Anecdotes Of Pious Men

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Anecdotes Of Pious Men

Anecdotes Of Pious Men

Author:
Publisher: www.alhassanain.org/english
English

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

Anecdotes Of Pious Men

Author: Ayatullah Sheikh Murtada Mutaharri

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

www.alhassanain.org/english

Table of Contents

The Stranger3

Jowaiber and Zalfa3

The New Convert7

NASIBA 8

Complaint Against Husband 10

The Son Of Hatim 10

Ibne Sayyaba 14

Aqueel As A Guest Of Ali15

THE FIRST SLOGAN 16

The Prohibition Of Water19

The Silly Shop-Keeper20

WHAT DID HAPPEN TO THY SONS?21

The Retirement23

IN THE LAND OF MINA 23

The Protection That Was Revoked 24

The Prayer That Was Granted 27

The Right Of Companionship 28

THE BLACK MARKET 29

The Stranger

Tired and exhausted with the water-skin on her back, she was gasping and going towards her house where innocent children, their eyes fixed at the door, were eagerly waiting for the arrival of their mother. On her way, an unknown man ap- proached her. He took the water-skin from her and placed it on his back. The door opened and the children saw their mother entering the house with a stranger. He placed the water-skin on the ground and said:

"Well, it seems you don't have anyone to fetch water for you; how come you are so forlorn?" "My husband was a soldier; Ali sent him to the frontier where he was killed. Now I am alone with these little children."

The stranger said no more. Bowing down his head he went away. But the thought of the help- less window and orphans remained in his mind. He could hardly sleep in the night. Early in the morn- ing he picked up a basket; put some meat, flour and dates in it; went straight to her house and knocked at the door.

"Who are you?"

"I am the man who brought your water yes- terday. Now I have brought some food for the children" "May God bless you and judge between us and Ali"

She opened the door. Entering the house he said:

"I wish to do some good acts. Either let me knead the flour and bake the bread or allow me to look after the children."

"Very well, but I can do the job of kneading and cooking better than you. You take care of the children till I finish cooking" She went to knead the flour Immediately he grilled some meat which he had brought and fed the children saying to each child while putting morsel in his mouth: "My son, forgive Ali if he has failed in his duty towards you"

The flour got ready; she called: "Gentlemen! put fire in the oven:" He went and put fire in the oven. When flames rose up, he brought his face near the fire and said, "Taste the heat of fire. It is the punishment for those who fail in their duty towards orphans and widows." By chance, a woman from the neighbouring house came in. Recognizing the stranger, she cried: "Woe, don't you recognize the man who is helping you? He is Amirul-Muumineen (comman- der of the faithfuls) Ali bin Abi-Talib."

The widow came forward and shamefacedly cried: "Curse and shame to me. I beg your pardon:" "No, I beg your pardon for I failed in my duty towards you."

Jowaiber and Zalfa

"How beautiful it were if you could marry and establish a family, ending this forlorn and isolated life? You could fulfil your natural urges and also she could help you in your temporal and spiritual needs and goals." "O Messenger of Allah, I have neither wealth nor beauty; nor I have a noble descent or lineage. Who will marry me? And which woman likes to be wife of a poor, short, black and ugly man like me?"

"O Jowaiber! God has changed the individual's worth through Islam. Many people were high- placed in the pre-Islamic society and Islam brought them down. Many were despised non-entities and Islam bestowed them with honour and high rank and brought them up. Islam abolished the un- Islamic discrimination and pride of lineage. Now all people irrespective of their colour and origin are equal. Nobody has superiority over others but through piety and obedience to Allah. Among the Muslims, only that person would be higher than L you whose virtues and deeds are better than you. Now do as I tell you."

These words were exchanged one day between the Prophet and Jowaiber when the Prophet came to see the people of "Suffa"

Jowaiber was a native of "Yamamah" where he came to know about the Prophet and the advent of Islam. He was poor, black and short, but at the same time intelligent truth seeking and a man of determination. He came to Medina to look at Islam from near; in a short time he embraced Islam. Since he had neither money, house nor any friends, he temporarily was accommodated along with other poor Muslims in the Mosque by permission of the Prophet. When it was revealed unto the Prophet that the Mosque was not a place of habitation, it became necessary to shift them elsewhere. The Prophet selected a site outside the Mosque and erected a shed for them. The place was named as "Suffa" and the residents were known as "Ashab-e- Suffa" - all of them poors from places far away from Medina.

