam Hussain ibn Ali (a.s.).
Therefore, in the very beginning both these persons manifestes themselves as the two important pawns (of chess play) on the playground for the game which was actually being played by an usurper caliph (Yazid ibn Mua'wiyah). They were the mercenaries of the caliph to execute his decisions and commands in Karbala. But apart from that, they (Footnote: This has been explained by the lady Fatima daughter of Imam Hussain (a.s.) in her sermon at Kufa.) too voluntarily accepted this assignment for the sake of their love for self, love for material gains, and desires and temptations aroused by their animal instincts.
Omar bin Sa'd came to Karbala because of his obsession for achieving power and position. Since his birth he was ignorant about religion and faith. For him the promise made by the Caliph for the governorship of Rayy (presently the southern suburb of modern Tehran), was the most valuable and dearest thing than Yazid and obedience to his command.
Hur bin Yazid too started his assignment for accomplishing similar goals. Both of them were aware that whatever they were going to accomplish meant committing a sin and a major one. But human passions and transgression of instinct for power and ambitions did not allow them to ponder about the consequences of their would-be assignment (war with Imam Hussain [a.s.]), and ultimately put them on the road, which terminated into the most filthiest and beastly happening in human history.
Both of them were faced with the most critical and sensitive decisions of their lives. One of the road was leading them towards the sensual desires which are the same natural instincts such as love for power and ambitions, and the other one was leading them towards discharging their Islamic duty by joining the righteous forces of Imam Hussain (a.s.).
At this critical juncture, the thing which could have rescued both of them was supposed to be. nothing else but patience. Yes! By practising patience one may overcome these destructive selfish passions. These strange destructive forces can only be controlled by the power of patience. Patience may enable you to resist against the temptations for committing sins and transgression of the Laws of Allah.
At this sensitive and determining moment, Omar bin Sa'd could not resist against these deadly passions, and therefore failed. The knotted rope of love for power and position was fallen over his neck, and he was being pulled towards hell. Although being a powerful and strong person, he was helpless to offer any resistance about his being fallen into this disgrace. Eventually he was overcome with impatience and was vanquished by the motives of lust for power. And finally pulled by the rage of deadly instinctive passions, fell down all the way into the bottom of Hell.
Hur bin Yazid too encountered the same situation. He was being confronted with a critical dilemma. If he would have allowed himself to be led by the desires and passions of his soul, he would have completed the assignment satisfactorily (which was assigned to him by Yazid), and would have ignored the awakening inner voice of his conscience by believing himself to be only an executioner of orders issued by the caliph, and thus, could have achieved the highest position of power.
For him if the governorship of Rayy was not into consideration, certainly something equivalent to that was kept in mind. For he too, after all was a human being, and therefore a knotted rope of greed, desire, and rage of instinctive passions was tied to his neck and was pulling hi-m towards hell. He was pulled almost to the brink of fire i.e. the line dividing the two opposing camps in the plains of Karbala.
The camp of Hussain (a.s.) was manifestation of ready paradise, fountainhead of genuine Islamic values, splendour of human spirit, and the defender of real Islam. It was in a direct face-to-face confrontation with the Yazidi camp. Which was the manifestation of ready hell, the degradation and humility of mankind, the scene of hypocrisy, deceit and lies, and the bastion of ignorance which, in the name of Islam was imposed upon the society.
Yes! The negative forces of degradation pulled him up to these limits (i.e. brink of hell), but suddenly a heroic grand power, an awakening from within, at the right moment took control of him and rescued him from this sudden fall. It gave him, a severe jolt and shearedoff the rope of desires and passions which was tied to his neck.
By offering resistance against this violent instinctive passion, and by remaining patient against this great sin, which was tantamount to waging war against the forces representing the total truth for the sake of forces vhich were the manifestation of total blasphemy, not only did Hur rescue himself, but jumped hnto the kingdom of paradise from the very brink of fire.
In the above event there is a lesson for those who are interested in in-depth studies of human history. It clearly shows the importance of this branch of patience (against sin), in organising the great struggle between truth and falsehood, which ultimately determines the interpretation of history, and decides the destiny of a society.
Some other Examples of Patience against Sin
In order to study in detail the examples of this branch of patience, we must recollect a series of different kind of deviations and great sins. It will be proved that patience has played the most crucial role in each situation, such as follows:
A powerful strong mounted fist has been raised and is about to fall over the head of an innocent person, and there is absolutely -no obstacle in its path, is a scene requiring this branch of patience. The strong instinctive forces consisting of anger, pride, selfishness, and other desires, urge this raised fist to strike against the innocent person's head. In this situation patience means offering resistance against these instinctive motives and to control oneself against committing this transgression.
