Alhassanain(p) Network for Heritage and Islamic Thought

Story 114: The Teacher’s Advice

After ascending the imperial throne in the year forty-first Hijrah, Mu'awiyah Ibn Abu Sufian decided to make of 'Ali ('a), with the help of mass media and creation of the hostile slogan, the most contemptible man all over the Islamic world of those days.

He implemented all different means of propaganda. On one hand, he prevented the divulgation of the virtues of Imam 'Ali ('a) by using the sword and bayonet and did not let anyone open his mouth to call to mind a tradition or a narration in his favour, on the other hand, he hired certain opportunists with exorbitant amount of money so as to forge some prophetic traditions against Imam 'Ali (‘a).

But all that did not suffice to quench Mu'awiyah's thirst, he used to say:“I must act in a way that the children will grow up in rancour towards 'Ali and the old will die in animosity against 'Ali.”

The last idea which came to his mind was to make malediction and execration of Imam 'Ali ('a) a popular and religious slogan in all over the vast Islamic territory. He still ordered that the malediction of 'Ali ('a) be concluded to the Friday Sermon over the pulpits of Mosques. This order was put in practice.

After Mu'awiyah, the other Ummayad Caliphs followed his idea so as to humiliate to extremes the descendants of the Imam ('a) and to extirpate forever the aspiration of Islamic Caliphate from their hearts. The generations who were born from that time onwards fell into the habit of this slogan and unconsciously repeated it.

This habit had such an effect upon the poor and simple minded that, once, a man intercepted Hajaj by complaining so:“My family expelled me and named me 'Ali. I ask you to help me and change my name!!”

Hajaj changed his name and said:“Seeing that you have chosen a good means (abhorrence towards 'Ali) for asking help. I will entrust you with so-and-so position. Go and undertake it!” '

The propaganda and the slogans had made their effect. But who knew that a small incident would abolish effects of the propaganda over which the usurpers had laboured for half-century and the truth would be unveiled from behind so many thick curtains.

Umar Ibn Abdul Aziz, of the Ummayad clan, was busy playing with the children of his age when he was a child. As usual, the key-word and the old story of his playmates was the malediction of 'Ali Ibn Abi Talib. The children, busy playing, laughing and leaping about, repeated the malediction of Imam 'Ali under the small pretext!!

Umar Ibn Abdul Aziz also joined with them hand in hand, acting in concert. At the same time, his teacher who was a pious, religious and clairvoyant man, incidentally passed by them. He heard with his own ears his beloved student curse 'Ali. But the teacher did not say anything, made his own way and went to the Mosque. The time was creeping so that they would attend the class. Umar went to the Mosque to attend the class.

Fixing his eyes on Umar, the teacher began to pray and long-lasted his prayer. Umar felt that the prayer was a pretext and the question was concerning to something else. There might be a matter of an offense. He waited till his teacher achieved his prayer. After the prayer, the teacher looked at him with great indignation.

Umar asked:“'Could you please explain the cause of your offense?”

“My son! Have you cursed 'Ali today?”

“Yes!”

“Since when you have come to understand that Allah, after being satisfied with the people of Badr, may flare up at them and they must be worthy of cursing.”

“Was ‘Ali counted among the people of Badr?”

“To whom then belongs Badr and its glory? Does it not exclusively belong to 'Ali?”

“I shall promise not to repeat these words anymore.”

“Take an oath!”

“I swear.”

This child fulfilled his promise and oath. He had in mind the logical and amicable words of his teacher, and from that day he never uttered the malediction of 'Ali but the anathema of 'Ali always reached his ears in the market, streets and from the pulpits of the Mosques. He saw the people all uttering that as habitual words.

It lasted for many years until another incident drew his attention and changed his mind entirely, his father was the governor of Madinah. According to the prevalent tradition, his father was performing the Friday-prayer, delivering the Friday-prayer sermon before the prayer and concluding his sermon with the malediction and blasphemy of 'Ali ('a) in conformity with the habit established by Ummayads.

To his surprise. Umar noticed that his father, while delivering the sermon, spoke eloquently on different subjects and expressed himself easily and elaborately but when he came to curse 'Ali Ibn Abi Talib ('a), he started stammering while uttering these words. He thought that his father had hidden something in his heart which had made him unable to express it and had influenced inevitably on his way of speaking.

One day, he put the matter before his father, asking him:“Dear father! I have noticed when you start delivering your speech, you elaborate it with an infinite eloquence in all the subjects, but when you come to the conclusion concerning the malediction of this man, it seems that you lose your ability and start stammering.”

