Alhassanain(p) Network for Heritage and Islamic Thought

Story 38: ‘Aqil, A Guest Of Ali (‘A)

In the days of the Caliphate of his brother, Ali (‘a), Aqil arrived as a guest at his house in Kufah. Ali (‘a) signaled to his eldest son, Hasan ibn Ali (‘a), to present some garments to his uncle. Imam Hasan (‘a) offered a robe and a cloak to his uncle from his own personal property. Night fell and the weather was warm. Ali (‘a) and Aqil sat on the roof of the Government House and were busy talking until it was time for dinner.

Considering himself as a guest of the Caliph, Aqil naturally expected a lavish meal, but contrary to his expectations, it was a very simple and plain one.

He was surprised and said,“Is this all the food you have?”

Ali (‘a) said,“Is it not a blessing from Allah? I praise the Almighty Allah wholeheartedly for all these Divine gifts.”

Aqil said,“I should tell you my needs quickly and be on my way. I am in debt. Issue an order to wipe out my debt immediately. Help your brother as much as you can so that I do not disturb you any longer and can return to my house.”

“How much is your debt?”

“One hundred thousand Dirhams!”

“Oh, one hundred thousand! That is a huge amount! I am sorry, brother, I don’t have enough money to pay off your debt, but wait until the time comes for the disbursement of stipends. I shall deduct my personal share and give it to you so that I will fulfil my duties as your brother. If my family did not have their own expenses, I would have given you my own personal share.”

“What? I have to wait until the salaries are paid? The public treasury and the revenue of the state is at your disposal and you still ask me to wait until the time of disbursement, and then you will give me only from your personal share? You can withdraw any amount you want from the public treasury. So why are you making me wait until then? Besides, how much is your share from the public treasury? Supposing you give me your whole share, how far will it relieve me of my problem?”

“I am surprised at your proposal, whether there is money in the public treasury or not! That is none of my business, and we both are equal to any other fellow Muslim. It is true you are my brother and I must help you from my own personal money as much as possible, but not from the public treasury.”

The discussion continued and Aqil insisted obstinately that Ali (‘a) should give him money from the public treasury so that he could look after his personal affairs. The place where they sat had a view of the market of Kufah, and the cash boxes of merchants were visible from there.

While Aqil was persistently pleading, Ali (‘a) said,“If you reject my proposal and insist upon your request, I have another proposition for you. If you accept it, you can pay off your debts and have plenty of money left.”

“What should I do?”

“Down over there are the cash boxes. As soon as the market is closed and everyone has left, go down and break open the boxes and take as much as you wish.”

“Whose boxes are they?”

“They belong to the merchants of this market. They keep their money in them.”

“How strange! Are you suggesting to me to break into peoples’ boxes and take the money of those poor people who have earned it with their hard labour, while they left it there and went home, trusting its safekeeping with Allah?”

“Then how could you suggest to me to open the box of the public treasury for you? To whom does it belong? This also belongs to the people who are asleep in their houses. Now I have another suggestion for you. If you like, you can accept this proposal.”

“What is that?”

“When you are ready, take your sword, and I will mine. In the vicinity of Kufah, there is the old city of Hirah where the great merchants and the wealthy live. We will go together there and in the dark of the night we will ambush one of them, and bring home with us enormous wealth.”

“Dear brother! I have not come here to steal, as you are suggesting. I say, order your official to pay me the money from the public treasury which is at your disposal so that I can wipe out my debts.”

“Is it not better to steal the property of one person than to steal from millions of Muslims? That is to say, to steal the property of all Muslims? You consider taking the property of one individual by force, using a sword, as theft. What about usurping the property of all innocent people? You think that theft is confined to attacking someone and taking their property by force? This baseless type of theft is the same as you are suggesting to me at present.” 1

Note

1. Bihar ul-Anwar, v. 9, p. 613.

Story 39: A Dreadful Dream

The dream he had, plunged him deep into fear. Every moment, terrifying interpretations appeared in his mind. Worried, he came to see Imam Al-Sadiq (‘a) and said,“Last night I had a dream. It seemed to be a wooden ghost, or perhaps a wooden man mounted on a wooden horse, holding a sword in his hand and waving it in the air. This terrible dream made me extremely frightened, and I would like you to interpret the meaning of my dream.”

