An-Nass Wel-Ijtihad (Text and Interpretation)

An-Nass Wel-Ijtihad (Text and Interpretation)15%

An-Nass Wel-Ijtihad (Text and Interpretation) Author:
Translator: Abdullah al-Shahin
Publisher: Ansariyan Publications – Qum
Category: Debates and Replies
ISBN: 964-438-584-5

An-Nass Wel-Ijtihad (Text and Interpretation)
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An-Nass Wel-Ijtihad (Text and Interpretation)

An-Nass Wel-Ijtihad (Text and Interpretation)

Author:
Publisher: Ansariyan Publications – Qum
ISBN: 964-438-584-5
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought


1

An-Nass wel-Ijtihad

A word written by: Sadruddeen Sharafuddeen

I followed up this book step by step and found its firm structure when growing little by little with the deliberateness of innovation, improvement and discernment.

I often came to the author at the hours of travail to find him merged in his subject, enlivening a theme with long pondering and when his mold straightened up, he began to fill his mold with his high art and then to dedicate it to his clerk. He referred to his clerk many times before his work would be ready to appear with its final form. He did not finish his work until it harmonized before his ears, became firm in structure and convinced his eyes with its lines and colors.

A word near my father[74]was as a sixth sense. It did not please him, unless it acquired, besides the conditions of the truth, the criteria of beauty and the virtue of clearness.

I always saw him surrounded by masses of reference books; some were left open and others were turned over while he was reading in one of them sticking his face into its pages narrowing his left eye and closing the right one. Then he threw the book and combed his beard to spend moments in pondering while his sight swam in high spheres and hidden worlds. If you talked to him during these moments of inspiration, he would not hear you or he would not understand what you said.

His old age that was overburdened with heavy loads did not affect his young mind and youthful determination. His age did not weaken him to dive or to fly and his complicated public responsibilities did not divert him from his intellectual activities as if he had devoted himself to this field only. His sitting between the books at his last days was his meeting for people to judge among them and to settle their problems with his familiar aspects of joy, happy mien and accurate criteria. When he carried out the affairs of people, he came back to complete his work (book), which he often stopped. His memory was very accurate in keeping and recording all his affairs.

He often asked me to discuss his complete works. He might want me, out of this discussion, to understand and concentrate on intellectual matters more and more. He always encouraged me when seeing a good notice or a correct idea from me.

Once he said to me when this part of this book was about to be completed: “The introduction of this book will be written by you, O my son! I like you to show its right intention to serve the intellect because the real motives of research in this field may be unclear for many readers and that many biased persons may distort them and make them dangerous against the unity of the umma and may destroy the relations between its people”.

Then he ordered me again and again to write a suitable introduction for the book. I got ready to undertake this task. I pondered on the subject, determined its headlines and explained the summary of its content orally one evening to my father, who became pleased with it and admired it at that day. Then many distresses happened that prevented me from writing the introduction. The bitterest of those distresses was the loss of my father, the author, besides many other distresses that everywhere of Lebanon was afflicted with their corruption. The country faced many crises in morals, economics and politics that history had never faced evil and corruption before. Our matter in this concern was the bitter loss of the author, to whom and to his likes of the true leaders we were in urgent need; those leaders, towards whom hearts and hopes would turn in the moments of terror.

After three years I went out[75]to find that my father was no longer there, alas! But I found that the book had been published with a rich and judicious introduction written by allama Sayyid Muhammad Taqiy al-Hakeem. I found in the research of Sayyid al-Hakeem a full satisfaction that might make me curious if I tried to (show its right intention to serve the intellect…) because Sayyid al-Hakeem had clarified, in his bright and clear style, the bases and principles of the book in their scientific and Islamic course. Although the research of Sayyid al-Hakeem had left no chance to anyone to misunderstand or to fabricate the real intentions of the book, I found that I had to be sincere to the will of my father, when he had ordered me to put an introduction for the book. If I succeeded in this word, it would be a bit of service, and if not, it would just carry out an obligation from among many obligations I had towards my father.

Nass and ijtihad are two idioms from among the idioms of the Islamic jurisprudence. Sayyid al-Hakeem has explained them in details in the light of Usool. They both are two bases, on which legal verdicts, whether traditional or derivational, depend. Nass, which includes the evidences of the Qur'an and the Sunna, is a main base that cannot be violated because it has offered many verdicts and solutions to many events and cases whether concerning the belief or the obligations and whether concerning the social and economical cases or any other human activity. Ijtihad moves from the main base that comprehends the postulates and rules that lead to conclude a verdict on a case that the nass has generalized or ignored. This means that ijtihad acts after being armed with its scientific tools and means in accordance with the nass and walking in its (nass’s) circle- as the jurisprudents say-otherwise it will be a heresy. In order that an opinion is to be right according to a certain custom, it must be confirmed by the basic systems and principles of that custom.

This is the question that the title of the book raises but as for the motive behind this question, it is the judgments and verdicts the author has collected, through his wide research, which have been innovated by famous companions of the Prophet (s) and by their successors that have contradicted the basic rules of ijtihad.

It would be better in this situation to put forth this question:

What use is got from reviving an intellectual problem, whose time has elapsed long ago? Does reviving it not cause a sedition that may delay the progress of the umma and may part its unity?

The question is notable especially if we permit caution to control our thinking; the caution of the worry of general life, suspicion and illusion but if we try the question out according to the fixed practical criteria, we shall interpret it as the following: what use is got from paying attention to jurisprudence and its principles? It is a question that if its meaning becomes more than a joke, it will do wrong to the reality and will remove an important intellectual matter from its place that has been deep-rooted in our present life. Rectifying ijtihad and managing the ways, in which it is used, is a valuable intellectual act and it will have great importance when being applied according to its real bases since it has been founded until now on condition that is to be differentiated between the innovation of ijtihad and the crooked heresies. In fact many groups of people have been tried during the abundant mental activities since the day of the battle of al-Jamal (the day of the perfidious) and the day of the Kharijites (the apostates) until the golden Abbasid age in the Middle Ages.