“My son! Have you noticed it?”

“Yes father! That is absolutely obvious in your speeches.”

“Dear son! I am content to tell you that if these people sitting at the foot of my pulpit know what your father knows about the virtues of this man, they will desert us and will follow his descendants.”

Umar who has borne in his mind the words of his teacher since his childhood and heard officially this confession of his father was severely impressed. He pledged his words before Allah to annihilate this hideous and baleful habit which was the vestige of the dark days of the reign of Mu'awiyah if he acquires the power one day.

The year ninety-nine of Hijrah arrived. From the time when Mu'awiyah had made this ugly habit widespread, sixty years elapsed. In those days Sulayman Ibn Abdul Malik was the Caliph who fell seriously ill. Aware of being at the pang of death, he designated Umar Ibn Abdul Aziz as his successor for some certain interests though according to his father's last testament he was supposed to designate his brother, Yazid Ibn Abdul Malik, as the Crown Prince.

Sulayman died, his testament was read in the Mosque and it raised the surprise of all. When Umar Ibn Abdul Aziz, sitting at the bottom of assembly, heard the testament made in his name, he said:

إِنَّا لِلّهِ وَإِنَّـا إِلَيْهِ رَاجِعونَ

“……..'Verily we belong to Allah, and certainly unto Him shall we return'.” (Surah Al-Baqarah, 19:156).

Then a number of people held his armpit and seated him on the pulpit, and the people swore allegiance at his hand with their own free will.

One of the first measures taken by Umar Ibn Abdul Aziz was the prohibition of malediction of 'Ali ('a). He issued an order that, instead of the anathema of 'Ali ('a), in the sermon of Friday-prayer, the following noble verse be recited:

إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالإِحْسَانِ وَإِيتَآءِ ذِي الْقُرْبَي وَيَنْهَي عَنِ الْفَحْشَآءِ وَالْمُنكَرِ وَالْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

“Verily, Allah enjoins justice and kindness (to others) and giving (the right of) the kindred, and forbids lewdness, and evil and insolence; He admonishes you so that you might remember.” (Surah An-Nahl, 16:90).

Poets and orators praised this measure of Umar's too much and immortalized his name.1

Note

1. The commentary of Ibn Abil Hadid, v. 2, p. 464. Al-Kamil of Ibn Asir, v. 4, p. 154.

Story 115: Rights Of The Muslim Brother

'Abdul 'Ala, the son of 'Ayun, set out from Kufah for Madinah. Friends and followers of Imam al-Sadiq ('a) in Kufah took this opportunity to write many imperative questions and handed them over to Abdul 'Ala so that he would bring them back the answers given by the Imam ('a ).

They also asked him to inquire orally about a particular question relative to the rights which a Muslim had upon another Muslim from the legal point of view and bring his reply too.

Abdul 'Ala arrived in Madinah and went to the presence of the Imam ('a). He handed the written questions to the Imam ('a) and brought up the oral problem. But contrary to his expectation, the Imam ('a) replied to all of the questions with exception of the latter. 'Abd ul 'Ala did not say anything that day and went off.

The next day, the Imam ('a) did not say anything about the question. When Abdul 'Ala was about to leave Madinah, he went to the Imam ('a) to bid farewell. He thought to expose again his question; thus he said:“O descendant of the Messenger of Allah! You have not replied to my question yet.”

The Imam al-Sadiq ('a) said:“I did not answer to it intentionally.”

“Why?”

“Because I fear to tell the truth and you do not carry it out and then leave the religion of Allah!”

The Imam ('a) continued his words and said:“In fact, among the most difficult duties facing the creatures of Allah, there are three of them:

Firstly, respecting the justice and equity between himself and the others to such an extent that he behaves towards his Muslim brother just as he likes to see the others behave towards him.

Secondly, not refusing his property with the Muslim brothers in giving them a hand.

Thirdly, remembering Allah in all circumstances. I do not mean by that to go on repeating “Subhana Allah” 1 or“Al-hamdu lil-Lah” 2 unceasingly, but I would like to say that one should be in such an attitude that if he faces an illegal action (Haram), while the remembrance of Allah always being in his heart, will prevent him from committing it.3

Notes

1. Glory be to Allah.

2. Praise belongs to Allah.

3. Usul al-Kafi, v. 2, p. 170.

Story 116: A Mother’s Rights

Although his father, mother and all relatives were Christians and even he himself was of that religion, Zakariya, the son of Ibrahim from some time ago felt an inclination towards Islam. His soul and conscious called him to Islam. In the end, contrary to the wish of his father, mother and relatives, he embraced Islam and submitted to the Islamic principles.