The Imam (‘a) said in reply,“There is an honest person who possesses property, and you, by some means or another, want to extort it from him. Fear Allah who has created you and shall make you die! Fear Him and give up your evil decision!”

“You are truly a learned man and you are the one who has extracted knowledge from its source. I admit that I had such an intention in my mind. One of my neighbours owns a farm. He is in need of money and has decided to sell it. Presently he has no other buyer except me. Since a few days now, I have been planning to snatch this farm from him for a very cheap price, taking advantage of his need of money.” 1

Note

1. Wasa’il, v. 2, p. 582.

Story 40: At The Shelter Of Banu Sa’dah

It was a wet and humid night. Taking advantage of the dark and the deserted roads, Imam Al-Sadiq (‘a) left his house, without informing his relatives, and proceeded towards the shelter of Banu Sa’dah. By chance, Mua’la ibn Khanis, one of his close companions who was in charge of the Imam’s (‘a) family affairs, saw the Imam (‘a) leaving.

In order not to leave the Imam (‘a) alone in the dark, he thought to follow him quietly. Staying a few steps distance behind him, he followed the Imam (‘a) closely enough that he could see his figure in the dark.

He was following the Imam (‘a) very cautiously, when he suddenly noticed that something dropped from the Imam’s (‘a) shoulder and scattered on the ground. He heard the Imam (‘a) saying in a low voice,“O Allah, return it to me.”

Meanwhile, Mua’la came forward and greeted him.

Imam Al-Sadiq (‘a) recognized Mua’la by his voice and said,“Is it you Mua’la?”

“Yes, it’s me, Mua'la.”

After answering the Imam (‘a), he was curious to find out what had scattered on the ground. He saw a few loaves of bread. The Imam (‘a) asked him to gather the loaves of bread and give it to him. Mua’la slowly gathered the loaves of bread and handed them to the Imam (‘a). It was a heavy sack of bread which an individual could barely carry over his shoulder.

Mua’la said,“If you permit me, I will carry it for you.”

The Imam (‘a) said,“No, it is not necessary. For this work I am more obliged to carry it myself than you.”

The Imam (‘a) put the sack on his shoulder, and both of them headed towards the shelter of Banu Sa’dah. In the shelter, there were people who were poor and frail. They were all homeless. While they were all fast asleep, the Imam (‘a) laid the loaves of bread, one by one or two by two, under their garments and did not leave a single person without bread. Then he (‘a) returned home.

Mua’la said,“These people for whom you brought the bread, are they Shi'a? Do they believe in your leadership (Imamate)?”

The Imam replied,“No, they have no belief in the Imamate. If they had, I would have given them more credit.” 1

Note

1. Bihar ul-Anwar v. 11, p. 110. Wasa'il, v. 2, p. 49.

Story 41: Salutation Of Jews

A’ishah, the Holy Prophet's (S) wife, was with the Holy Prophet (S), when a Jew entered. Instead of saying ‘As-Salamun Alaykum’ (peace be unto you), he said,“As-Sam Alaykum” (death be unto you).

It wasn’t long before another Jew arrived. He also greeted the Prophet (S) in the same way,“As-Sam Alaykum” , instead of ‘As-Salamun Alaykum’. It became clear that this was not an accident, rather it was intentional in order to verbally abuse the Holy Prophet (S).

A’ishah was enraged by these remarks and shouted out at them,“Death be upon you all! and...”

The Holy Prophet (S) said,“O A’ishah, do not utter such abusive words. If these words were embodied into shapes, they would appear very ugly. When gentleness, moderation and patience are applied to anything, they beautify it. On the other hand, if anything is deprived of these attributes, its beauty would become obscured. Thus, why did you become furious and agitated?”

A’ishah said,“O Messenger of Allah, did you not see how insolently these people are saying such words instead of ‘Salam’?”

“Yes, I did, but in reply I said, ‘Alaykum’ (upon you) and it seemed sufficient for them.” 1

Note

1. Wasa’il, v. 2, p. 212.

Story 42: A Letter To Abu Dharr

Abu Dharr received a letter from a distant region. He opened it and read its contents. In this letter, someone had sought from Abu Dharr some general advice. He knew well how the Holy Prophet (S) favoured Abu Dharr, and had taught him knowledge and wisdom with his noble and wise words.

