Alhassanain(p) Network for Heritage and Islamic Thought

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Narratives Of The Veracious Vol. 2

Author (s): Murtadha Mutahhari

Translator (s): Al-Ridha’ Hamidi

Publisher (s): Islamic Propagation Organization

www.alhassanain.org/english

This text is the first volume of a collection of anecdotes about prominent personalities, some well-known and others unknown, both Muslim and non-Muslim, but mainly about the Holy Prophet (S) and the A’imma of the Ahl al-Bayt (‘a). These serve to guide us on the wisdom, morality and ethics that we should carry in our day-to-day affairs.

Notice:

This version is published on behalf of www.alhassanain.org/english

The composing errors are not corrected.

Table of Contents

Foreword 1

Story 76: Son Of Hatam 3

Notes 5

Story 77: Perspicacity Test 6

Note 6

Story 78: Juwaybir And Zulfa 7

Note 10

Story 79: A Recommendation 11

Note 11

Story 80: An Unexpected Decision 12

Note 13

Story 81: Divinely Favoured Money 14

Note 15

Story 82: High Cost Of Provisions 16

Note 16

Story 83: Evacuation Of Public Bath 17

Note 17

Story 84: Pinch For Water Shortage 18

Note 20

Story 85: Complaint Against Fate 21

Note 21

Story 86: Teacher’s Reproof 22

Note 23

Story 87: Breaking A Fast 24

Note 24

Story 88: Apprentice Of The Draper 25

Note 25

Story 89: Anarchic Constellation 26

Note 26

Story 90: Astrologer 27

Note 27

Story 91: Resolving Of Difficulties 28

Note 28

Story 92: Who Is More Pious 29

Note 29

Story 93: Alexander And Diogenes 30

Note 30

Story 94: King And The Sage 31

Note 32

Story 95: “Tawhid” Monotheism Of Mufadhdhal 33

Note 35

Story 96: The Camel Abatement 36

Note 36

Story 97: A Thirsty Christian 37

Note 37

Story 98: 'Ali’s ('A) Guests 38

Note 38

Story 99: The Lepers 39

Note 39

Story 100: Ibn Siyabah 40

Note 41

Story 101: Judge’s Guest 42

Note 42

Story 102: Grocer’s Words 43

Notes 44

Story 103: Old Man And Children 45

Note 45

Story 104: S’ad’s Message 46

Note 47

Story 105: The Granted Prayer 48

Note 49

Story 106: Abolition Of The Benefit Of Clergy 50

Note 53

Story 107: Debutant Slogan 54

Note 56

Story 108: In The Audience Of Rustam 57

Note 60

Story 109: Absence From Bed 61

Note 62

Story 110: The Agenda 63

Note 65

Story 111: Asleep Or Awake? 66

Note 67

Story 112: Dower Of Blood 68

Notes 76

Story 113: What Happened To Your Sons? 77

Notes 78

Story 114: The Teacher’s Advice 79

Note 81

Story 115: Rights Of The Muslim Brother 82

Notes 82

Story 116: A Mother’s Rights 83

Note 84

Story 117: In The Presence Of Scholar 85

Note 85

Story 118: Hisham And Tawus Yamani 86

Note 86

Story 119: Retirement 87

Note 87

Story 120: Even A Slave Merchant 88

Note 88

Story 121: Cucumber Seller 89

Note 90

Story 122: The Testimony Of Umm 'Ala 91

Note 91

Story 123: “Adhan” Prayer Call At Midnight 92

Notes 94

Story 124: Complaint Lodged Against The Husband 96

Note 97

Story 125: Housework 98

Note 99

Lexicon Of Proper Names And Arabic Terms 100

Foreword

Murtadha Mutahhari, the author of this work, was born on 2nd February, 1919 in Fariman, a town in the north-eastern Iranian province of Khurasan, and was assassinated by the pseudo-Islamic group Furqan, on 2nd May 1979, about three months after the victory of the Islamic Revolution in Iran.