The importance of this research is not limited to the historical method but it exceeds it to include the methods of knowledge and action, which are connected with our basic system, which is Islam. The “nass” and defining the situation of ijtihad due to it are not from the ordinary heritage or from the extinct languages but they are bases, on which the reality of millions and millions of Muslims depends and around whose axis their lives turn in their wide horizons.

The “nass” is the existence of the Islamic jurisprudence and the “ijtihad”, armed with its mental bases, stands instead of the law of “mutability” if we do not say that it is itself. In order that the existence (nass) not to cause inactivity that may hinder progress, ijtihad comes out to soften the nass, to make it subdued to life and to supply it into the way of the civilizational progress and not to annul it or deviate from it because annulling the nass and being deviate from it lead to annul the fixed bases and to innovate a new sharia that will be strange to us, will not depend on our philosophy and will not come out of our characteristics and customs.

Hence it is clear that raising this question in this time of awakening will be a step inciting the specialized class of the Muslim ulama to revive the true soul of Islam and to define our situation towards the new matters in a way to prove our private Islamic personality among the modern invading trends.

It is not reactionism when intending to define the concept of ijtihad in discussing it through the conducts of the Muslims in the first age of Islam but it is freedom that helps to correct this concept according to the best opinion related to the true source and to make it easy in order to develop with it in our present time. But as for what is feared that it may lead to bad sectarianism, it will not come except to the narrow-minded, the diseased and those, who are affected by the ism of imperialism. The learned Arabs and Muslims have been free from the party spirits of history and have become as one umma. They do not look at history except from its scientific angle considering it as a test offering to them the experiences of their past to benefit from its virtues and to get lessons from its bad deeds in building their present and future. But as for its events that have been cutting out the shirts of Othman[76]and producing out of them sentimental tendencies covered with religious dresses, they have gone with their elapsed days. Any of us, who discusses these events now, just wants to research on history to know the stages of the dispute in order to reform the faults and not to widen them, in order to make use of this reform at present and to make it grow in the future and not to recall a past that has elapsed and will never come back again.

Perception and reasonability the Arabs and the Muslims have got are about to match the progress of the age. This reasonability is enough to study the problem with objective spirit to restore the morals of our independent intellect that is connected with our civilizational bases, which have stopped giving their offers because of well-known reasons. This reasonability is also enough to study the nass and ijtihad since they have been founded until they have been codified in a spirit free from grudges and personal tendencies to make our present active and productive. It will connect our movement with the productive movements of the past before they have been separated from their true origins.

Many people think that connecting ijtihad to the nass will weaken its ability of progressiveness and prevent it from keeping pace with the advancement of all activities in the present age.

This is not right. The connection of ijtihad with the nass is necessary not because it is just a religious tradition or it is inevitable according to a rule acquired from a scientific decision, but because it is-before this and that-the source of our originality and a fixed partition that does not allow violating our basic constituents and does not allow to wrong the other cultures. In fact it orders to benefit from the cultures provided that those cultures are to be subjected to our principles, manners and morals. Ijtihad has this great gate; the gate that is open towards international meeting. No one is to think that this gate is narrow! It is a gate wide enough to receive every useful thing coming from the material civilization. It has been so in the Middle Ages when it has received the Greek, Persian and Indian civilizations but according to our conditions in a way that has given our civilization an aspect of superiority in the world. The reason behind this great flexibility in our ijtihad is the great flexibility of the nass, on which ijtihad has relied and has not separated from. Whoever refers to it, will find its comprehensiveness that has become, really, the last of all the laws and the eternal Sharia of life forever. This means that the nass has made, since the beginning, a good adobe for progress. It has been noticed that since it has been issued, it has been complied with all the needs of its age and it has been applied to the new and progressive matters after that.

In more details we draw the attention to the integration of the Holy Qur'an when being revealed little by little complying with the nature of progressiveness according to experiments. The same is said about the Sunna; the mate of the Book in its revelations. It has shed lights on the clear (decisive) and ambiguous[77]verses of the Book and has formed with the Book the essence of this Sharia, which Allah has issued to manage all the affairs of the world with all its creatures in a perfect structure with great contents and eternal surviving.

When has ijtihad been determined as a principle?

It is time to put forth this question because of its close relation to the theme of the book “an-Nass wel-Ijtihad” and to refute the sayings showing that this principle has not been determined at the time of the Prophet (s).

We find, before all, that determining this principle at the time of the Prophet (s) is a matter, whose answer is with it. The wise legislator would not ignore such necessary basis like ijtihad, which would develop his Sharia that e had made to live forever and knew well that life would not stop after him.

It has been proved by true traditions and correct historical facts that the Prophet (s) has sent his messengers and deputies to the far countries and has instructed them to act according to their opinion on the matters that they would not find their direct answers in the Book and the Sunna. This was no doubt the foundation of ijtihad. Some of the orientalists and their disciples think that ijtihad has been founded after the first age of Islam and that which has led to found it is the complexities of life after the arising of some needs that have not been before and that the wide spreading of knowledge has led to it.

This may be right if it has been submitted to the conditions and tools of ijtihad, which has been limited to the complexity of life but the real ijtihad that has relied on the nass according to our concept has been founded at the time of the Prophet (s) no doubt. Besides the conduct of the Prophet (s) with his messengers and deputies, the ijtihad of Imam Ali (s) on the day of shura confirms the foundation of ijtihad at that time. Imam Ali (s) has insisted on his opinion when he has refused to add the policies of Abu Bakr and Umar during their reigns to the Book and the Sunna when Abdurrahman has put this condition for Imam Ali (s) in order to be chosen as a caliph. If ijtihad, in its special meaning, has not been issued before Abu Bakr and Umar, Imam Ali (s) would not refuse this condition. If it has been possible to give the sacredness of the Book and the Sunna to other than the Book and the Sunna, then this would have raised the position of those two caliphs to a high degree but he has intended to equal between the minds of the mujtahids and their opinions besides keeping the Book and the Sunna as the actual gravity. He has not intended by that save to emphasize on ijtihad as a principle having the banner of reason to go high with its dignity and to enrich the true legislation with its innovation.

