In His Name, the Most High
This is the fifth part in a detailed discussion on patience. The discussion is built on the seminal work (based on a series of lectures) by the Leader of the Islamic Revolution, Imam Khamenei. The book is published as ‘Discourses on Patience’.
Video of the Majlis (Sermon/Lecture)
This write up is a companion to the video majlis (sermon/lecture) found below:
Contents
Majlis - Patience - Part 5
Nohe - Sallat 3ala Jismil Husayn
Ziyarat - Ziyarat Ashura
Recap
As discussed in the previous part (part 4), this part, and the next part will be discussing the various fields of patience. We have - in part 4 - discussed ‘Patience in Obedience’, and now with this part we will be discussing ‘Patience Against Sin’.
Patience Against Sin
Human beings, naturally, are possessed with desires and passions, which encourage and discourage them to do certain acts. In reality, these are instruments for performing all actions, efforts and endeavours by humans over their entire life span.
These are called instincts such as, love for the 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 these natural human instincts? How is the human being supposed to behave while confronting their natural instincts? Do they surrender to these instincts without any limits or conditions? Should these passions be suppressed? Should they be completely disabled by means of super-imposing rigorous self-discipline?
According to the Islamic view, none of the above methods are the correct treatment.
On the contrary, under no circumstances, does Islam ignore human instincts. Rather, Islam considers these human instincts to be something useful; but also forces to be tempered and reckoned with.
Islam works to close off the negative aspects, the negative polarisation of these instincts that can lead to all manner of disasters, but at the same time, Islam nurtures and appreciates the positive aspects, since it knows that these instincts are an important means for the continuation of life.
The negative aspects of these human instincts, such as aggression, mutiny, transgression and going to extremes, these are dangerous because they can lead to great catastrophe and misfortune in the human life; that something which might appear ‘pleasant’ for a very short period - or as is said ‘in the heat of the moment’ - might ultimately be a means of absolute catastrophe.
Indeed, these basic human instincts are a means for humanity to continue life, but as mentioned, Islam provides a means to temper and prevent such instincts from being manipulated and corrupted, such that they can endanger the individual human, but also the community as a whole.
Without this tempering, this ‘management’ if you will, this ‘policing’ of the base human instincts, certain instinctive traits would become dominant, aggression, lust, transgression, etc; which would ultimately lead to catastrophes and great misfortune in the life of the human.
By the same token, if the instinct of ‘love for the self’ did not exist, the continuation of human life would become impossible. But at the same time, if there was excessive ‘love for the self’, this would cause great difficulty in a person’s life, and indeed in some cases make it impossible.
The case is similar with other instincts. Among the three types of patience we have mentioned previously, patience against sin, means offering resistance against the fire of rage, or diversion of instinctive passions, because basically sin or transgression against God’s law is nothing but the above acts of diversion, transgression and aggression of instincts.
Human beings are naturally inclined to endeavour for the arranging of life’s necessities and essential requirements. Since this could not be accomplished without having wealth or money, therefore the motive to earn money and wealth constitutes a natural instinct.
Also, Islam being truly holistic, being a complete way of life, a school for humanity, encourages the above instinct, and indeed certifies it by putting its own ‘signature’ on it.
Of course, it does so, for the right or correct administration of society and accordingly checks and balances, methods, procedures and limitations are established to provide more structure and guide on how this instinct should be managed, but Islam never stops or prohibits a person from earning a livelihood, indeed, it is well known that this is encouraged and lauded in Islamic teachings.
However, in spite of all of that, in some instances, perhaps in many instances, this instinct of love for money (which leads from love of the self, as mentioned), and the notion of ‘hoarding wealth’ can take root in the human soul like a chronic disease, and the result of this, is that money no longer remains a means for providing the requirement, rather it becomes in an of itself, an intense desire for committing inhuman activities, or for self-glorification, indeed it can turn into a form of polytheism, all of which are strongly condemned from the Islamic point of view.
It is here, that Islam decrees to its adherents, to its followers, to be patient, to offer resistance against the transgressions, the corruption of these natural instincts.
Another example of a human instinct could be, for example ‘love for power’. By nature, human beings crave power. Some might accept weakness, ‘an absence of power’ as a means to show humility, but this is a deviation from the natural condition of the human. Islam, in this regard also, 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 being something desirable and permissible, and in certain circumstances compulsory. Yes! Islam considers power necessary, when it is required for the establishing of the Truth, for the discharging of important social obligations, for the re-instatement of lost rights to their rightful owners, and for the execution of divine commands and decrees.
In such cases, Islam has made it mandatory (wajib), 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 entirely 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 the strengthening of tyranny.