The time of“Hajj” pilgrimage to Makkah arrived. The young Zakariya left Kufah for setting out for Makkah. On the way, he went to Imam al-Sadiq ('a) in Madinah, and narrated him ('a) about his conversion and the Imam ('a) asked him:“Which aspect of Islam drew your attention?”

He replied: “The least I can say is that the following words of the Almighty Allah in the Holy Qur'an addressing the Holy Prophet (S) is applicable to me:

وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحاً مِنْ أَمْرِنَا مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلا الْأِيمَانُ وَلَكِنْ جَعَلْنَاهُ نُوراً نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا وَإِنَّكَ لَتَهْدِي إِلَی صِرَاطٍ مُسْتَقِيمٍ

“And thus We have sent to you a Revelation of Our Command [the Holy Qur’an]. You knew not what the Book is, nor what the faith. But We have made it [the Qur’an] a Light wherewith We guide whosoever of Our slaves We will. And verily, you [O Muhammad] are indeed guiding [people] to the Straight Path.” (Surah Al-Shura, 42:52).

The Imam ('a) said:“I certify it; Allah has guided you.”

The Imam said thrice:“O Allah! Be his Guide!”

Then he ('a) added:“My son! At present, ask me whatever question that you wish.”

The young man said:“My parents and family are all Christians; my mother is blind. I am frequently associated with them at the dining-table. What is my duty in this case?”

The Imam ('a):“Do they consume pork?”

The young man:“No! O descendant of the Messenger of Allah! They never touch pork.”

The Imam ('a):“Nothing oppose to your relation with them.”

And he ('a) added:“Take care of your mother! Act benevolently towards her while she is alive. When she dies, do not deliver her corpse to anyone else. Take personal responsibility of her funeral procession. Do not let anybody come to know that you met me here. I will come to Makkah and by the grace of Allah, we will meet each other in Mina.”

In Mina, the young man went to Imam al-Sadiq ('a). There was a strange crowd around the Imam ('a). The people like the children who surround their teacher were continuously and without cease putting on their questions which they brought along with them and were receiving their answers promptly.

The pilgrimage time came to an end and the young man returned to Kufah. He had in mind the Imam's recommendation, began to devote himself to his mother and did not stop an instant treating his mother kindly. He fed her, combed her hairs and changed her dress with his own hands. This sudden change noticed in the behaviour of her son surprised the mother, particularly after his return from Makkah.

One day, she asked:“Dear son! When you had our religious belief, and we both were of one faith, you did not treat me so kindly? What happened to you! At present although we both are not having the same faith and religion, you are more affectionate towards me than you were before?”

“My dear mother! A man of the descendants of our Holy Prophet (S) commanded me to do so.”

“Is the man himself a Prophet!”

“No. he is not the Prophet but he is the son of the Prophet.”

“I believe my son, that he is a Prophet too, for such recommendations are made by nobody else except the Prophets.”

“No mother! Be sure that he is not the Prophet; he is the son of the Prophet. Basically, after our Prophet there will be no other Prophet born on this earth.”

“My dear son! Your religion is a very good religion, it is better than all the religions. Present me your religion!”

The young man stated“Shahadatayn” the testimony of faith to his mother, she then became a Muslim by reciting the Shahadatayn. The young man taught his blind mother the canonical prayer. After having learnt it, she performed the Zuhr, noon, 'Asr, afternoon prayers, she could do her evening maghrib and Isha, night prayers too. In the night, her condition of health suddenly changed; she felt ill and confined to bed.

She called her son and said:“My dear son! Teach me once more those words that you have taught me before.”

The young man taught her again the“Shahadatayn” and the other principles of Islam, that is to say, the belief in Prophet, angels, the Divine Book, and the day of the judgement. The mother uttered all that under the title of testimony and confession and then breathed her last.

In the morning, the Muslims came for her funeral and ablution. It was her son, Zakariya, who performed the funeral prayer and buried her with his own hands.1

Note

1. Usul al-Kafi, v. 2, p. 160, 161.

Story 117: In The Presence Of Scholar

A man from“Ansar” the helpers came to the Holy Prophet (S) and asked him:“O Messenger of Allah! If it happens to me to choose either to attend the funeral and burial ceremonies of a corpse or to take part in a literary circle which benefits us, and there will be no other opportunity to participate in both, for participation in either of them deprives me of the other, which one of those two will you advise me to take part in?”