Someone may have an easy access to lot of money and wealth, only if he could cross over the bridge, namely committing a murder, or indulging in a sinful act. Here the natural lust for the love of wealth, an extremely violent deviated instinctive force, takes control of the person to commit that crime. Here patience means offering resistance against these motives, and to ignore the potential gains at the cost of a crime or sin. This may be regarded as another example of practising this branch of patience.
The sexual urges are extremely powerful and intense, which may be compared to a swamp, which swallows the elephants together with the elephant drivers. It is exactly for the reason that this super magical characteristic had been exploited as an easy and suitable means for humiliating and degrading the towering great human souls, by the enemies of human progress and exaltedness throughout the history. Patience in these situations means resisting the powerful sexual urges, by not indulging in a lower shameful sexual act.
Fear or danger are common characteristics which are common among ordinary people. It could be a product of many instincts or may consist of a single instinct. But in many situations it plays a key role in bringing all kinds of humiliation, insults, imprisonment, crimes and catastrophies. In many instances the weak individuals under the influence of fear or danger submitted themselves to perform the most lowly shameful tasks as well as committed horrible crimes, and ultimately lost their lives, wealth, position, honour, prestige, and children. In one instance they fell down from the highest peaks of human exaltedness and lowered themselves to become simply a tool without any determination in the hands of enemies. Endurance against these forces of violence and Corruption could be regarded as another scene for the display of this branch of patience.
Review of some Narrations
Here it would be worthwhile to ponder over some of the narrations regarding this branch of patience, which have been narrated by the infallible Imams, and are full of important revealing lessons. Asbagh bin Nabatah who is a companion of Imam Ali (a.s.) quotes from him as follows:
"There are two types of patience, one of them is patience during tragedies or catastrophies, which is very good and charming, but there is another type of patience, which is far better and more charming than the above, i.e. patience against acts forbidden by Allah." (al-Kafi vol. 2)
Narration No. 2:
Here Imam Ja'far ibn Mohammad al-Sadiq (a.s.) quotes the Prophet's (p.b.u.h.), prediction of the state of affairs of his Ummah as follows:
"The people will face a period in which power and authority will come only through bloodshed and brute oppression. Wealth will be amassed by usurping the rights of others and by stinginess. Love will be realised only by giving up faith and pursuing carnal desires. Whoever should find that period should have patience in poverty because it will be better than faith, patience against grudge because it will be better than love, and patience against humility because it is better than honour. Allah will grant the reward of fifty truthful persons who believed in the Prophet". (al-Kafi vol. 2)
This prediction was witnessed by the Muslims of that time, during the shameful life of Mu’awiya and his son Yazid and their successor caliphs, wealth and other financial comforts could only be achieved by means of usurption of the rights of the deprived, transgression of weaker classes, exploitation of masses, stinginess and restrictions. in financial dues, and indifference to the genuine demands of deprived masses. Or in other words the Prophet predicted that the natural development of the Islamic Ummah would not be such that each individual will be possessing plenty of wealth and material comforts without inflicting the least injury to the rest of the community. (i.e. the rest of the community would still have the fair opportunities to earn wealth and other material comforts). Rather gaining wealth and other material comforts, by a certain special class could only be made possible by transgressing and exploiting the rights of the rest of the community. This prediction was also witnessed as the Islamic Ummah transformed into various social classes.
Popularity or fame could only be accomplished by discarding the spirit of faith from one's life and existence, and by completely submitting to the carnal desires of the self. In other words the love of masses or corrupt leaders could be achieved only by practising flattery, lies, hypocrisy, cheating, surrendering to desires and passions, deceiving and making people feel proud, covering up blunders, misportraying the realities
and disregarding the famous notion of "Amr bil Maroof wa Nahi anil Munkar" i.e. encouraging good and discouraging forbidden acts, etc.
The above prediction by the Prophet (p.b.u.h.) is full of wisdom, foretelling the would-be state of affairs of the Islamic community in the near future, in which, the level of thinking and insight of the people will be lowered, Islamic values will decline, the Islamic judicial system will be degraded, and the general affairs of the Muslims will become chaotic.
It is of course obvious, that these happenings in the life of the Islamic community, which was founded on the pillars of real Islamic values, or in other words the train of that community which started its journey on the rails of Islamic thoughts and ideology, was not possible, without the active involvement and subversive acts of some powerful, hidden, and mischievous hands, operating to execute a calculated plan to destroy the Islamic community from within.