Abu Dharr replied with just a short sentence,“The one you love the most, over anyone else, don’t do evil or show enmity to him.” He sealed the letter and sent it back to him.

As the man read the reply, he could not understand the contents of the letter. He wondered what it meant and what Abu Dharr was trying to say by,“The one you love the most, over anyone else, don’t do evil or show enmity to him?” What could this mean?

It was obvious that one would never do evil to the one he loves the most or harm his beloved. He not only does evil, but sacrifices his soul and property as well.

On the other hand, he thought, ‘One should not neglect the words of the esteemed author of the letter, for it is Abu Dharr. He is at present the ‘Luqman’ of the Muslim community, and has wise judgement. I have no other alternative but to ask him to explain what he means in detail.’

So, he wrote back to Abu Dharr and asked him to enlighten him in this regard.

Abu Dharr wrote in reply,“What I meant by the most beloved person to you is you, yourself. I did not mean any other person. You love yourself more than anyone else. So, I admonished you not to be an enemy to the one you love the most, meaning you should not be an enemy to yourself. Don’t you know when a man commits a sin, he directly injures himself?” 1

Note

1. Irshad, Daylami.

Story 43: Unfixed Wages

One day, Sulayman ibn Ja'far al-Ja'fari and Imam Al-Ridha’ (‘a) left together for work. The sun was setting and Sulayman wanted to return home. Ali ibn Musa Al-Ridha’ (‘a) said to him,“Come to my home and stay with us tonight.” He accepted the Imam's (‘a) offer and went to his (‘a) house.

The Imam (‘a) saw his servant busy planting flowers in the garden. Meanwhile, the Imam’s (‘a) eyes were fixed upon a stranger among them who was also busy planting flowers.

The Imam (‘a) inquired,“Who is he?”

The servants replied,“We have hired him to help us today.”

The Imam (‘a) said,“Alright, how much are his wages?”

“We will give him something at the end of the day to satisfy him.”

Imam Al-Ridha’’s (‘a) face appeared angry and he turned towards them in order to lash them with a whip. Sulayman ibn Ja'far came forward and said,“Why do you upset yourself?”

The Imam (‘a) replied,“I have warned them several times not to hire any labourer before setting his wages. First of all, determine the wages of the worker and then let him work. After the work is done, if you set the wage of his labour, you may also give him something extra. When he finds that you have given him something more, he will surely be grateful and will come to like you. In addition, the attachment between you will become stronger. Even if you just give him the wages that you have agreed upon, he will not be displeased with you. However, if the wages are not set and, after completion of the work, you pay him more than what you pay others, he will not think that you have done him a favour; rather he will think that you have not given him enough.” 1

Note

1. Bihar ul-Anwar, v. 12, p. 31.

Story 44: A Believer Or A Free Man

The sound of music and songs coming from the house was so loud that it could be heard on the street by passersby, leaving nothing to the imagination as to what was going on inside; perhaps all manner of lewd entertainment and goblets of wine being passed around.

A maid who had been sweeping the house came out to throw the garbage on the pile in the corner. At the same time, a man passed by the house, whose face bore witness of his prayers, who had been practicing his religious duties for many years. His forehead bore the mark of lengthy prostrations before Allah.

He asked the maid,“Is the owner of this house a slave or a free man?”

She replied,“A free man.”

“It is obvious that he is a free man. If he was a believer, he would have feared his Lord, the Almighty, and would have never held such a party.”

This exchange made the girl hesitate for a long while outside the house. When she returned inside, her master asked,“What kept you so long outside?”

She related the event and said,“A passerby of such an appearance asked me these questions and I replied to him in this way.”

On hearing this event, he went into a deep thought for a while, particularly over the words, ‘If he was a slave, he would have feared his Lord.’ These words pierced like an arrow through his heart. He stood up suddenly. Without putting on his shoes, he started running barefoot after the man who spoke those words. He ran until he caught up with the man. He was none other than the seventh Imam, Musa ibn Ja'far (‘a). He came forward, took the hand of the Imam (‘a) and begged him for forgiveness, and by his grace he was forgiven.

