Alhassanain(p) Network for Heritage and Islamic Thought

Story 22: At The Feast Of The Caliph

Al-Mutawakkil, a tyrannical and ruthless Caliph of the Abbasid dynasty, was fearful of the attention people were paying to Imam Al-Hadi (‘a). He worried that people were reluctant to obey his orders. Moreover, some backbiters told him that Ali ibn Muhammad (Imam Al-Hadi) (‘a) might secretly harbour a plan to overthrow him. It was possible that they might find weapons in his home, or at least some letters which indicated his plan. For this reason, one night, while everyone was fast asleep, Al-Mutawakkil secretly sent a number of his thugs and relatives to the Imam’s (‘a) house in order to inspect his residence and to summon him to the palace. Al-Mutawakkil took this decision while he was holding a feast and was busy drinking wine.

His agents broke into the Imam’s (‘a) house and crudely called out for him. They saw the Imam (‘a) had rolled up all his carpets, and was sitting all alone in his room on sand and pebbles, absorbed in supplication and prayers, and addressing the Essence of the Creator. They rushed from room to room, but could not find what they were after. Thus, empty-handed, they were compelled to take the Imam (‘a) to the palace of Al-Mutawakkil.

When the Imam (‘a) arrived, Al-Mutawakkil was sitting at the throne of the banquet table busy drinking wine. He ordered his men to make the Imam (‘a) sit beside him. The Imam (‘a) sat down. Al-Mutawakkil offered him (‘a) the glass of wine which was in his hand. The Imam (‘a) refused it and said,“I swear by Allah that wine has never penetrated my flesh and blood till now! Exempt me from this!”

Al-Mutawakkil agreed, then said,“Then recite poems in honour of our banquet with elegant and delightful lyrical verses.”

The Imam (‘a) replied,“I am not a poet nor do I recite poetry. I know only a few poems of the deceased.”

Al-Mutawakkil said,“It is unavoidable, you must surely recite a poem.”

Then Imam (‘a) began reciting the poems whose verses were as follows:

“Guarded and surrounded by armed men, they rested upon the high summits of castles

Yet none of them were able to stop death and to protect themselves from the decay of passing time

From the castles of these high summits and the heart of those solid and firm ramparts

They were pulled down deep into the abyss of the grave

How ill-fated they were to descend into the abyss

Whereas the herald's voice cried: ‘Where did the jewelry, the crowns, the extravagance, the glory and the magnificence depart to?’

So did those epicures (gluttons) who always escaped from people’s sight with a manner full of pride and haughtiness, hidden behind multi-coloured curtains.

The tomb finally disgraced them; those pampered figures became a field of worms crawling in them in the end

For a long time, they ate, drank and swallowed whatever they found; but those who had spent their lives consuming everything, today became the nourishment of the earth and the insects of soil!”

The Imam's (‘a) voice, with its peculiar timbre and intonation, penetrated into the depth of the spirit of all at the banquet, as well as Al-Mutawakkil himself. The poem came to an end. The fumes of wine evaporated from the drunkards’ minds. Al-Mutawakkil smashed his glass of wine violently on the ground, while tears were streaming down from his eyes like raindrops. Thus, for a short time, the banquet was disrupted and the light of reality shone onto a heart full of cruelty, the dust of arrogance and thoughtlessness.1

Note

1. Bihar ul-Anwar, v. 2, p. 149, The attitude of Imam Hadi (‘a).

Story 23: Festival Prayer

Ma’mun, the Abbasid Caliph, who was intelligent and shrewd, was still in Marw (a part of Khurasan) after defeating and killing his brother, Muhammad Amin. The vast territories of Caliphate at the time were brought under his influence, giving him total domination. He wrote a letter to Imam Al-Ridha’ (‘a) in Madinah and summoned him to Marw. Imam Al-Ridha’ (‘a) asked to be excused from going to Marw and gave certain reasons, but Ma’mun did not give up. He started writing letters one after the other until it became clear to the Imam (‘a) that the Caliph would not stand down.

Imam Al-Ridha’ (‘a) started out on his journey; he left Madinah and arrived in Marw. Ma’mun proposed to him to put him in charge of the affairs of the Caliphate. Realizing the character of Ma’mun, and knowing that this was a purely a political ploy, the Imam (‘a) utterly refused Ma’mun’s proposition. This affair continued for two months; on one hand, insistence from Ma’mun, and on the other, abstention and rejection from the Imam (‘a).