Having studied advanced literature, philosophy, Islamic jurisprudence and other Islamic fields in the religious city of Qum, Martyr Murtadha Mutahhari began teaching philosophy and religious sciences at Tehran University. He played a significant role in illuminating the minds of people from different walks of society, particularly university students.

Subsequently, his political activity against the Shah dynasty resulted in his imprisonment by theSAVAK many times, as well as prohibition of him teaching at university.

By compiling more than forty works, mostly in the domain of philosophy and Islamic sociology, he can truly be considered as one of the outstanding forerunners of the revival of Islamic thought in the contemporary world.

The late Leader of the Islamic Revolution Imam Khomeini (May Almighty Allah shower His peace and blessings upon his soul) said on the occasion of his martyrdom,“I have lost a very dear son.”

Narratives of the Veracious, ‘Dastan Rastan’, is not a philosophical text, nor an analysis. Rather, it is a series of narratives extracted, not only from Islamic traditions, but also from diverse historical books that relate anecdotes about prominent personalities, some well-known and others unknown, both Muslim and non-Muslim.

The martyred author's purpose, as he has explained in the introduction of the Persian edition, was to contribute to guidance and moral education by relating instructive narratives, reiterated them in plain language, rendering it accessible to the expert and lay person alike.

Ethics is a fundamental field in Islam to which this work refers and transmits authentic accounts.

وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا وَأَوْحَيْنَآ إِلَيْهِمْ فِعْلَ الْخَيْرَاتِ وَإِقَامَ الصَّلاَةِ وَإِيتَآءَ الزَّكَاةِ وَكَانُوا لَنَا عَابِدِينَ

“And We made them leaders guiding (the people) by Our command, and We revealed to them the doing of good deeds, and the establishing prayer, and the giving of alms, and they were worshippers of Us (alone).” (Surah Al-Anbiya, 21:73).

Among the many works of Ayatullah Martyr Murtadha Mutahhari are:

1. Society and History

2. An Introduction to the Islamic World Outlook (7 Volumes)

3. Man and Faith

4. The System of Feminism in Islam

5. Divine Aid in Human Life

6. The Martyr

7. A Recognition of Islamic Sciences (3 volumes)

8. Islam and Iran (A Historical Study of Mutual Services), and many others.

In recognizing the importance of the work by Martyr Murtadha Mutahhari, the ICRO wishes to publish this book with the hope of strengthening unity among the Muslim brotherhood, as well as with other communities.

Department of Translation and Publication,

Islamic Culture and Relations Organization

Story 76: Son Of Hatam

Before the advent of Islam and the establishment of the Islamic Government in the Arabian Peninsula, the feudal system reigned over the Arabian Society. Each tribe had a separate chief, the Arabs' used to obey their chiefs and pay tax and tribute to them. Among the lords and feudals of Arabs, the generous Hatam Tai was one of the well-known chiefs and was counted as the head and chief of Tay Tribe.

After Hatam, his son Adi succeeded him. Tay tribe submitted to his rule. Under the title of tax and tribute, Adi took annually a quarter of everyone’s revenue. The rule of Adi coincided with the era of the Holy Prophet (S) and the expansion of Islam.

The people of Tay tribe were pagans, but Adi himself was a Christian, not exposing his own belief to his tribe.

After being converted to Islam and acquainted with the liberating principles of Islam, the people were willy-nilly emancipated of the yoke of chiefs who had hitherto imposed their obedience upon them.

Owing to this fact, Adi Ibn Hatam, like the other Arab chiefs and lords, considered Islam as the greatest menace for himself and became an enemy of the Holy Prophet (S).

Anyhow, the die was cast, people were embracing Islam in groups. Islam and Muslim affairs were flourishing day by day.