In recognition of the glory of the day when he had repented bare-footed, from that day forward he never wore shoes again. His name was Bushr ibn Haress ibn Abdul Rahman Marwazi, but after this incident he earned the nickname ‘al-Haffi’ (the barefoot).1

Note

1. Al-Kuna wa al-Alqab, Muhaddith al-Qummi, v. 2. under the chapter al-Haffi, p. 153.

Story 45: At Miqat

Once while on a Hajj pilgrimage to Makkah, Malik ibn Anas,1 the famous Islamic jurisprudent of Madinah, was travelling with Imam Al-Sadiq (‘a). They arrived at the Miqat, where pilgrims must don the garments of pilgrimage and invoke the well-known supplication to Allah, ‘Labbaik Allahumma Labbaik’ (Here I am O Allah, at Thy service). As was their custom, the pilgrims proclaimed the supplication.

Malik ibn Annas noticed that the Imam (‘a) was in a peculiar state. As he was about to say the same supplication, he was touched by emotion, his voice choked, and he almost lost control of himself, as if he was about to fall to the ground.

Malik ibn Annas came near him and said,“O descendant of the Holy Prophet (S), there is no choice, you must recite this supplication at any cost!”

The Imam (‘a) said,“O son of Abi Amar! How can I dare say ‘Labbaik’? It means: O my God, I assent in all situations to dispatch all of your duties and I am ready to accept the invitation and act accordingly. I am always ready to obey your orders. So, with what assurance could I act impudently towards my God and present myself as a servant, ready to obey Him? If I get a reply ‘La Labbaika’, what would I do then?” 2

Notes

1. Malik ibn Annas ibn Malik ibn Amar is one of the four well known Imams of Sunni Muslims. The renowned school of Maliki is named after him. He was Abu Hanifa’s contemporary. Shafi’i was Malik’s disciple, and Ahmad ibn Hanbal was Shafi’i’s disciple.

The school of jurisprudence of Malik was the counterpart to that of Abu Hanifa, for the latter often relied upon personal opinion and deduction, contrary to that of Malik, which was based more often on tradition and hadith.

In any case, according to Ibn Khalkan's narration ‘Wafiyat ul-Ayan’ (v.3, p. 286), Malik, while on his death bed, was crying bitterly. He was afraid that he had passed judicial decrees based on his personal opinion in certain circumstances. He was crying, “I wish I had not given a decree according to my personal opinion. I am pleased to be lashed with whips for each of those individual opinions to be rid of the burden of these sins.”

Among Malik's admirable qualities, was his belief in loyalty to Muhammad ibn Abdullah Mahaz, who was martyred for his refusal to pay allegiance to Banu Abbas, for the latter’s reign was mainly founded on violence. Malik did not decline to express his own opinion, nor did he fear the cruelty of the Banu Abbas dynasty. Thus, he was severely lashed with whips by the order of Ja'far ibn Sulayman Abbasi, the uncle of Saffah and Mansur, which actually increased people’s respect towards him, and enhanced his reputation and popularity among people. (Wafiat ul-Ayan, v. 3, p. 285).

Since Malik was in Madinah, he often went to see Imam Al-Sadiq (as) and was of those who narrated the prophetic traditions from the Imam (as). According to the narration of Bihar (v. 11, p. 109) from the books Kisal, Alal ul-Shara’ya, and Amali of Saduq. When Malik was in the presence of Imam Al-Sadiq (as), the Imam (as) expressed his gratitude towards him, sometimes telling him, “I like you” and Malik was very pleased with the Imam’s (as) sympathy towards him.

Malik, according to the book ‘Al-Imam al-Sadiq’ (p. 3), narrates these words, “For some time I used to visit Imam Al-Sadiq (as). I always noticed him praying, fasting or reciting the Holy Qur'an. No eyes witnessed, nor ears heard, nor hearts imagined a scholar more erudite than Ja'far ibn Muhammad in knowledge, piety and worship.”