The Prophet came to visit them one day. Noticing Jowaibir among them he decided to bring him out of this forlorn life. It was beyond the fancy of Jowaiber to own a house and have a wife in his condition. And that was why he replied to the Prophet as to how it was possible for anyone to accept him in matrimony when the Prophet advised him to marry. But the Prophet removing his doubts, explained to him the changes brought about in the social outlook of the people by Islam.

After bringing Jowaiber out of his inferiority complex, he directed him to the house of Ziad ibne Lubaid to request him for his daughter's hand in marriage.

Ziad was one of the wealthiest persons of Medina and commanded high respect among his tribes. When Jowaiber entered his house, he was surrounded by his relatives and some of his tribes- men. Jowaiber took a seat, paused for a moment and then raising his head said, "I have brought a message from the Prophet. Do you like to hear it confidentially or openly?"

Ziad: ; "A message from the Prophet is an honour to me, better you tell it openly." "The Prophet has sent me to request you for your daughter for myself" "Did he himself make this suggestion to you?" "I don't speak on my own accord. Every- body knows me, I am not a liar"

"Strange! We don't give our daughters to per- sons of unequal status nor outside our tribe. You go back I shall go to the Prophet and have a talk with him myself." Jowaiber left the house murmuring, "By God, whatever the Qur'an teaches and whatever is the purpose of the prophet-hood of Muhammad is totally against what Ziad says" Those nearby heard the murmurings of Jowai- bir.

Zalfa, the lovely daughter of Ziad, and the beauty-queen of Medina, heard these words of Jowaiber. She came to her father and asked: "Father, what was that man who just went out saying? And what did he mean?"

"He had come to ask for your hand in marriage and was claiming that the Prophet had sent him for this purpose." "Isn't it possible that he had really sent him, and thus your rejection may amount to disobe- dience of the Prophet's order ?" "What do you feel about it?"

"I feel you should bring him back before he reaches to the Prophet, and then go yourself to find out the truth." He brought Jowaiber back to his house with due respect, and then himself hurried up to the Prophet. When he saw him he said:

"O Messenger of God, Jowaiber came to my house and brought such and such a message from you. I would like to inform you that our custom is to give our daughters to persons of equal status and belonging to our tribe, who are all your healpers and companions." "O Ziad, Jowaiber is a Faithful man. That dignity and honour which you are talking about has now been abrogated. Every Believer man is equal (for marriage purpose) to every Believer wo- man."

Ziad returned to his house and explain d the matter to his daughter. She said, "Please do not reject the proposal put by the Prophet. This matter concerns me. I accept Jowaiber whatever his condi- tion may be. If the Prophet is pleased with it, I am also pleased."

The wedding was duly soleminized. Ziad paid "Mahr" (Marriage) from his own wealth and offer- ed good articles to the pair. They asked the bride- groom, "Have you got a house where to take the bride?" He said, "No, I had never thought that I would get a wife and sattle in domestic life. It was the Prophet who came suddenly and had a talk with me and sent me to Ziad's house."

Ziad arranged for him a house equipped with complete house-hold effects, and transferred the bride superbly adorned with ornaments and per- fumes.

Night came. Jowaiber did not know where was the house meant for him. He was guided to the house and led to the bridal-chamber. When he saw the house and its equipments and looked at the daz- zling bride, his past came to his mind and he said to himself, "How poor I was when I entered this city. had nothing - neither money nor beauty, neither any lineage nor family - now God made these affluences available to me through Islam. In- deed it is Islam that has brought such changes in the social outlook of the people beyond any imagi- nation. How grateful I am to God for bestowing upon me all these Blessings!"

In spiritual ecstasy he went to a corner of the room; spent the night in recitation of the Qur'an and prayer. It was dawn when he came to himself and then decided to fast in gratitude to God. When women came to see Zalfa in the morning they found her untouched. They kept the matter secret from Ziad. Two nights and days passed in the same manner. He was fasting during days and praying during nights. The women of the family of the bride were worried. They thought perhaps Jowai- ber was impotent and had no need for a woman. At last, they put the matter before Ziad. He inform- ed the Prophet; the Prophet; called Jowaiber and asked, "Don't you have any desire for woman?"

