FACTORS INSPIRING PATIENCE AND PERSERVANCE
It is natural for sensible and mild-tempered people to meditate deeply
on the factors that inspired those early Muslims that miraculous constancy
and perseverance. It is normal to wonder how those people managed to tolerate
unspeakable persecutions, and stand fast in the face of tyrannical tortures.
With respect to these questions, we deem it wise just to touch on those
underlying reasons:
- Unshakable Belief in Allâh. The first and foremost factor is no doubt,
unshakable Belief in Allâh Alone coupled with a wonderful degree of
perception of His Attributes. A man with this Belief deeply averred
in his heart will look at those foreseen difficulties as triflings and
can under no circumstance compare with the sweetness of Belief:
“Then, as for the foam, it passes away as scum upon the banks,
while that which is for the good of mankind remains in the earth.”
[13:17]
Other sub-factors that branch out from that Belief and assist in
strengthening it and promoting long amity are:
- Wholeheartedly-loved leadership. Muhammad (Peace be upon him) the
great leader of the Muslim community, and mankind at large, was an exemplary
man in his perfect manners and noble attributes; no one could measure
up to his endowments of nobility, honesty, trustworthiness and abstinence;
unanimously and uncontestedly acknowledged even by his enemies. Abu
Jahl himself, the great enemy of Islam, used repeatedly to say: “O Muhammad
(Peace be upon him), we are in no position to belie you, we rather disbelieve
what you have brought us (Islam).” It is narrated that three people
of Quraish each separately and secretly listened to some verses of the
Noble Qur’ân. Later, this secret was uncovered and one of them asked
Abu Jahl (one of the three) what he thought of what he heard from Muhammad
(Peace be upon him). He answered: We contested the honour of leadership
and generosity with Banu ‘Abd Munaf and shared equal privileges competitively.
They then began to boast saying that a Prophet rose among them whom
Revelation came down upon from heavens. I swear we will never believe
in him.
So Allâh said:
“… It is not you that they deny, but it is the Verses (the Qur’ân)
of Allâh that the Zâliműn (polytheists and wrong-doers) deny.”
[6:33]
One day, the disbelievers of Quraish leveled to him a cynical remark
three times. He remained silent but for the third one he remarked,
“O Quraish! Slaughter is in store for you.” They were taken aback
and ulterior fear filled their hearts to such an extent that the most
hostile among them began to make up for their insult by the best friendly
terms they could afford. When they slung the entrails of a camel on
him while prostrating himself in prayer, he invoked Allâh’s wrath
on them, and they immediately were caught in an inexpressible state
of worry and were almost convinced that they would be destroyed. Ubai
bin Khalaf used always to threaten he would kill Muhammad (Peace be
upon him). One day the Prophet (Peace be upon him) retorted that he
would kill him by Allâh’s Will. When Ubai received a scratch in his
neck, on the day of Uhud, he, under the sense of horror, remembered
the Prophet’s words and remarked, “I am convinced he would be able
to kill me even if he spat on me. ” Sa‘d bin Mu‘adh said
to Omaiyah bin Khalaf in Makkah, “I heard the Messenger of Allâh (Peace
be upon him) one day say that the Muslims would surely kill you.”
Omaiyah was extremely panicked and swore he would never step out of
Makkah. Even when Abu Jahl obliged him to march with them to fight
the Prophet (Peace be upon him) on the day of Badr, he bought the
best and swift camels in Makkah in order that they hasten his escape.
Even his wife warned him against going out reminding him of Sa‘d’s
words, his reply was “By Allâh, I have no intention of going out with
Quraish, I will disengage from them after a short distance.”
That was the clear sense of horror and terror haunting his enemies
wherever they were. His friends and companions, on the other hand,
held him dearest to them, and he occupied the innermost cells of their
hearts. They were always ready to defend him and secure his well-being
even at the risk of their lives. One day, Abu Bakr bin Abi Quhafa
was severely beaten by ‘Utbah bin Rabi‘a, a terrible polytheist. His
whole body was almost bleeding and he was on the verge of death, yet
when his people took him back home extremely indignant at his misfortune,
he swore he would never eat or drink anything until they had told
him about the well-being of his noble Companion, Muhammad (Peace be
upon him). That was the spirit of selflessness and sacrifice that
characterized the behaviour of those early Companions.
- The sense of responsibility. The early Companions were fully aware
of the daunting responsibility they were expected to shoulder. They
were also convinced that those charges were inescapable even though
they were being persecuted for fear of the far-reaching ramifications,
and the horrible impact that humanity would suffer in case they shirked
their obligations.