Finally, realizing that his proposal would not be accepted, Ma’mun proposed to make the Imam (‘a) his successor and appoint him as the Crown Prince. The Imam (‘a) accepted this proposal under the condition that the position would be merely ceremonial and he would not have any responsibilities, nor intervene in any government affairs. Ma’mun agreed to this. Ma’mun made people swear allegiance to this and sent letters to different cities, issuing an order to coin and preach in the Imam’s (‘a) name.

The day of the Festival (Eid ul-Qurban, Eid ul-Adha, Festival of Sacrifice) arrived. Ma’mun sent a message to the Imam (‘a) and appealed to him to lead the Eid prayer and pray with the people so that they would be reassured. The Imam (‘a) sent a message stating that it had been agreed that he would not be involved with any official affairs, so he sent his regrets. Ma’mun sent a message in reply,“It is advisable for you to say the Eid prayers so that the question of the status of the Crown Prince would be confirmed.” He insisted so much that the Imam (‘a) finally said,“It would better if you exempt me from this duty, but if I have to go for the Eid prayers, I will perform this Divine Command as the Messenger of Allah (S) and Ali ibn Abi Talib (‘a) performed it.” Ma’mun said in reply,“You have full authority. Do as you wish.”

The next morning, on the day of Eid, the army commanders, nobles and dignitaries, dressed in elegant clothes, mounted on adorned horses, and, in conformity with the customs of the Caliphs, attended the Imam’s (‘a) home to take part in the Eid prayer. People from different walks of life prepared themselves, awaiting the glorious entourage of the Crown Prince so as to join the procession and to proceed towards the public place of prayer. A large number of men and women went up on their roofs so that they could view the glory and magnificence of the procession of the Imam (‘a). All were waiting for the Imam (‘a); for the moment when his door would open and the imperial procession would begin.

However, according to the agreement made between his eminence Imam Al-Ridha’ (‘a) and Ma’mun, the Imam (‘a) would take part in the Eid prayer on the condition that he (‘a) would perform the prayer in the same manner as the Messenger of Allah (S) and the Imam Ali (‘a) did, and not as the Caliphs did.

Early in the morning, the Imam (‘a) performed the spiritual ablution (ghusl), dressed in a white turban whose edges lay on his chest on one side, and between his shoulders on the other. He was bare-footed and had rolled up the edge of his garment and told his friends and relatives to do the same. He took a walking stick, fixed a ferrule (metal cap) on its end, and he emerged from the house, with his friends and relatives.

In accordance with the Islamic tradition in those days, he proclaimed in a loud voice,“Allahu Akbar, Allahu Akbar (Allah is Great).” The multitudes recited with him the same words (zikr), proclaiming in such harmony, earnestness and emotion that one would have thought these words were coming from the heavens, the earth and everywhere in between. The Imam (‘a) stopped for a while in front of the door of his house, reciting in a loud voice this supplication:

لله اكبر، الله اكبر، الله اكبر على ما هدانا، الله اكبر على مارزقنا من بهيمه الانعم، الحمدلالله على مابلانا

The crowd in unison repeated this oration in a loud voice and in harmony. This impassioned their senses and they cried bitterly and shed tears.

The commanders of army and the officers in uniform, riding on their horses, boots on their feet, imagined that the Crown Prince would appear in accordance with the Monarchic protocol, dressed in luxurious clothes and riding a horse. When they saw the Imam (‘a) barefoot, in modest attire and with full attention towards Allah, they raised their voice and recited the oration of Allahu Akbar with such a degree of emotion, inundated with tears that they dismounted from their horses and took off their boots without any hesitation and joined the Imam (‘a) in his procession.

In a rush to take off their boots, whoever found a knife started cutting the bootlaces and not to delay to undo that deemed himself luckier than others.

No sooner did the news spread among the public, then the whole city of Marw was filled with wailing, lamentation, sensation, emotion and indictment. Imam Al-Ridha’ (‘a) made a salute after taking ten steps, proclaiming the greatness of Allah (Allahu Akbar) four times while the crowd joined him in a loud voice with lamentation and emotion. Joy and a manifestation of sense and reality had aroused peoples’ senses which made them so excited that all the artificial glories and material symbols they had expected disappeared from their thoughts. The crowd in unison moved towards the public place of prayer with fervour and enthusiasm.