The above prophecy by the Prophet (p.b.u.h.) clearly throws light about the usurption of political power, which may be regarded as the most inhuman act in the history of Islam. Yes! The Prophet warned about these would-be occurrences. Alas! They happened too soon. When people appeared before the Commander of the Faithful, Imam Ali (a.s.), they witnessed in his sayings and deeds, nothing but seriousness and decisiveness, for correcting the deviated state of affairs of the Islamic community by pulling all the violators and sinners before the court of law. And to obtain Allah's justice for their violations and transgressions, to restore the lost genuine rights of the rightful owners. His brother Aqeel when approached him to seek a financial favour, had to face a red hot iron bar and was turned down with a sad reply. Aqeel or any other person, when he approached Mu’awiya, was welcomed with smiling face and open arms and rewarded with plenty of ready money.
It was therefore natural that persons whose conscience was not influenced by the logic of Islamic thoughts were more inclined towards Mu’awiya than Imam Ali (a.s.). Therefore, this consideration that ,Muawiya lacked fame and popularity during his rein is not correct. Notwithstanding the fact that people of Medina and Kufa, who were under the direct influence of the towering personality of Imam Ali (a.s.) and were familiar with the basics of Islamic ideology, the rest of the people of the Islamic lands, throughout Muawiyah’s rein, because of the suffocation of free thinking and enquiry, the Propaganda practised by the Omayyad bands, special characteristics of the people for loving to be mercenaries of the regime, considered him a competent, respectable, and charismatic personality. They bestowed upon him the honourable title of "Khal-al-Muslimeen" (Footnote: Since Mua'wiyah's sister Umm-e-Habibah was the Prophet's wife, and like his other spouses was called Mother of Believers. With this misconstrued logic Mua'wiyah's father Abu-Sufyan, a hard-core heathen would be called as "Grandfather of Believers" and his wife Hind, the eater of the liver of the Prophet's uncle Martyr Hamza would be called "Grandmother of Believers"!) i.e. the maternal uncle of the believers.
Of course, this fame and popularity was achieved by means of special tactical conduct of Muawiya with the influential tribal chiefs who had considerable domination over the masses, and some manipulated them to lower their heads before Muawiya. For these services they were showered with unlimited affection, were blessed with plenty of wealth and power, and their hands were allowed to let open to commit all kinds of horrible crimes and tortures against the poor deprived masses who possessed no other shelter.
These chiefs, in order to be benevolent towards their "Lord of Affluence" (Vali Nemat), and in order to maintain the status quo, and to exploit the situation to their best advantage opened their tongues in praising him, and all of his faults and defects, or the type of faults he admired, were presented to the masses as his exalted qualities and arts.
This was the picture of the would-be state of affairs of the Islamic community as foreseen by the prophetic eyes of the Prophet (p.b.u.h.). Now in confronting with such a state of affairs and facing an incompetent and sinister regime, what are the obligations of the people? The answer to this question was provided by the narration in previous pages.
Anyone who happens to face that period as predicted by the Prophet,(p.b.u.h.) either in the near or distant future, must remain steadfast while facing poverty and indigence and should offer resistance against the instinctual motives for hoarding wealth and possessing other material benefits. While he had the option to act like his contemporaries, who by utilising the usual means, were busy in accumulation of wealth and other material gains, and passed through this difficulties naively, as though nothing unusual had happened. He too, by accepting the filth, by indulging in crimes, submitting to insults and captivation, giving up his dignity, honour, and exaltedness, and turning his back against all the values and ideals, could have achieved the comfortable and luxurious life and therefore would have fulfilled his carnal desires.
He should close his eyes over the wealth, power and riches in his reach, at the cost of bringing poverty and destitution for thousands of people, as well as over the hot and delicious food for him, at the cost of hunger for unlimited number of destitute masses.
He should endure patiently for remaining lonely, unknown and blamed against the instinctive motives of desiring status, fame and popularity. While having the option of receiving the favour of ignorant masses or leaders with vested interests, by opening his tongue for flattery, praise, lies, deceit and shutting up his lips for supporting the truth, closing his eyes for encouragement of good and forbiddance of evil, nd conscientiously electing to do otherwise. Realising the divine obligations entrusted to him, and his personal duties, with full awareness he accepts demotion of his status, becomes hated in the eyes of tyrants, and lets his prestige and honour be usurped and trampled by the oppressors.
He should be patient and satisfied for possessing only lower social status and should tolerate deprivation from higher prestigious positions offering better material gains and power. He should not opt for accepting titles and important positions of power at the cost of committing inhuman shameful crimes. Allah Almighty's reward for someone who practices the above advises in his deeds, would be equivalent to the reward earned by fifty righteous believers during the period of the Prophet (p.b.u.h.).
