CHAPTER - I: DISCOURSE ON PATIENCE
Unfortunately, alteration or tampering, which is a very common calamity especially for Islamic phrases, has not left this term untouched, and it could be said that upto a large extent its form, matter, and substance have been completly metamorphosed.
Common Understanding of Patience
Normally, patience is defined as tolerance of unpleasant circumstances. This defination, the way it is to a larger extent is intermingled with ambiguities, justifications, opposing statements, and conflicts. For an oppressed and vacuous society steeped in corruption and
decadence, patience as defined above will become the biggest tool and pattern for oppressors and corruptors for maintaining the status quo, by keeping the society in a state of backwardness.
When poor and backward nations exposed to all kinds of problems and misery, or oppressed masses crushed under brute oppression, or societies faced with moral corruption, poverty and human suffering, or any individual or group trapped in a cesspool of misfortune and calamities are told to be patient, the first result will be the taking of that bitter and fatal dose, i.e. to suffer with, and not to overthrow the existing state of oppression.
Not only will they not mobilize themselves to overthrow the existing undesirable state of oppression, but on the contrary, keeping in mind the supposed rewards for remaining indifferent and naive they would feel happy and content to the extent that they would regard such behaviour as tantamount to accomplishment of a grand victory. It is obvious that the prevalence of such a mentality in that society, upto a large extent, will be to the advantage of the class of exploiter-s and oppressors, and to the further detriment of the deprived and oppressed masses.
Unfortunately, this wrong interpretation together with its disastrous results presently constitutes the sorry state of affairs in Islamic societies. Any other interpretation for free and unprejudiced minds is quite logical and acceptable. But for those accustomed to its false interpretation, even serious endeavours and
fruitful results. When detailed studies of verses of the Holy Qur'an and narrations (hadith) about patience are conducted, grief and surprise for this deviation becomes relatively 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 with the authentic traditions reported from the infallible Imams (may peace be upon them), then the result derived would be completely opposite to the current common understanding of the term.
The above interpretation transforms patience into a lever capable of removing with ease, the heaviest obstacles and solving the biggest problems with one hundred percent positive results. Thus, for an unfortunate society, patience is the key to prosperity and blessings, while on the other hand it will be a strong obstacle to be reckoned with for troublemakers and mischiefmongers.
In order to appreciate exactly the true meanings of patience and its relevant fields, the best methodology is to resort to the Holy Qur'an and authentic traditions. A thorough investigation would enable us to reach a clear and decisive judgement. 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 describes in detail
possess this virtue. The Holy Qur'an describes in detail the relevant results derived, and the circumstances where one could count on this characterstic.
For the present discussion, we will not resort to the verses of the Holy Qur'an regarding patience, rather it will suffice our discussion to review the authentic traditions, and accordingly, derive inferences and conclusions because of the following reasons. Firstly, precise and detailed interpretation of the verses of the Holy Qur'an regarding patience would mean a wide discussion, which requires a lot of patience, energy and time.1 Secondly, to try to compensate for the negligence shown towards the traditions which were narrated by the 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 and currently published Islamic literature.
Summary of the Meanings of Patience
On the basis of traditions, patience is defined as the resistance shown by man on the road towards perfection against mischief, corruption and degradation. Which can be compared to the example of a mountaineer who, in order to reach the peak, has to face
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1 A point in contrast to those who have totally disregarded the Holy Qur'an for understanding the principles and branches of Islam, and depend upon traditions, however weak, as the only source of religion.
internal as well as external obstacles or barriers. The internal obstacles are within his inner self, while the external ones are outside beyond his control. Each of them in their own ways interfere with his climbing efforts. Internal obstacles such as the love for comfort, as well as fear, despair, and different types of similar passions, try to stop him while the feeling of indecisiveness in many forms tries to kill his determination 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 options to either drop his journey on this road which is full of dangers and hardships, or to go ahead by offering resistance against them and overcoming each barrier with his power of determination. The second case is defined as patience.
During his limited span of life in this world, the human being between his birth and death is a traveller on the road towards the final destination. He has been fundamentally created to endeavour as much as possible to bring himself close to the final destination. All the duties and responsibilities which have been assigned to man's shoulders are the necessary means and ways to bring him closer to that target. The primary aim of the divine religions and the great prophets was to build an Islamic society providing a suitable field in which human beings could travel, ultimately reaching their desired goal.
In a nutshell, that aim could be defined as the striving for perfection and exaltation of human beings. In
other words, it is the opening of the fountainheads of talents of his innerself. His acquiring of superior and noble characteristics overrides animalistic characteristics or lower qualities.
Of course, this path is a difficult one full of troubles and plenty of barriers. Each of these barriers alone is sufficient to deter the climber from continuing his 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 as the troublesome state of affairs of the real world, produce a series of obstacles of thorns, rocks, etc., in his path.
Patience means to be able to stand up against all those obstacles and to conquer them with determination and enthusiasm. Therefore, as was mentioned earlier, all Islamic duties whether individual or collective (social) are means and steps needed to approach that goal of perfection.
For a person on a journey towards a distant city travelling through the deserts, the passing of each habitation that lies in his path means that his journey is progressing or, he is getting closer to his final destination. Of course these intermediate aims or targets themselves are preliminaries of the path towards reaching the real and final destination. Therefore each step taken, although a means for accomplishing the ultimate aim, is nevertheless in itself a multidimensional accomplishment and may be regarded as something closer to the final objective.