Adi knew very well that a day would come that the Muslims would come over and overthrow his power and kingdom. Therefore, he ordered his special steward, a slave, to keep the strong and light-footed camels ready beside his camp and inform him immediately as soon as he saw the Muslim army approaching towards them.

One day the slave came to him and said:“Take whatever decision you wish to, for the Muslims army is just round about.”

Adi ordered his slave to make the camels ready, mounted his family on them, loaded all transportable items and escaped towards Syria where the inhabitants were Christians adhering to his own religion.

Due to precipitation, Adi forgot to take his sister, Safana with him, and she was left behind.

Adi had escaped before the Muslim army arrived and Safana was captured and brought along with the other captives to Madinah. The story of Adi's escape was also related to the Holy Prophet (S). There was an enclosure beside the Mosque of Madinah whose walls were short where the captives were sheltered.

One day, when the Holy Prophet (S) was passing by the enclosure to enter the Mosque, Safana, who was an eloquent and intelligent woman, moved from her place, stood up and said:“My father passed away, my guardian went into hiding, be gracious to me, may God be gracious to you!”

The Holy Prophet (S) asked her:“Who is your guardian?”

She said:“Adi Ibn Hatam.”

The Prophet (S) said:“The one who escaped from God and His Prophet!?” On saying these words, the Holy Prophet (S) left her immediately.

Next day, when the Holy Prophet (S) was passing from there, Safana stood up, repeated the same words that she had said the day before, and heard the same reply. Once again, her request remained ineffective.

The third day, when the Prophet (S) was about to pass from the same way, Safana decided to keep silent since she had lost hope of her request being accepted, but a young man moving behind the Holy Prophet (S) made signs to her to stand up and reiterate her demand.

Thus, she rose and repeated her words:“My father passed away, my guardian went into hiding, be gracious to me, May God be gracious to you!”

The Holy Prophet (S) said:“All right, I am waiting to find some reliable persons so that I will send you with them. If you find such persons who have come to Madinah, inform me!”

Safana asked the people:“Who was the young man walking behind the Prophet (S) and making signs to me to rise and repeat my demand?”

They said:“He was 'Ali Ibn Abi Talib ('a).”

After a few days. Safana informed the Prophet (S) of the arrival of a reliable group of her own tribe in Madinah and asked him (S) to send her with them. The Holy Prophet (S) gave her a new dress, an amount of money for her expenses and an animal for riding. She set out towards Syria along with the group to meet her brother.

As soon as Safana saw her brother Adi, she began reproaching him and said:“You brought your wife and children along with you and forgot me. I was the souvenir of your father?!”

Adi apologized to her.

Since Safana was an intelligent woman, Adi always consulted her about his own business. He asked:“In your opinion what is advisable to my interest, since you have seen Muhammad from nearby? Shall I go to him and join him or stay aloof from him?”

Safana replied:“In my opinion it will be better for you to join him. If he is a true Prophet of God, what a great prosperity and dignity for you! If he is not a Prophet and looks for kingdom, you will not be dishonoured there, for your personality which you have among the people of Yaman, and since Yaman is not too much far from Madinah, you will not lose your dignity and honour as well.”

Adi admired her viewpoint, he decided to go to Madinah in order to observe the Prophet's conduct minutely and see if he was a real Prophet. He would follow him like a member of the Muslim community, and if he was an ordinary man looking for kingdom and having the worldly ambitions, he would co-operate with him to the extent of their common benefits.

When the Holy Prophet (S) was in the Mosque of Madinah, Adi entered and saluted to Prophet (S).

The Holy Prophet (S) asked:“Who are you?”

“I am Adi, the son of Hatam.”

The Prophet (S) respected him and took him to his house.

On their way a decrepit, skinny woman intercepted the Prophet (S) and began asking questions. It lasted some time and the Prophet (S) answered the questions with kindness and patience.

Adi said to himself:“This is the first sign of the character of this man indicating that he is a Prophet. The tyrants and the opportunists do not have such a nature and a humour to reply to an old and miserable woman's questions with so much patience and kindness.”