And therefore this heavenly saying which emanates from a celestial heart and whose value is tantamount to a divine revelation, while offering the most important and in-depth training, regarding social issues, also reflects the meanings and value of this branch of patience (against sin).
Patience Against Unpleasant Events (Tragedies)
The human life is always accompanied by events and unpleasant calamities, and there is no escape from such happenings. The human structure has been created in such a way, that it has to deal with these imposed situations, i.e. always encountering unpleasant events and calamities during the entire span of our lives. The following famous sentence of the Commander of the Faithful Imam Ali (a.s.) describes the above theme as follows:
"The world is like a house which has been encircled with temptations and calamities."
Sickness, physical handicaps, financial losses, death of loved ones and deprivations are some of the few' examples of the inevitable happenings from which there is no escape. Even the most prosperous class of people are not immune against these types of occurrences. When such calamities befall, naturally, without any choice or intention of our own, in our lives, usually there are two types of reactions shown by the people, as follows:
1. Some people, on account of the calamity give up their resistance completely and therefore become spiritually handicapped.
2. The other group of people, bear with patience considering it a natural thing of this worldly life, and come out of it intact and with dignity.
According to the famous Persian poet Roudaki (Footnote: Ja'far bin Mohammad 'Roudaki" regarded as the father of Persian poetry, flourished in the Samanid Court at Bukhara in the 9th-lOth century AD. (Ed.)) the merit, greatness, and leadership of a man is tested during his encounter with calamity. Grief, crying, and lamentation which are the ways of weak, timid-hearted and impatient individuals, in itself is strong natural passion. Which imposes a violent emotional force upon the human structure, whereby all the body parts are employed to perform a particular function. The eyes shed tears, the tongue complains, the throat groans, and the hands, feet, and head, are all involved in performing special actions and movements.
Patience, against calamities means not to surrender to these violent emotional outbursts. A patient human being, while facing such tragedies does not give up his morale and maintains his composure and control. These tragedies do not make him depressed and discouraged, and do not stop him from making efforts and endeavours for accomplishing the main goals in the real life. Therefore this type of patience (against calamities) is also important, and has been termed as fair and charming in the narration quoted earlier.
Now, let us consider the case of a wayfarer who starts his journey in a certain direction so that he could reach the final desired Destination if upon encountering each unpleasant accident, and after receiving a small injury, he gives up his morale and looses his composure, then it is obvious that such a person will never complete this journey and will never reach the final Destination Resistance, offered against these motives of Depression while facing these tragedies is a key factor, which not only secures the high morale, but moreover, this endurance in itself, is an exercise, which is beneficial for building up the determination and strong iron-will among human beings, which are the pre-requisites for continuation of the difficult journey.
Therefore patience against natural tragedies which befall human beings, without any option or choice, consists of the following two important advantages:
Firstly, it secures and maintains the high morale, which is responsible for all constructive involvement, and further acts as an obstacle to prevent it from getting lost or being destroyed completely.
Secondly, it builds up the human determination or will power, which is an important means for all positive actions, and further it provides the required endurance to face the optional tragedies.
The special encouragement and excitement shown by the religious guardians about this type of patience, clearly demonstrates its constructive and miraculous role. In the following two narrations the deep philosophy of this branch of patience could be clearly demonstrated.
First Narration:
"Whoever has not equipped himself with the weapon of patience, during hardships and calamities of the time, will be subjected to a state of weakness and helplessness". (al-Kafi vol. 2, p. 93)
Second Narration:
"For a believer, if a position and rank, has been taken into consideration by Allah, which could never be accomplished by deeds alone, he is inflicted with physical sickness, or loss of wealth, or tragedies to his loved ones, and in case, he remains patient, he is awarded by Allah (the assigned position and rank)" (Safinatul Bihar vol. 2, p. 5)
In the above narration the constructive and exalted role of patience has been demonstrated explicitly.
Othman bin Maz'oon, who was an experienced Muslim and had migrated to Ethiopia and Madina, during the early period of Islam, lost his young son at Madina. This tragedy was so devastate that he decided to spend all his remaining life inside his house in prayers, and suddenly stopped all his social involvement completely. His depression after the death of his young son was so intense, that he wished never to face the pleasures of life again. The Prophet (p.b.u.h.) after hearing about his state of affairs, paid him a courtesy visit and advised him to change his decision. The Prophet (p.b.u.h.) said that Islam does not allow monastic life (renunciation of world), sitting in an isolated corner, engrossed prayers. The renunciation of the world by Islamic Ummah means, participation in Jihad for the sake of Allah.