The news reached Ma’mun. His advisers told him,“If this situation carries on any longer, and Imam Ali ibn Musa al-Al-Ridha’ (‘a) reaches the public place of prayer, there will be danger of a revolt.” Ma’mun became scared of this situation and began trembling. He sent a message promptly to the Imam (‘a) requesting him to come back, saying that he feared the Imam (‘a) might be injured or disturbed. The Imam (‘a) asked for his shoes and his clothes. Putting them on, he returned to Ma’mun and said,“I told you before not to insist and to excuse me from this act!” 1

Note

1. Bihar ul-Anwar, v. 12, p. 39. (Attitudes of Imam Al-Ridha’ (‘a)).

Story 24: Listening To A Mother’s Prayer

One night, he listened to the words of his mother while she was standing and facing the Ka'bah (Qibla) in a corner of the room. He watched his mother praying to Allah; prostrating, bowing, standing and sitting on that Friday night. He was still a child. He watched and heard his mother, as she prayed for all Muslims, men and women alike, mentioning them by name and beseeching Almighty Allah for their prosperity, felicity, and blessing. He was carefully listening to her to see whether or not she would ask Allah for something for herself.

That night Imam Hasan (‘a) stayed awake until the morning, never losing sight of his mother, Fatimah (‘a). He was wondering how his mother prays for herself and what favours she would ask of Almighty Allah. The dawn succeeded the night with his mother praying and supplicating for others, but Imam Hasan (‘a) did not hear her say a single word about herself.

In the morning he (‘a) asked his mother,“Mother, last night I listened to your prayers, and throughout your prayers you prayed for others and you did not pray for even a single thing for yourself?” The affectionate mother said in reply,“My beloved son, first your neighbour then yourself (your own house).” 1

Note

1. Bihar ul-Anwar, v. 10, p. 25.

Story 25: In The Presence Of The Judge

Once a plaintiff lodged a complaint before Umar ibn al-Khattab, the powerful Caliph of the time. Both parties of the litigation, the plaintiff and the defendant, must appear before the court and present their case. The one against whom the complaint was lodged was the Commander of the Faithful, Ali ibn Abi Talib (‘a). Summoning both parties, Umar sat on the judge’s bench.

According to Islamic law, both parties should stand next to each other and the principle of equality before the court should be respected. Accordingly, the Caliph called out to the plaintiff by name and beckoned him to stand before the judge. Then he turned to Ali (‘a) and said,“O Abul Hasan, place yourself next to the plaintiff.”

On hearing these words Ali (‘a) became angry and it was reflected in his face. The Caliph said,“O Ali, do you not want to stand next to your opponent?”

Ali (‘a) said, “No, the reason for my anger is not that I should stand next to my opponent. The reason for my anger is that you have not respected the norms of justice; for you have called me respectfully by my nickname, ‘Abul Hasan’, but you called the other person by his given name. That is the reason I was unhappy.1

Note

1. Bihar ul-Anwar, v. 10, p. 25.

Story 26: In The Land Of Mina

The pilgrims who had gone for Hajj assembled in the land of Mina. Imam Al-Sadiq (‘a) and his companions were resting for a while, eating some grapes which were before them. A beggar appeared and asked for aid. The Imam (‘a) picked up a few grapes and offered it to him. The beggar refused and said,“Give me money!”

The Imam (‘a) said,“Excuse me. I do not have any money.” The beggar was disappointed and left. After taking a few steps, the beggar regretted his decision and asked him for the grapes.

The Imam (‘a) replied,“I’m sorry.” , and he (‘a) did not give him any grapes.

Shortly thereafter another beggar appeared, asking for aid. The Imam (‘a) took a cluster of grapes and offered it to him. The beggar accepted it and said,“Praise be to the Lord of the all the Worlds, who granted me sustenance.” The Imam (‘a), on hearing these words, asked him to wait and gave him two handful of grapes. The beggar praised Allah a second time. The Imam (‘a) again told him,“Wait. Do not leave.”

Then he (‘a) turned towards one of his companions and asked him,“How much money do you have with you?” The man searched his pockets and found about 20 Dirhams. He gave it to the beggar by order of the Imam (‘a). For the third time the beggar thanked Allah and said,“Praise is due only to Allah. O Allah, thou art the Bestower of bounties and there is no partner for thee.”

The Imam (‘a), after hearing these words, took off his garment and gave it to the beggar. This time the beggar switched and uttered some thankful words to the Imam (‘a), but the Imam (‘a) did not give him anything more, and the beggar left.