The Holy Prophet (S) said in reply:“If there are some other people accompanying the corpse and burying it, attend the literary circle. In fact, the participation in a literary circle is better than the presence in one thousand funerals, visit of one thousand ill, worship of one thousand nights, fasting of one thousand days, giving the alms of one thousand dirhams, performance of one thousand obligatory “Hajj” and unobligatory“Jihad” . There is no comparison between this and the attendance in the presence of a scholar. Don't you know that the Almighty Allah is obeyed by knowledge, and He is worshipped by the knowledge? The goodness of this world and the hereafter is coupled with knowledge just as the evil of the world and that of the hereafter is coupled with it.1

Note

1. Bihar ul-Anwar, v. 1, p. 204.

Story 118: Hisham And Tawus Yamani

In the era of his Caliphate, Hisham Ibn Abdul Malik, the Ummayad Caliph, arrived in Makkah for the pilgrimage. He ordered that one of those who had observed the time of the Holy Prophet (S) and had the honour of being in his company with his holiness be brought to him so that he would question him about those days. He was told that none of the Holy Prophet’s (S) Companions had remained alive and all had been deceased.

Hisham said:“Summon then one of the “Tabi’in” - disciples of the Companions - so that I could benefit from him.”

Tawus Yamani was brought to him. On entering, Tawus took his shoes off before Hisham on the carpet, and when he saluted, instead of saying, according to the usage,“As-salamu alayk, O Commander of believers!” he contented to say“As-salamu alayk.”

In other words, he did not call him by“O Commander of believers” and sat immediately before him, not waiting for his permission, while one should stand before the Caliph as usual till he personally authorized him to sit. Furthermore, in order to enquire about his health, he said:“Hisham! How are you?”

Hisham, inflamed with anger by his behaviour, said to him:“How dare you behave in my presence in such a manner?”

“What have I done?”

“What have you done?!!! Why did you take off your shoes in front of me? And why did you not address me under the title of “Commander of believers” ? And why did you sit before obtaining my permission? And why did you enquire about my health in an insulting manner?”

“If I took off my shoes before you, it is because I am taking them off every day five times before the Almighty Allah, and He never gets angry with me. If I did not designate you as “Amir” (Commander of believers), it is because you are not really a Commander of all believers, there are many people of the belief who are not pleased with your authority and government. When I called you by your name it is also because Allah calls His Prophets by name, and addresses Himself to them in the Holy Qur'an by saying“O Dawud” ,“O Yahya” or“O Isa” without being interpreting this address as an insult to the position of the Prophets. On the contrary, Allah has mentioned Abu Lahab by his nickname not his name in the Qur'an. And if I sat before you without obtaining permission, it is because I heard the Commander of believers, 'Ali Ibn Abi Talib ('a) say:“If you want to see a man of the people of Fire, look at the one who is sitting while the people are standing before him.”“

When Tawus said these words, Hisham asked Tawus to admonish him.

Tawus said: “I heard the Commander of believers, 'Ali Ibn Abi Talib ('a), say that there are snakes and scorpions in the Hell, extremely big, responsible to sting a Commander who does not behave justly among the people.”

No sooner had Tawus completed these words than he came out quickly and went off.1

Note

1. Safinat ul Bihar, ch. Tawus, v. 2, p. 95.

Story 119: Retirement

He was an old man who had worked hard during his prime, but he had nothing in deposit. In the end, he became blind, infirm, and old. His present condition did not allow him to have a way of earning, except begging. He stood in the corner of a street and used to beg; the people felt pity on him by giving a very small amount as alms. He was bitterly surviving by the least daily bread.

One day, when the Commander of believers, 'Ali Ibn Abi Talib ('a), passed through that street and saw him, he ('a) decided to inquire about the situation of the old man so as to find out what had befallen upon this man, whether he had any children to look after him or not, and think about a solution so that this old man could live honourably without being compelled to beg.

The people who knew the old man came and testified that he was a Christian, having worked in his youth and now that he has lost his eye-sight and become incapable to work and not having anything as deposits or savings, he naturally began to beg.