The balance of power which results from this kind of association is responsible for the committing of crimes.
Here, the decrees of Islam and the Holy Quran are in direct confrontation to the outburst and diversion of human instincts and closes the path for such.
The Muslims are ordered to struggle and offer resistance against the motives of this type of love for power, which results in mischief and corruption, and should never surrender to such ambitious tyrants, and this means patience against sin.
There are other examples of instincts such as sexual desires, love for fame, love for life, and more besides, which could likewise be examined, resulting in a better understanding of these important individual and social issues.
The Importance of Patience Against Sin
In 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 constructive lessons for the diligent and committed Muslim, lessons from the time of the Aimmah (Imams) and the times of the Prophet Muhammad and prophets prior to him, it can be said that this branch of patience has been considered a crucial support and has been assigned a special position.
Perhaps it maybe because offering patience in obedience is something accompanied with the natural desire (or instinct) existing within all human beings, the same natural instincts that are responsible for action and efforts.
While, on the other hand, to be able to resist the desires for diversions, to not 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 is one not supported by natural attractions and instincts, rather one is acting in the opposite direction.
Therefore, patience in obedience, while it does include some aspect of struggling against natural instincts and attractions such as the human desire for comfort and ease; nevertheless, it is accompanied and supported by other natural instincts, however weak.
But patience against sin or transgression against the laws of God, is in total and direct confrontation with all the natural instinctive attractions and pleasures, and accordingly this kind of struggle is far more difficult and arduous, and for this result, it has been accorded a special position or 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 such a special position and privilege to this kind of patience.
Historical Examples
Let us consider, for example, 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 is hated and condemned.
These two faces being of two persons who have been offered exactly similar and equivalent opportunities. It maybe said that, both, travelled together and reached simultaneously an intersection, an in action, each one selected a different direction.
One of them, because of choosing the right path, becomes from the greatest and most honourable Islamic personality, and the other one, because of his choosing the wrong path, becomes from the most detested and deplorable face of Islamic history.
One of them is Omar ibn Sa’ad, who is the commander of the Umayyad army that is tasked with suppressing the rising of Imam Husayn, the other is Hur ibn Yazid ar-Riyahi, who is another commander - as we discussed briefly in the previous part - in the same army, who had been dispatched earlier to follow and strictly, vigilantly monitor the movements of Imam Husayn , and he had already committed an act of aggression against the revolution of Imam Husayn and his companions.
Each of them started their march on the road almost at the same time. The ruling Umayyad 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 Husayn, considering the Islamic obligations and realising the great responsibility on his shoulders had taken a giant revolutionary step, by rising against the corrupt and dictatorial Umayyad regime. He took great heroic steps to register forever in the history of Islam, the most practical and fundamental lesson for the coming generations.
This rising, therefore, was dangerous and a serious threat to the ruling regime. Naturally, it was compelled to mobilise all its resources and to suppress and crush this revolutionary uprising.
The aforementioned two people - Omar ibn Sa’ad and Hur ibn Yazid - were part of the vast resources of the tyrannical Umayyad regime, that was mobilised against the revolutionary movement and against its leader, Imam Husayn.
Therefore, in the very beginning, both these persons, manifest themselves as two important ‘pawns’ (chess characters) on the chess board, of a game that was being played by the usurper and tyrant, the so-called ‘caliph’ Yazid ibn Muawiyyah. They were the mercenaries of the ‘caliph’, their role to execute his commands in Kerbala.
But on top of that, they too, accepted their position, and this assignment, voluntarily for the same of their love for the self, love for material gains, and the desires and temptations aroused by their base animal instincts.
Omar ibn Sa’ad came to Kerbala, because of his obsession for achieving power and position. Since his birth, he was ignorant about real religion, about real faith. For him, the promise made by the ‘caliph’ that he would be made the governor of Rey (presently the southern suburbs of Tehran), were the most valuable and dearest thing, which resulted in his obedience of Yazid and his commands.
Hur ibn 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 indeed a major sin.
But human passions and transgressions of the instinct for power and ambition did not allow them to ponder the consequences of their would be assignment - which was a war with Imam Husayn, his family and companions - and so they ultimately put themselves on the road, that terminated in the most horrific, filthy and beastly happenings in human history.
Both of them were faced with the most critical and sensitive decision of their lives. One pathway would led them towards the sensual desires, which are the same as the natural instincts such as love for power and ambitions, and the other was leading them towards discharging their Islamic obligations and duties by joining forces with the righteous Imam, with Imam Husayn.
At this critical juncture, the thing which could have rescued both of them would be nothing else but patience. Yes! By practicing 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 transgressions of the laws of God.