"Incidentally, I have very intense desire of that kind:"

"Then why didn't you go near your bride?" "O Prophet of God, when I entered the house I found myself amidst that affluence. ,A state of gratitude and devotion took me over. I thought it necessary to offer thanks and prayers to Allah be- fore doing anything. Tonight I shall go near my wife." Jowaiber and Zalfa lived a most happy life. When the call for a Jihad (Holy war) came, he par- ticipated in it with the enthusiasm typical of a brave Muslim, and achieved martyrdom under the banner of Islam.

After his martyrdom, Zalfa was the most saught after woman for a wife and people were eager to pay the greatest Mahr for her.

The New Convert

Two neighbours, a Muslim and a Christian, were on friendly terms. Having concern for one another they used to enquire after each others health, and exchanged views from time to time. The Muslim being a devout and religious man spoke high of his religion and the result was that the Chris- tian. friend embraced Islam.

The night passed and it was nearing dawn. The Christian, a new convert, heard somebody ramming his door. Surprised and restless he shouted: "Who is it?"

From the back came a loud voice, "I am so and so;" introducing himself. He was the Muslim neighbour who had the honour of converting him to Islam.

"What do you want at this late hour?"

"Be quick, put on your clothes and perform ablution, so that we should go to the Mosque to- gether"

The new Muslim performed ablution (Wudu) for the first time in his life and set out to Mosque behind his Muslim friend. They had arrived before time. It was the time for the Recommended (not obligatory) prayer after mid-night. They prayed till dawn - the time came for the morning prayer. They prayed the morning prayer and were engaged in benedictions and invocations till it became per- factly clear. When the new Muslim made a move towards the door, his friend interrupted:

"Where are you going?"

"I am going home, Since I have finished my morning prayer, there is nothing else to do now." "Wait a while and recite the benedictions till the sun rises."

"very well."

He sat and recited the same till the sun rose. When he rose up to go, his friend placed the Qur'an in his hand saying, "Read it till the sun rises a little high. And I advise you to fast today. Don't you know how much virtues and rewards there are in fasting?" The new Muslim did as he was told, and sat reciting the Our'an till it was nearing noon. The Muslim neighbour said: "Now it is almost noon; better we perform the noon-prayer in the Mosque:" So, the Dohr (noon) prayer was prayed. Then he said again: "After just a short time, the Asr (after-noon) prayer will be prayed. We should perform that also at the proper time:" That prayer was also performed.

Then he said, "It is almost evening now" and detained the new convert till it was time for Maghrib (evening) prayer. When he rose up to break his fast, the neighbour said, "there is one more prayer remaining. It is named "Esha" or the sleeping-time prayer'." So they waited nearly one hour for the proper time of this prayer. After that the new Muslim got up and went away.

Next day at the same hour of night he again heard knockings at the door.

"Who is there?"

"I am so and so............ your neighbour. Be quick, put on your clothes and perform ablution to go to the Mosque together" "As soon as I returned from the Mosque last night, I resigned from your religion. Please go away and find some other idle man who has nothing to do in this world, so that he may be able to spend his whole time in the mosque. I am a poor man having wife and children to feed. I should better go after my work to earn my livelihood'."

Imam Jaafer al-Sadiq relating the story to his friends and companions, said: "In this manner a devout man after converting a new Muslim, had himself kicked him out of Islam. You must bear this fact in mind and should not trouble the people unnecessarily. You should judge their strength and capacity and act accordingly, so that they develop affinity for the religion and do not run away from it. Don't you know that the policy of Ummayyads is based on violence, oppression and intimidation whereas our ways and methods are based on lenien- cy, brotherhood and persuation"

NASIBA

The deep scar on the shoulder of Nasiba, daughter of Kaab, spoke of a major wound in the past. Whenever the women, specially of the younger generation who had not seen the time of the Pro- phet or were too small at that time, noticed the cavity in her shoulder, they enquired with extreme curiousity about the frightening incident which had resulted in the injury to her shoulder. They loved to hear her adventures in the battle of Uhud from her own mouth.