Imam Ali (s) has followed by his will a custom having got used to ijtihad even it has had another idiom rather than ijtihad. It has been called “acting according to one’s opinion”.

After this I ask myself:

Have I put “an-Nass wel-Ijtihad” in its real frame of showing the true intention to unite the umma and to serve the intellect?

Have I been sincere to my first introduction that has made my father satisfied and pleased?

But there is an inner answer interrupting my chain of inquiries to say:

It is enough to a debtor his trying the best to repay his debt and his excused failure will be forgiven by the generous people. I have left commenting on the book because my comments will not suffice not to read it or to ponder on its words!

Sadruddeen Sharafuddeen

An-nass wel ijtihad

By

Sayyid Sharafuddeen al-musawi

Preface

In the name of Allah, the beneficent, the merciful

Praise be to Allah, Who has distinguished His slave and messenger Muhammad with the high dignity and high position near Him, has taught him the knowledge of the first and the last and has given him virtues that He has never given to any other one in the worlds.(Allah best knows where He places His mission) so He has ended with Muhammad prophethood and revelation and has annulled with his Sharia all the previous sacred Sharias concerning the actions of people.[78]What has been permitted by Muhammad (s) is permissible until the Day of Resurrection and what has been prohibited by him is impermissible until the Day of Resurrection. All his verdicts are valid until the Day of Resurrection. This has been agreed upon unanimously by all the Muslims like their consensus on his prophethood. None of them has ever said a word opposite to this.

They have known that the Islamic Sharia has encompassed the worldly life and afterlife with all their systems and laws. It (the Islamic Sharia) is wise in all its verdicts and just in all its criteria. It is the wise civilization, which is kind and good to the people of the earth in everywhere and every age with all their different races, colors and languages.

The Legislator of Islam (the Aware of the unseen, the Almighty) has not left any aim unless He has declared its way and showed to the men of understanding its guide. Far be it from Him to leave His people to their own opinions or to let them rove in His religion vigorously. He has bound them via His messenger (s) with His two “ropes” and preserved them with His two “weighty things”.[79]His messenger has promised them of guidance if they would keep to them “the two weighty things” and warned them of deviation if they would turn away from them. He has told them that these two weighty things would never separate nor would the earth be empty of them until they would come to him at the pond (in Paradise). Whoever turns his back to them, the Prophet (s) will turn his back to him.

Their (the Prophet’s progeny’s) example in this umma is like the gate of Hitta “repentance” of the Israelites and like the Ark of Prophet Noah (s) for his people. No one, whatever high position he has, is to follow other than their path:( And whoever acts hostilely to the Messenger after that guidance has become manifest to him, and follows other than the way of the believers, We will turn him to that to which he has (himself) turned and make him enter hell) [80]. [81]No one, when interpreting a Qur'anic verse or a prophetic tradition, is to deviate from the apparent meaning that comes to mind except if there is a clear evidence. If there is a clear evidence, one has to interpret a verse or a tradition according to that evidence; otherwise he will be deviate and heretic.

This has been agreed upon by all the Muslim nation, the umma of Muhammad (s) with all its sects. They have followed the apparent meanings of the Qur'an and the Sunna besides their clear texts (nusoos).[82]

They have done like the all peoples of the different languages, who interpret their wordings with the apparent meanings that come to mind. They do not interpret them according to their tendencies and advantages whether personal or general.

Yes! I have found, regretfully, some of the rulers and notables of those past ages preferring their ijtihad, due to their advantages, to the apparent meanings of the Qur'an and the Sunna and their clear texts. They have interpreted those texts according to their tendencies audaciously and led people to contradict them (the Qur'an and the Sunna) willingly or unwillingly with all their powers. This cannot be excused in any case.  We are Allah’s and to Him we shall surely return!

Allah has said:(… and whatever the Messenger gives you, accept it, and from whatever he forbids you, keep back, and be careful of (your duty to) Allah; surely Allah is severe in retributing (evil)) [83]and:(And it behooves not a believing man and a believing woman that they should have any choice in their matter when Allah and His Messenger have decided a matter; and whoever disobeys Allah and His Messenger, he surely strays off a manifest straying) [84]and(But no! by your Lord! they do not believe (in reality) until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit with entire submission) [85]and(Most surely it is the Word of an honored messenger. The processor of strength, having an honorable place with the Lord of the Dominion. One (to be) obeyed and faithful in trust. And your companion is not gone mad) [86]and(Most surely, it is the Word brought by an honored Messenger. And it is not the word of a poet; little is it that you believe. Nor the word of a soothsayer; little is it that you mind. It is a revelation from the Lord of the worlds) [87]and(Nor does he speak out of desire. It is naught but revelation that is revealed. The Lord of Mighty Power has taught him). [88]

The sayings of the Prophet (s) are like the speech of the Holy Qur'an:(Falsehood shall not come to it from before it nor from behind it; a revelation from the Wise, the Praised One). [89] One, who believes in these Qur'anic verses and believes in Muhammad’s prophethood, must not deviate from his sayings even by a hair’s breadth or less. Those people have not deviated from the Prophet’s sayings but they have become mujtahids interpreting his sayings by themselves(…while they thought that they were acquiring good by their works) . We are Allah’s and to Him we shall return!

Here are some examples of interpreting the clear texts by those people according to their own opinions. They have preferred their personal benefits to those verses and traditions.

 This is what I could collect in hastiness and due to my old age and in spite of the distresses, grudges, seditions and the ordeals of time surrounding us. And with none but Allah is the direction of my affair to a right issue; on Him do I rely and to Him do I turn.

Here they are; one hundred examples in seven chapters. Let you listen to them and then you have the right to give your opinion about them. Allah is the Guide to the truth and to the right path and to Him is our return. Allah is Sufficient for us! Most Excellent is He, in Whom we trust. Most excellent is the Patron and most excellent is the Helper.

Story 81: Divinely Favoured Money

'Ali Ibn Abi Talib ('a) was missioned by the Holy Prophet (S) to go to the market and purchase a shirt for him (S). He ('a) went to the market and purchased a shirt for twelve dirhams.

The Holy Prophet (S) asked:“How much did you pay for it?”