Therefore, patience against unforeseen tragedies, for which we have no choice, means to be able to tolerate the injury caused by the calamity without giving up the morale, and to be able to continue the routine normal involvement of the real life, and eventually forgetting the tragedy with the passage of time.
Patience Against Optional Tragedies
This branch of patience surpasses in excellence other situations because in this case a conscientious, and aware human being arises to accomplish a certain goal, and offers resistance against all the hardships and unpleasant events which are inflicted upon him during this course. But inspite of facing all these severe calamities does not get demoralised, depressed, and continues his movement towards the cherished goal.
If we perform an in-depth analysis for research purposes, regarding the state of affairs of human societies in history, looking for lofty human ideals, and specially the goals aspired by divine Prophets, which were always in conflict with the classes representing the tyrants and profiteers, and therefore were always opposed by them; it would become crystal clear that there had always been permanent war and Confrontation between the proclaimers of these higher goals and the powerful classes of tyrants and oppressors.
There are plenty of verses in the Holy Qur’an which throw considerable light regarding the historical Confrontation between the Prophets of Allah and the representative of false deities (Taghout). Since this Confrontation between truth and falsehood is inevitable, therefore it is necessary for the followers of the path of truth, proclaimers of justice and righteousness, and the truth seekers and researchers following the path of divine Prophets, to know and predict in advance that the path of truth is accompanied by all kinds of hardships and calamities.
The Holy Qur’an, in order to make the believers ready for confronting the problems, announces in advance clearly the potential dangers on the path of truth, and brings the historical realities to their attention as follows:
"Assuredly you will be tried in your property and in your persons and you will hear much wrong from those who were given the scripture before you and from the idolaters. But if you are patient and guard yourselves (against evil), then it is a matter of (great) resolve. " (3: 186)
In reality, those who wanted to live like a believer or slave of Allah, and also wanted to be responsible towards the divine obligations and other commitments assigned to them, realised that they will be opposed and subjected to different kind of hardships by their opponents, and they soon witnessed the truth of this Qur'anic prediction with their own eyes in their own period.
Of course, the one who enjoys an important position and rank and whose faith and actions are more determined in the path of Allah would be more effective. And therefore in the same proportion will be subjected to severe hardships and tragedies by the opponents, whose tolerant is indeed difficult. There is a famous narration quoted from Imam Jaffer Sadiq (a.s.) as follows:
"Among all the people, the prophets were inflicted with the harshest calamities, and after them, those who were closer to the prophets were subjected to similar kinds of hardships and calamities". (Safinatul Bihar)
Of course, these calamities are not like the type of unforeseen natural tragedies, as described earlier, for which a human being has absolutely no control or choice, rather in this case every one has the option too choose. In case he desires and prefers the comfortable and easy life of this world, and to remain immune against these types of calamities, he may elect to do so. What makes these events inevitable is the movement towards the cherished goal.
Every easy going person who prefers the comfortable environment of his home and never takes the trouble to venture outside the four walls of his house, would never face the inconveniences and problems encountered in a journey. But at the same time, he will never benefit from the experiences which are possible only by going through an adventurous journey. He would remain safe throughout his life from such events as, slipping from the mountain peak, facing a beast in the jungle, and being robbed by bandits, which are likely events of an adventurous journey.
Like every naive and irresponsible human being who has not recognised the aims of life, and has not taken any steps towards that goal, and prefers an uneventful life without headaches, would be better advised to follow the decree of the following verse of Sa'di, the famous Iranian poet as follows:
"Although inside the sea there are plenty of material gains. But if you prefer safety, you better stay on the shore!"
According to this logic (Footnote: Like the French poet Gautier who once during wartime stated: "I prefer lying down to sitting, I prefer sitting to standing, and I prefer remaining home to going out. I will know nothing of the war they say has engulfed the whole world, unless a bullet shatters the window of my house" (Tr.)), one could easily choose the option to remain immune from all the troubles, headaches, and injuries etc., which are a pre-requisite for joining the path of the prophets.
Therefore, the calamities on the path of the prophets are optional tragedies, in the sense that they are inflicted upon those, who are taking commands from the following saying of the Commander of the Faithful Imam Ali (a.s.) as follows:
"By taking giant steps on the divine path, they throw themselves into the whirlpool of tragedies."
and disregarding the famous notion of "Amr bil Maroof wa Nahi anil Munkar" i.e. encouraging good and discouraging forbidden acts, etc.
The above prediction by the Prophet (p.b.u.h.) is full of wisdom, foretelling the would-be state of affairs of the Islamic community in the near future, in which, the level of thinking and insight of the people will be lowered, Islamic values will decline, the Islamic judicial system will be degraded, and the general affairs of the Muslims will become chaotic.