'Ali ('a) said:“What a shame! As long as he had the ability to do work, you made him work, and at present you have left him alone! His past indicates that he has worked and has given services. Thus, it is the responsibility of the government and the community to look after him as long as he is alive. Go and fix monthly an amount of money, as a pension from the public treasury so that he can survive.” 1

Note

1. Wasa'il, v. 2, p. 425.

Story 120: Even A Slave Merchant

The fervent love and affection of a man, who was an olive oil seller, towards the Holy Prophet (S) was famous for all people. They knew that he liked the Holy Prophet (S) from the bottom of his heart, and if he did not see his holiness even a day, he would become impatient.

Before going to start his daily affairs, first he inclined his way towards the Mosque, the Holy Prophet's (S) house or the place where the Prophet (S) used to be. He approached the Holy Prophet (S) under any pretext, upon seeing the Holy Prophet (S) he felt fresh and obtained energy, then he used to set out for attending his daily business.

Sometimes, when people surrounded the Holy Prophet (S), he used to stretch out his neck from the back of the crowd so as to make a glance at the Holy Prophet's (S) face. One day, the Holy Prophet (S) noticed that he was trying to see him from behind the crowd. The Holy Prophet (S) stretched his neck a bit high so that the man could see him easily.

That day, as usual, after having a glance at the Holy Prophet (S), the man set out for his own business, but after some time he came back. The Holy Prophet (S), noticing that he had come for the second time, made a sign to him to come nearer. He came forward and took his seat beside him (S).

The Holy Prophet (S) said:“Today, it is something different from the previous days; daily you used to come and see me once, and then you used to go and attend your business, but today, you came back for the second time. Why?”

He replied:“O Messenger of Allah! In fact, my love and affection towards you increased in my heart so much that I was not able to go to work, that is the reason which compelled me to return.”

The Holy Prophet (S) prayed for him. He went back, but he was not seen any more; days passed without any news of that man. The Holy Prophet (S) inquired his Companions about his farewell. All of them replied that they had not seen him for quite a long time.

The Holy Prophet (S) set out to gather information of that man and see what had happened to him. He (S) along with a group of his Companions went to the market where olive oil was sold. Upon reaching his shop, they saw that it was closed and there was nobody in. They inquired his farewell of his neighbours.

They replied:“O Messenger of Allah! He died a few days ago.”

They added:“He was a trustworthy and truthful man, but he had a bad habit!”

The Holy Prophet (S) said:“What type of bad habit?”

They said:“He did not refrain himself from doing some bad actions; for example, he used to chase the women.”

The Holy Prophet (S): “May Allah bless him and shower His favour on him. He had such an affection for me that Allah would bless him even if he had been the slave merchant.1

Note

1. Ruzatul Kafi, p. 77.

Story 121: Cucumber Seller

In the second century of Hijrah, divorcing woman thrice in one sitting was a question deliberated by the religious authorities. Many of the scholars and Islamic jurisprudents of those days believed that divorcing three times in a sitting without any return from both sides was valid. But the Shi'i scholars and jurisprudents, the disciples of the eminent Imams ('a), considered such a divorce null and void.

They said:“Divorcing a woman thrice is valid in case it happens in three sittings, that is to say, a man divorces his wife and then revokes it; he divorces her again, and he revokes it again. Then for the third time when he divorces his wife, under this condition the right of revocation in waiting term (Oddah) is deprived of him.

Even after the expiration of the waiting term he has no right to remarry to her unless the formalities of “Muhalil “ - the thrice divorced woman marry to another man - are carried out; that is they cohabit and then either they divorce, or death separates them from each other.

Once in Kufah, a man divorced his wife thrice in one sitting, and then he became remorseful of his action because he loved her. It was only an insignificant misunderstanding causing them to decide to separate from each other. The woman loved her husband too, they both started to look for an expedient. They consulted the Shi'i scholars about this question.

Unanimously, the answer given by the scholars was that divorcing three times in one sitting was null and void. Presently they both are legally married and according to the Islamic Law this marriage is valid. But on the other hand, the common people following their schools and jurisprudents considered this divorce valid, and bewared them of having mutual relationship.

A strange problem had been developed, it was a question of licit or illicit of their own matrimonial relations. They were desirous to continue their mutual life as before, yet they were anxious that if the divorce might be valid, their relations would be illicit and their future children would be illegitimate.

The man decided to act according to the Shi'i scholars' legal opinion. Considering the divorce null and void, however, his wife proposed him to inquire personally from Imam al-Sadiq ('a) about this question so that she could calm down.