His companions said, “We concluded that if the beggar had continued thanking and praising Allah in the same way as before, the Imam (‘a) would have assisted him more, but since he had started thanking and praising the Imam (‘a) himself, the help was stopped and granted no more.1

Note

1. Bihar ul-Anwar, v, 11, p. 116. (Attitudes of Imam Al-Sadiq (‘a)).

Story 27: The Weight-Lifters

A few young Muslim men were busy competing in weight-lifting. There was a heavy rock in that area and being able to move it, was considered a gauge of a person’s strength and manhood. Meanwhile the Holy Prophet (S) passed by and asked,“What are you doing?”

They replied,“We are competing to see which of us is strongest.”

The Holy Prophet (S) said,“Do you want me to pick the strongest among you?”

The youths said,“Of course! What would be better than the Messenger of Allah (S) being the judge of our competition and awarding the prize of honour?”

The onlookers and members of the assembly were anxiously waiting to see whom the Messenger of Allah (S) would choose. The participants began imagining the Messenger of Allah (S) would take their hand and introduce them as champion.

The Holy Prophet (S) said,“The strongest of all is the one who, if something pleases him, or he becomes attached to it, this attachment will not deviate him from carrying out justice and humanity, nor pollute him with vices; and the one who, if he becomes annoyed and a wave of rage overcomes his soul, he will maintain self-control and never utter anything but the truth, nor would he say a lie or insult others; and the one who, if he gains power and influence, and all obstacles are removed from before him, he will not go beyond the measures to which he is obligated.” 1

Note

1. Wasa’il, v. 2, p. 469.

Story 28: A Newly Converted Muslim

Two neighbours, a Muslim and a Christian, would, from time to time, exchange views about Islam. The Muslim, who was a religious and devout person, described Islam in such a way that the Christian neighbour was attracted to the faith and finally embraced it.

Night fell and it was nearing dawn when the Christian who had newly converted to Islam heard somebody knocking at his door.

Surprised, he asked,“Who is it?”

A voice from behind the door said,“It is me, so-and-so” , introducing himself. He was the same Muslim neighbour who had converted him to Islam.

“What do you want at this hour of night?”

“Quickly perform your ablution and put on your clothes, so that we would go to the mosque for prayers!”

For the first time in his life, the new convert performed ablutions and followed his Muslim friend to the Mosque. It was close enough to the break of dawn that they engaged in the mid-night prayers. They prayed until dawn, then came time for the morning prayer. They prayed the morning prayers and were busy in supplication and benediction until the day light became perfectly clear. As the new Muslim moved to return home, his friend said,“Where are you going?”

“I want to go home. Since we have performed our morning prayer, we have nothing else to do.”

“Wait for a while and recite the benediction prayers till the sun rises.”

“Alright.”

The newly converted Muslim sat down and recited the supplications until the sun rose. As he stood up to leave, his friend gave him the Holy Qur'an and said,“For the time being, occupy yourself by reciting the Qur’an until the sun rises a little higher. I also advise you to fast today. You do not know how much reward and virtue there is in fasting!”

It was almost noon. He said,“Wait, it is nearing noon. Let’s perform the noon-prayer in the Mosque.”

They then performed the noon-prayer. Then he said,“Wait a while until we can pray the afternoon prayer. It would be better to perform it at the proper time.”

After performing the afternoon prayer, the Muslim said,“It is almost evening now.” He kept him waiting till the evening prayer. After the prayer the new Muslim convert started to leave to break his fast.

His Muslim friend said:“There is only one more prayer remaining, that is night (Isha) prayer.”

Only one hour had passed since the night had fallen. He waited until the time of the night prayer. Then they performed that prayer too. The new Muslim stood up and left.

The second night, at the same time of dawn, he heard again the knock at the door.

He asked,“Who is it?”

“I am so-and-so, your neighbour. Quickly do your ablution and put on your clothes so that we can go together to the mosque.”

The new Muslim said,“As I came back home from the Mosque last night, I resign from your religion. Go away and find another person who is out of work so that he may spend all of his time at the Mosque. I am a poor man with a wife and children. I must work in order to gain a living.”