- Unwavering Belief in the truth of the Hereafter. This was
the corner-stone that strengthened their sense of responsibility. There
was a deep certainty established through the light of their religion
that one day they would have to rise on the Day of Resurrection and
account for all worldly deeds, small or big. They were sure that their
future in the other world would depend wholly on their acts in their
provisional life on earth, either to everlasting Garden (Paradise) or
perpetual chastisement in Hell. Their whole life was divided between
hope for Allâh’s mercy and fear of His punishment.
“… Who give that (their charity) which they give (and also do
other good deeds) with their hearts full of fear (whether their
alms and charities, etc., have been accepted or not), because they
are sure to return to their Lord.” [23:60]
They had already known that life with all its amenities and pains
was worthless when compared with the Hereafter. Such deep convictions
brought about in them a sense of indifference to all troubles and
hardships that attended their life.
- The Qur’ân. The verses and chapters of the Noble Qur’ân were attractively,
forcefully and successively revealed at that gloomy and critical stage,
supporting and advancing arguments on the truth and soundness of the
principles of Islam, round whose axis the whole Call of Muhammad Őáě
Çááĺ Úáíĺ ćÓáă was revolving. They constituted the immune basis upon
which the best and most wonderful Divinely decreed society was to be
established. The Qur’ânic verses served also to excite the feelings
of the believers, strengthen their selves on their course of patience
and endurance and introduce them to the most purposeful examples and
suggestive instructions:
“Or think you that you will enter Paradise without such (trials)
as came to those who passed away before you? They were afflicted
with severe poverty and ailments and were so shaken that even the
Messenger and those who believed along with him said, ‘When (will
come) the Help of Allâh?’ Yes! Certainly, the Help of Allâh is near!”
[2:214]
“Alif-Lam-Mim. Do people think that they will be left
alone because they say: ‘We believe’, and will not be tested.
And We indeed tested those who were before them. And Allâh will
certainly make (it) known (the truth of) those who are true, and
will certainly make (it) known (the falsehood of) those who are
liars, (although Allâh knows all that before putting them to test).”
[29: 1-3]
Mere lip profession of Faith is not enough. It must be tried and
tested in the real turmoil of life. The test will be applied in all
kinds of circumstances, in individual life and in relation to the
environment around us to see whether we can strive constantly and
put the Lord above self. Much pain, sorrow and self-sacrifice may
be necessary, not because they are good in themselves, but because
they will purify us, like fire applied to a goldsmith’s crucible to
burn out the dross.
These verses also constituted an irrefutable answer to the false
allegations of the disbelievers, and a clear ultimatum that smacked
of the horrible consequethat would ensue in case they persisted in
their disbelief. On the other hand, the Noble Qur’ân was leading the
Muslims to a new world and enlightening them as to its features, the
beauty of Lordship, the perfection of Godship, the impact of kindness
and mercy and the manifestations of the yearned for Allâh’s pleasure.
They implicitly connoted meaningful messages carrying glad tidings
of definitely approaching Divine Mercy leading to eternal bliss in
a blissful Garden (Paradise). They, at the same time, envisaged the
end of the tyrants and disbelievers who would be brought to Divine
Justice and then dragged through the Fire where they would taste the
touch of Hell.
- Glad tidings of success. Ever since the time they experienced the
adversities of life, the Muslims had been certain that entrance into
the fold of Islam did not entail involvement into hardships or digging
one’s own grave. They had been aware that the Islamic Call had one goal,
viz extermination of pre-Islamic tradition and destroying its iniquitous
system, to go on parallel lines with extending its influence allover
the earth and holding in firm control the political situation worldwide
to lead humanity along a course conducive to Allâh’s Pleasure, and perfect
enough to rid people of worshipping Allâh’s servant to worshipping Allâh,
Himself. Glad tidings of this sort were being revealed sometimes explicitly
and at other times implicitly, in a manner relevant to the situation.
When the Muslims were forced to undergo constraints, or when their life
was kept under continual restraint, there would be revealed verses telling
identical stories of past Prophets with their people and the sufferings
and pains they had experienced. The verses would also include suggestive
clues to the final tragic end of the Makkan disbelievers envisaging
their final perdition, yet and at the same time, bearing glad tidings
to the believers and promising the true servants of vicegerency on earth
to go with absolute success, and victory to attend the Islamic Call
and its proponents.
Here we could adduce some of the verses of this category pregnant
with glad tidings referring to the final victory that would crown the
perseverance and patience of the Muslims:
“And, verily, Our Word has gone forth of old for Our slaves, —
the Messengers, that they verily would be made triumphant. And that
Our hosts, they verily would be the victors. So turn away [O Muhammad
(Peace be upon him) ] from them for a while, and watch them and
they shall see (the punishment)! Do they seek to hasten on Our torment?