At that time Imam al-Sadiq ('a) lived in the ancient city of Hirah close to Kufah. It was sometime that Safah, the Abbasside Caliph, had summoned him ('a) and apprehended him from leaving the city. No one was allowed to meet him ('a) nor able to speak with him ('a).

He made several plans and tried in several ways to gain access to see the Imam ('a), but he failed. One day, standing close to the Imam's ('a) custody and deeply reflecting on the matter how to enter the Imam's ('a) place, all of a sudden, he saw a villager from the neighbourhood of Kufah selling cucumber with a tray full of them on head shouting “cucumber! cucumber!”

At the sight of that villager, a thought struck like a flash through his mind. He approached him and asked:“What is the price for all of these cucumbers?”

“Only one dirham!”

“Take it, here is one dirham!”

Then he demanded the villager to lend him his garment for a while and promised him to return it soon. The villager agreed with it; he put it on and took a glance from his head to the feet; he had resembled like a real villager. Putting the tray of cucumbers on his head, he began shouting:“cucumber! cucumber!”

While shouting as if he was selling the cucumbers, he made his way towards the place where Imam al-Sadiq ('a) was living. When he reached before the Imam's ('a) residence, a servant came out and called him:“O cucumber seller! Come here!”

Without realization of the guards, he easily approached the Imam ('a).

The Imam ('a) said:“Well done! You made a good plan! Tell me now what you want to ask?”

He said:“O descendant of the Messenger of Allah! I have divorced my wife thrice in one sitting. Although I have asked the Shi'i scholars about it, and they have unanimously considered it null and void, my wife is not satisfied yet. She says: “Unless you go and ask the Imam ('a) and get an answer from him ('a), I will not accept it.” This is the reason I have approached you by this trick so that I get my answer from you personally.”

The Imam ('a): “Go and be sure that the divorce is null and void, and you both are legitimate husband and wife with each other.1

Note

1. Bihar al-Anwar, v. 11, p. 154.

Story 122: The Testimony Of Umm 'Ala

In Madinah, the Muslims constituted two groups in aggregate: The original inhabitants and those who had emigrated from outside Madinah for the occasion of the Holy Prophet’s (S) emigration. The latter were called 'Muhajirin' the Emigrants and the former, 'Ansar', the Helpers.

Having left their country, house, properties and at times their wives and children, and having dedicated themselves in their own fervour, the emigrants had neither homes, nor any means of subsistence. That was the main reason the 'Ansar' Helpers welcomed their brothers in religion with endless generosity. It was not the question of the guests or hosts but a question of the solidarity and friendly relationship. The 'Ansar' Helpers considered them as associates to their property and preferred them.

Uthman Ibn Mazun, one of the emigrants came from Makkah, lived in one of the Ansar's house. He fell ill; the persons living in the house, particularly Umm 'Ala Ansari, who was a pious woman and counted among those who had sworn allegiance at the Holy Prophet’s (S) hand from the very day, whole heartedly nursed him. But his disease was aggravated day by day and finally he died.

The members of the house were entirely aware of the strong belief and the practice of Uthman Ibn Mazun. They had understood that he was a pious Muslim. Moreover, they had also measured the affection felt by the Holy Prophet (S) towards him. These two authentic indications sufficed for every ordinary individual to testify that Uthman was one of the people of Paradise.

While they were busy arranging his burial ceremonies, the Holy Prophet (S) arrived. Umm 'Ala turned the face towards Uthman's corpse and said:“May Allah bless you, O Uthman! Presently I testify that Allah admitted you in His kingdom.”

No sooner had these words come out of her mouth than the Holy Prophet (S) said:“How did you come to know that Allah had admitted him in His kingdom?”

Umm 'Ala: 'O Messenger of Allah, I just said like that, otherwise I don't know anything.”

The Holy Prophet (S):“Uthman left for a world where all the things would be unveiled before him. It is obvious that I wish him a prosperous and good fate. But l should tell you that I, as a Prophet, never express such a statement about myself as well as anyone else.”

Since then, Umm 'Ala did not express her opinion about anyone. If she was asked to give her opinion about a deceased, she was satisfied by saying:“At the moment, only Allah knows his condition.”

A few days from the death of Uthman, Umm 'Ala dreamt that Uthman possessed a stream of water. She narrated her dream to the Holy Prophet (S) who said to her:“The stream of water represents his actions which is continually flowing.” 1

Note

1. Al-Bukhari, v. 9, p. 48.