It is of course obvious, that these happenings in the life of the Islamic community, which was founded on the pillars of real Islamic values, or in other words the train of that community which started its journey on the rails of Islamic thoughts and ideology, was not possible, without the active involvement and subversive acts of some powerful, hidden, and mischievous hands, operating to execute a calculated plan to destroy the Islamic community from within.
The above prophecy by the Prophet (p.b.u.h.) clearly throws light about the usurption of political power, which may be regarded as the most inhuman act in the history of Islam. Yes! The Prophet warned about these would-be occurrences. Alas! They happened too soon. When people appeared before the Commander of the Faithful, Imam Ali (a.s.), they witnessed in his sayings and deeds, nothing but seriousness and decisiveness, for correcting the deviated state of affairs of the Islamic community by pulling all the violators and sinners before the court of law. And to obtain Allah's justice for their violations and transgressions, to restore the lost genuine rights of the rightful owners. His brother Aqeel when approached him to seek a financial favour, had to face a red hot iron bar and was turned down with a sad reply. Aqeel or any other person, when he approached Mu’awiya, was welcomed with smiling face and open arms and rewarded with plenty of ready money.
It was therefore natural that persons whose conscience was not influenced by the logic of Islamic thoughts were more inclined towards Mu’awiya than Imam Ali (a.s.). Therefore, this consideration that ,Muawiya lacked fame and popularity during his rein is not correct. Notwithstanding the fact that people of Medina and Kufa, who were under the direct influence of the towering personality of Imam Ali (a.s.) and were familiar with the basics of Islamic ideology, the rest of the people of the Islamic lands, throughout Muawiyah’s rein, because of the suffocation of free thinking and enquiry, the Propaganda practised by the Omayyad bands, special characteristics of the people for loving to be mercenaries of the regime, considered him a competent, respectable, and charismatic personality. They bestowed upon him the honourable title of "Khal-al-Muslimeen" (Footnote: Since Mua'wiyah's sister Umm-e-Habibah was the Prophet's wife, and like his other spouses was called Mother of Believers. With this misconstrued logic Mua'wiyah's father Abu-Sufyan, a hard-core heathen would be called as "Grandfather of Believers" and his wife Hind, the eater of the liver of the Prophet's uncle Martyr Hamza would be called "Grandmother of Believers"!) i.e. the maternal uncle of the believers.
Of course, this fame and popularity was achieved by means of special tactical conduct of Muawiya with the influential tribal chiefs who had considerable domination over the masses, and some manipulated them to lower their heads before Muawiya. For these services they were showered with unlimited affection, were blessed with plenty of wealth and power, and their hands were allowed to let open to commit all kinds of horrible crimes and tortures against the poor deprived masses who possessed no other shelter.
These chiefs, in order to be benevolent towards their "Lord of Affluence" (Vali Nemat), and in order to maintain the status quo, and to exploit the situation to their best advantage opened their tongues in praising him, and all of his faults and defects, or the type of faults he admired, were presented to the masses as his exalted qualities and arts.
This was the picture of the would-be state of affairs of the Islamic community as foreseen by the prophetic eyes of the Prophet (p.b.u.h.). Now in confronting with such a state of affairs and facing an incompetent and sinister regime, what are the obligations of the people? The answer to this question was provided by the narration in previous pages.
Anyone who happens to face that period as predicted by the Prophet,(p.b.u.h.) either in the near or distant future, must remain steadfast while facing poverty and indigence and should offer resistance against the instinctual motives for hoarding wealth and possessing other material benefits. While he had the option to act like his contemporaries, who by utilising the usual means, were busy in accumulation of wealth and other material gains, and passed through this difficulties naively, as though nothing unusual had happened. He too, by accepting the filth, by indulging in crimes, submitting to insults and captivation, giving up his dignity, honour, and exaltedness, and turning his back against all the values and ideals, could have achieved the comfortable and luxurious life and therefore would have fulfilled his carnal desires.
He should close his eyes over the wealth, power and riches in his reach, at the cost of bringing poverty and destitution for thousands of people, as well as over the hot and delicious food for him, at the cost of hunger for unlimited number of destitute masses.
He should endure patiently for remaining lonely, unknown and blamed against the instinctive motives of desiring status, fame and popularity. While having the option of receiving the favour of ignorant masses or leaders with vested interests, by opening his tongue for flattery, praise, lies, deceit and shutting up his lips for supporting the truth, closing his eyes for encouragement of good and forbiddance of evil, nd conscientiously electing to do otherwise. Realising the divine obligations entrusted to him, and his personal duties, with full awareness he accepts demotion of his status, becomes hated in the eyes of tyrants, and lets his prestige and honour be usurped and trampled by the oppressors.