Relating this story to his companions, Imam Jafar Al-Sadiq (‘a) said,“The strict and devout man, in this manner after converting that poor person to Islam, had repelled him from Islam too. Taking into consideration the fact that you should compromise with people, it must be borne in mind that you must judge people by their strength and capacity and behave accordingly to attract them to religion, and not make them run away from it. Don’t you know the policy of Umayyads is based on violence, oppression and strictness? Whereas our conduct relies upon gentleness, moderation, brotherhood and the conquest of hearts.” 1

Note

1. Wasail, v. 2, p. 494 (Tradition No. 3 and 9).

Story 29: At The Dinner Table Of The Caliph

Sharik ibn Abdullah al-Nakhai, a renowned Islamic jurisprudent of the second century Hijrah, was well known for his knowledge and piety. Mahdi ibn al-Mansur, the Abbasid Caliph, was anxious to entrust the seat of Chief Justice to him, but in order to distance himself from the forces of oppression, Sharik ibn Abdullah did not consent to accept this responsibility. The Caliph also wished to appoint him as a tutor for his sons so that he would teach them the science of Prophetic traditions. Sharik rejected this proposal too, content with his own freedom and needs.

One day the Caliph summoned him and said,“Today you have to accept one of these three proposals: the seat of Chief Justice, tutorship of my sons, or sitting down and having a meal with me at my dinner table.”

Sharik thought for a moment and said,“Now that I am being compelled, of these three proposals, the third option is obviously the easiest.”

The Caliph ordered the cook to prepare the most delicious food for Sharik. They made a sumptuous dish from bone marrow mixed with sugar and honey, and laid it at the table. Sharik, who had never tasted nor seen such food before in his life, ate it wholeheartedly till he was full.

The butler whispered in the Caliph’s ear,“I swear by Allah, this man will never see salvation.”

Soon after this event, they saw Sharik becoming both the tutor of the Caliph's sons and accepting the seat of Chief Justice. A pension was also allocated to him from the public treasury.

One day he was speaking to the official responsible for the disbursement of salaries. He said to Sharik,“You have not sold us any wheat, why do you plead for money?”

Sharik said in reply,“I sold you something more valuable than wheat. That is, I sold my faith.” 1

Note

1. Murouj al-Zahab al-Mansur. v. 2. (Halat-e Mahdi al-Abbasi).

Story 30:The Complaint Of A Neighbour

A peasant came to the Holy Messenger (S) who harboured a grievance against his neighbour, saying that his neighbour kept pestering him and deprived him of rest. The Holy Prophet (S) said,“Be patient, and don't create trouble for your neighbour! He may change his behaviour.”

After some time, the man came again and repeated his complaint. The Holy Prophet (S) said to him,“Be patient!” It was not long before the man appeared for the third time and said,“O Messenger of Allah (S) my neighbour did not abandon his behaviour and has greatly disturbed me and my family.”

This time, the Holy Prophet (S) said,“Next Friday, take out all of your furniture and household belongings and leave them in front of your house where people pass. They will ask you why you have scattered your household belongings in the street. Tell them it is because of a bad neighbour, then lay your complaint before everyone.”

The plaintiff did as he was told. Imagining that the Prophet (S) would just tell the man to be patient forever, the harmful neighbour ignored him, until that point. When it is a question of opposing oppression and defending one’s rights, Islam does not have any respect for the transgressor. As a result, when he understood the seriousness of the matter, he apologized profusely, implored his neighbour, and requested him to return his possessions to his house. At the same time, he pledged not to cause any more trouble for his neighbours.1

Note

1. Usul al-Kafi, v. 2, p. 668 (The Neighbour's Rights).

Story 31: The Date Palm

Samarah ibn Jandab owned a date palm tree in one of the Ansar’s gardens (Ansar: helpers of the Prophet). The Ansar’s dwelling was located in the garden where his wife and children were living. Samarah frequently visited the Ansar’s garden in order to inspect his date palm or to pick the dates. It was obvious that, according to Islamic law, he had the ‘right’ to visit the garden to look after his palm tree. However, whenever he wanted to enter the garden, he did so without prior notice, while prying on the owner and his family.

The owner of the garden requested him not to enter the garden without prior permission, but he refused. Thus, the owner was obliged to complain about this matter to the Holy Prophet (S) and said,“This man comes to us without warning. Ask him not to enter the garden in an unlawful way. He must inform us before entering so that my family can protect their privacy from his prying eyes.”

The Holy Prophet (S) summoned Samarah and said,“So-and-so complained about you saying that you enter his garden without warning and you see his family in a state that he does not like. From now on, take prior permission and do not enter their home without informing them.”

Samarah refused. The Prophet (S) said,“Then sell the palm tree.” Samarah refused again. The Holy Prophet (S) doubled the price, and then increased the price more and more, but Samarah persisted in refusing. At last, the Holy Prophet (S) said,“If you sell it, you will have a tree in heaven.” Samarah still did not give up and remained stubborn in his position of not disposing of the tree, and not taking permission of the owner before entering the garden.