“Twelve dirhams.”

“I do not like it so much! I would like to have a cheaper one. If the seller is ready to take it back, please return it?”

“I don't know, O Messenger of Allah!”

“Go and see whether he agrees to take it back or not?”

'Ali ('a) took the shirt with him, returned to the market and asked the seller:“The Holy Prophet (S) wants a shirt of a cheaper price than this. Are you ready to pay back our money and take back your shirt?”

The seller accepted it. 'Ali ('a) took the money and came to the Holy Prophet (S). Then they both went towards the market.

On the way the Prophet’s (S) saw a slave-girl who was crying,“Why are you crying!?”

“My master gave me four dirhams and sent me to the market for shopping; I don't know how the money got lost. At present, I am scared to go back home.”

The Holy Prophet (S) gave her four dirhams from those twelve dirhams and said: 'Buy what you want and go back home!”

Then he (S) went towards the market, purchased a shirt for four dirhams and put it on.

On his return, he (S) saw a naked man, immediately he took off his shirt and gave it to him.

He (S), returned to the market, purchased another shirt for four dirhams, put it on and took the way towards his house. On the way, he (S) saw the same slave-girl sitting, puzzled, embarrassed and perplexed.

He (S) asked:“Why did you not go back home?”

“O Messenger of Allah! It is too late; I am afraid they might beat me, for l have slightly delayed.”

“Let's go together. Show me the way of your house! I will intercede for you with them so that they may not bother you.”

The Holy Prophet (S) accompanied the slave-girl. As they reached the house, the girl said:“This is the house.”

The Holy Prophet (S) said in a high voice from behind the door:“O people of the house, Salamun alaykum, peace be upon you,”

He (S) did not get any reply.

Thus he (S) said again, yet there was no reply.

For the third time, he (S) saluted, they replied:“As-salamu alaykum, O Messenger of Allah, wa rahmatullah wa barakatu.”

“Why did you not reply for the first time; didn't you hear my voice?”

“Of course, yes, we heard your voice the first time and came to know that it was you!”

“Then what was the reason for your delay?”

“O Messenger of Allah! We loved to hear your voice “salam” again and again. Your“Salam” is peace, blessing and grace for our house.”

“This slave-girl of yours was delayed. I came here to ask you not to pester her.”

“O Messenger of Allah! Because of your gracious visit, this slave-girl is free from now on.”

The Holy Prophet (S) said:“Thanks to Almighty Allah, how blessed these twelve dirhams were which, became the dress of two naked persons and a slave-girl got emancipated.” 1

Note

1. Bihar ul-Anwar, v. 6; Al-Khisal: 271/1, h. 13.

Story 82: High Cost Of Provisions

In Madinah, the price of wheat and bread increased day by day. All the people were seized by dread and anxiety. Those who had not procured their annual provisions strove to do their best in obtaining that; those who had provided it took care of preserving it. There were also some people whom the indigence had compelled them to buy their foodstuffs from market every day.

Imam al-Sadiq ('a) asked Ma'tab, his steward:“Do we have wheat in reserve this year?”

'“Yes! O descendant of the Messenger of Allah! We have a quantity of wheat in stock which will suffice us for many months.”

“Take it to the market, put it at the disposal of people, and sell it.”

“O descendant of the Messenger of Allah! Wheat is scarce in Madinah. If we sell it, it will be impossible for us to buy it again.”

“What I say I meant it, take out all the wheat and put at the people’s disposal.”

Ma'tab obeyed the Imam’s ('a) order, sold the Wheat and reported the result to the Imam ('a).

“From now onwards purchase the bread of the family from the market daily,” ordered the Imam ('a),“because the bread which is baked in my home must not differ from the bread which the mass of people consume for the time being. Our bread, henceforth must contain half wheat and half barely. Praise be to Almighty Allah, I have the capacity to maintain my family in the best manner with the wheat until the end of the year; however, I do not do that, for I would like to respect the principle of the “measurement of subsistence” before Allah.1

Note

1. Bihar Al-Anwar, Vol 11, p. 121.

Story 83: Evacuation Of Public Bath

The despotic manners of Ummayad and Abbasside Caliphs had influenced the other walks of society. The people were gradually forgetting the simple mode of life, human and fraternal relation established by Islam; and the Holy Prophet’s (S), Imam 'Ali's ('a) and the best Companions' morals and conducts were effaced from their memories.

People were accustomed to the despotic Caliphs' behaviours to such an extent that they did not consider these customs ugly any more.

One day Imam al-Sadiq ('a) went to the public bath. According to the custom practised about the honourable men and great personalities in those days the public bath's owner asked:“Let me evacuate the public bath for you!”

The Imam ('a) said:“No, it is not necessary.”

“Why?”

The Imam replied: “The pious believer does not bother for these things'1

Note

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

Story 84: Pinch For Water Shortage

Having reigned over Syria about sixteen years as a governor, Mu'awiyah Ibn Abi Sufian paved the way for his Caliphate without exposing his plan to anyone. He took advantage of the least chance for what he had in mind. The question of Uthman's murder was the best pretext for him to rebel against the central government and expose his purpose to become the Caliph.

In fact, during the lifetime of Uthman, he did not give any favourable reply to his appeal and supplication and closed his eyes towards his imploration; he awaited Uthman's murder so that he could use it as a pretext for his plot.

Uthman was killed; and Mu'awiyah looked immediately for exploiting the situation for his purpose. On the other side, after the murder of Uthman, the people surrounded Imam 'Ali ('a) who refused to shoulder the burden of Caliphate; they paid allegiance to him ('a). Realizing that the Caliphate responsibility was officially directed to him, 'Ali ('a) accepted it; and his official nomination was announced in Madinah - the capital and the Caliph's palace, in those days.

All the provinces of the Islamic vast territory of that time submitted to his obedience with the exception of Syria which was under the control of Mu'awiyah. He refused to obey the central government's order and accused it of giving refuge to Uthman's assassins. Thus he made himself ready to declare Syria's independence and mobilized a large number of army from the Syrians.

