Alhassanain(p) Network for Heritage and Islamic Thought

Story 55: The Migrants In Abyssinia

Year by year, month by month, the number of Muslims gradually grew in Makkah. The pressures and the hardships imposed on them by the Makkans did not make the converts to Islam forgo their consciences, and the Makkans were unable to stem the tide of people, both men and women, coming to Islam.

The ever-increasing advances, as well as the absence of despair, and the care and attention Muslims paid towards Islam, meant that they would never renounce their religion. This increased the anger of Quraysh, and it concerned them to such an extent that they intensified their torture and persecution of Muslims.

The Muslims were in a precarious position, but remained patient. To temporarily alleviate the oppression from Quraysh, the Holy Prophet (S) proposed to the Muslims to leave Makkah and migrate to Abyssinia. He (S) said,“Since the present ruler of Abyssinia is a righteous and just man, you can live in his territory for some time, until the Almighty Allah provides you with relief.”

A great number of Muslims migrated to Abyssinia. They lived there in peace, comfort, and perfect liberty, performing their religious duties, which they were unable to do freely in Makkah at all.

As soon as Quraysh came to know of the Muslims departure to Abyssinia and their peaceful lives there, they feared that Abyssinia might become a new center for Muslims. They discussed the matter amongst themselves and devised a plan to bring the Muslims back to Makkah and subjugate them as before. They selected among themselves two persons well-known for their cunning and deceit and sent them bearing a multitude of gifts for Negus, the King of Abyssinia. They had also brought many other gifts for Negus’ relatives, the nobility of Abyssinia, and for anyone who had influence upon the King.

After their arrival in Abyssinia, they had both been instructed to meet the leaders and Negus' relatives in advance and offer them gifts, and say the following words,“A group of our ignorant and naive young men have recently derided our religion as well as yours. At present they are in your country. Our elders and chiefs have sent us to you so that we could earnestly request you to expel them from your country and return them to us. When the matter is brought before Negus, we ask of you to support our case.”

The Quraysh deputies met the nobility, and presented each one with a gift and took a pledge to support their case before the King. They also went before Negus, presented him their valuable gifts, and put forward their request.

In accordance with their earlier agreement, all the members of the court and the audience who were seated around the Royal throne, were in favour of the envoys of Quraysh, and suggested to the King to issue a decree to promptly expel the Muslims and to return them to the envoys.

Negus did not accept this point of view, and said,“These people have taken refuge in my country from their own land for a reason. It cannot be just to judge by default and to issue a decree to expel them without proper investigation or consideration of their case. It is essential that I summon them and listen to their statements, and after that, I will decide what to do.”

When Negus uttered these words, the Quraysh envoys’ faces turned pale and their hearts began to throb. They feared that Negus would meet the Muslims face to face. They preferred that Muslims to stay in Abyssinia, rather than meet Negus.

Whatever this new religion offers, is it not its words and eloquence? Whoever becomes attracted to it, is it not a series of words which Muhammad (S) says have been revealed from Allah? Is there not a captivating attraction to these words? Who knows what could happen if the Muslims come and repeat these words by heart in this assembly, and make the same impression on them that they did on the people of Makkah? What to do? It is too late? Negus has already given orders to bring the group before him, who had taken refuge in Abyssinia.

The Muslims were quite aware of the Quraysh envoys’ arrival in Abyssinia, their offer of gifts, their meeting with the dignitaries and members of Negus’ court, and the purpose of their arrival. They were undoubtedly quite afraid that the envoys’ plan might work, and that they would be compelled to return to Makkah.

As they received Negus’ summons to his palace, they realised the imminent danger of the situation. They gathered together and agreed on what to say in the assembly. Unanimously, they were of the opinion not to say anything but the truth; to first explain their lives during the Age of Ignorance (Jahiliyah), and then explain the reality and rules of Islam, as well as the spirit of Islamic teachings; nothing should be hidden and nothing should be said that was contrary to the truth. They arrived at the assembly with this decision and intention.

On the other hand, since it was a matter of discussion about a new religion, Negus ordered a number of his officials and clergymen, who were Christians, to attend the assembly. A number of bishops participated in this event, each one having a Holy book before him. The authorities, ministers and clergymen, sat at their designated places. The Royal protocol, coupled with the religious personalities, gave the assembly a majestic and unique distinction.

As for Negus, he sat in the seat of honour, and the other dignitaries each took their seats in accordance with their rank. The audience could not help but be in awe of the grandeur of the function.

Negus personally took over the responsibility of their interrogation. He asked,“What is this new religion of yours which does not resemble your previous religion, nor that of ours?”

