In spite of all these, the holy prophet of Islam had suffered so much that he said: “No prophet was persecuted as I was.”
This suffering is rooted in man’s altruism and endeavor for the deliverance of others, and it is only in name that it has commonality with self-made and superficial sufferings.
Hence, it has been emphasized in the noble hadīth that whoever is narrow-minded and of poor intellect, his hardship and suffering then will also be less.
It is due to the fact that such a person only suffers with regard to water, bread and shelter and if these three are provided, it will make no difference for him what the fate of others may be and will view himself as an isolated and solitary island.
Therefore, suffering is a symbol of altruism and a profound sense of humaneness, having direct relationship with the intellect and wisdom. Imām Khomeinī analyzes this kind of suffering in this manner:
The persons of weak intellects and feeble sensibility are secure from spiritual tribulations and intellectual suffering in proportion to their intellectual weakness and the feebleness of their sensibility.
On the contrary, those with more complete intellects and acuter sensibility have to undergo spiritual tribulations more intensely in proportion to the perfectness and acuteness of their intellect and sensibility… for whoever perceives the greatness and glory of the Lord to a greater extent and knows the sacred station of God Almighty more than others, he suffers more and is tormented to a greater extent by the sins of the creatures and their offences against the Lord’s sanctity.
Also, one who has a greater love and compassion for the creatures of God is tormented to a greater extent by their crooked and wretched condition and ways.
It should not remain unsaid that this type of suffering does not mean grief and sorrow.
Man is aware of the truths of the universe to such an extent that he views God as Beautiful and His creations as manifestations of beauty and splendor.
He regards this system as excellent and believes, “Every thing is good in its own place.”
As such, everything is joy, happiness and rejoicing. On the other hand, since other human beings have not recognized their reality, take no step in the matter, and search for the way from the misled ones on the verge of ‘drowning’, they suffer and become sorrow-stricken. Hence, on the one hand there is joy and happiness, and grief and sorrow on the other. These two levels should not be erroneously interchanged. Owing to this, it is stated in the hadīths that the believer always has a smile on his face, and hides his sorrow beneath his bosom.
Therefore, what is meant by sagacious suffering is profound discernment of the tragic condition of some people, and not personal despondence and daily sorrows.