Then, when it descends into their courtyard (i.e. near to them),
evil will be the morning for those who had been warned.” [37:171-177]
In the same context, Allâh told His Prophet (Peace be upon him):
“Their multitude will be put to flight, and they will show their
backs.” [54:45]
He also said:
“They will be a defeated host like the confederates of the old
times.” [38:11]
The Muslims who migrated to Abyssinia (Ethiopia) had the following:
“And as for those who emigrated for the cause of Allâh, after
suffering oppression, We will certainly give them goodly residence
in this world, but indeed the reward of the Hereafter will be greater,
if they but knew.” [16:41]
In the context of the story of Joseph, there was:
“Verily, in Joseph and his brethren there were Ayât (proofs,
evidences, verses, lessons, signs, revelations, etc.) for those
who ask.” [12:7]
i.e., the Makkans will receive the same fate that befell Joseph’s
brothers, viz, failure and surrender. In another instance, Allâh speaks
about the Messengers:
“And those who disbelieved, said to their Messengers: ‘Surely,
we shall drive you out of our land, or you shall return to our religion!’
So their Lord inspired them: ‘Truly, We shall destroy the Zâliműn
(polytheists, disbelievers and wrong-doers). And indeed, We shall
make you dwell in the land after them. This is for him who fears
standing before Me (on the Day of Resurrection or fears My punishment)
and also fears My threat.” [14:13,14]
During the war between the Persians and the Romans, the disbelievers
had a sincere wish that victory be the former’s lot, because both
parties professed polytheism, whereas the Muslims prayed for a Roman
victory because both groups believed in Allâh, His Messengers, Books,
the Revelation and the Hereafter.
The war resulted in the overthrow of Rome by Persia. They were pro-Persian,
as we have said, and in their hearts they hoped that the nascent movement
of Islam, which at that time was, from a worldly point of view, very
weak and helpless, would collapse under their persecution. But they
misread the true signs of the times. They were told that they would
soon be disillusioned in both their calculations, and it actually
so happened when Heraclius carried his campaign into the heart of
Persia and the Makkan Quraish were beaten off at Badr:
“And on that Day, the believers (i.e. Muslims) will rejoice (at
the victory given by Allâh to the Romans against the Persians) with
the help of Allâh.” [30:4,5]
During the season of ‘Ukaz forum, and other such occasions, the Messenger
of Allâh (Peace be upon him) himself would communicate not only glad
tidings pertinent to the Garden (Paradise) but also news of promising
prospects for the true believers in the Call of Islam. He would openly
tell them that they would surely prosper, rule the whole of Arabia
and subdue Persia if they professed the most serious pillar of Islam,
i.e. the Oneness of Allâh.
Khabbab bin Al-Aratt once urged the Messenger to call upon Allâh
to shield him against the adversities he was suffering at the hand
of the polytheists. The Prophet’s face reddened and he remarked that
the true believer must not precipitate things, it was incumbent upon
a believer to undergo all the odds of life as much as he could, fearing
nobody except Allâh until the religion was established, which would
surely happen. The Prophet (Peace be upon him) in this regard, referred
to the perseverance that the Muslims had to show and the hardships
they had to undergo in order to establish the land of Islam where
peace and security would prevail all over it.
Glad tidings of better prospects for Islam and the Muslims were not
confined to Muhammad’s followers, in fact they were being disclosed
time and again to both believers and disbelievers. Whenever the two
parties met, the latter would jeer at the former and mockingly say
“Here are the sovereigns of earth who will defeat Chosroes and Caesar.”
But the believers, in anticipation of that shining and Godly-orientated
future, would always persevere and tolerate all sorts of persecution
and humiliation regarding them as summer clouds that would soon clear
away.
The Prophet (Peace be upon him), on his part, would always maintain
and sustain his followers’ souls with the light of belief, sanctify
them through inculcating the Qur’ânic wisdom in their hearts and cultivate
their minds deeply with the spirit of Islam that would elevate them
to a state of noble spirituality, pure heartedness and an absolute
degree of freedom from the yoke of materialism, a high morale powerful
enough to resist worldly lusts and consequently lead them from darkness
to light. He would constantly teach them to be tolerant, forgiving
and overpowering over their selves in order to get well established
in their religion, disdain lust, and devote themselves to attaining
the Pleasure of Allâh, yearning for the Garden (Paradise), enthusiasm
in sciences relating to their faith, calling themselves to account,
subordinating fleeing whims, holding under firm control all rage-provoking
incidents and finally observing sobriety, patience and gravity.
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