At this sensitive and pivotal moment, Omar ibn Sa’ad could not resist these deadly passions, and therefore failed. The knotted rope of love for power and position was firmly around his neck, and he was being pulled by it, towards hell.
Although he was a powerful and strong person, he was helpless to offer any resistance to his predicament, and his monumental fall from grace. Ultimately, he was overcome with impatience and was vanquished by the motives behind the lust for power and position. He was finally pulled by the rage of deadly instinctive passions all the way to the bottom of the bottomless pit of hell.
Hur ibn Yazid, also encountered the same situation. He was being confronted with a critical dilemma. If he would have allowed himself to have been led by desires and passions of his soul, he would have completed his assignment, given to him by Yazid, satisfactorily. He would have ignored the awakened 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 Rey was not a consideration, certainly something equivalent to that was kept in mind. For, he too, after all was a human being, and therefore the knotted rope of greed, desire and the rage of instinctive passions would also have been tired to his neck and be dragging him off to hell.
He was pulled almost to the brink of the fire; to the dividing line between the two opposing camps on the plain of Kerbala.
The camp of Imam Husayn, was the manifestation of those ready for paradise, the fountainheads of true Islamic values, the splendour of the human spirit and the defenders and protectors of the true Islam of Muhammad.
It was a direct face-to-face confrontation with the Yazidi camp, a camp that was the manifestation of all that was hellish, the degradation of the human spirit, the humiliation of mankind, the embodiment of hypocrisy, deceit and lies, a bastion of ignorance, which by usurping the blessed name of Islam, had imposed itself upon society.
Indeed, the negative forces of degradation pulled him up to these limits, to the brink of the abyss, to the brink of hell, but he managed to channel a great heroic power, to awaken from within, and in a moment of righteousness he wrested control from the satanic charms that were dragging him to the bottom of the abyss, and soared to the highest of heights.
He would have been severely jolted, and had perhaps burns as the rope of degradation was violently removed from his neck, so as to prevent him from being doomed to the bottomless abyss.
By Hur, offering that resistance, resistance against the violent instinctive passions, but remaining patient in the face of this great sin, which was tantamount to being ranked against the entire forces of Truth, and being alongside the entire forces of Falsehood. Not only did Hur rescue himself, but he jumped into the kingdom of paradise, the kingdom of God, from the very edge of that fiery abyss.
In the above event is an important lesson for those who are interested in in-depth studies of Islamic history. It shows clearly, the importance of this branch of patience - 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.
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 kinds of deviations and great sins. It will be proved that patience has played a most crucial role in each situation as follows:
Anger
A powerful, strong fist has been raised, and is about to fall on 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.
Wealth
Someone may have easy access to a lot of money and wealth, only if he could cross over a specific bridge. A bridge that is committing a murder, or indulging in a sinful act.
Here the natural lust for the love of wealth, an extremely violent, deviated and instinctive force, takes control of the person, moving them towards committing said crime.
Here patience means offering resistance against these motives, and to ignore the potential gains at the cost of a crime or sin.
This is another example of practising this branch of patience.
Sexual Urges
The sexual urges are extremely powerful and intense. They can be compared to a swamp, a swamp that can swallow an elephant together with its rider. It is exactly for this reason, that this profound and powerful, magical even characteristic has been exploited as an easy means of degrading the towering great human souls. The enemies of human progress, those opposed to the move toward perfection (though they may profess they want to move toward perfection) throughout history have used these urges as a means of control and destruction of lives.
Indeed, we can see this happening in the current (early 21st century) geo-political make up in the collective west.
Patience in these situations means resisting that powerful sexual urge, but not indulging in the lower shameful activities, that degrade all concerned, whether they understand it or not; and that have future ramifications and can become a means that tries hard to prevent a person from doing the right thing, for fear of their ‘past crime’ being exposed.
Patience in this regard is to stand firm; to not be manipulated into anything; to not allow oneself to be played, to understand the danger.
Further more, a person who has been impacted and has made the mistake once, and is - shall we say compromised - then patience in this regard, requires that the person, stand firm, and work to not be compelled into any activity that is against Islamic principles; and that if the consequences are that ‘he will be exposed’ and as a result ‘humiliated’, such a person must understand, that honour and dignity are not in the hands of anyone, other than God.
If a person makes a move towards God, be certain that even in the most dangerous of situations, God will find a solution for them.
وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا. وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ۚ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ ۚ إِنَّ اللَّهَ بَالِغُ أَمْرِهِ ۚ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا
“And whoever fears God - He will make for him a way out. And will provide for him from where he does not expect. And whoever relies upon God - then He is sufficient for him. Indeed, God will accomplish His purpose. God has already set for everything a decreed extent.”