Then the Holy Prophet (S) said,“You are a harmful and rigid person. In Islam there is no place for prejudice nor obstinacy.”

The Holy Prophet (S) turned towards the Ansari man and said,“Go uproot the date palm and throw it before Samarah!” He did as the Holy Prophet (S) had ordered. The Holy Prophet (S) looked at Samarah and said,“Now go and plant your tree wherever you like.” 1

Note

1. Wasa’il, v. 3, p. 329 (Tradition No. 1, 3 and 4).

Story 32: In Umm Salamah’s Home

One night, the Holy Prophet (S) stayed at Umm Salamah’s home. It was midnight. Umm Salamah woke up and noticed that the Holy Prophet (S) was not in his bed. She was worried about what had happened to him. Her instinctive jealousy made her investigate. She got up and began to search for the Prophet (S).

She found the Holy Prophet (S) standing in a dark corner, raising his hands towards the sky, shedding tears and saying,“My Allah! The blessings that you have granted me, do not take them from me. My God, do not let the enemy and the envious accuse me. My Lord, do not let me return to evils from which you have saved me! My Allah, do not leave me alone for as much as the twinkling of an eye.”

Hearing these words spoken in such a state made Umm Salamah shudder. She went and sat in a corner and started crying. Her cries were so bitter and loud that the Holy Prophet (S) came over and asked her,“Why are you crying?”

She said,“Why should I not cry? You, who have such a high rank and position with Allah, are afraid of Him to such an extent that you ask Him not to leave you alone for a single moment! So, woe to me and others like me!”

The Holy Prophet (S) said,“How could I be certain and not fear my own fate? Yunus, the prophet, was awarded a moment of his life for himself and what might befall him.” 1

Note

1. Bihar, v. 6 (Chapter: His ethical virtues, conduct and tradition).

Story 33: The Black Market

The family of Imam Al-Sadiq (‘a) was steadily growing, as were their expenses. The Imam (‘a) decided to invest some capital in order to increase his income and thus meet his family’s expenses. He gathered an amount of one thousand Dinars and told his servant Mussadif to take the money and prepare for a journey to Egypt in order to do business there.

With that money, Mussadif purchased the type of goods usually exported to Egypt. He joined a caravan of traders who were taking the same type of merchandise to Egypt and set out with them. When the caravan was near Egypt, they met another caravan of traders who were leaving Egypt. They enquired about the state of business in Egypt and discovered that the merchandise which Mussadif and his companions had, were not available in Egypt, and thus was in great demand.

The merchants, upon hearing this good news, decided to sell their goods at no less than one hundred percent profit. When they arrived in Egypt, the situation was as they had been informed. As previously agreed, they created a black market by initially not selling the goods. They then doubled the price and sold the goods.

Mussadif returned to Madinah with a net profit of one thousand Dinars. He joyfully went to Imam Al-Sadiq (‘a) and put before him two bags, each containing one thousand Dinars.

Imam Al-Sadiq (‘a) asked,“What is this?”

He said,“One of the two bags is the capital which you gave me, and the other is the net profit which has been gained, which is equal to the capital.”

The Imam (‘a) said,“The profit is too high. Tell me how did you gain so much profit?”

The servant said,“When we came to understand that the goods were scarce there, we pledged not to sell our goods at anything less than hundred percent profit, and that is what we did!”

Imam Al-Sadiq (‘a),“Glory be to Allah! Did you do such a thing? Did you plot in order to create a black market among Muslims? Did you collude to sell the goods at a profit equal to the capital? No, no! I do not want any part of a business with such a gain!”

The Imam (‘a) picked up one of the bags and said,“This is my capital.” He left the other bag and said,“I will have nothing to do with the other one.”

Then he (‘a) added,“O Mussadif! To do battle is easier than to do business lawfully.” 1

Note

1. Bihar ul-Anwar, v. 11, p. 121.

Story 34: The Late-Comer Of The Caravan

In the dark of night, from a great distance, they heard a voice of a young man screaming. He was pleading for help. His weak and scrawny camel had remained behind the caravan and lagged far behind. Finally, completely exhausted, he stretched out and slept. He tried to move his camel again, but it was in vain. Standing helplessly beside the camel, he called for help.

The Holy Prophet (S) usually travelled at the back of the caravan, so that anyone who was weak or helpless and became separated from the caravan, would not remain alone.