She had never imagined that she would fight shoulder to shoulder with her husband and two sons defending the Prophet in the battle of Uhud. She had only taken the water-skin on her back so that she could provide water to the injured and also had taken some home-made bandages to dress their wounds. She had not thought of herself as worthy of any other work on that day.

Although the Muslims were small in number and had only a limited supply of equipments, they gave a grand defeat to the enemy who took to their heels vacating the battle field. But soon after, due to the negligance of some men guarding the "Ainain Hills;" the enemy made a surprise attack from the rear,turning the victory of the Muslims into defeat. The Muslims surrounding the Prophet fled away, leaving him almost alone in the battlefield.

When Nasiba saw this precarious situation, she put the water-skin on the ground, and took a sword in her hand. She fought with the sword and also made good use of bows and arrows; and took a shield left over by a fleeing soldier. Once she notic- ed a man shouting: "Where is Mohammad himself?" She approached him immediately and inflicted a few blows on him; but he was double-armoured and her attacks had not much effect on him. He then inflicted such a heavy blow on the shoulder of the armourless woman that it required treatment for one year. Noticing a stream of blood gushing from her shoulder, the Prophet called to one of her sons to immediately dress her wound. He put a bandage over her shoulder and she again got busy in the battle.

Meanwhile one of her sons got injured. She took out a bandage and dressed his wound. The Prophet watching the scene smiled at the heroism of this woman. After dressing her son's wound she instructed him to get going for the battle. These words were still in her mouth when the Prophet pointed out a man to her and told her that he was the same man who had injured her son. She attack- ed the man like a lioness and inflicted her sword on his leg. He fell on the ground. The Prophet said, "Well, thou hast taken thy revenge. Thanks for God who gave the victory on him and made thy eyes cool."

Many Muslims were martyred and wounded. She herself was severely wounded and there was no hope of her life. After the battle of Uhud, the Prophet ordered the wounded Muslims to persue the enemy upto Hamra-ul-Asad, to be sure of their intention and condition. Nasiba also wanted to ac- company them but the deep injuries did not allow her to do so. On returning from Hamra-ul-Asad, the Prophet before reaching his house, sent some- one to enquire about her health and was pleased to learn that she was alive.

Complaint Against Husband

Ali during the days of his Khilafat used to personally listen to the grievances and complaints of the people. Once, the days were hot and people did not venture out of their houses after mid-day. Ali sat everyday outside his house under the shade of a wall so that if someone had any complaints, could lodge the same to him directly. Sometimes he walked in lanes and streets observing the general condition of the people.

One day he returned to his residence tired and sweating, and found a woman waiting. Seeing him, she came near and said:

"I am in trouble. My husband oppresses me. He has turned me out from the house and has threatened to beat me. If I go to him he will beat me. I request you to do justice between us" "O Servant of Allah, it is too hot now. Wait till it cools down in the afternoon. Then I shall come with you and redress your grievances"

"If I stay out too long, I am afraid it may in- crease his anger:"

For a moment he bowed his head and then raised it up saying to himself, "No, By God, justic ; to the oppressed should not be delayed. The right of the oppressed should certainly be taken from the oppressor; and every fear should be taken out from her heart so that she may stand boldly before the oppressor and demand her right'."

"Tell me where is your house?" "It is in such and such place." "Let us go."

He accompanied her to her house, stood at the door and called loudly, "O Master of the house! Peace be upon thee." A young man came out. He was her husband. He did not recognize Ali. He found that an old man of about sixty years had accompanied her and assumed that she had brought him for support and mediation; but he kept silent.

"This lady has a complaint against you. She says that you have oppressed her and have ousted her from the house. Besides you have threatened to beat her. I have come here to tell you to fear Allah and be kind to your wife."

"In what way does it concern you if I have not treated my wife well. Yes, I had threatened to beat her, but now, since she has brought you to plead for her, I shall throw her into fire and burn her alive."

Ali was disturbed by the impudence of the man. Drawing out his sword he said, "I am only advising you to do good and admonishing you from bad deeds; but you are replying me in such manner clearly saying to burn this woman in fire. Do you think there is no authority in this world?"