- Quran, Surah at-Talaq (the Chapter of the Divorce) #65, Final part of Verse 2 to 3.
Fear and Danger
Fear and danger are common characteristics, they are common amongst the people. It could be a product of many instincts or may consist of only one instinct. But in any situation, it - fear or danger - plays a key role in bringing all kinds of humiliation, insults, imprisonments, crimes and catastrophes.
In many cases, the weak individuals under the influence of fear or danger, submit themselves to performing the most lowly and shameful acts, they compromise themselves - as explained above - they ultimately lose all their wealth, position, prestige, children and even their lives.
In one fleeting instance, perhaps a moment of illicit pleasure, perhaps a lie to cover another issue, and such, but in one fleeting instance, they fall from the highest peaks of human exaltedness, and become a tool, lowered to the lowest place.
Endurance, steadfastness, against these forces of violence, corruption can be regarded as another scenario for the display of this branch of patience, Patience Against Sin.
A Review of Some Narrations (Ahadeeth/Traditions)
Here it is important and worthwhile to reflect on some of the narrations, ahadeeth or traditions from the Prophet Muhammad and his pure family, may God’s peace and blessings be upon them all.
Narration #1
A companion of Imam Ali, Asbagh ibn Nabatah, quotes from him as follows:
“There are two types of patience, one of them is patience during tragedies and catastrophes, which is very good and charming, but there is another type of patience, which is far better, and more charming than the other, and this is patience against acts forbidden by God”
- al-Kafi, Volume 2, Book of Faith and Disbelief (Kitab al-Iman wa al-Kufr), Chapter on Patience (Bab al-Sabr), Hadith 15
Narration #2
In this narration, Imam Ja’far ibn Muhammad as-Sadiq, quotes from the Prophet Muhammad, peace and blessings of God be upon them both, a prediction of the state of affairs of his Ummah (community, specifically Muslim community) 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.
God will grant the reward of fifty truthful persons who believed in the Prophet”
- Al-Kafi, Volume 2, Book of Faith and Disbelief (Kitab al-Iman wa al-Kufr), Chapter on Endurance (Bab al-Sabr), Hadith 2
This prediction was witnessed by the Muslims of that time, during the shameful life of Muawiyyah and his son Yazid and, indeed, their successor caliphs. Wealth and other financial comforts could only be achieved by means of usurpation of the rights of the deprived, transgressions of the weak classes, exploitation of the masses, stinginess and restrictions in financial dues, and indifference to the genuine demands of the deprived masses.
Or in other words, the Prophet Muhammad, 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 (meaning, that 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.
Indeed, we can see this prediction of the Prophet, peace and blessings be upon him and his pure family, in play today, within the Muslim communities but also across the wider community, where a small clique of criminals usurp and manipulate the rights of the masses.
Popularity or fame could only be accomplished by discarding the spirit of ones faith from one’s life and existence, and by completely submitting to the carnal desires of the self.
In other words, the love of the masses or corrupt leaders could only be achieved by practising flattery, lies, hypocrisy, cheating, surrendering to desires and passions, deceiving and making people feel proud, covering up blunders, distorting the realities and disregarding the famous notion of ‘Amr bil ma’rouf and nahi anil munkar’ - enjoining the good and forbidding the evil.
The above prediction by the Prophet 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 the real Islamic values, or in other words, the train of that community, that started its journey on the rails of Islamic thought 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 of the Prophet Muhammad, peace and blessings be upon him and his pure family, clearly throws light on the usurpation of political power, which may be regarded as the most inhumane act in the history of Islam.
Yes! The Prophet warned about these occurrences, Alas!, they happened too soon. When people appeared before the commander of the faithful, Imam Ali, 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 God’s justice for their violations and transgressions, to restore the lost genuine rights of the rightful owners.
His own brother Aqeel, when he approach him seeking a financial favour, had to face a red hot iron bar on his hand, and was turned down with a sad reply.
Aqeel or any other person, when they approach Muawiyyah, were welcomed with a smiling face, and open arms, and rewarded with plenty of money.
It was therefore, natural that persons whose conscience was not influenced by the logic of Islamic thoughts would be more inclined towards Muawiyyah, than to Imam Ali.
Therefore, this consideration that Muawiyyah lacked fame and popularity during his reign is not correct.
Notwithstanding the fact that the people of Madinah and Kufa, who were under the direct influence of the towering personality of Imam Ali, and were familiar with the basics of Islamic ideology, the rest of the people of the Islamic lands, throughout Muawiyyah’s reign, due to the suffocation of free thinking and inquiry, the propaganda practices by the Umayyad agents and (the then equivalent of) media, special characteristics of the people, that encouraged them to become agents of the regime, where by people considered him - Muawiyyah - to be strong, competent, and indeed a charismatic personality.