The Muslims entrusted Ja’far ibn Abi Talib, the elder brother of the Commander of the Faithful, Ali (‘a), to be their spokesman. As was agreed, he would answer questions and provide explanations.

Ja’far replied,“We were ignorant people, worshipping idols. We did not shun eating dead bodies. We committed adultery. We cut off relations with our kindred. We did evil acts against our neighbours. The strongest amongst us oppressed the weakest. We had spent a long time in this manner until Allah raised a Prophet among us.

We know his ancestry and his pure past. He invited us to monotheism and the worship of One God, prohibiting us from worshipping idols, stone and wood. He also ordered us to return things entrusted to us by others. To always tell the truth; to strengthen kinship, and to have respect for our neighbours and others. He prohibited us from committing fornication, giving false witness, usurpation of orphans’ property and imputing evil deeds to chaste women.

He ordered us not to associate anything with Allah nor to abandon prayer, alms-giving, and fasting. We have believed and attested to this, and we have obeyed the commandments that I have mentioned.

However, our people have behaved cruelly with us; ordered us to reject these commandments and return to the same ways in which we were before. They also ordered us to revert to idolatry and to those vices in which we indulged. Since we disobeyed them, they tortured us and subjected us to persecution. This was the reason that we took refuge in your country. We hope that we will be safe here.”

As the words of Ja’far reached them, Negus asked him,“Do you know any of the words by heart which your Prophet said were revealed to him, coming from the other world?”

Ja’far said,“Yes.”

Negus said,“Recite some!”

Keeping in mind that the members of the assembly, as well as the King, were Christians, and the fact that the bishops had the Holy Bible before them and the whole assembly resonated with the Christian sentiments, Ja’far began reciting firmly and calmly the Chapter of Maryam, relating the story Maryam, Isa, Yahya and Zakaria. The verses with their short phrases and their endings that rhymed generated a particular harmony.

By reciting these verses, Ja’far wanted to convey the moderate and just logic of the Holy Qur’an regarding Isa and Maryam and make them understand that the Qur’an, while sanctifying Isa and Maryam, distances them from the Sanctuary of Divinity.

The assembly was in an extraordinary state. Tears rolled down their cheeks. Negus said,“By God, the verity of what Isa said is the same. These words have emanated from one and the same source.”

Then he turned to the Quraysh envoys and said,“Leave, and mind your own business!”

Then he returned their gifts to them. Afterwards, Negus officially became a Muslim and passed away in the ninth year of Hijrah. The Holy Prophet (S) performed his funeral prayers from a far distance.1

Note

1. Sirat ibn Hisham, v. 1, p. 321.

Story 56: The Worker And The Sun

Imam Al-Sadiq (‘a), dressed in a coarse working garment with a spade in his hand, was busy labouring in his orchard. He had been working so hard that sweat covered his entire body, from head to foot.

Abu Amr Shaybani passed by and saw the Imam (‘a) in a state of fatigue and pain. He thought,“If he has taken a spade and is doing hard labour alone, perhaps he may not have found anyone else to do it, and has been obliged to do the work himself.”

He asked the Imam (‘a),“Give me the spade so that I can do the work for you.”

The Imam (‘a) replied,“No, I truly appreciate the person who endeavors to toil and suffer in the sun to gain his own sustenance.” 1

Note

1. Bihar ul-Anwar, v. 11, p. 120.

Story 57: The New Neighbour

A man from the Ansars (Helpers of the Prophet Muhammad) bought a new house in a neighbourhood of Madinah and moved into it. He discovered that he had a problematic neighbour.

He came to the Holy Prophet (S) and said,“I have purchased a house in such and such a quarter, among such and such a tribe, and moved into it. Unfortunately, my nearest neighbour is a useless person. Not only that, he is also ill-mannered towards me. I am not safe around him; and I am not sure what danger he may bring to us.”

The Holy Prophet (S) entrusted four persons, namely Ali (‘a), Salman, Abu Dharr, and another named Miqdad. He (S) conveyed loudly the following message to the men and women in the Mosque,“The one whose neighbours fear his persecution has no faith.” This announcement was repeated three times.

Then the Holy Prophet (S) pointed in four directions with his hand and said,“From each side of your house you are surrounded by up to forty houses. One should count them as neighbours.” 1

Note

1. Al-Kafi , v. 2, p. 666. (Chapter: Haqq al-Javar).

Story 58: The Last Words

As soon as Umm Hamideh, the mother of Imam Kazim (‘a), saw Abu Basir, who had come to express his condolences to her on the demise of her eminent husband, Imam Al-Sadiq (‘a), her tears began trickling down her face. Abu Basir also wept for some time. When she stopped weeping, she said to Abu Basir,“You were not present at the time of the Imam’s (‘a) death. A strange event occurred.”