Malik says of Imam Al-Sadiq (as) in Bihar, “He was counted among the great in piety, virtue, fear of Allah and knowledge of Prophetic traditions. He was sociable and hospitable, and his audience was always full of grace. Whenever he heard the name of the Holy Prophet (S), his face turned pale.”

2. Bihar ul-Anwar v. 11, p. 109.

Story 46: The Burden Of The Palm Tree

As was his habit, Ali ibn Abi Talib (‘a) left his house and made his way towards the desert and gardens where he used to work. He (‘a) was carrying a bundle with him.

A man asked him,“O Ali! what are you carrying?”

Ali (‘a) said,“God willing, a palm tree.”

He said,“A palm tree?”

The man’s surprise vanished when he and the others saw the date stones which Ali (‘a) had carried to plant that day, in the hope of seeing them grow to become sturdy date palms, and to multiply and form a palm grove.1

Note

1. Wasa’il, v. 2, p. 531 and Bihar, v. 9, p. 599.

Story 47: The Sweat Of Labour

Imam Al-Kazim (‘a) was busy working and ploughing the land which was his personal property. His hard labour had made sweat trickle down all over his body.

Ali ibn Abi Hamza Batani was passing by and said,“May I be your ransom, why don’t you entrust this work to others?”

“Why should I entrust it to others? There have been persons better than me doing this kind of labour.”

“Who, for example?”

“The Messenger of Allah (S), the Commander of the Faithful (‘a), my father, as well as all my forefathers. Ploughing and cultivating the land is one of the acts of the Holy Prophet (S), his successors, and the worthy servants of Allah.” 1

Note

1. Bihar ul-Anwar, v. 11, p. 266 and Wasa'il, v. 2, p. 531.

Story 48: The End Of The Friendship

Perhaps no one thought that this friendship would ever end, and these two friends, who were always seen together, would part from one other. Each one of them was known to people by the name of his friend, rather than by his own name. Whenever people wanted to talk about either of them, instead of using their actual name, they called them ‘the friend of so and so’.

He had been known by the name of his friend, Imam Al-Sadiq (‘a). One day, as usual, he was with the Imam (‘a). They entered together in the cobblers’ market. No-one would have expected that their friendship would be permanently severed by the time they had left the market!

He accompanied the Imam (‘a), as usual, as they entered the market that day. His black servant was also with him, walking behind him. In the middle of the market, he suddenly turned around, but could not find his servant. After taking a few more steps, he turned around again, but still could not see him. For the third time, he turned back and looked again, but there was no trace of his servant, who had been busy looking around and lagging behind. For the fourth time, he turned and finally caught sight of the servant. Becoming indignant, he said,“You son of a ....! Where were you?”

Just as these abusive words came out of his mouth, Imam Al-Sadiq (‘a) in amazement raised his hand, and slapped his forehead firmly and said,“Glory be to Allah, why did you insult his mother? Why did you accuse his mother of an immodest act? I thought you were a man of piety and were God-fearing. It has become apparent to me that you have no piety nor virtue.”

He said,“O descendant of the Holy Prophet (S), this servant is originally from Sind, and so is his mother. You know better that they are not Muslims, so the servant's mother was not a Muslim either. If she were a Muslim, I would not have abused her.”

“Let his mother be a non-Muslim. Every race and religion has its own laws and traditions in marriage. If they act according to their religious laws, then no fornication has been committed, and their children are not illegitimate.” After this statement, the Imam (‘a) said,“From now on, stay away from me!”

After this incident, no one saw Imam Al-Sadiq (‘a) walk with him until death overcame one of them and separated them from each other.1

Note

1. Kafi. v. 2, p. 324 and Wasa’il, v. 2, p. 477.

Story 49: An Insult

Abdullah Ibn Muqaffa’, the renowned Iranian scholar and writer, was in the Governor of Basrah’s residence, who at the time was Sufian Ibn Mu’awiyah. Meanwhile his servant was holding the reins of his master’s horse, waiting for Ibn Muqaffa’ to come out, mount his horse and return home. He waited a long time but Ibn Muqaffa’ did not come out. Everyone else who had gone to see the governor had come and gone, but there was no sign of Ibn Muqaffa’.

The servant became worried and started to enquire about his master, looking for him here and there, and questioning whoever he saw. They either expressed their ignorance, after taking a look at him and his horse, or shrugged their shoulders and left him without uttering a word.