Indeed, he was bestowed the title ‘Khaal al-Mu’mineen’ (which means maternal uncle of the believers).
Off course this fame and popularity was achieved by means of the special tactical conduct of Muawiyyah with influential tribal chiefs who had a considerable amount of influence over the masses, and some manipulated them to lower their heads before Muawiyyah.
For these services, they were showered with unlimited affection, they were blessed with plenty of wealth and power, and their hands were allow to commit all manner of horrible crimes and torture even against the poor and deprived masses who possessed no other shelter.
These tribal chiefs, in order to be benevolent towards their ‘Lord of Affluence’ (Vali Ne’mat), and in order to maintain the status quo ante, to exploit the situation so as to best advantage themselves, would open their mouths and sing his - Muawiyyah’s - praises, they would praise his faults and defects as praiseworthy qualities, and would present them and him to the masses as someone with hugely praiseworthy and exalted qualities.
They would essentially make true that which was false, and make false that which was true. A tyrant, in this case Muawiyyah, would be praised as a great and wonderful person; while the oppressed would not be spoken off, and would be crushed in the dungeons and prisons - be they physical, or of the society.
This was the picture of the would-be state of affairs of the Islamic community, as foreseen by the Prophet Muhammad. Now in confronting such a state of affairs, and facing an incompetent and sinister regime, what are the obligations of the people?
The answer to this was provided by the narration mentioned earlier.
That is, anyone who happens to face that period as predicted by the Prophet, peace and blessings be upon him and his pure family, 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 the 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 honour, dignity and exaltedness, 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 the unlimited 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 the ignorant masses or leaders with vested interests, by opening his mouth for flattery, praise, lies, deceit and shutting up his lips for supporting the Truth, closing his eyes for the encouragement of good and forbidding of evil, and 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 a 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 acts and crimes.
God, the Mighty, the Wise, 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, peace and blessings be upon him.
Therefore, this heavenly saying, which emanates from a celestial heart, and who’s 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. That is patience against sin.
And in reflecting on this, we can always see the epic of Ashura in front of our eyes; we can see, the movement of the resistance that travels the route of Ashura.
A tyrant had told Imam Husayn, to bend the knee, and so you will be ‘spared’, and a tyrant had told the Party of God, that if they bent the knee, if they stopped their support front, if they turned a blind eye to a genocide, to a latter day holocaust, they would be rewarded, they would be spared, they would be saved.
Imam Husayn was given this same choice; as was the leadership of the Party.
To which they both responded, without any hesitation or doubt:
“This person of illegitimate birth, son of a person of illegitimate birth (Ubaydullah ibn Ziyad the governor of Yazeed in Kufa) has placed us between two paths, between salvation and humiliation. And we will never accept humiliation!”
- Sermon on the Day of Ashura, Imam Husayn
They were being asked to compromise the Truth, and overlook a falsehood, an injustice, a tyranny.
They would be rewarded if they went down that pathway. The self would be satiated, it would be rewarded, they would not be made to become thirsty or hungry, they would not be killed or bombed, they would - in this world - be ‘saved’; but such a fleeting and momentary ‘saving’, does not have any value; for the cost of the temporary is the eternal.
So, both Imam Husayn, and the inheritors of Imam Husayn, the Party of God, the Islamic Republic, the Helpers of God, the Resisters in Gaza and the Heroes of Iraq, all said in unison “Never, we will never accept humiliation”.
So the enemy brutes came with their tanks and their guns; they came with their ‘bunker busters’ and such; and they killed, murdered, maimed raped and plundered; but the believers never bent the knee; they never allowed themselves to be humiliated; for they were the followers of the Prophet; and they knew, that this short effort of patience, would lead to such eternal positive fruits; that only a fool would forfeit an eternity for a few nano-seconds.
This should be an important lesson in patience; where we stay firm on the path of truth, no matter the price; we should not falter; we should help each other, carry each other; no matter how hard; for we should also remember, that God doesn’t burden a soul more than its capacity.
And from Him alone is all ability and He is a witness, and has authority over all things.
To, Abu Ibrahim, Sayyed Abu Hadi, Sayyed Hisham, Shaykh Hussein, Bashir and countless others who have ascended, as the most honourable of people, and we remain; they fulfilled their covenant with God, and we remain, yet to complete our fulfilment. We pray to God, that we can be as small servants to these lights on the caravan of Love, that we can be worthy, of even the dirt under their shoes.