Author: Abdul Hai Lay'yan
The Divine Education Model in the Family of the Prophets (Part 124)
Lesson Fourteen: Patience—The Greatest Means of Attaining High Ranks and Noble Positions
Patience is the greatest means of attaining high ranks and noble positions, while its loss leads to being deprived of much goodness. Al-Khidr (AS) began his response to Prophet Musa (AS) with the words “قَالَ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْرًا.” Translation: “He said, ‘Indeed, you will never be able to have patience with me.’” [1]
This statement indicates that achieving one’s goals and aspirations requires patience and perseverance. It is as though the obstacles and difficulties along the path of patience are endless, and the higher a person’s aspirations, the greater these difficulties become.
In reality, these difficulties serve as a form of rigorous training that strengthens a person’s determination and increases his steadfastness, until he no longer regards any difficult or significant matter, no matter how challenging or burdensome, as overwhelming or unbearable. [2] Given the position and importance of patience in the divine laws, it is appropriate to discuss it in greater detail.
A person is never free from the need for patience in any aspect of life. A servant needs patience in performing acts of obedience and worship, refraining from sins, forgiving someone who has wronged him while having the ability to retaliate, and enduring calamities, hardships, and other events of life.
Patience is one of the essential elements of mature manliness and noble heroism, because the heavy burdens of life cannot be carried by the weak. If someone has a heavy load and wishes to move it, he does not hire children, the sick, or the physically weak to carry it; rather, he chooses those who possess strong shoulders and great physical ability. Life is, likewise. Its great missions can only be carried and advanced from one stage to another by great men and patient heroes.
Therefore, the share of leaders and pioneers in construction and trials corresponds to the abilities bestowed upon them and to the deeds they have performed. [3]
Two Fundamental Foundations of Patience
Patience is founded upon two important and fundamental realities:
First: The Reality of Faith
This relates to the nature of faith. Faith is the bond between a person and his Lord, and a person’s faith must be tested so that its true nature may become evident and its impurities separated from it; either its purity and steadfastness become manifest, or its false and fabricated nature is exposed.
Allah Almighty says: “أَحَسِبَ النَّاسُ أَن يُتْرَكُوا أَن يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ * وَلَقَدْ فَتَنَّا الَّذِينَ مِن قَبْلِهِمْ فَلَيَعْلَمَنَّ اللهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ [4]” Translation: “Do people think that they will be left to say, ‘We believe,’ and they will not be tested? Indeed, we tested those before them. So Allah will certainly make evident those who are truthful and will certainly make evident the liars.” [5]
Second: The Nature of Worldly Life
The second foundation concerns the reality of worldly life—the very life that Allah Almighty has not made a place of reward and everlasting settlement, but rather a place of trial and testing. Worldly life consists of a continuous series of tests in which a person emerges from one trial only to enter another. Sometimes the next test resembles the previous one, while at other times it differs from it, just as iron is heated in fire and then placed in water. [6]
Allah Almighty says, [7] “وَنَبْلُوكُم بِالشَّرِّ وَالْخَيْرِ فِتْنَةً” Translation: “And We test you with evil and with good as a trial.” [8]
Prophet Sulayman (AS), when he attained great power and authority, also recognized this reality and said, “هَذَا مِن فَضْلِ رَبِّي لِيَبْلُوَنِي أَأَشْكُرُ أَمْ أَكْفُرُ وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ وَمَن كَفَرَ فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ [9].” Translation: “This is from the favor of my Lord, to test me whether I will be grateful or ungrateful. And whoever is grateful, his gratitude is only for his own benefit; and whoever is ungrateful, then indeed, my Lord is self-sufficient and generous.” [10]
Once this reality becomes clear to a person, the path before him becomes clear and illuminated. He should therefore exercise patience, hope for divine reward in whatever befalls him, and understand that the reward for patience is immense and its recompense is vast and without limit.
Lesson Fifteen: A Muslim Should Keep Away from Situations That May Give Rise to Suspicion and Should Explain Any Conduct That May Cause Misunderstanding
In Khidr’s (AS) statement to Prophet Musa (AS) [11] “سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِعْ عَلَيْهِ صَبْرًا.” Translation: “I will soon inform you of the interpretation of that over which you were unable to remain patient.” [12]
This statement contains a warning for anyone who engages in conduct that may cause people to form a negative opinion of him. Such a person should explain the reason and circumstances behind his conduct to dispel doubt and suspicion from their minds and to clear himself of accusations that some people may make against others without investigation or certainty. This is because many people, lacking awareness of the underlying realities and hidden aspects of matters, base their judgments on outward appearances and behaviors.
For this reason, one day the Messenger of Allah (PBUH) was standing beside his wife Safiyyah (RA). Some of the Companions (RA) passed by them. The Prophet (PBUH) informed them that the woman standing beside him was his wife, Safiyyah (RA), lest they develop any negative suspicion about him. This was despite the fact that he was the Messenger of Allah (PBUH), regarding whom Allah Almighty said, “وَإِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ” [13]” Translation: “And indeed, you are of a great moral character.” [14]
Aishah (RA) also described the character of the Prophet (PBUH), saying, “فإن خلق نبي الله صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كان القرآن.” Translation: “Indeed, the character of the Prophet of Allah (PBUH) was the Qur’an.” [15]
Therefore, Muslim men and women should avoid placing themselves in situations that may give rise to suspicion or create grounds for others to think negatively of them. Likewise, if they engage in conduct that may cause suspicion, they should clarify its reality and reason and clear themselves of any negative assumptions that may have arisen about them. In this way, their character and conduct remain like a pure and radiant white flag, protected from every form of harm and impurity.
To be continued…
References:
[1] Diyubandi, Mahmud al-Hasan, Tafsir Kabuli, vol. 2, p. 611.
[2] Hujjat al-Islam Imam al-Ghazali, Ihya’ ‘Ulum al-Din, vol. 4, p. 60.
[3] Ghazali, Muhammad, Khuluq al-Muslim, Egypt: Dar al-Kutub al-Hadithiyyah, 1384 AH, p. 161.
[4] Al-‘Ankabut: 2–3.
[5] Diyubandi, Mahmud al-Hasan, Tafsir Kabuli, vol. 2, pp. 1202–1203.
[6] Ghazali, Muhammad, Khuluq al-Muslim, pp. 158–159.
[7] Al-Anbiya’: 35.
[8] Diyubandi, Mahmud al-Hasan, Tafsir Kabuli, vol. 2, p. 760.
[9] Al-Naml: 40.
[10] Diyubandi, Mahmud al-Hasan, Tafsir Kabuli, vol. 2, p. 1103.
[11] Al-Kahf: 78.
[12] Ibid., vol. 2, p. 613.
[13] Al-Qalam: 4.
[14] Diyubandi, Mahmud al-Hasan, Tafsir Kabuli, vol. 3, p. 814.
[15] Narrated by Muslim, Kitab Salat al-Musafirin wa Qasruha, Chapter: Jami‘ Salat al-Layl wa Man Nama ‘Anhu aw Marid, Hadith no. 746.