Time passed. The servant, anxious and disappointed, rushed over to Isa and Sulayman, the sons of Ali ibn Abdullah ibn Abbas, the uncle of the powerful Caliph of the time, Mansur Dawaniqi, and related to them what had happened, because Ibn Muqaffa’ was their scribe and secretary.

Since Abdullah ibn Muqaffa’ was a learned person, a competent writer and a skillful translator, Isa and Sulayman were close to him and protected him. Ibn Muqaffa’ was, in turn, dependent on their support. He was, by nature, impudent and foul-mouthed. He carelessly made sarcastic remarks to others in his statements.

The support given to him by Isa and Sulayman, who were the uncles of the Caliph, the top rulers of the Caliphate, had encouraged him to be more brazen and insolent. Isa and Sulayman inquired about Ibn Muqaffa’ from Sufian ibn Mu’awiyah. He absolutely denied any knowledge of his whereabouts and said,“Ibn Muqaffa’ has not come to my house.”

Since he had been seen entering the governor’s residence in broad daylight, and eye-witnesses testified to this, there was no way to deny it. It was not a minor matter, but a homicide, and of a famous learned personality such as Ibn Muqaffa’ no less! The two opponents were the governor of Basrah on the one hand, and the two uncles of the Caliph in Baghdad on the other.

The case was taken to the court of the Caliph in Baghdad. Both opposing sides produced their eyewitnesses, and all other well-informed observers were called upon in the presence of Mansur. The case was litigated and the evidence was put forth. After the testimonies had been presented, Mansur said to his uncles,“There is nothing preventing me from putting him (Sufian) to death immediately, just for being accused of Ibn Muqaffa’s murder. However, if Ibn Muqaffa’ was still alive, and entered safe and sound through this door (the Caliph pointed at the door behind him), which of you two should I execute to avenge Sufian?”

Isa and Sulayman were mystified. They thought that perhaps Ibn Muqaffa’ might still be alive and Sufian had sent him safe and sound to the Caliph. Thus, they were compelled to withdraw their litigation and return home. Time passed, and since no one had any news or had seen any trace of Ibn Muqaffa’, little by little, his remembrance began to fade in their memories.

After some time, when everything had calmed down, it became known that Ibn Muqaffa’ had often made sarcastic remarks about Sufian ibn Mu’awiyah, and had once abused his mother. Thus, Sufian had been looking for an opportunity to take revenge. However, fearing Isa and Sulayman, the two uncles of the Caliph, he did not dare to take any action until the day that the following events occurred.

It had been agreed that a safe conduct report would be written for Abdullah ibn Ali, another uncle of Mansur, and Mansur would approve it. Abdullah ibn Ali requested Ibn Muqaffa’, the scribe of his brothers, to draft the safe conduct report. Among the remarks written in the report were insulting and abusive comments about Mansur, the bloodthirsty Abbasid Caliph.

When Mansur received the draft, he became very annoyed, lost his temper and asked,“Who has drafted this letter?” He was told,“Ibn Muqaffa’.” Mansur experienced the same feelings against him that Sufian ibn Mu’awiyah, the governor of Basrah, had experienced earlier.

Then Mansur confidentially wrote a letter to Sufian, asking him to punish Ibn Muqaffa’. Sufian had been waiting for such an opportune moment, until the day when Ibn Muqaffa’ went to Sufian’s residence for a request, leaving his servant and horse outside. When he arrived, Sufian with a number of his servants and hangmen were sitting in a room where there was a furnace blazing.

As Sufian’s eyes fell upon Ibn Muqaffa’, he remembered all the derisive remarks that he had made up to then. His mind and soul boiled over in rage like the furnace in from of him. He turned towards him and said,“Do you remember the day you abused my mother? Now it is time for revenge.” His pleas for mercy were not accepted and in the same place, he caused Ibn Muqaffa’ to pass away in the worst possible manner.1

Note

1. The explanation of Ibn Abi al-Hadid on Nahj al-Balaghah. v. 4. p. 389.

Story 50: The Sharp Tongue

In the middle of the third century of Hijrah, Ali ibn Abbas, better known as Ibn al-Rumi, the famous poet, satirist and eulogist of the Abbasid era, was sitting in a meeting organised by Qasim ibn Ubaydullah, the minister of al-Mu'atazid, the Abbasid Caliph. He was always proud of his prowess in logic and eloquence, as well as his incisive language.