Abu Basir asked,“What was it?”

She replied, “It was during the last moments of the Imam’s (‘a) life, as he was taking his last breaths, his eyes were closed. Then suddenly, the Imam (‘a) opened his eyes and said, “Call all of my family members to come near me now! It was surprising that the Imam (‘a) had issued such an order at this crucial time, and we tried our utmost to gather all of them together.

No one remained of the Imam’s (‘a) family members and relatives, but all were present. All of us were waiting to see what the Imam (‘a) would say or do in this critical moment. When the Imam (‘a) saw them present and ready, he addressed the assembly and said, ‘Our intercession will not avail those who take prayer lightly.’ “1

Note

1. Bihar ul-Anwar, v. 11 , p. 105.

Story 59: Nasibah

Nasibah or Nusaybah, also called Umm Ammarah, after her son Ammarah, or daughter of Ka'b, had a scar on her shoulder which was still visible and was a reminder of a serious wound and a reflection of her past. For the younger girls and women, who had not lived in the era of the Messenger of God (S), whenever they happened to see the scar on her shoulder, they asked her with extreme curiosity about the tragic incident which had resulted in her wound. They longed to hear about the exciting adventure of Nasibah in the battle of Uhud from her own lips.

Nasibah never thought that she would fight, shoulder to shoulder in the battle of Uhud with her husband and two sons, defending the Holy Prophet (S). She had a water bag on her shoulder to provide water for the wounded. She also had bandages made of cloth to dress the wounds of the injured. She was not expecting to do anything else that day.

At the outbreak of the battle, the Muslims had imposed a major defeat on the enemy, though they were few in number, ineffective and lacked sufficient ammunition. The enemy took flight and deserted the battlefield.

However, it did not last, due to the negligence of some of the sentries’ detachment at the Aynayin Hills. The enemy launched a surprise attack from the rear, the tables were turned, and a great number of Muslims were dispersed far from the Holy Prophet (S).

When Nasibah was confronted with this situation, she put the water bag down and picked up a sword and began fighting. At times she used a sword and at times a bow and arrow. She picked up a shield left by a man who had fled and made use of it. Suddenly she became aware of an enemy soldier shouting,“Where is Muhammad? Where is Muhammad? Show him to me!”

She advanced towards him rapidly and inflicted a few blows on him. Since he was doubly armoured, the sword thrusts had little effect on him. However, when he struck back, the enemy soldier inflicted such a heavy blow on Nasibah ’s unprotected shoulder that it required treatment for a year. Seeing the blood gushing from her shoulder, the Holy Prophet (S) called one of her sons and said,“Dress your mother’s wound immediately!” He dressed the wound and she began fighting again.

At that moment, she saw that one of her sons had been injured. She dressed his wounds with the cloth bandages which she had brought with her. The Holy Prophet (S) enjoyed seeing this woman’s courage, and he smiled. After dressing her son’s wounds, she said,“My son! Move quickly and prepare to fight!” No sooner did the words pass her lips, then the Holy Prophet (S) pointed out a man to Nasibah and said,“This is the one who injured your son.”

Nasibah assaulted him like a lioness and struck her sword on his leg. He fell to the ground. The Holy Prophet (S) said,“Well done! You have taken your revenge. Thank Allah Who granted you victory and appeased your desire!”

A number of Muslims were martyred; others were wounded. Nasibah herself sustained many injuries, and was at death’s door. After the battle of Uhud, to ensure safety from the enemy, the Holy Prophet (S) ordered the army to immediately march towards Hamra ul-Assad. Despite being in a critical state, Nasibah wanted to accompany them, but the severity of her wounds prevented her from doing so.

On their return from Hamra ul-Assad, the Holy Prophet (S), before entering his house, sent someone to inquire about Nasibah ’s health. Being informed of her well-being, the Holy Prophet (S) was pleased.1

Note

1. Ibn Abi al-Hadid, v. 3, p. 568.

Story 60: Request Of The Messiah

Isa (‘a) said to his apostles,“I have a request for you. If you promise to do it, I will tell you what it is.”

The apostles said in reply,“We submit to you and we will obey your orders!”

Isa (‘a) stood up and began to wash the feet of each one of his apostles. The apostles felt deeply troubled by this, since they had pledged to submit to him, but they yielded to his wishes.

After Isa (‘a) finished washing their feet, the apostles said,“You are our master. It is our duty to wash your feet, not for you to wash ours!”