On entering the Prophet’s (S) house, Adi found it to be very simple and without finery. There was nothing but a mattress which showed that the Prophet (S) used to sit on it. The Prophet (S) spread it for Adi. Adi insisted that the Prophet (S) should sit on the mattress, but the Prophet (S) refused.

Adi sat on the mattress while the Prophet (S) was sitting on the ground. Adi said to himself:“This is the second sign of the character of this man indicating the Prophet’s ethics, not that of the kings.”

The Prophet (S) turned the face to him and said:“Your religion was not a Rukoussi?” 1

Adi replied:“Yes!”

The Holy Prophet (S) asked:“Then why and upon what justification did you take off a quarter of the people's revenue which is not permissible in your religion?!”

Adi, who had dissimulated his religious faith from all people even his closest relatives, was surprised by the Prophet’s (S) words. He thought:“This is the third sign indicating that this man is a Prophet.”

Then the Holy Prophet (S) said: ''You look at the actual poverty and indigence of the Muslims; you see that they are poor in comparison to the other nations; you also observe that they are surrounded by multitude of enemies and have no security of their lives and properties, you find that they have no power in their hands but in the hands of other people. I swear by Allah that it will not last long when such a vast wealth will come to them that there will be no poor among them. By Allah that their enemies will be vanquished and such a perfect security will exist that a woman will be able to travel all alone from Iraq to Hijaz while nobody will pester her. I swear by Allah that the time is near when the white palaces of Babylonia will come under the authority of the Muslims.”

Adi embraced Islam with perfect faith and immaculate intention and remained faithful till the end of his life. He survived for many years after the Holy Prophet (S) and recollected the words of the Holy Prophet (S) of his first meeting with him (S). He also remembered his forecasts about the future of the Muslims.

He used to say:“l swear by Allah that I survived to see the white palaces of Babylonia being conquered by the Muslims and the security being established to such an extent that a woman could travel all alone from Iraq to Hijaz, without being pestered by anybody. I swear by Allah that I am sure a day will come when there will be no poor among the Muslims.” 2

Notes

1. ”Rukoussi religion” was one of the sects in Christianity. (Sirah Ibn Hisham).

2. Sirah Ibn Hisham. v. 2. p. 578 - 580. The events of the Tenth year of Hijrah.

Story 77: Perspicacity Test

In the end not a single student was able to give an exact reply to the question which the eminent teacher had asked. Everyone proposed an answer, but none could win the teacher's approval.

Such was the question that the Holy Prophet (S) had stated before his Companions:“Among the tenets of belief, which one is the most basic of all?”

One said:“salat,” prayer.

The Prophet (S) said:“No!”

Another:“Zakar” alms giving.

The Messenger of Allah said:“No!”

The third: Fasting.

The Prophet (S):“No!”

The fourth:“Hajj and Umrah!” Pilgrimage and voluntary pilgrimage to Ka'bah.

The Holy Prophet (S):“No!”

The last one:“Jihad” the Holy War.

The Prophet (S):“Not even that!”

At last, all answers given by the assembly did not satisfy the Holy Prophet (S), then the Holy Prophet (S) himself said:“All those tenets mentioned by you are exalted acts, full of virtues, but none of them is the one which I have in mind. The most basic tenet of belief is to have love for the sake of Allah and to hate for the sake of Him.” 1

Note

1. Usul al-Kafi v. 2. p. 25. Wasa'il v. 2. p. 497.

Story 78: Juwaybir And Zulfa

How beautiful it would be if you marry and take a wife, establish a family and end the lonely life so that you would be satisfied with a woman, and she would be of help to you in your needs, both in this world and in the hereafter.

“O Messenger of Allah! Neither I have wealth nor possess good and handsome personality, nor do I have a noble descent or lineage. Thus, who is prepared to give me his daughter? Moreover, no one would select me as a husband and to be my wife as I am poor, short, black and ugly?”