After putting an end to the rebellion of Jamal“the companions of camel” , 'Ali ('a) turned towards Mu'awiyah. He ('a) exchanged a number of letters in correspondence with him, but Imam 'Ali's ('a) letters did not make any effect on Mu'awiyah's blunted conscience. Both adversarial parties commenced to advance towards each other with a large number of army.

Abul A'war Salma led the way of Mu'awiyah's army with a group of advanced guard and Malik al-Ashtar an-Nakhai was on the move with a group of Imam 'Ali's ('a) soldiers as the detachment and advanced guard. The two groups of detachment met by the side of Euphrates.

Malik al-Ashtar had not received Imam 'Ali’s (‘a) permission to commence the war: Abul A'war launched a violent attack in order to frighten the adversary. His assault was repulsed by Malik and his companions, and the Syrians were strongly driven back.

In order to complicate the adverse position from the other means, Abul A'war managed to reach the“Sharia” a steep slope by the side of Euphrates where the two adversaries were benefited by the water supply. He ordered his lancers and marksmen to protect that area and prevent Malik and his companions from having the access to the water.

It did not last long that Mu'awiyah personally arrived with his army, a great number of soldiers, and was pleased with Abul A'war's initiative.

To be quite assured of the position, Mu'awiyah increased a number of soldiers to Abul A'war's men. Imam 'Ali's ('a) companions remained in difficult straits of water shortage. The Syrians were delighted to meet this chance, and Mu'awiyah expressed happily:“This is the first victory.” It was only 'Amr Ibn As, the special assistant and counsellor of Mu'awiyah who objected to this measure.

On the other side, Imam 'Ali ('a) arrived and became aware of the incident. He ('a) sent Sa'saat, one of his great companions, with a letter, mentioning:“We came here, but we wish that the war might be avoided, and that the fratricide would not occur among the Muslims. We hope to solve the problems by negotiations, but I came to see that, before anything else, you and your partisans have used the arms; in addition to that, you have prevented my companions from reaching the water. Therefore, issue an order so that they may renounce their actions till the negotiation will be initiated. It is quite obvious that I will fear nothing if you are pleased with nothing else but the war.”

Mu'awiyah received the letter, he deliberated with his counsellors about the matter. The general opinion was to take advantage of this chance and not to pay attention to the letter.

It was only 'Amr Ibn As, who had a different point of view; he said:“You are all making a mistake. Having no intention to launch the initiatives to start war and shed blood, 'Ali ('a) and his companions have kept quiet at the moment, and by this letter, they wanted to dissuade you from your initiatives as well. Do not imagine them retreating if you do not take an appropriate action concerning the letter and if you let them suffer water shortages; in that case they will take the sword, not desisting from taking a severe action till they make you move away from the Euphrates in humiliation.”

But the majority of counsellors were of the opinion that being hard pressed for lack of water, would make the enemy succumb and put to flight. Mu'awiyah's personal opinion was the same. This counsel came to an end. Sa'saah came to Mu'awiyah to receive the answer of the letter. Mu'awiyah who wanted to find a way to evade the reply said:“Later on I will reply to your letter.” But, in the meanwhile, he issued an order to the soldiers who were guarding the water to be entirely watchful and prevent all Imam 'Ali's ('a) soldiers from running away.

Imam 'Ali ('a) became very annoyed with the course of event which suppressed absolutely all the hopes of good intention in the adverse camp and did not let any means subsist to resolve the problems through the bilateral negotiations. He ('a) saw no solution but to resort to force and take the arms.

Standing in front of his army, he ('a) addressed them in a short sermon but exciting and sensational; here is what he ('a) expressed:“'They are asking you morsels of battle and waged the oppression. They are like the hungry who are searching for food, demanding war, shedding blood and restricting you from using water. So you should select one of the two choices; there is not a third one in front of you; either you remain in ignominy and the lowest position or drench your sword with their dirty blood and quench your thirst with the pure water. Real life is in the victory though you lose your life, while the real death is in the life of subjugation though you gain your life. Mu'awiyah is leading a misfortunate group of insurgents and has kept them in ignorance and unawareness, so that they have made their bosoms the targets of death.”

This exciting sermon provoked a strange motion in the minds of Imam's soldiers and made their blood boil. They were ready to combat. They managed a heavy attack, made the enemy move back to a far distance, and took hold of the“river” .

'Amr Ibn As, whose anticipation was correct, arrived and said to Mu'awiyah“what are you going to do if 'Ali and his army make reprisals at present and take actions against you just as you did against them? Can you recapture the Euphrates?”

Mu'awiyah said:“In your opinion, how is 'Ali going to behave with us now!?”

He replied:“In my opinion, he will not retaliate and not pinch us for water shortage. 'Ali has not come to do such things.”

From the other side, having driven Mu'awiyah's partisans away from the river, the Imam's army demanded 'Ali ('a) to authorize them to prevent Mu'awiyah's soldiers from drawing the water.

The Imam ('a) said:“Do not prevent them from the water. I do not resort to such an initiative which arises from the ignorant ones. I would like to make use of this chance for initiating the negotiations based on the Book of Allah. If accepted my propositions and good intentions, it will be much better, and if not, I will fight against them and defend them bravely, but not by preventing them from the water. I will never initiate such a measurement and never press anyone to suffer the water shortage.”

No sooner did the night fall than both 'Ali's ('a) and Mu'awiyah's armies drew the water that day, and nobody bothered Mu'awiyah's soldiers.1

Note

1. Commentary on Nahj al-Balaghah by Ibn Abil Hadid. Sermon 51. v. 1. p. 410-418.

Story 85: Complaint Against Fate

Mufazil Ibn Qays was involved in the difficulties of life. Poverty, indigence, debts and daily expenses made him torment a lot. One day, he launched a long complaint in the presence of Imam Ja'far al-Sadiq ('a) and began mentioning his misfortune in details:“I have such an amount of debts and I do not know how to repay it. Having such an amount of daily expenses, I do not have any source of revenue, I became miserable, I am confused, I am dazzled, every open door is closed before me....” .

In conclusion he asked the Imam ('a) to pray for him and demand the Almighty Allah to solve the crux of his problem.