Isa (‘a) said,“I did it so that you would know that the one who deserves to serve people is the one who is the most learned and dignified amongst you. I did it to show you my humility and to teach you the lesson of modesty, so that you would perform your duties in a humble manner and serve people when you will be in charge of people’s instruction and guidance after me. Wisdom grows in the bosom of humility, not of haughtiness, just as plants grow in soft earth rather than hard earth.” 1

Note

1. Al-Wasa’il, v. 2, p. 457.

Story 61: Gathering Firewood In The Desert

During one of their journeys, the Holy Prophet (S) accompanied by his companions arrived at a barren and arid area. They were in need of firewood.

The Prophet (S) said,“Gather some firewood.”

The Companions replied,“O Messenger of Allah (S)! Look how barren this area is! One cannot find a single piece of wood here.”

He (S) said,“Whatever there is, everyone must gather as much wood as possible.”

The Companions departed towards the desert. They were looking around attentively to find any twigs. If they found a small piece, they would pick it up. Everyone gathered as much wood as they could find and brought it with them. When all of them piled up what they had gathered, it became a great quantity of firewood.

Then the Holy Prophet (S) said,“Minor sins are just like these small pieces of wood. At first sight, they seem to be nothing, but everything has a searcher and a follower in the same way that you have searched and searched until you gathered and piled up a large quantity of wood. Your sins are also gathered and recorded until the day that you will realize that these minor sins, which were nothing in your sight, became a giant stack.” 1

Note

1. Al-Wasa’il. v. 2. p. 462.

Story 62: Liquor At The Dinner Table

Once Mansur Dawaniqi summoned Imam Ja’far al-Sadiq (‘a), under different pretexts, from Madinah to Iraq in order to keep a closer eye on him (‘a). He prevented the Imam from returning to Hijaz for quite a long period of time.

On one of these occasions, when the Imam (‘a) was in Iraq, one of the army commanders of Mansur had his son circumcised. He invited a great number of people for the occasion and hosted an elaborate banquet.

All the nobles and prominent members of society were present. Imam Ja’far al-Sadiq (‘a) was also invited to the banquet. The dinner table was laid. The guests sat down at the table and began eating.

Meanwhile one of the guests asked for water. Instead of water, a glass of liquor was handed to him. Immediately, the Imam (‘a) rose from his place while eating and left the banquet. They tried to bring the Imam (‘a) back, but he (‘a) refused to return.

He cited that the Holy Prophet (S) had said,“Whoever sits at a table where liquor is served, the curse of Allah shall descend upon him.” 1

Note

1. Bihar ul-Anwar, v. 21, p. 115.

Story 63: Listening To The Qur’an

Ibn Masud was one of the transcribers of the Divine Revelation. He was among those who inscribed with painstaking care all that was revealed of the Holy Qur’an, registering everything he heard, while omitting nothing.

One day, the Holy Prophet (S) told him,“Recite some verses of the Holy Qur’an so that I can listen to it.”

Ibn Masud opened his own compilation of the Holy Qur’an, and came across the chapter of ‘The Women’. He began to recite it. The Holy Prophet (S) was listening to his recitation attentively until he reached verse 41:“How would it be, then, when we were to bring from every nation a witness and bring you, O Muhammad, as a witness against these people?”

Just as Ibn Masud recited this verse, the Prophet’s (S) eyes were filled with tears and he (S) said,“That is enough for the time being.” 1

Note

1. Kuhl Al-Basar Fi Sirat Sayyid Al-Bashar, Muhaddith al-Qummi, p. 79.

Story 64: The Man Renowned By The Public

For some time, a man’s name was frequently mentioned among the common people. He had become renowned for his sanctity, piety and religiosity. Everywhere in public they were talking about his greatness and generosity. In the presence of Imam Al-Sadiq (‘a) the name of that man was frequently mentioned, as was his affection towards ordinary folk, and their devotion to him. Imam Al-Sadiq (‘a) thought to evaluate his personality from afar to see why he has so affected the masses.

Unbeknownst to the man, one day the Imam (‘a) went looking for him and saw his friends, who were all of the lower classes, gathered around him. Without showing himself, the Imam (‘a) witnessed the scene. The first thing that caught the Imam’s (‘a) attention was his demagogic manner and expression.

The man then parted from the people and made his way in another direction. The Imam (‘a) began to follow him secretly in order to see where he was going, what he was doing, and what actions he carried out that made him so interesting and favoured by others?