“O Juwaybir! Allah has changed the individual's value through Islam. Many people were respected in the time of “Jahiliyyah” pre-Islamic era, and Islam brought them down, many people were despised and degraded, but Islam elevated their status. Allah with the establishment of Islam abolished the vanity of the age of“Jahiliyyah” , Ignorance and the pride relative to the familial lineage. Henceforth, people irrespective of their colour black or white, their origin Qurayshite or non-Qurayshite, Arab or non-Arab, are all equal: no-one is superior to another but through piety and obedience to Allah. I consider the one among the Muslims to be better than you, whose virtues and deeds will be better. At present, obey as I order you!”

Such was the words exchanged between Juwaybir and the Holy Prophet (S) who came to visit the Companions of '“Saffa” .

Juwaybir was a native of Yammama, where he heard about the popularity and the reputation of Islam and the advent of the Seal of Prophets. Although he was indigent, black and short, he was intelligent, truth-seeking, and self-willed. On hearing the fame of Islam, he came directly to Madinah in order to observe closely the current circumstances.

It did not last long that he embraced Islam and was counted as one of the Muslims. Since he had no money to meet his expenses, nor did he have a house to lodge in, he was temporarily settled in the Mosque by the Prophet's (S) orders.

Eventually there were some other new converted Muslims to Islam in Madinah who were poor and indigent like Juwaybir living in the Mosque by the Holy Prophet’s (S) permission. It was revealed unto the Prophet (S) that the Mosque was not any more a residential place, and it became necessary to transfer them somewhere else.

The Messenger of Allah (S) chose a site outside the Mosque, made a shelter for them, and shifted the homeless there. The place was named“Saffa” , and its inhabitants, the poor and the strange, were called the“Companions of Saffa” . The Holy Prophet (S) and his Companions kept watching over their lives and needs.

One day, when the Holy Prophet (S) had come to visit them, his eyes were casted over Juwaybir. He thought to bring him out of this situation and make him marry. Juwaybir never thought or imagined that a day would come to have a wife, house and a peaceful life since he was well acquainted with his own situation that that was why when the Holy Prophet (S) suggested him to marry, he said surprisingly:“Is it possible for any woman to have a conjugal life with me!”

But the Holy Prophet (S) promptly informed him of his mistake and explained the changes made in the social conditions in Islam. After making him courageous and fully confident, the Holy Prophet (S) gave an order to him to go directly to the house of“Ziad Ibn Lubaid” and ask for his daughter's hand“Zulfa” in marriage.

Ziad Ibn Lubaid was counted among the richest and respectable inhabitants of Madinah and his tribe had a great consideration for him. When Juwaybir arrived in his house his relatives, tribes and a group of men surrounded him.

After taking a seat, Juwaybir paused for a moment then raised his head and said to Ziad:“I have brought a message from the Holy Prophet (S) for you, should I tell you confidentially or publicly?”

“The Prophet’s (S) message is an honour to me. Of course, you'd better tell it publicly.”

“The Holy Prophet (S) has sent me to ask your daughter’s hand for myself.”

“Did the Holy Prophet (S) personally talk to you about this suggestion?”

“I say nothing on my own authority, all know me. I am not a man to lie.”

“It is strange! It is not our tradition to give our daughters in marriage to the others but to the persons of equal status from our own tribe. Go back, I will personally go to the Holy Prophet (S) and talk to him about the matter.”

Juwaybir stood up and then left the house, murmuring on his way:“I swear by Allah what the Holy Qur'an teaches and what the prophecy of Muhammad is alter, differs from what Ziad says.”

All those who were nearby heard the words which Juwaybir was murmuring.

Zulfa, Ziad's lovely daughter well-known for her beauty and charm, heard his words. She came to her father to inquire about the incident.

She said:“Father who was this man and what was he murmuring about and what did he mean by that?”