Qasim ibn Ubaydullah always dreaded Ibn al-Rumi’s sharp tongue, but he did not express his anger or displeasure. On the contrary, he behaved in such a manner that, despite all Ibn Al-Rumi’s bad intentions, evil thoughts, precautions, and taking everything as a bad omen, Qasim did not refrain from consorting with him.

Qasim then secretly issued an order to put poison into Ibn al-Rumi’s food. After eating it, he realised what had happened and stood up quickly and took leave from Qasim.

Qasim asked,“Where are you going?”

“I am going to where you have sent me.”

“Then, convey my regards to my parents.”

“But, I am not going to hell.”

Ibn al-Rumi went back to his house and began treating himself, but the treatment was to no avail. He finally succumbed to his own caustic words.1

Note

1. Tatimmat Al-Muntaha Fi Waqayi' Ayyam Al-Khulafa, Muhaddith al-Qummi, v. 2, p. 400 and The History of Ibn Khalkan, v. 3, p. 44.

Story 51: Two Partners

Purity, sincerity and honest collaboration between Hisham ibn al-Hakam and Abdullah ibn Yazid Abazi had earned everyone's admiration in Kufah. They became a good example of two good partners and two honest intimate colleagues. They owned a trade shop together, storing and selling articles of a haberdashery. As long as they lived, they never quarreled, nor did they have any differences between them. What made the matter more noteworthy among people was the fact that these two personalities, from the point of view of religious belief, were situated in two quite opposite poles.

Hisham was among the famous Shi'ite scholars and orators, as well as a close companion of Imam Ja’far al-Sadiq (‘a) and he believed in the Imamate (Leadership) of the Holy Prophet’s (S) household.

As for Abdullah ibn Yazid, he was an Abazide1 scholar. As far as their beliefs were concerned, these two men were quite opposite to each other, but they were able to prevent religious prejudice from interfering in other aspects of their lives. They did their utmost to bring dignity to their collaboration, and they were able to carry out their commercial and business dealings with success.

The most surprising fact which frequently occurred was that the Shi’as, Hisham’s students, came to his shop in order to receive answers to their questions on the principles of Shi’ism, and Abdullah did not seem embarrassed when hearing remarks opposing his own religious doctrine.

And so, it was for the Abazides, who came to receive their own religious teachings, quite often the opposite, to the Shi’a school of thought, in front of Hisham and he was not annoyed with Abdullah at all.

Once Abdullah asked Hisham,“You know me very well. We are intimate friends and partners. I would like you to take me as your son-in-law and give your daughter Fatimah to me in marriage.”

Hisham said only one sentence in reply to Abdullah,“Fatimah is a believer.”

On hearing this reply, Abdullah did not utter a word, nor did he make this request again. Even this event did not break their friendship. Their collaboration in business continued its course. Only death succeeded in ending their friendship and distancing one from the other.2

Notes

1. The ‘Abazides’ form one of the six branches of Seceders (Khawarij). As we know the Seceders appeared for the first time in the battle of Siffin. In the beginning, they were Imam Ali's (as) companions and then rose in rebellion and revolted against the Imam (as). On one hand, this group practiced religion in keeping with Islamic law, while on the other hand, they were ignorant and fanatical. They were considered to be the most dangerous Muslim community and they always rebelled against the government of the time.

The Seceders (Khawarij) formed an alliance against both Imam Ali (as) and Usman. They considered other Muslims who did not agree with their beliefs to be infidels and polytheists. According to them, marriages made outside their own community with any other Muslims were considered unlawful and they did not bequeath to them. They essentially believed that it was lawful to shed their blood and usurp their property. However, the Abazide sect was more moderate than the other Seceder sects; recognizing marriage to other Muslims, accepting their testimony, and respecting their life and property. The Leader of the Abazides was a man called Abdullah ibn Abaz, who rose in rebellion at the end of Ummayad dynasty.