The summary of this discussion is that to reach each of these goals and destinations, the basic condition is the possession of patience and the ability to utilize this sharp and decisive weapon. Just as the road towards the accomplishment of the ultimate goal of perfection is full of obstacles, similarly the paths of Muslims fulfilling their Islamic duties and responsibilities are also full of these obstacles. These paths are a means for reaching the final destination. There are infinite internal and external obstacles scattered on these roads. On one hand, the depressing internal feelings of laziness, indifference, selfishness, self-praise, pride, greed, and improper sexual desires, as well as other various harmful desires of comfort, wealth, fame, etc., haunt the traveller. While on the other hand, unfavourable conditions, interruptions, and situations forced or superimposed onto people because of the social set up of ruling regimes confront him.
Each one of the above in a way, discourages him from carying out his constructive duties, which either could be individual duties such as offering prayers, or other social obligations like his efforts for the proclamation of truth. The thing which would 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 resistance offered by man against obstacles. Thus the power which enables him to proceed through these 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 traditions describing the importance of patience in Islam and other divine religons, it may be summarized that patience has been recommended by all the divine prophets and righteous leaders to their successors and followers.
Let us consider the example of a kind father or a compassionate teacher who has spent a life full of efforts and resistance, and suffered pains, tortures, and deprivations for the sake of his goals. At the last moments of his life, all the struggles which provided the purpose and direction to his life are now nearing an end, and his goals are still cherished. What will be his last advice for his successors, who in his opinion will follow his struggle and will keep the movement alive by taking other giant steps to carry this heavy load closer to the final destination?
It will be nothing other than the extraction and summary of all the theoretical 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 them into one sentence, will be like a capsule consisting all the precious accomplishments
and practical knowhow acquired by him in the form of guidelines designed for a trainee. He will hand this over to his successor and follower, which in reality means transformation of the final designation of his life to the person after him. This mission being accomplished, he leaves this world after making due preparations.
The last parting recommendations of the prophets, the pious, the righteous, the martyrs and the strugglers in the way of Allah for their followers and the builders of the divine society, is to be patient. Their last advice is their recommendation 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 the Prophet's Ahl-ul-bait and a principal member of the righteous Shi'ite movement quotes from his leader and teacher, Imam Mohammad Al-Baqer (A.S.), as saying: "When the last moments of his life arrived, my father Ali ibn al-Hussain (A.S.) held me close to his chest and said: My son I, recommend to you what my father (Imam Hussain) recommended to me at
the last moments of his life. My son stand for truth even if it is bitter". (al-Kafi vol. 2)
Imam Mohammad Bager (A.S.) is the vicegerent and successor of his father 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 the continuation of the movement left by his father Imam Hussain ibn Ali (A.S.), the martyr of Karbala.
Each personality from the household of the holy Prophet was responsible for the continuation of the divine mission of his predecessor, and all of them collectively were upholders of the divine mission of the last Prophet of Allah. All of them are created from a single source of energy (light) and are the seekers of one direction and one aim.
"My son 1 recommend to you what my father recommended me at the last moment of his life ..."
We all know how and where the last moments of the life of Imam Hussain ibn Ali (A.S.) were spent. He was in the midst of turmoil on the day of `Ashura' (10th of Moharram 61 Hijri 680 A.D.). Pains, torture and tragedy dominated the bloody state of affairs in the plain of Karbala. In spite of the fact that he was completely
encircled by his bloodthirsty enemies, Imam Hussain ibn Ali (A.S.) took advantage of a short opportunity to go back to his camp before starting his final attack. After having a brief meeting with the members of his household who in their own ways were carriers of his mission, he held a short but sufficient, effective and very important discussion with his vicegerent and successor Imam Ali ibn al-Hussain (A.S.).
These kinds of discussions in simple language may be called farewell meetings. But it must be understood that a pious leader (Imam) is far above sentimental passions, and that during the last opportunity of his life, he would only open his lips for personal, private, and sentimental affairs, instead of discussing the most important issues of his mission. Whatever reports which remains regarding the other great pious leaders (Imams) that has reached us, certifies the same thing.1
He knew at that sensitive moment that the heavy burden of the trust for which he had struggled for since the beginning of his leadership had also been endured by the founder of the revolution, the holy Prophet (p.b.u.h.), the Commander of Faithful Imam Ali (A.S.), and Imam Hasan (A.S.). All of them had suffered all kinds of pains and were subjected to severe hardships________________________
1 Among the books of traditions, we may observe the wills of the Commander of 'he Faithful Imam Ali (A.S.), Imam Hasan (A.S.), Imam Sadiq (A.S.), and other leaders. "lich proves the same point.
for following that path. The trust would now be handed over to the next person. The powerful arms and steadfast steps of his viceregent would be assigned the responsibility to carry that burden of trust forward. Therefore he had come to advice him about the most important issues of his mission. What was this important and cherished advice? Now Imam Ali ibn al-Hussain (A.S.) who found himself more or less under conditions similar to his father's time, explained the key issues to his son and viceregent, and offered recommendations accordingly. He also emphasized that earlier, his father 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 emphasized since it was first given by the Commander of the Faithful Imam Ali (A.S.) to the next Imam-designate and onward through 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 recognize the path of truth, you must support it all the way. All hardships, bitterness, failures, and inconveniencies sould 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 inconveniencies 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 Hasan (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 practicing patience for the pleasure of Allah, were indeed manifestations of the following Arabic couplet:
"I practiced "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.