Imam al-Sadiq ('a) asked a servant-girl who was there:“Fetch the bag full of gold coins which Mansur has sent to us.”

The small servant-girl brought immediately the bag full of gold coins. Then the Imam ('a) said to Mufazil Ibn Qays:“This bag contains four hundred dinars which will help you to survive.”

“This is not my intention, what I mentioned in your presence is to ask you to say a 'Dua', prayer in my favour.”

The Imam ('a) replied “All right! I will pray for you, but let me remind you about this point: Do not expose your misfortune and difficulties before the people. Its first effect is to be presented that you are defeated in the arena of existence. Thus you lose your dignity and degrade your personality and respect.1

Note

1. Bihar ul-Anwar. v. 11, p. 114

Story 86: Teacher’s Reproof

One night Sayyid Jawad 'Amuli, the renowned jurisconsult and the author of the book“Miftahul Karamah” , was busy eating dinner when he heard a knock at the door.

Running quickly towards the door, he came to understand that it was the servant of his teacher, Sayyid Mahdi Bahrul 'Ulum.

The servant said:“His honourable teacher summons you immediately. Sitting at the dining-table, he shall not touch the food till you go to him.”

There was no time to delay; without finishing his food, Sayyid Jawad hurried up to Sayyid Bahrul 'Ulum's house.

As soon as he saw Sayyid Jawad, Sayyid Bahrul ‘Ulum protested loudly with an unprecedent anger and great sorrow:“Sayyid Jawad! Don't you fear Allah! Do you not feel ashamed before Allah!?”

Immersed in great perplexity, Sayyid Jawad wondered what had occurred and what event had taken place! For it was the first time he was reproached by his teacher in such a manner. The more he exerted his mind, the less he could find out the reason.

Helplessly he asked:“Your honourable teacher! Could you please explain what my fault was?”

The teacher said:“So and so person, your neighbour and his family, has not been able to attain rice and wheat since seven days; during this period of time, he passed his days by buying the dates in credit from grocery at the end of the lane.

Today, when he went to procure the dates, before having uttered a word the grocer said: “Your debts have already increased!” On hearing these words, he felt ashamed to demand again in credit and came back home empty-handed; tonight, he and his family have got nothing for dinner.”

Sayyid Jawad said:“I swear by Allah, I was not in the picture. Had I known, I would have supplied his needs.”

His teacher said:“That is why I am roaring with anger; after all, why did you not inquire about the situation of your neighbour? And why did they pass seven days in this state without your knowing of them? For if you knew about their needs and did not take any action, you would not be basically a Muslim, but a Jew.

Sayyid Jawad said: “Tell me what I should do at present?”

“My servant will carry this big tray full of food, and you will go with him to the man's house. The servant will place this try in front of the entrance door of that man and will come back; but you knock at the door and request him to have dinner with you tonight; also take this money and put it under their carpet or mat; apologize to him for having failed to do your duties, as a neighbour. Leave the tray there and come back. 1 will not eat my dinner and will be waiting for your return until you inform me of that pious man.”

The servant held the big tray full of different types of delicious food and set out along with Sayyid Jawad. They arrived at the entrance door; the servant kept the tray and returned, and Sayyid Jawad entered the house after seeking permission.

The owner of the house, after listening to his apology and his request, began to eat. After taking a morsel of food he found it delicious, but he felt that the food was not cooked in Sayyid Jawad's house for Sayyid Jawad was an Arab.

Immediately he stopped eating and said:“This food is not cooked by an Arab, therefore it has not been brought from your house, so we will not touch it till you tell me where this food has come from.”

The man's guess was absolutely right; the food was cooked in Bahrul 'Ulum's house, he and his family were Persian by origin, from Burujird. Sayyid Jawad insisted on his eating, but he refused and said:“If you don't say, I will not touch it.”

Sayyid Jawad had no other alternative than to tell the whole story from the beginning to the end.

After hearing the incident, that man started eating the food. But amazingly, he said:“I have never exposed my secret to anyone, hiding it from my closest neighbours; I do not know how Sayyid came to know of it.” 1

“The gnostic on the way did not confide Divine secret to anyone”

“I am in bewilderment, whence the tavern keeper heard it?”

Note

1. Al-Kuna wa al-Alqab, Muhaddith al-Qummi, v. 2, p. 62.

Story 87: Breaking A Fast

Anas Ibn Malik was a servant at the Holy Prophet's (S) home for years, and he was proud of that until the last day of the Prophet’s (S) life. He was familiar more than anyone else to his personal habits and character and knew how a simple and informal life he (S) was having in daily food and dress.

When the Holy Prophet (S) used to fast in the month of Ramadan, all his food for breaking fast at dusk and before dawn consisted of some milk or syrup and crumbled bread in broth.

At times this simple food was separately prepared for the evening and for the dawn, and he was content with only once a day and observed a fast.

As usual, one evening Anas Ibn Malik had prepared some milk or something else for the Holy Prophet (S) to break his fast, but the Holy Prophet (S) did not come back home at the time of breaking the fast. The night was quietly getting on but he (S) did not return.

Persuaded that the Holy Prophet (S) agreeing to the request of certain companions, had broken his fast with them, Anas Ibn Malik ate all the food whatever he had prepared for the Holy Prophet (S).

It did not take a long time that the Holy Prophet (S) returned home. Anas Ibn Malik asked one of the Companions,“Where did the Holy Prophet (S) break his fast?”

He replied:“He has not broken his fast yet, certain preoccupations occurred and made him delay.”

Anas became ashamed and bashful for what he had done since the night had fallen and it was impossible for him to prepare the meals once again.

He thought that the Holy Prophet (S) would ask him to offer something to eat: then he would present his excuses. From the other side, the Holy Prophet (S) came to know what had happened. Therefore he (S) did not ask for food and slept hungry.

Anas said:“As long as the Holy Prophet (S) remained alive, he (S) never mentioned the incident of that night and ignored it.” 1

Note

1. Kuhl Al-Basar Fi Sirat Sayyid Al-Bashar, Muhaddith al-Qummi, p. 67.

Story 88: Apprentice Of The Draper

The apprentice of the draper was unaware of what trap had been laid before him. He did not know that this beautiful and dignified woman who was frequently coming into the shop under the pretext of purchasing, had fallen in love with him, and her heart was filled with a deluge of love, passion and desire.