Reference 'Al-Milal wa al-Nihal' v. 1, p. 172-212.

2. Muruj al-Zahab, Masudi, v. 2, p. 174.

Story 52: Prohibition Of The Drunkard

By order of the Caliph Mansur, the safe of the public treasury was unlocked, and everyone was paid a share of it. Shaqrani was among those who had come to take his share. Since no one knew him, he could not find any means to receive a share for himself. Owing to the fact that one of his forefathers was a slave freed by the Holy Prophet (S), Shaqrani had naturally inherited his emancipation from them and was nicknamed ‘the emancipated slave of the Messenger of Allah.’

This had brought about an honour for him and an affiliation with the Holy Prophet (S). From this point of view, Shaqrani credited himself to be a member of the Holy Prophet’s (S) household. Anxiously looking for an acquaintance or a means to obtain his share of the public treasury, Shaqrani saw Imam Ja’far al-Sadiq (‘a). He approached him and presented his problem.

It was not long before the Imam (‘a) brought a share for him and handed it to Shaqrani. He (‘a) said in a very kind tone,“A good action is good, no matter who may do it; but, for you, it will be much better and more graceful, due to your relationship with us, as you are known to be a member of the Prophet's (S) family. Likewise, a bad action is bad, no matter who may do it; but it will be uglier and more detestable from you, for the same reason.”

Imam al-Sadiq (‘a) said these words and then left him. By hearing this statement, Shaqrani understood that the Imam (‘a) was aware that he secretly drank wine. Although the Imam (‘a) knew that he was a drunkard, he did him a favour by drawing his attention to his vice in a gentle manner, and made him feel ashamed privately, laying blame on himself.1

Note

1. Al-Anwar al-Bahiyah, Muhaddith al-Qummi, p. 76.

Story 53: The Garment Of The Caliph

Once Umar ibn Abdul Aziz was on the pulpit (minbar) delivering a speech during his era of the Caliphate. While he was delivering the speech, the people sitting at the foot of the pulpit observed him, from time to time, clutching his garment and shaking it. These movements of his hand surprised his audience. They wondered why the Caliph was doing this during his speech.

The assembly came to an end, and after enquiring into the details, it turned out that the Caliph owned only one garment, in order to save the money of the Muslim public treasury and compensate for the excesses of his predecessors who had squandered the public treasury. Since he had just washed the garment and did not have another, he was obliged to wear it, and he shook it in order for it to dry more quickly.1

Note

1. Preface of the translated text of the book “Niya’ish” by Alexis Carrell.

Story 54: The Young Man Full Of Certainty

The Holy Prophet (S) was performing his morning prayer in the Mosque with the public. The day became bright and it became easy to recognize the faces of the people present. Suddenly, the Holy Prophet's (S) eyes were fixed on a young man who seemed distressed. His head was swinging to and from over his shoulders, and he was continually moving from one side to the other. The Prophet (S) glanced at his face, and saw it turning pale. His eyes were sunk into its sockets, and his limbs had become thin.

The Prophet (S) asked,“In what condition are you?”

“I am in the condition of certainty, O Messenger of Allah!”

“Every certainty has signs which prove their authenticity. What are the signs of your certainty?”

“Mine is nothing but the sign which has made me double over with pain, and has taken away the sleep from my eyes, and completes the days with thirst. I have turned my back from all aspects of this worldly life and have headed towards the hereafter, as if I see the Divine Throne on the Day of Judgment, and I view the people in Heaven in a blessed state, as well as the people in Hell in severe chastisement. It is as if the sound of the flames of Hell is ringing in my ears at this very moment.”

The Holy Prophet (S) turned his face towards the others and said,“He is a servant of God whose heart has been illuminated by the light of belief.”

Then he (S) turned towards the young man and said,“Preserve this good state for yourself.”

The young man asked,“O Messenger of Allah, pray to Allah that He may grant me martyrdom in the Holy War.”

So, the Holy Prophet (S) prayed for him. It was not long before a Holy War took place and the young man participated in it. The tenth person martyred in that war was none other than that young man.1

Note

1. Al-Kafi, v. 2, p. 53 (Chapter: Haqiqat ul-Iman wa al-Yaqin).