His loud voice drew the attention of the pas- sers by, and a huge crowd gathered. Whoever came bowed down with reverence before the old man and saluted him by saying "Peace be on you O Comman- der of the Fiathfuls"

When the rude young man realised as to whom he was talking with, he trembled and supplicated, "O Ameerul Moumineen! forgive me. I confess my faults and promise that henceforth I shall obey my wife."

Ali turned to the woman and told her to go in the house and cautioned her not to behave in such a manner that her husband had to be angry again.

The Son Of Hatim

Before the advent of Islam, there were in Arabia autonomous tribal chiefs. The people were used to the rule of their chiefs and obeyed them; and often paid them tributes and taxes. The well- known generous Hatim, of the tribe of Tai, was one of the tribal chiefs of Arabia. His son,

Adi, succeeded him after his death and the Tribe submit- ted to his rule. He was taxing them to the extent of one-fourth of their income every year. His lordship coincided with the advent of the Prophet. The Tai tribes were idol-worshippers, but him- self was a Christian, but kept his beliefs secret from his people. The people, after being acquainted with the liberal teachings of Islam, felt themselves relieved from the burden of their lords who had hitherto imposed their rule upon the people. Owing to this fact, Adi, like other lords used to look upon Islam as the greatest danger for himself; and was harbouring enmity against the Prophet. But the die was cast. People were embracing Islam in increasing- ly large numbers; and the religion of Allah was ad- vancing day by day. He knew that the day was near when the Muslims would come looking for him also, and that would be the end of his lordship. He therefore, instructed his special steward, a slave, to always keep strong and light-footed camels ready near his camp and to remain watchful.

One day the slave came to him and said, "Make whatever arrangements you want to make as the Muslims are very close." Adi mounted his family on the camels and took whatever valuables and luggage he could take, and escaped to Damascus where the people were of his religion. But in the confusion, he forgot to take his sister, Safana with him; and she was left behind.

The Muslims defeated the tribe in the battle; and some were made captives. Muslims brought Safana to Medina alongwith other captives and related the story of Adi's escapade to the Prophet.

The prisoners were sheltered in a low-walled com- pound near the Mosque. One day, the Prophet, while going to the Mosque passed beside the en- closure. Safana, intelligent and talkative as she was, moved from her place and said:

"My father is dead; my guardian is hiding; be generous to me, God will be generous to you."

Prophet: "Who is your guardian?" "Adi, son of Hatim" "The one who has run away from God and His Prophet?"

Saying these words the Prophet went away. Next day again she repeated the same words, heard the same reply. Her plea produced no result. The third day, having lost her hopes, she decided to keep silent. But a young man walking behind the Prophet made signs to her to repeat her demand. She repeated the same words. The Prophet said, "Very well, I am waiting for some reliable man from your tribe. As soon as such a man is found I shall send you with him to your tribe. Inform me if you find such a person who has come to Medina" She asked the people who was the young man walking behind the Prophet who had encourag- ed her to repeat her demand. They said he was Ali.

After some time, Saffana informed the Pro- phet that some men of her tribe had came to Medina. The Prophet gave her a new dress, some cash for meeting the expense of the journey and a camel to ride on. She went along with them to her brother in Syria.

When she saw her brother, she reproached him and said, "You brought out your wife and children forgot me the memory of your father!" Adi appolo gised to her. Then, as she was an intelligent wo- man, Adi consulted her about his plan. He asked

"What do you advise me to do, since you have seen Mohammed from near? Should I join him or keep aloof from him?"

"I believe you should join him. If he is a Pro- phet of God it will be a credit to your honour and nobleness. And if he is not a prophet, and only wants to be a worldly ruler, then in a place (Medina) which is not far from Yemen (your place), nobody will dare to dishonour you, because of the honour and respect you have among the people of Yemen. Either way, your honour is guaranteed."

The idea appealed to Adi. He decided to go to Medina and to observe the Prophet's manners minutely. If he was a prophet he would follow him like other Muslims. But in case he was only a man with worldly ambitions of power and pelf, then he would cooperate with him to the extent of the common benefits of both.

He entered the Mosque of Medina and saluted to the Prophet. The Prophet accorded him due respect and took him to his house.

On their way a haggard woman caught hold of the garmet of the Prophet and entered into a dis- cussion with him. A long time passed; and the Prophet answered all her questions with kindness and patience.