He (S) heard the call of the young man and, as he approached him, he asked,“Who are you?”

“I am Jabir.”

“Why were you left alone and wandering in the desert?”

“O Messenger of Allah (S), the reason was that my camel became exhausted.”

“Do you have a walking stick?”

“Yes.”

“Give it to me.”

The Holy Prophet (S) took the stick and used it to move the camel forward and make it kneel. He (S) then made his hands into the shape of a stirrup and told Jabir to mount his camel. Jabir mounted the camel and then they made their way back together, as Jabir’s camel moved faster.

Throughout the way the Holy Prophet (S) did not cease to show kindness towards Jabir. Jabir had counted and found that the Holy Prophet (S) had prayed twenty-five times for the forgiveness of his sins.

On the way, the Holy Prophet (S) asked Jabir,“How many children remain from your father, Abdullah?”

“Seven girls and a boy, myself.”

“Has your father left any debts?”

“Yes.”

“Well, when you return to Madinah, make an arrangement with your creditors, and at the time of the date harvest, call on me.”

“Alright.”

“Are you married?”

“Yes.”

“To whom?”

“To Mrs so-and-so, daughter of so-and-so, one of the widows of Madinah.”

“Why didn't you marry to a young girl of your own age?”

“O Messenger of Allah (S), having so many young and inexperienced sisters, I didn't want to marry a young and inexperienced woman. I preferred to choose a mature woman.”

“You chose well. How much did you pay for this camel?”

“Five ounces of gold.”

“I will purchase it from you at the same price. When you arrive in Madinah, come and collect the money from me.”

The journey came to an end and they arrived in Madinah. Jabir brought his camel to the Holy Prophet (S). The Holy Prophet (S) ordered Bilal to give Jabir five ounces of gold for his camel, and in addition three more ounces so that he may pay off his father Abdullah’s debts. He then returned his camel to him.

The Prophet (S) asked Jabir,“Did you made a contract with the creditors?”

Jabir said,“No, O Messenger of Allah (S).”

“What your father has left you, is it enough to pay his debts?”

“No, O Messenger of Allah”

“Then, call on me at the time of the date harvest.”

The time of the harvest arrived. He called on the Messenger of Allah (S). The Holy Prophet (S) then settled all of his debts and left enough for Jabir's family to live on.1

Note

1. Bihar, v. 6, (Chapter: Makaram Akhlaq).

Story 35: The Shoelace

Imam Al-Sadiq (‘a), accompanied by some friends, visited one of his relatives to offer him their condolences. On the way, his shoelace was torn in such a manner that his shoe was no longer held to his foot. The Imam (‘a) took off his shoes, held them in his hand and began to walk barefoot.

Abdullah ibn Abi Ya’fur, one of his close companions quickly took off his own shoes, untied the laces and offered it to the Imam (‘a) so that he could use them while he walked barefoot.

Upset and determined, the Imam (‘a) did not accept. Turning away from Abdullah he (‘a) said,“If someone has a problem, they should be the one to endure it. There is no sense, if an incident occurs, to one person that another suffers for his pain.” 1

Note

1. Bihar ul-Anwar, v. 11, p. 117.

Story 36: Hisham And Farazdaq

Although Hisham ibn Abdul Malik held the position of Crown Prince at the time (the first decade of the second century of Hijrah), when the Umayyad government had reached the zenith of its power, after the ritual circumambulation of the Ka’bah, he tried his best to reach the Black Stone and touch it. The other pilgrims were all dressed in their plain garments, all uttering the same supplications to Allah, and performing the Hajj rituals.

They were engrossed in the fulfillment of their rituals and did not think about the worldly personality of Hisham or his social position. The individuals, who accompanied him from Syria, to enhance his honour and prestige, appeared insignificant before the spiritual majesty and grandeur of the performance of the Hajj pilgrimage.

In accordance with the rites of pilgrimage, Hisham tried his best to reach the Black Stone and touch it, but he could not due to the sheer multitude and density of the crowd. He was obliged to return. He was given a chair to sit on, and the chair was placed in a high position so that he could watch over the crowd. The Syrians accompanying him, stood around him, and watched the crowd with him.

At this moment, a man appeared with a pious face. He was dressed in plain garments like the other pilgrims. The marks of worship and submission to Allah were visible on his face. He went directly to circumambulate the Ka’bah and made his way towards the Black Stone, firmly but gently. On seeing him, the crowd abated and made way for him, and he was able to approach the Black Stone without any difficulty.

