Moralities (8)

Moralities (8)

Patience

Another virtue which develops out of the natural condition of man is patience. Everyone has more or less to suffer misfortunes, diseases and afflictions which are the common lot of humanity. Everyone, too, has, after much sorrowing and suffering, to make his peace with the misfortune which befalls him. But such contentment is by no means a noble moral quality. It is a natural consequence of the continuance of affliction that weariness at last brings about conciliation. The first shock brings about depression of spirit, in quietude and wails of woe, but when the excitement of the moment is over, there is necessarily a reaction, for the extreme has been reached. But such disappointment and consequent contentment are both the result of natural inclination. It is only when the loss is received with total resignation to the will of God and in complete resignation to His predestination that the deed deserves to be closed under virtuous moral qualities. The word of God thus deals with that noble quality of patience. “We shall prove you by afflicting you in some measure with fear, and hunger, and decrease of wealth and loss of lives, and fruits. Those who prove patient under such misfortunes are to be given good tidings of God’s reward – to those who, when a misfortune befalls them, say: “Surely we are God’s creatures and His charges, and, therefore, must return to the owner of the charge”’ [2:155,156]. This is the true expression of a true Muslim. “We are God’s creatures and His charges, and to Him must the charges return; we come from God and He is our goal, therefore no trial or misfortune can disturb the course of our life, which has a much higher aim than mere comfort.”

Sympathy

Another quality falling under the same category is sympathetical zeal. People of every nationality and religion are naturally endowed with the feeling of national sympathy, and in their zeal for the interest of their countrymen or co-religionists they do not hesitate to wrong others. Such sympathetic zeal, however, does not proceed out of moral feelings, but it is an instinctive passion and is witnessed even in lower animals especially ravens, of which the call of one brings together numerous others, or in sheep in which case the crush of one, though it be towards a precipice, brings the whole flock to follow their example. To be classed as moral quality, it must be displayed in accordance with the principles of justice and equity and on the proper occasion. It is expressed that under this condition the word sympathy is to be used. The injunction of the Glorious Qu’ran on this point is as follows: “Sympathy and co-operation are enjoined upon you towards deeds of goodness and piety, but you must not co-operate towards sinful or transgressive deeds.” [5:2]. Again the Glorious Word of God teaches every Muslim not “To be a pleader for the treacherous” [4:105]. “And plead not on behalf of any people who deceive themselves; God does not love anyone who is treacherous and sinful” [4:107]