» Ar Raheeq Al Mukhtum
FACTORS INSPIRING PATIENCE AND PERSEVERANCE
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:
1.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:
l “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:
2.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.
l So Allâh said:
“… It is not you that they deny, but it is the Verses (the Qur’ân) of Allâh that the Zâlimûn
(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.
3.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.
4.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.
l “… 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.
5.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 ﻢﻠﺳو ﻪﯿﻠﻋ ﷲا ﻰﻠﺻ
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:
l “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 consequences that 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.
6.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.
l 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 Zâlimûn (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.
FACTORS INSPIRING PATIENCE AND PERSEVERANCE
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:
1.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:
l “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:
2.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.
l So Allâh said:
“… It is not you that they deny, but it is the Verses (the Qur’ân) of Allâh that the Zâlimûn
(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.
3.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.
4.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.
l “… 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.
5.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 ﻢﻠﺳو ﻪﯿﻠﻋ ﷲا ﻰﻠﺻ
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:
l “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 consequences that 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.
6.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.
l 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 Zâlimûn (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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