Having witnessed earlier that the Crown Prince did not succeed in approaching the Black Stone in spite of his status, the Syrians were astonished, their eyes dazzled.

One of them asked Hisham,“Who is this person?”

Although Hisham knew perfectly well that he was Ali ibn al-Husayn Zain ul-Abidin (‘a), he pretended not to recognize him and said,“I do not know him.”

Fearing Hisham's blood-soaked sword, who would dare admit to knowing him?

Meanwhile, Hammam ibn Ghalib, a renowned and skilled Arabian poet (known as Farazdaq), who should have respected the position of Hisham more than anyone else, to protect his own career and particular art, was so struck by his conscience that he immediately said,“But I do know him!”

He did not settle for a plain introduction. Standing on a high step, he improvised an eloquent poem which is counted among the masterpieces of Arabic literature, for such words could only be composed when the spirit of a poet flows like the waves of the sea.

Among the verses of his poem were:

“This person is one whom the rocks of the earth know well,

as does the Haram of the Ka’bah and its surroundings,

The land of the Ka’bah and the land outside the Ka’bah knows him,

He is the son of the best servants of Allah,

the purest of the pure, the virtuous, the pious and the prominent,

That you say you do not know him, will cause him no harm

and there is no question of prejudice,

Supposing you do not know him yourself,

but what of the Arabs and non-Arab communities who all know him?”

Hisham, on hearing this candid poem, was filled with rage, and immediately ordered Farazdaq to be deprived of funds from the public treasury and to be imprisoned in Assfan (a place between Makkah and Madinah).

Farazdaq cared little about these orders. Due to his courage in expressing his convictions, he did not mind the loss of salary nor imprisonment. He did not stop criticizing and satirizing Hisham with his delightful poems, even when in prison.

Ali ibn al-Husayn (‘a) sent a sum of money to him in prison, as his revenue had been cut off, but Farazdaq refused it and said,“I recited that poem based on my faith and only for the sake of Allah, so I do not wish to receive any money in return.”

Ali ibn al-Husayn (‘a) sent the money a second time to Farazdaq, along with the following message,“Allah is aware of your intentions. May He reward you on the same terms as your intentions. If you accept this help, it will not detract your reward from Allah.”

Then he (‘a) made a pact with Farazdaq to accept this help and Farazdaq accepted it.1

Note

1. Bihar, v. 11, p. 36.

Story 37: Bizanti

Ahmad ibn Muhammad ibn Abi Nasr Bizanti, who was counted among the scholars and the learned of his time, came to believe in the Imamat (leadership) of Imam Al-Ridha’ (‘a), after exchanging numerous correspondences with him (‘a). One day he asked the Imam (‘a),“I wish to come to your house and benefit from your presence. Would there be any problem with my coming and going from the point of view of government?”

One evening, Imam Al-Ridha’ (‘a) sent him his personal messenger and invited him to come to his house. The evening passed, and they engaged in the discussion of scientific matters until midnight. Bizanti was repeatedly asking questions in matters in which he found difficulty and the Imam (‘a) provided the answers. Bizanti felt proud to have the opportunity of being with the Imam (‘a) for such a long time and was very happy.

The night passed and it was time to sleep. The Imam (‘a) called his servant and said,“Bring my personal cot in which I sleep every night, and prepare it for Bizanti.” This kindness and compassion appealed to Bizanti and his joy soared like an eagle. He thought that no one was more fortunate than him in the entire world.

The Imam (‘a) had sent his personal messenger to escort him, and had spent the whole night answering his questions. In addition to all this, the Imam (‘a) had allowed him to sleep in his bed. Thus, who could be more fortunate than him in the whole world? Bizanti was busy enjoying sweet delicacies, imagining the entire world was at his feet.

Suddenly Imam Al-Ridha’ (‘a), leaning on his hands, stood up and addressed him, which interrupted his train of thought, and said,“O Ahmad. Whatever you experienced this evening is not a reason for you to show pride over others. Once Sa’sat ibn Suhan, a great companion of Ali ibn Abi Talib (‘a), became ill. Imam Ali (‘a) went to visit him and showed him much affection and kindness, stroking his hands gently on Sa’sah’s forehead; but when Imam Ali (‘a) was about to stand up and leave, the Imam (‘a) addressed him and said, “Do not take this act as a source of pride and consider yourself to be above others. Whatever I have done, it was my duty and responsibility. These things are of no meaning or value to you.” 1

Note

1. Bihar, v. 12, p. 14.