“This man came to ask your hand in marriage pretending that the Holy Prophet (S) had sent him.”

“And if the Holy Prophet (S) had truly sent him, thus your refusal may be considered as a rebellion against the Prophet’s (S) order.”

“In your opinion what shall I do?”

“My opinion is that you should make him return immediately before he reaches the presence of the Holy Prophet (S), therefore go to the Holy Prophet (S) personally and enquire into the matter?”

Then Ziad made Juwaybir return back to his house with respect and he personally hurried to the attendance of the Holy Prophet (S). As soon as he saw the Prophet (S), he said:“O Messenger of Allah! Juwaybir came to my house and brought such a message from you. I would like to inform you that our current custom and tradition is such: We give our daughters in marriage only to the persons of equal status with us from our tribesmen who are all your Companions and of the helpers (Ansar).”

“O Ziad! Juwaybir is a faithful believer. Those dignities which you are talking about have been abolished nowadays. A man mumin - Muslim believer - is equal in dignity to a woman mumin.”

Ziad came back home and went directly to his daughter, Zulfa, and related to her all the incident which took place.

Zulfa said:“In my opinion, do not refuse the Prophet’s (S) proposal. The question is concerning to me. Whoever Juwaybir may be, I should be pleased, since the Messenger of Allah (S) is pleased with this matter, so do I.”

Ziad married Zulfa to Juwaybir, paid her dowry from his own wealth and offered the bride a good trousseau. And they asked Juwaybir:“Have you thought about a dwelling place where to take the bride?”

He said:“In fact, I never thought a day would come when I will have a wife and a domestic life. Suddenly the Holy Prophet (S) came, proposed that to me and sent me to Ziad's house.”

Ziad arranged a house equipped with complete furniture, prepared two suitable suits of clothes for the bridegroom and shifted the bride to that house along with complete ornaments, jewellery, perfume and dresses. The night fell, Juwaybir did not know the address of the new house provided for him. He was guided to the new house and instructed to the bridal-chamber.

He made a glance at the new house, all those properties and such a beautiful bride, suddenly he remembered his past. He said to himself,“When I entered this city. I was a poor man and a stranger and I had nothing, neither wealth nor beauty, nor familial lineage, nor relatives. Allah bestowed upon me all these bounties through Islam. As a matter of fact, it is Islam engendering in people such transformations which are beyond anyone's imagination. How grateful I must be to Allah!”

He felt a strong sentiment of satisfaction and gratitude in his spirit regarding the Almighty Allah, went in a corner of the room and began reciting the Holy Qur'an and praying to Allah.

Suddenly, he realized that it was dawn. When he heard the call of the morning prayer, he made a vow to fast that day to express gratitude to Allah.

When women came to visit Zulfa, they found her untouched and a virgin, it became obvious that Juwaybir did not approach Zulfa. They kept the matter hidden from Ziad. Two nights and two days passed in the same manner while Juwaybir was fasting during the day and reciting the Holy Qur'an and praying throughout the night.

Little by little it came to the mind of the bride's family that Juwaybir was not in need of a woman or probably he is impotent.

At last, they exposed the matter to Ziad. Ziad informed the Holy Prophet (S) of the case. The Holy Prophet (S) called Juwaybir and asked:“Don't you have any desire for a woman?”

“Why not, this desire is incidentally intensive for me.”

“Then why did you not approach your bride?”

“O Messenger of Allah! On entering that house and finding myself amid with all those bounties, I thought how great the Almighty Allah is and has granted His blessings to me, an insignificant creature. So, I felt a state of gratitude and servitude towards Him. I said to myself: “It is essential to pray in order to offer Him gratitude before doing anything else. Tonight, I shall go to my wife.”

The Holy Prophet (S) informed Ziad of the incident. Juwaybir and Zulfa accomplished their marriage and lived a most happy life. Later on, a holy Islamic war“jihad” occurred. Juwaybir took part in it with the same zeal and enthusiasm and was martyred under the banner of Islam.