One day, the same woman came to the shop, ordering to separate a large amount of materials. Then, under the excuse of not being able to carry them and not having money with her, she said:“Give the materials to this youngster so that he can carry them to my house and fetch the money.”

Earlier she had prepared the house for her purpose, and there was nobody in except a few private maids of hers. Muhammad Ibn Sirin, who was still a teenager, smart and handsome, shouldered the material and went along with the woman. As he entered the house, the door was closed behind. He was guided to a pompous room, and he awaited for the lady to receive the material and pay the money as soon as possible.

The expectation lasted for quite a long time. After some time, the curtains were drawn up. The lady came out, well-dressed, and in full make-up entered the room in a coquettish behaviour.

In a short instance, Ibn Sirin understood what trap had been laid. He thought to make the lady change her mind by preaching, advising or begging her, but he found all in vain. Explaining to him about her fervent love, she said:“I was not the purchaser of your material but the purchaser of you!”

Ibn Sirin began preaching and advising her and spoke about the Day of Resurrection and fear of the Almighty Allah, but there was no effect on her heart; he begged her, but it was of no use. She said:“There is no other alternative, you have to fulfil my desire.” As she saw Ibn Sirin insisting on her not to do so, she threatened him:“If you do not respect my love and make me happy, I will shout and say that this youngster has a bad intention towards me; then it is obvious what will happen to you!”

Ibn Sirin was so scared that all the hairs of his body stood erect. On one side, faith, belief, and piety commanded him to preserve his own chastity. On the other side, his refusal of that woman's desire could cost him his life, honour, and prestige. He did not see any remedy but to show his obedience.

Suddenly a trick flicked in his mind; he thought!“There is only one way left for me. I must do something that her love will change to hatred so that she herself might leave me alone, and I could preserve my chastity from any kind of polluted vices. I will have to tolerate the visible pollution for an instance.”

Thus he went out under the pretext of easing nature-call in toilet, came back with the polluted appearance and went towards the woman. As she saw him in that condition, she frowned and without any hesitation threw him away from her house.1

Note

1. Al-Kuna wa al-Alqab, Muhaddith al-Qummi, v. 1. p. 313.

Story 89: Anarchic Constellation

Although Abdul Malik Ibn A'yun, brother of Zararat Ibn A'yun, was one of the narrators of the prophetic traditions, he had a firm belief in the principles of astrology and the influence of aspects of stars. He had collected a lot of books on this field and referred to them. Whatever decision he wanted to make and whatever work he wished to do, at first, he began referring to the astrological books and made the calculation to see, what was the stars position.

Gradually he was accustomed to this practice which made him suspicious to such an extent that he would refer to astrology in all circumstances. Day by day, he felt that this matter had paralyzed his life and his suspicion increased and that if he continues to attach to the auspicious and the inauspicious hours and days as well as the lucky and unlucky fortune and so on, the order of his life would overturn.

He did not find in himself such a power to oppose or to be indifferent towards it. However, he always envied the conditions of people who kept themselves busy doing their own affairs and trusting them in the Almighty Allah and never thinking of such things.

One day, he exposed his state to Imam al-Sadiq ('a), saying:“I am involved in the astronomical horoscope of which I can not get rid.”

To his surprise, Imam al-Sadiq ('a) said in reply:“Do you believe in such things and practise them?”

“Yes, O descendant of the Messenger of Allah”

“I order you to go and burn all those books immediately”

The Imam's ('a) order made him courageous; he went and burnt all the books and got rid of them.1

Note

1. Wasa’il, v. 2. p. 181.

Story 90: Astrologer

Riding on the horses, the Commander of believers, Imam 'Ali ('a) and his army set for Nahrawan. Suddenly, one of the heads of his Companions arrived, accompanied with a man, and said:“O Commander of believers! This man is an astrologer, he has something to say to you!”

The astrologer:“O Commander of believers! Do not move at this hour. Wait for a while! At lease, let two or three hours of the day pass before departing!”

The Imam ('a) asked:“What for?”

The astrologer replied:“Because the position of the stars indicates that whoever starts on the way at this moment will be defeated by his enemy and will sustain a heavy loss for himself and his Companions, but if you depart at the time that I have indicated, you will gain the victory and will attain your goal.

Imam 'Ali (‘a) said: “This mare of mine is pregnant. Can you tell me her colt is male or female?”

The astrologer:“If I do a calculation. I will be able to say that.”

Imam 'Ali (‘a):“You are telling a lie. You won't be able to do so! The Holy Qur'an says: “No one except Allah is aware of unseen. Only Allah knows what He has created in the womb.” Muhammad (S), the Messenger of Allah, did not pretend what you are pretending: do you affirm your being informed of what all is happening and do you know at what moment the good luck and bad luck arrives? Thus, if someone has confidence on you with this pretending and perfect science, he will not be in need of Allah.”

Then he (‘a) addressed the assembly:“Take care to follow these things which lead you to divination and to pretention of prophecy. The diviner is like a sorcerer: a sorcerer is the same as an infidel and an infidel is in the Fire (Hell).”

Turning his face towards the sky, he ('a) recited some words of prayer relative to the confidence and reliance on the Almighty Allah, then he ('a) looked at the astrologer and said:“We will oppose your prescription deliberately and we will set out just now.”

Imam 'Ali ('a) issued an immediate order to depart and move towards the enemy. The victory and success achieved in this war by Imam 'Ali ('a) was easier than any other of his earlier wars.1

Note

1. Nahj al-Balaghah, sermon 77; Wasa'il. v. 2, p. 181.

Story 91: Resolving Of Difficulties

Safwan was sitting in the assembly of Imam al-Sadiq ('a), all of a sudden, a Makkan arrived in the assembly and exposed the problem facing him. It appeared that it was a financial problem and the matter was on the dead line.

Imam ('a) ordered Safwan:“Immediately go and help your religious brother in his problem.”