It was not long before the man stopped at a bakery. To the Imam’s (‘a) astonishment, the man took advantage of the baker’s inattention and snatched two loaves of bread, hiding them under his garment, and then set out on his way. The Imam (‘a) initially thought he might have purchased the bread and had already paid for it or would pay for it later on; but he (‘a) thought if such was the case, why did he take the bread and then leave when he saw the poor baker avert his eyes from him?

Still the Imam (‘a) kept following him, reflecting upon the incident of bakery. Again, the man stopped in front of a fruit seller and lingered for a while. As soon as he saw the fruit seller avert his eyes, he took two pomegranates, hid them under his garment and left.

The Imam’s (‘a) surprise reached its peak when he noticed that the man went to an ill person and gave him the bread and the pomegranate and then parted.

At this time, the Imam (‘a) walked a little faster and caught up with him and asked,“Today I have witnessed a strange incident involving you.” Imam Al-Sadiq (‘a) recounted the incident and asked him to explain.

He set his eyes upon the Imam's (‘a) face and said,“I guess you are Ja'far ibn Muhammad.”

“You are absolutely right. Yes, I am.”

“You are certainly a descendant of the Holy Prophet (S). You have nobility in your kinship. But it is a pity that you are so ignorant.”

“What ignorance have you seen on my part?”

“The question you have just asked me indicates the highest level of ignorance. It seems you cannot comprehend a simple calculation in religion. You do not know that God says in the Holy Qur’an:

مَن جَاء بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا وَمَن جَاء بِالسَّيِّئَةِ فَلاَ يُجْزَى إِلاَّ مِثْلَهَا وَهُمْ لاَ يُظْلَمُونَ

“Whoever brings a good (deed), he shall have ten times its like, and whoever brings vice, he shall not be recompensed but with its like, and they shall not be dealt with unjustly.” (Surah Al-An’am, 6:160).

“According to this calculation, the two loaves of bread which I have stolen are counted as two sins, and two pomegranates that I have stolen make two other sins. Together that makes four sins. On the other hand, by giving the two loaves of bread and the two pomegranates in the way of Allah, I have for each of them received the equivalent of ten good deeds, which makes a total of forty good deeds. Hence, a very simple calculation makes the result of this question quite clear. If four is deducted from forty that leaves thirty-six good deeds written to my credit. That is what you are incapable of comprehending; this simple calculation!”

The Imam (‘a) replied, “May Allah grant you death. You ignorant person. You are calculating a delusion. Did not you hear the Qur’anic verse that says:

وَاتْلُ عَلَيْهِمْ نبَأَ ابْنَيْ آدَمَ بِالْحَقِّ إِذْ قرَّبَا قرْبَانًا فتقُبِّلَ مِن أَحَدِهِمَا وَلَمْ يُتقَبَّلْ مِنَ الآخَرِ قَالَ لَأَقتلَنَّكَ قَالَ إِنَّمَا يتقَبَّلُ اللّهُ مِنَ الْمُتَّقِينَ

“(O' Prophet!) Recite to them the truth of the story of the two sons of Adam when they offered each a sacrifice, hut it was accepted from one of them and was not accepted from the other, (The one) said: 'I shall certainly slay you,' (The other) said: 'verily Allah accepts only from the pious ones.” (Surah al-Maidah, 5:27).

Suffice it to say that this simple statement would illustrate your error. By your own confession, you have committed four sins. By giving the property of others as charity, not only you have not done a good deed, but you have also committed a sin for each of them. Therefore, four other sins are added to your first four sins, make a total of eight sins, and not even a single good deed for you.”

The man’s eyes were fixed with surprise on the Imam’s (‘a) face. Once the Imam (‘a) had given him this explanation, he left.

When Imam Al-Sadiq (‘a) narrated this event to his companions, he said,“Such ignorant interpretations and detestable justifications in religious affairs lead certain people astray and lead to others being misled too.” 1

Note

1. Al-Wasa’il, v. 2, p. 57.

Story 65: The Words Which Made Abu Talib Strong

Not concerning himself with the consequences, the Holy Prophet (S) resisted against Quraysh and continued on his path with a clear mind towards his purpose and with firm endurance. He continued humiliating and offending their idols, considering the idolators to be feeble-minded, and he accused their ancestors of aberration and misconduct. The heads of the Quraysh could not tolerate these provocations and raised the case with his uncle Abu Talib, asking him either to personally keep his nephew under control or to let Quraysh confront him directly.

Abu Talib tried to calm down Quraysh in a conciliatory manner, but the situation gradually worsened and became intolerable for them. Muhammad (S) was the common talk of every household. Whenever two people met, they started discussing him restlessly, mentioning his words and conduct pertaining to the joining of followers to his religion, either individually or in groups. Thus, it did not bode well for them to wait. They all agreed on trying to stem this looming disaster at any cost. They decided to talk to Abu Talib once again about this matter, but this time, more serious and determined.