Adi said to himself, "This is the one sign from the character of this man that he is a prophet. Peo- ple having worldly ambitions do not have such a disposition and temperament of replying to a poor old woman with so much patience and kindness"

When they entered the house Adi found his life most simple and unpretentious. There was only a quilt which the Prophet used to sit upon, but now he spread it for Adi to sit. Adi insisted that the Prophet should sit upon the quilt; but he flatly refused. Ultimately, Adi sat upon the quilt and the Prophet sat on the ground. Adi said to himself, "This is the second sign of the character of this man, This is the character of the Prophets, not of the kings"

The Prophet turned to him and said, "But was not your religion Christianity?" Adi said "Yes, why?" The Prophet said, "then why, and on what grounds, were you taking one-fourth of the income of your people? Is it not inadmissible in your reli- gion?"

Adi, who had kept his religion secret even from his closest relatives, was surprised to hear it from the Prophet. He said to himself, "this is the third sign that this man is a prophet."

Then the Prophet said: "You are looking at the present poverty and helplessness of the Muslims. You find that the Muslims today are living in dis- tress. They are surrounded by crowds of enemies and have no security of their lives and properties. They have no power in their hands. By God, the time is not far when such a vast wealth will come to them that there will be no poor among them. By God. their enemies will be vanguished and there will exist such a perfect peace and order that a woman shall be able to travel from Iraq to Hijaz alone and nobody will trouble her. By God, the time is near when the white palaces of Babylonia will come under the hands of the Muslims"

Adi embraced Islam with perfect Faith and Sincerity, and remained faithful to the end of his life. He lived upon the years after the Holy Prophet. He always remembered the talks of the Holy Pro- phet in his first meeting with him, and the fore- casts at that time, about the future of Muslims. He used to say, "By God, in my life-time I saw Muslim conquering the white palaces of Babylonia, and there is such a peace and order that a woman can travel from Iraq to Hijaz without anybody troubling her. By God, I am sure a day will come when there will be no poor among the Muslims"

Ibne Sayyaba

Ibne Sayyaba, a resident of Kufa, was a young man whose father had died. The tragedy of the death of his father, coupled with poverty and un- employment, was destroying the soul of the sensi- tive man. One day while sitting in his house, he heard a knock at the door. He was a friend of his father. After offering his condolences, he said:

"Did your father leave anything for you?" "No" "Then take this thousand Dirham; try to turn it into a capital, and meet your expenses from its profit."

Saying these words he went away. Ibne Sayyaba, happy as he was, went to his mother and showing the money told her the story. The same day, he used the money in purchasing some mer- chandise and opening a shop; and set his heart to it. He made a rapid progress. Soonafter he realised that not only he had met his household expenses from the profit, but even the capital had increased to a great extent. Now he thought of performing pilgrimage, and approached his mother for her advice. She said, "First you should repay the thousand Dirham which has brought such prosperi- ty to us, and then you may go to Mecca."

He went to see the friend of his father, and placing a purse of one thousand Dirham before him, said, "Please accept your money back" The man thought that Ibne Sayyaba was returning the same money because it was not sufficient for any trade. So he said:

"If the amount is insufficient I can increase it"

"Good God, it was not insufficient. It has brought great prosperity to us and since I am now quite well off financially, I have come to repay your money, and to express my thanks to you, particularly when I have decided to go on pilgrimage.

He came to his home and packed his luggage for Mecca.

After performance of the holy Hajj, he came to Medina and went to see Imam Sadique (a.s.) alongwith other pilgrims. There was a huge crowd in the house of the Imam (a.s.). Being young he chose to sit at the far end of the gathering, and from there watched the people coming and going; and heard their questions and the answers given by the Imam. When the house became nearly empty, the Imam (a.s.) pointed to him and said:

"What can I do for you?"

"I am Abdur Rahman, son of Sayyaba, of Kufa (from the tribe of Bijilly)" "How is your father?" "He died"

"Ah! Ah! May God have His mercy upon him. Did he leave anything for you?"

"No, he didn't"

"Then how could you perform pilgrimage?" "After the death of my father we were in dis- tress. On one side his death and on the other side poverty and unemployment, were crushing us ex- tremely. Then one day a friend of my father gave me one thousand Dirham and advised me to invest the amount in business. I followed his advice and from its profit I came to perform pilgrimage."

