A moral and educational benefit, which is that character traits are: innate and acquired.

The Shaykh : But we note that this hadith did not say: "And whoever is patient," but rather it said: . Here is a legal, moral, and educational benefit, as they say today. This benefit is that some character traits are innate, while others are acquired through the effort of the one who is accountable. There is no doubt that many people are created and endowed with many good and noble character traits, such as patience, generosity, and bravery, and the like of good and righteous traits. But this does not mean that the matter depends solely on luck, nature, and disposition. Rather, there is also room for the Muslim to acquire from these traits what he was not granted by the grace of Allah (Mighty and Majestic) and by His direct creation of this human being for them. This hadith came to draw attention to this reality. It says: Therefore, a man should not despair if he notices some weakness in himself regarding a certain trait. He might say: "Character traits are divided like sustenance." We will say: This is a correct statement, but that does not negate at all that the Muslim should engage in the means by which he strengthens in himself the good character traits that the Lawgiver has commanded.
Perhaps the famous hadith with a sound chain, which is his saying (peace and blessings be upon him): , contains a subtle reference to this issue. Otherwise, what is the benefit of this sending of messengers if the matter is tied only to those who were created and endowed with these traits? Those who were created with good character traits, and the majority of people would go to waste and be scattered like chaff; because they have no way to acquire righteous character traits. The answer to the command is not so. Allah (Mighty and Majestic) has undoubtedly created people with natures and character traits, but He (Blessed and Exalted is He), in the perfection of His Lordship, also endowed them and created them with what enables them to rectify the bad character in them. And if it were not for this, there would be no benefit in sending the messengers and sending down the books; because every person would say: "I am what I was created with, whether good or evil."
This issue is entirely related to striving and engaging in means, like the other issue, which is more important: the issue of divine decree and destiny, which occupied scholars, both ancient and modern, whether legal scholars or materialist philosophers and the like. Many of them, even among the scholars of the Shari'ah, understood from the decree what amounts to compulsion, and that the human being has no control whatsoever, but rather it is the decree; that is, in their claim, compulsion. The matter is not so. Rather, there is striving from the human being, will, and acquisition. With this will and acquisition, the legal rulings came to say: "Do this and do not do that." And among that is: "Be patient," . If the human being were unable, for example, to be patient unless he was created and endowed with patience, there would be no benefit in such a command. Rather, that would be from the category of imposing what is beyond one's capacity. Imposing what is beyond one's capacity is a closed door that has no basis in the Shari'ah except for some people who deviated in creed, who imagined their Lord (Blessed and Exalted is He) in His might and majesty as a tyrant who does what He wills without wisdom and without any justice. That is how they imagined Him.
And the people of the Sunnah, whom Allah (Blessed and Exalted is He) has guided to understand this serious issue of divine decree and destiny in a way that does not contradict the texts or the principles of morality, say: That Allah (Mighty and Majestic) undoubtedly: , . But this should not be interpreted to say: , meaning: He oppresses; because , ; because He is a Tyrant above whom there is no one to take hold of Him and prevent Him from His actions. The interpretation of such verses is not this interpretation. Rather, the meaning of is: And He does not will for His servants except good, and He does not will for them except faith, as He said in the clear Qur'an: . Similarly, His saying (Mighty and Majestic): , does not mean that no one is able to oppose His way. But the truth is that Allah (Mighty and Majestic), in everything He does, His action is not devoid of His other attributes, including wisdom. So when He does something, wisdom is coupled with this action. Similarly, justice and the transcendence of Allah from oppression; all of that is also coupled with His actions (Blessed and Exalted is He) and His deeds with His servants. At that point, the meaning of His saying (Mighty and Majestic): is: There is no room to question Him (Glorified and Exalted is He) about what He did; because He did not do anything except the very wisdom and the very justice.
So just as it is said regarding the issue of divine decree and destiny, it is also said regarding the issue of character; it is not permissible for us to imagine that moral education is of no benefit; because the matter returns only to nature and disposition. Otherwise, this would mean the same as understanding compulsion from the decree: nullifying the benefit of sending the messengers and sending down the books. If it is said: The human being is compelled; then why is it said that Allah (Mighty and Majestic) says to all servants: "Do this and do not do that," while the human being is compelled? Similarly, why are we commanded to acquire good character traits, including patience, if we assume that there is no way to it except for the one who was created with it? This hadith came to affirm this moral principle; which is that the human being is able to train himself in righteous character traits. And of this type is also the famous hadith, which is a good hadith due to other supporting narrations, and it is his saying (peace and blessings be upon him): . All of this falls under this category. Here it says: , and there it says: ; meaning: The human being should not despair if he is not granted forbearance, thinking that there is no way to this forbearance; because it is possible through training and treating oneself that he trains himself in some of the righteous character traits that he was not created or endowed with.