He should be patient and satisfied for possessing only lower social status and should tolerate deprivation from higher prestigious positions offering better material gains and power. He should not opt for accepting titles and important positions of power at the cost of committing inhuman shameful crimes. Allah Almighty's reward for someone who practices the above advises in his deeds, would be equivalent to the reward earned by fifty righteous believers during the period of the Prophet (p.b.u.h.).
And therefore this heavenly saying which emanates from a celestial heart and whose value is tantamount to a divine revelation, while offering the most important and in-depth training, regarding social issues, also reflects the meanings and value of this branch of patience (against sin).
Patience Against Unpleasant Events (Tragedies)
The human life is always accompanied by events and unpleasant calamities, and there is no escape from such happenings. The human structure has been created in such a way, that it has to deal with these imposed situations, i.e. always encountering unpleasant events and calamities during the entire span of our lives. The following famous sentence of the Commander of the Faithful Imam Ali (a.s.) describes the above theme as follows:
"The world is like a house which has been encircled with temptations and calamities."
Sickness, physical handicaps, financial losses, death of loved ones and deprivations are some of the few' examples of the inevitable happenings from which there is no escape. Even the most prosperous class of people are not immune against these types of occurrences. When such calamities befall, naturally, without any choice or intention of our own, in our lives, usually there are two types of reactions shown by the people, as follows:
1. Some people, on account of the calamity give up their resistance completely and therefore become spiritually handicapped.
2. The other group of people, bear with patience considering it a natural thing of this worldly life, and come out of it intact and with dignity.
According to the famous Persian poet Roudaki (Footnote: Ja'far bin Mohammad 'Roudaki" regarded as the father of Persian poetry, flourished in the Samanid Court at Bukhara in the 9th-lOth century AD. (Ed.)) the merit, greatness, and leadership of a man is tested during his encounter with calamity. Grief, crying, and lamentation which are the ways of weak, timid-hearted and impatient individuals, in itself is strong natural passion. Which imposes a violent emotional force upon the human structure, whereby all the body parts are employed to perform a particular function. The eyes shed tears, the tongue complains, the throat groans, and the hands, feet, and head, are all involved in performing special actions and movements.
Patience, against calamities means not to surrender to these violent emotional outbursts. A patient human being, while facing such tragedies does not give up his morale and maintains his composure and control. These tragedies do not make him depressed and discouraged, and do not stop him from making efforts and endeavours for accomplishing the main goals in the real life. Therefore this type of patience (against calamities) is also important, and has been termed as fair and charming in the narration quoted earlier.
Now, let us consider the case of a wayfarer who starts his journey in a certain direction so that he could reach the final desired Destination if upon encountering each unpleasant accident, and after receiving a small injury, he gives up his morale and looses his composure, then it is obvious that such a person will never complete this journey and will never reach the final Destination Resistance, offered against these motives of Depression while facing these tragedies is a key factor, which not only secures the high morale, but moreover, this endurance in itself, is an exercise, which is beneficial for building up the determination and strong iron-will among human beings, which are the pre-requisites for continuation of the difficult journey.
Therefore patience against natural tragedies which befall human beings, without any option or choice, consists of the following two important advantages:
Firstly, it secures and maintains the high morale, which is responsible for all constructive involvement, and further acts as an obstacle to prevent it from getting lost or being destroyed completely.
Secondly, it builds up the human determination or will power, which is an important means for all positive actions, and further it provides the required endurance to face the optional tragedies.
The special encouragement and excitement shown by the religious guardians about this type of patience, clearly demonstrates its constructive and miraculous role. In the following two narrations the deep philosophy of this branch of patience could be clearly demonstrated.
First Narration:
"Whoever has not equipped himself with the weapon of patience, during hardships and calamities of the time, will be subjected to a state of weakness and helplessness". (al-Kafi vol. 2, p. 93)
Second Narration:
"For a believer, if a position and rank, has been taken into consideration by Allah, which could never be accomplished by deeds alone, he is inflicted with physical sickness, or loss of wealth, or tragedies to his loved ones, and in case, he remains patient, he is awarded by Allah (the assigned position and rank)" (Safinatul Bihar vol. 2, p. 5)
In the above narration the constructive and exalted role of patience has been demonstrated explicitly.