Safwan went and, after easing his difficulty, came back successful.

The Imam ('a) asked:“What happened?”

He replied:“It was Allah Who solved the problem.”

The Imam ('a):“Know that the same apparently insignificant request which you have granted with spending a little time of yours is more favourable and charitable than seven circumambulation of Ka'bah.”

Then Imam al-Sadiq ('a) added:“Having a problem, a man came to Imam al-Hasan (‘a) and asked for help. Imam al-Hasan (‘a) put on his shoes immediately and went along with him. On the way, they saw Husayn Ibn 'Ali ('a) while he (‘a) was busy praying.

Imam al-Hasan (‘a) asked that man: “Why didn't you see Imam al-Husayn (‘a) and neglected him.”

He replied:“First I wanted to go to him ('a) and to ask his help but I was informed that he ('a) had stayed in the Mosque for prayers and meditation. This was the excuse for which I did not disturb him.”

Imam al-Hasan ('a) said:“However, if he had the chance to render help to you in needs, it would be better for him than to be in spiritual retirement for one month.” 1

Note

1. Al-Kafi. v. 2, p. 198.

Story 92: Who Is More Pious

One of the Imam al-Sadiq's ('a) Companions, who was always attending the lessons and teachings of the Imam ('a) and usually frequented the friend's assembly, was not being seen for some time.

One day Imam al-Sadiq ('a) asked his companions and friends:“In fact, where is so-and-so who is not being seen since a long time?”

“O descendant of the Messenger of Allah! He has recently become poor and indigent.”

“And what is he doing now?”

“Nothing. He is sitting at home and dedicating all of his time in prayers.”

“Then how is he managing his own life affairs?”

“One of his friends is responsible of his expenses.”

“I swear by Allah! This friend of his is in a more pious stage than him.” 1

Note

1. Wasa’il. v. 2. p. 529.

Story 93: Alexander And Diogenes

Alexander, the Macedonian king, was chosen as a commander-in-chief of Greece to lead the army against Iran; people from all walks of society came to congratulate him. But Diogenes, the famous wise man of Greece, who was living in Corinth, did not pay the least attention towards him.

Alexander went personally to see him. Counted as one of the Greek wise man, whose slogan was the sobriety, magnanimity, independence and moderation in life, Diogenes was lying on the ground under the bright day sunshine.

Finding out that a numerous group of people were coming towards him, he rose a little and fixed his eyes on Alexander who was advancing with ostentation. He did not differentiate him from an ordinary person coming to see him while respecting the mottos and principles of magnanimity and freedom. Alexander saluted him and asked if he had any type of request.

Diogenes replied:“I have only one request from you, that is, I was benefiting the bright sunlight, and you came and prevented me from the same, so please move a little bit on the other side!”

These words seemed very silly and insignificant in the eyes of Alexander's accompanists. They thought how foolish the man was for not having benefited from such a big chance!

But Alexander, who felt in contempt before the magnanimity of temper and loftiness of nature of Diogenes, was immersed in thought.

After making his way, he said to his accompanists who were mocking the philosopher:“As a matter of fact, if I were not Alexander, I would have desired to be Diogenes.” 1

Note

1. ”History of Science” Author: George Sarten. Translated by Ahmad Aram, p. 525.

Story 94: King And The Sage

On his way to Khurassan, through every city where Nasir ud-Din Shah passed, the people from different walks of society usually came to welcome him on his visit and say farewell on his departure, and they used to accompany him till the door.

When he reached Sabziwar, all the inhabitants went to welcome and visit him. The only person, who under the pretext of reclusion and retirement, refrained to welcome him was Hajj Mulla Hadi Sabziwari, the renowned sage, philosopher and gnostic.

On the other side, the only person that Shah, on the way to Khurasan, had in mind to visit personally was this man who had become famous and popular little by little throughout Iran and the students from all the corners of the country rushed towards him to attend his lessons. There was a great theological center founded in Sabziwar.

Tired of all those receptions, visits, homages and flatteries, Shah, the king, decided to go personally to see the Sage.

He was told:“the Sage knows neither the king nor ministers.”

The Shah replied:“But Shah knows the Sage.”

The Sage was informed of the incident; an appointment was fixed. One day, it was noon, Shah went to the Sage's house accompanied by only one of his servants. The house was very humble, furnished with very simple chattels.

While debating with the Sage, Shah said:“For each and every blessing of Allah, thanks must be offered; blessing of knowledge is to teach and guide the others; blessing of wealth is to assist the needy; blessing of kingdom is, of course, to solve the people's problems. Thus I would like you to demand something from me so that I get a chance to fulfil it.”

The Sage:“I have no request to make; I don't want anything from you!”

The Shah:“I heard that you possess a cultivating land. If you permit me, I will give orders for exempting it from the tax.”

The Sage said:“The governmental tax office has fixed a certain amount of money to be collected from each city; its system does not get in accord with the partial changes. If I am exempted from paying tax in this city, the same amount of tax will be collected in excess from the other citizens so as to complete the target fixed as tax which must be collected in Sabziwar. The Shah, while giving reduction or exempting me from paying the tax, may impose a burden on the orphans and widows. In addition to this, the government having its duties to preserve the people's lives and properties, has its expenses which must be fulfilled. Therefore, we are ready to pay this tax with pleasure and satisfaction.”

The Shah said:“I am desirous to take food in your presence today and eat along with you from your daily food. So give order to bring your lunch.”

Without moving from his place, the Sage shouted:“Bring my food.”

It was immediately served, there were some loaves of bread, some spoons, a bowl of butter-milk and salt on a wooden plank which was placed before the Sage and the Shah.

The Sage said:“Eat! Be sure that the bread is Halal (Islamically lawful), clean because it is the product of my own toil.”

Eating a spoon of it, the Shah found that he was not accustomed to such food, which was uneatable by him. So he asked the Sage to permit him to wrap up a few loaves of bread in his handkerchief and take them with him as a blessed gift. After some time the Shah left the Sage's house in a different world full of a boundless surprise and amazement.1

Note

1. Rihanatul Adab, v. 2. p. 157, 158 under the title of Sabziwari.


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