The Chiefs and leaders of Quraysh came to Abu Talib and said,“We asked you to put a stop to your nephew, but you did not pay us any heed. Because of your seniority and the high esteem we have for you, we did not disturb him before raising the case with you. However, we cannot tolerate any longer that he abuses our gods, mocks us, and considers our ancestors astray and ignorant. Therefore, we are here to give an ultimatum. If you do not stop your nephew, we will not respect you, nor take your seniority into consideration any longer, and we will fight against you as well as your nephew until one of the groups is wiped out.

This alarming ultimatum made Abu Talib very concerned. He had never seen before such brusque words from Quraysh. It showed that Abu Talib could not endure resisting or fighting Quraysh. If the situation was to become dangerous, he and his nephew along with his family would be destroyed. He therefore sent somebody to the Messenger of Allah (S), conveyed their message to him and said, “Now that the situation has reached this point, keep quiet, for we both are in danger.”

The Holy Prophet (S) saw that the ultimatum had left a strong impression on Abu Talib. In reply, the Prophet (S) uttered a sentence which made Abu Talib forget all the words of Quraysh forever. He (S) said,“Dear Uncle, I am pleased to say that, even if they place the sun in my right hand and the moon in my left hand so that I might desist from propagating my faith and pursuing my goal, I would never give up until Allah’s religion is revealed or lay down my life for its sake.”

His eyes filled with tears, the Holy Prophet (S) made this statement and stood up to leave.

He (S) had not taken but a few steps before his uncle called him (S) to return and said,“By Allah! I will not withdraw my support for you until my last breath!” 1

Note

1. Sirah Ibn Hisham, v. 1. p. 265.

Story 66: A Middle-Aged Student

Sakaki was an ironsmith and craftsman. He had fashioned an elegant inkstand with such a delicate lock that it was only worthy of Kings. He anticipated ample appreciation and encouragement for his work. Thus, he offered the inkstand to the King with high hopes and desires. In the beginning, as was expected, the King was impressed with it; but later on, an event occurred which completely changed Sakaki’s mind, as well as his way of life.

While the king was busy looking at his handicraft, and Sakaki was immersed in the realm of fancy, an erudite man’s arrival (a literary person or a jurisprudent) was reported. As soon as he arrived, the King was so occupied with his entertainment and hospitality that he completely forgot about Sakaki. Witnessing this scene, it provoked a profound mixture of feelings in Sakaki's soul. He realized that his work was not appreciated and encouraged as it should have been. However, Sakaki’s ambitious spirit was not one which could easily calm down. Then what could he do?

He thought to do the same as others before him had done, to follow the same path others had taken, to pursue books and learning and rediscover his lost dreams. Although it was not an easy job for an older man, whose youth had passed him by, to become schoolmates with younger students and to start from the basics, there was no alternative before him. After all, whenever a fish is taken out of water, it is still fresh.

Furthermore, what added to his difficulties was that he found no interest in studies in the beginning. Perhaps the reason for his stagnation in education and literature was that he had spent many years of his life working in arts and handicrafts. However, neither his advanced age nor the decline in capacity could deter him from the decision which he had made.

He began studying very hard until one day an incident took place. The teacher was teaching him Shafi’i jurisprudence. He taught: ‘The teacher’s belief is that the skin of a dog becomes pure after tanning.’

Sakaki repeated these words over and over to himself to help him pass the course, but while reciting it during his exams, he instead said: ‘A dog’s belief is that the teacher’s skin becomes pure after tanning.’

The others burst into laughter and it confirmed to them that this middle-aged man who was interested in studying in his old age was capable of nothing.

Sakaki could no longer stay at that school or in that town, so he left for the desert. The vast world became too tight for him. By chance he reached the foot of a mountain where he saw the little drops of water falling from the top of the mountain down on a rock forming a hole in the hard stone with its constant dripping. He reflected for a while and a thought crossed his mind. He thought: ‘My heart may be inept, but it is not harder than this stone. It is impossible for steadfastness and perseverance to be in vain.’ So he returned and engaged in the pursuit of knowledge until his talent blossomed and his ability shone. In the end, he became a renowned scholar in literature.1

Note

1. Ruzat ul-Janat, p. 747.

Story 67: The Botanist

The teachers at the school of Carl von Linné (or Carl Linnaeus) were in agreement that they were disappointed in his performance and advised his father, who was a priest, not to expect his son to advance much in his studies, for they found him neither intelligent nor talented. They thought that it would be better for his father to find a manual job suitable for his son and let him pursue that instead.