Othman bin Maz'oon, who was an experienced Muslim and had migrated to Ethiopia and Madina, during the early period of Islam, lost his young son at Madina. This tragedy was so devastate that he decided to spend all his remaining life inside his house in prayers, and suddenly stopped all his social involvement completely. His depression after the death of his young son was so intense, that he wished never to face the pleasures of life again. The Prophet (p.b.u.h.) after hearing about his state of affairs, paid him a courtesy visit and advised him to change his decision. The Prophet (p.b.u.h.) said that Islam does not allow monastic life (renunciation of world), sitting in an isolated corner, engrossed prayers. The renunciation of the world by Islamic Ummah means, participation in Jihad for the sake of Allah.
Therefore, patience against unforeseen tragedies, for which we have no choice, means to be able to tolerate the injury caused by the calamity without giving up the morale, and to be able to continue the routine normal involvement of the real life, and eventually forgetting the tragedy with the passage of time.
Patience Against Optional Tragedies
This branch of patience surpasses in excellence other situations because in this case a conscientious, and aware human being arises to accomplish a certain goal, and offers resistance against all the hardships and unpleasant events which are inflicted upon him during this course. But inspite of facing all these severe calamities does not get demoralised, depressed, and continues his movement towards the cherished goal.
If we perform an in-depth analysis for research purposes, regarding the state of affairs of human societies in history, looking for lofty human ideals, and specially the goals aspired by divine Prophets, which were always in conflict with the classes representing the tyrants and profiteers, and therefore were always opposed by them; it would become crystal clear that there had always been permanent war and Confrontation between the proclaimers of these higher goals and the powerful classes of tyrants and oppressors.
There are plenty of verses in the Holy Qur’an which throw considerable light regarding the historical Confrontation between the Prophets of Allah and the representative of false deities (Taghout). Since this Confrontation between truth and falsehood is inevitable, therefore it is necessary for the followers of the path of truth, proclaimers of justice and righteousness, and the truth seekers and researchers following the path of divine Prophets, to know and predict in advance that the path of truth is accompanied by all kinds of hardships and calamities.
The Holy Qur’an, in order to make the believers ready for confronting the problems, announces in advance clearly the potential dangers on the path of truth, and brings the historical realities to their attention as follows:
"Assuredly you will be tried in your property and in your persons and you will hear much wrong from those who were given the scripture before you and from the idolaters. But if you are patient and guard yourselves (against evil), then it is a matter of (great) resolve. " (3: 186)
In reality, those who wanted to live like a believer or slave of Allah, and also wanted to be responsible towards the divine obligations and other commitments assigned to them, realised that they will be opposed and subjected to different kind of hardships by their opponents, and they soon witnessed the truth of this Qur'anic prediction with their own eyes in their own period.
Of course, the one who enjoys an important position and rank and whose faith and actions are more determined in the path of Allah would be more effective. And therefore in the same proportion will be subjected to severe hardships and tragedies by the opponents, whose tolerant is indeed difficult. There is a famous narration quoted from Imam Jaffer Sadiq (a.s.) as follows:
"Among all the people, the prophets were inflicted with the harshest calamities, and after them, those who were closer to the prophets were subjected to similar kinds of hardships and calamities". (Safinatul Bihar)
Of course, these calamities are not like the type of unforeseen natural tragedies, as described earlier, for which a human being has absolutely no control or choice, rather in this case every one has the option too choose. In case he desires and prefers the comfortable and easy life of this world, and to remain immune against these types of calamities, he may elect to do so. What makes these events inevitable is the movement towards the cherished goal.
Every easy going person who prefers the comfortable environment of his home and never takes the trouble to venture outside the four walls of his house, would never face the inconveniences and problems encountered in a journey. But at the same time, he will never benefit from the experiences which are possible only by going through an adventurous journey. He would remain safe throughout his life from such events as, slipping from the mountain peak, facing a beast in the jungle, and being robbed by bandits, which are likely events of an adventurous journey.
Like every naive and irresponsible human being who has not recognised the aims of life, and has not taken any steps towards that goal, and prefers an uneventful life without headaches, would be better advised to follow the decree of the following verse of Sa'di, the famous Iranian poet as follows:
"Although inside the sea there are plenty of material gains. But if you prefer safety, you better stay on the shore!"
According to this logic (Footnote: Like the French poet Gautier who once during wartime stated: "I prefer lying down to sitting, I prefer sitting to standing, and I prefer remaining home to going out. I will know nothing of the war they say has engulfed the whole world, unless a bullet shatters the window of my house" (Tr.)), one could easily choose the option to remain immune from all the troubles, headaches, and injuries etc., which are a pre-requisite for joining the path of the prophets.
Therefore, the calamities on the path of the prophets are optional tragedies, in the sense that they are inflicted upon those, who are taking commands from the following saying of the Commander of the Faithful Imam Ali (a.s.) as follows:
"By taking giant steps on the divine path, they throw themselves into the whirlpool of tragedies."
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