After his martyrdom, there was no woman in the city having so many wooers as Zulfa had, and they were ready to spend lot of money for her.1

Note

1. AI-Kafi, v. 5. p. 34.

Story 79: A Recommendation

A man very earnestly insisted the Holy Prophet (S) to tell him some words of recommendation.

The Holy Prophet (S) said:“Are you going to apply what I tell you?”

“Yes, O Messenger of Allah!”

“Are you going to apply what I tell you?”

“Yes, O Messenger of Allah!”

“Are you going to apply what I tell you?”

“Yes, O Messenger of Allah!”

After making him promise three times and drawing his attention to the importance of the question, the Holy Prophet (S) said:“Whenever you decide to do something, first of all, think about and contemplate its effect, consequence, and result; if you foresee that the consequence and result is all right, follow it, if it ends up in astray and corruption, renounce your decision!” 1

Note

1. Wasa'il, v. 2, p. 457.

Story 80: An Unexpected Decision

To his surprise, Harun al-Rashid was informed that Safwan, the caravaneer, had sold all of his camels, and some other measures should be taken for the transport of his camps and equipments on the journey to the Hajj pilgrimage.

Starting to think deeply on the subject, he said to himself:“After making an agreement with the Caliph to assume the responsibility for the transport of the equipments to the Hajj pilgrimage, simultaneous sale of all camels of the caravan by Safwan, is not a normal case. Thus, it was likely that the sale of camels had connection with the agreement made between both of them.”

He summoned Safwan and said:“I heard that you had sold all of your caravan camels?”

“Yes, O commander of believers!”

“What for?”

“I am gone old and inapt to work, unable to undertake the affairs and my children seemed not to be preoccupied with it, I came to a conclusion it would be better for me to sell them.”

“Tell me the truth! Why did you sell them?”

“It was only this and nothing else that I had already informed you.”

“But, I know why you sold them! Musa Ibn Ja'far certainly came to know about the agreement made between us, about the transportation of the camps and equipments, he refrained you from doing this work and ordered you to sell all the camels. This is the reason of your sudden decision!”

Then Harun said in a rude tone and angry voice:“Safwan! If it was not because of our past and previous long friendship, I would have beheaded you!”

Harun had imagined the right view of the things. Although Safwan was counted as one of the close relatives of the Caliphate system and had a long-lasting relation with the governmental system, particularly with the Caliph, personally, he was also counted as one of the devoted partisans, Companions and followers of“Ahl ul-Bayt ('a),” the Prophet's Family.

After having made an agreement with Harun regarding the transportation of the equipments to Hajj pilgrimage, one day he met Imam Musa Ibn Ja'far ('a).

The Imam ('a) told him,“Safwan! Regarding you, everything is satisfactory except one thing.”

“What is that? O descendant of the Messenger of Allah”

“The fact is that you have hired out your camels to this man”

“O descendant of the Messenger of Allah! I have not hired them out for an unlawful journey! Harun is about to go to Hajj Pilgrimage to Makkah, in addition to that, I am not accompanying them, rather, I will send some of my workers and servants.”

“Safwan! I would like to ask you a question!”

“Let me know! O descendant of the Messenger of Allah!”

“You have hired out your camels to him so that you take your rent in the end; he will definitely take your camels and you will wait till he pays you your rent, won't you!”

“Yes! O descendant of the Messenger of Allah!”

“Don't you wish that Harun would be alive and pay the amount due to you?”

“Of course! O descendant of the Messenger of Allah!”

“Whoever is desirous of seeing the oppressors subsist, under what-so-ever pretext it may be, will be considered as one of them. And it is well evident that whoever is counted among the oppressors will go to the Hell-Fire.”

After this meeting with the Imam ('a), Safwan decided to sell all of his camels although he guessed it would probably cost him his life.1

Note

1. Safinat ul-Bihar. v. 2, matter “zulm”.