However, despite all their troubles and setbacks, von Linné’s parents sent him to university to study medicine. Lacking in financial means, they paid only a small portion of the fees for his studies. Were it not for the compassion and aid of a benefactor, whom von Linné had become acquainted with on the University campus, poverty would have had the upper hand on him.

Contrary to his parents’ wishes, von Linné was not interested in the field in which he was studying. Rather, he was interested in the field of botany. He had been interested in plants since his childhood, inheriting this aptitude from his father. His father’s garden was overflowing with beautiful plants. Since his childhood his mother used to give him a flower as a way to calm him down whenever he was upset or crying.

During his studies at Medical School, he came across a work written by a French botanist. He set his heart on the contemplation of the mysteries of plants. In those days, one of the questions which drew the attention of the scholars of botany was the correct method of classification of plants and vegetables. Von Linné succeeded in innovating a particular method, using binomial nomenclature, as the basis of classification of the plants, which was well received.

The work which he had published on the subject provided him with the opportunity to apply for a position at the University in this field. He displayed his talent at the same university where he was engaged in studies. However, he was unable to obtain the position due to the envy of some of his contemporaries.

Von Linné became intoxicated with his success. It was the first time in his life that he had tasted the pleasure of success and therefore did not give any importance to failing to attain the University position. He organized a scientific mission and prepared for a long journey in order to carry out a study of nature. Among the necessities for his journey, he had taken a suitcase, a few undergarments, a magnifying glass, and a few papers. He then set out on foot, all alone.

He covered a distance of seven thousand kilometers. Facing extraordinary difficulties, he returned with a great quantity of knowledge and data for analysis. In 1735, three years after that event, he moved to Hamburg. He had found that in Sweden, his home country, he had not managed to obtain steady work.

On visiting one of the museums in Hamburg, he was shown one of their treasures by the director. It was supposedly a snake with seven heads. The heads were not only similar to that of a snake, but they bore resemblance to that of a weasel too. However, von Linné soon discovered that it was a fake and made his observation public. The local mayor became enraged with the visitor and ordered his expulsion.

Von Linné continued on his journey. On the way, he completed his thesis on medicine and managed to publish his own work in the city Leiden under the title ‘System of Nature’. This work earned him good standing.

A rich citizen in Amsterdam asked him to oversee his exquisite and unparalleled gardens. By accepting this position, he succeeded in becoming financially stable and getting the opportunity to rest that he needed. Owing to his beneficent supporter, von Linné was able to visit France and devote himself to the collection of different species of plants in the forests of Meudon.

In the end, he became homesick and yearned for his motherland. He returned to Sweden, but this time, his home country came to appreciate his true value and gave the man, who had been once been dismissed by his school supervisors as unqualified, the acclaim which his genius, perseverance and iron will deserved.1

Note

1. The History of Science by P. Rousseau, p. 382 and 383.

Story 68: The Eloquent Orator

Demosthenes was a renowned politician and great orator of ancient Greece. His birthday coincided with that of the death of Aristotle in the same year. He was able to deliver speeches from a very young age, at beginning of his adolescence. However, he was not interested in becoming a good orator or a teacher of ethics, nor in making political and social speeches during important events, nor in becoming a great defense attorney. Rather he wanted to bring legal action against his father’s executioners, and his own tutors, who had usurped a considerable amount of wealth which was his rightful inheritance.

He devoted himself to this work for some time, but gained nothing of his father’s property. Nevertheless, he became an expert in oration and decided to make speeches in public assemblies. In the beginning his eloquence was not well received. The flaws in his speeches, either in its natural aspects, relating to his voice, accent, and consistency of his breathing, or in its technical aspects, regarding composition and expression, became evident. However, with the encouragement and exhortation of his friends, he put an end to all his flaws with a valiant effort.

Sitting in his cellar, all alone, he began practicing his discourse. In order to improve his pronunciation, he put sand in his mouth and began reciting poems aloud. To improve his breathing, he ran up a hill or recited long poems in one breath. He gave speeches before a mirror so as to observe his facial expressions and to develop his articulation and bearing. He trained hard until he became one of the greatest orators of his time in the entire world.1

Note

1. Ayen Sakhbouri, v. 2, p. 5-6.

Story 69: The Fruit Of The Visit To Taif

Both the Holy Prophet’s (S) uncle, Abu Talib, and his (S) wife, Khadijah, passed away within a few days of each other. Thus, the Prophet (S) lost two of his best supporters and protectors. Abu Talib, supported him in public and was his closest associate, and Khadijah, was his source of comfort at home.