And from this principle, which is supported by the Qur'an and the Sunnah as you see, we can understand the invalidity of a hadith in terms of its chain, and even if in terms of its text, and even if in terms of its chain it is weak; that hadith which says: "If you hear that a mountain has moved from its place, believe it, and if you hear that a man has moved from his character, do not believe it." If this hadith were authentic, it would nullify the sending down of the books and the sending of the messengers and the command to acquire good character traits and to be patient and the like of these traits. As long as the matter is: believe if you hear of a mountain moving from its place, and do not believe if a man moves from his nature and character; then all principles and all laws have no value. And far is it from being so!
So in this hadith there is a noble reference from the Prophet (peace and blessings be upon him) to this moral principle; which is that the Muslim, even if he is not patient by nature, is able to make himself patient. So he should not make excuses by saying: "By Allah, I am narrow-chested, this is how Allah created me." No, Allah created you this way, He did not create you to remain like this, but rather He created you to strive against your self. Also, from the material aspect, we can give an example from the material side; if the human being left himself as Allah (Mighty and Majestic) created him, Allah (Mighty and Majestic) has prescribed a type of life for the human being, but there are things that are not prescribed for him. I want to say that the human being comes from his mother's womb small, knowing nothing, then he grows up and gets bigger and bigger. This is prescribed for him whether he wills it or not.
-- And peace be upon you --
However, we find that people, by their own free choice, each individual chooses a path in this life, selecting a profession or trade or something similar that is permissible, and sometimes something that is not permissible. We find, for example, a man with strong muscles and another with weak ones. We cannot say that Allah created the first one this way, to the contrary; the first is exactly like the second. Both were created on the same basis and with the same nature. No child is born with muscles, nor does a child grow up to be four or five years old and have muscles. Rather, when he begins to understand life and understand the benefits of sports, for example, exercises, movement, going out, walking, and so on, some people adopt these means, especially since they are permissible, and thereby their bodies become strong, and this body becomes immune to many diseases and plagues. This is in contrast to the other person, who is like the first in terms of innate disposition; he remains physically weak and frail, lacking the patience that the other has for enduring hardships and diseases and the like. How is this? The first engaged in the causes, so his body became strong through them, while the other neglected these causes, so he remained as he was. This is an approximate example of how a Muslim can also strengthen the moral aspects in himself by training himself in them. For this reason, he (peace and blessings be upon him) said in this hadith: .
And if we look at the reason for the coming of the hadith that the author referred to in the book of Zakah, which we mentioned to you earlier, he says to those who asked him the first time and he gave to them, and the second time and he gave to them, and the third time and he gave to them, he says to them: If you had been patient, it would have been better for you. What would happen to you if you did not ask me the first time, the second time, and the third time? Would you die of hunger? No. So whoever restrains himself, Allah will restrain him. That is, a person may not be naturally chaste; this is also a beautiful and good trait in a person, but not every person is granted it. So if he strives against his self and restrains it from asking for things other than dire necessity, then Allah (Mighty and Majestic) will restrain him; that is, He will help him to become chaste over time. Likewise, ; that is, he makes an effort to be patient regarding such asking, because asking, as we passed with us previously in the book of Zakah, is not recommended except for dire necessity. Perhaps many of you remember that some of the Companions of the Prophet (peace and blessings be upon him), among them Abu Bakr, among them Abu al-Darda or Abu Dharr, pledged allegiance to the Messenger (may Allah’s prayers and peace be upon him) that they would not ask people for anything, that they would not ask people for anything at all; because as it is said in some reports: “Asking is humiliation, even if it is: Where is the way?”
Therefore, these Companions who pledged allegiance to the Messenger (peace and blessings be upon him) that they would not ask people for anything, if one of them was riding on his camel and the whip fell from his hand, and a man was walking with him on the road by chance or by prior agreement, he would not say to him: Please, hand me the whip, give me the lash. Rather, he would dismount his camel, if he was riding a small donkey or something else... to say to his companion: Hand me the whip. It is even more fitting and more fitting that those who pledged allegiance to the Messenger (may Allah’s prayers and peace be upon him) to these traits of noble character should not come to the king or the president and say: Give us a hundred notes, a thousand notes, ten thousand notes, I am in need, I am such and such, and so on.
, thus the Messenger of Allah (peace and blessings be upon him) raises his Ummah (the Muslim community) with these good morals.