The demise of Abu Talib was a threat to the Holy Prophet (S) to the extent that it allowed Quraysh to persecute him more. A few days after Abu Talib’s death, as the Prophet (S) was passing through an alley, they emptied a container of garbage on his head. He (S) returned home full of dust and soil. The youngest of his daughters, Fatimah (‘a), ran to him and washed the dust off her father’s head. Seeing his dearest daughter shedding tears, the Holy Prophet (S) said,“My sweet daughter, do not weep or worry, your father is not alone. Allah is his protector.”

After this incident, he (S) left Makkah alone and moved to Taif where he would spread the Message of Allah to the tribe of Saqif, situated to the south of Makkah. Taif was well known for its pleasant climate and abundant wealth. It was also a common place for the rich of Makkah to visit, at the time. Leading a comfortable life, the people of Taif had no differences with the Makkans.

The people of this city had the same mentality as those who lived in the vicinity of the Ka’bah. The Holy Prophet (S) knew this well, but he (S) was not one who despaired or pondered too long over difficulties. Rather, he (S) was ready to face the most challenging problems in order to conquer a man's heart or to attract a suitable person.

On entering Taif, the Holy Prophet (S) heard the same words which he had heard from the inhabitants of Makkah.

One man said,“Did Allah did not find anyone else on this earth to convey his message but you?”

Another said,“I would have stolen the cover of the Ka’bah if you were the Messenger of Allah.”

A third said,“I will not at any cost have a discussion with you” ….and so on.

They disagreed with his call to Islam, but they also feared that some might listen to him. They encouraged a group of children, who were hooligans and rascals, to expel him from Taif. They persecuted the Holy Prophet (S) by insulting him and throwing stones at him. Wounded, the Holy Prophet (S) took refuge in a garden outside Taif with much difficulty.

This garden belonged to Atbah and Shaybah, two wealthy Chiefs of Quraysh. They were both present in the garden when this incident happened, and they witnessed it all from a distance and were quite pleased about it. The children of Taif returned. The Holy Prophet (S) sat under the shade of vine leaves far from Atbah and Shaybah.

He (S) was alone, all alone with Allah. He raised his humble face towards Almighty Allah and prayed,“O Allah, I present before you my complaint about my weakness, my helplessness, and about the mockery and derision to which I have been subjected. O most Merciful of all the Merciful, you are the Lord of the oppressed. You are my Allah. To whom are You leaving me? To the strangers who will ill treat me? Or to my enemy who has an upper hand on me? O Allah, if whatever has befallen me is not because of Your wrath nor because I am unworthy, I shall not fear. The dominion of Your security and prosperity is broad enough for me. I seek refuge in the Light of Your Essence which illuminates darkness and straightens out the affairs of the Hereafter; that neither Your wrath nor Your chastisement may descend upon me. Because of You, I am pleased with what befalls me. There is no change, no power and no transformation that takes place, but by You and from You.”

Being happy watching the defeat of the Holy Prophet (S), Atbah and Shaybah, in accordance with tribal ties and customs, sent their Christian servant, Adas, to offer a plate of grapes to the man sitting under the vine leaves and then to quickly return.

Adas brought the grapes, put it before the Holy Prophet (S) and said,“Eat this!”

The Holy Prophet (S) stretched out his hand and picked a few grapes, but before putting the grapes in his mouth, he uttered ‘Bismillah-e-Rahman-e-Rahim’ (In the name of Allah, the most Merciful, the most Compassionate). Adas had never heard such words before in his entire life.

Fixing a profound gaze on the Holy Prophet’s (S) face, he said,“These words are not ordinary words of conversation among the people of this region. What are these words?”

The Holy Prophet (S) asked Adas,“Where are you from and what is your religion?”

“I am originally from Nainawa, and I am a Christian.”

“From Nainawa? The city of the virtuous servant of Allah, Yunus ibn Mata?”

“How strange! You live here, among these people and you know the name of Yunus ibn Mata? Even when I lived in Nainawa, there were hardly ten people who knew his father’s name Mata?”

The Holy Prophet (S) said,“Yunus is my brother. He was a Prophet of Allah, and I too am a Messenger of Allah!”

As Atbah and Shaybah saw Adas standing and talking to the Prophet (S), their hearts sank. They feared nothing more than people talking to the Holy Prophet (S).

Suddenly they noticed Adas falling to his knees before the Prophet (S) and kissing his hands, head and feet.

One said to the other,“Have you seen how quickly he managed to corrupt the poor servant?” 1

Note

1. Sira’i ibn Hisham, v. 1, p. 419-421.