Before he could finish his story, the Imam (a.s.) said, "Tell me what did you do about the money of your father's friend?" I refunded the amount on the advice of my mother before coming out for Hajj'.' "Very good. Do you like me to give you an advice?"

"May I be your ransom; of course" "Be truthful and righteous. A truthful and righteous man is a partner in the wealth of others."

Aqueel As A Guest Of Ali

Aqueel arrived as a guest at the Government House in the days of the Caliphate of his brother, Ali. Ali made a sign to his elder son Hassan to offer a garment to his uncle. Hassan presented to him a robe and a cloak. The night came; the wea- ther was warm. They were sitting on roof-top hav- ing amiable talks. It was time for dinner. Aqueel considered himself to be the guest of the Absolute ruler of the Muslim world and expected an extra- ordinarily colourful and rich dinner. But to his surprise it was the most ordinary and simple one. He said: "Is this all the food?"

Ali: "Isn't it a God's gift? I heartily thank Almighty God that he has bestowed me with this gift." Aqueel: "Then I should better tell you my needs at once, and be on my way soon. I am in debt. Please order to pay off my debt as soon as possible; and also help your poor brother as much as you can, so that I return to my place relieved of my burdens:" "How much is your debt?"

"One hundred thousand Dirham"

"Oh! One hundred thousand Dirham! So large? I am sorry, brother. I don't have so much money to give you; but wait till the time comes for the disbursement of stipends. I shall withdraw my personal share and give from it to you, thus fulfilling my duty of cooperation and brotherhood towards you. If my family and children were not in need of their own expenses, I would have given you my entire share" "What?! ! Should I wait till the payment of stipends? You have the state-treasury in your hand and still you are asking me to wait till the time of disbursement and then only you will give me from your personal share! You can withdraw any amount you want from the State Treasury. So, why are you making me wait till then? Besides, what is your total share from it? Even if you give me the your entire share, how far will it relieve me of my trouble?"

"I am surprised to hear your proposal. What concern it does it, is of me or you whether there is money in the Treasury or not? We are just like any other Muslims. True, you are my brother and I must help you as much as possible, but from my personal money, not from the public treasury"

The argument continued and Aqueel pleaded with Ali in various ways. He continued to insist that Ali should give him from state treasury. The place where they were sitting overlooked the market of Kufa, and they could see the cash-boxes of the shop-keepers. Ali said, "If you still insist and are not ready to listen to me, then I have got another proposal for you. If you follow it you can repay all your loan and still have plenty of money left'."

"What is that?"

"Down over there are cash-boxes. As soon as the market is closed and nobody is there, go down and break open the boxes. And take whatever you want'.' "Whose boxes are they?"

"They belong to the people of this market. They keep their cash in them:" "Strange! You are telling me to steal the money of poor people who have earned it with their hard labour and have gone home leaving it there trusting in God?"

"Then why are you urging me to open the boxes of the state-treasury for you? Whom does it belong to? This also belongs to the same people who are asleep in their houses carefree and in com- forts. All right, I have another suggestion. Follow it if you like." "What's that?"

"If you are ready then pick up your sword and so will do I. The old city of Hirah is not far from here. There are leading merchants and weal- thy people there. We make a surprise attack on one of them during night and bring out enormous wealth with us."

"Brother, I haven't come here for theft and robbery that you are suggesting these things to me. I am only asking you to instruct the officials of the treasury to give me the money which is in your power, so that I may repay my debt:" "Suppose that we steal the property of an individual, isn't it better that stealing from the property of millions of Muslims? How is it that taking the property of an individual with sword is robbery, and usurping the property of the general public is not? You are under the impression that robbery only means attacking some individual and taking his property by force. The worst type of robbery is the same thing which you are proposing to me to do now."

THE FIRST SLOGAN

News leaking now and then from Mecca to the tribe of Bani Ghefar had attracted the mind of Abi Zar, a man of an inquisitive nature. He want to reach to the depth of those developments in Mecca , but the distorted news occasionally obtained from the individuals, were not making any sense to him. The only definite thing known to him was that a new voice has arise in Mecca, and the Meccans were striving hard to silence it. But what was that new voice and why the Meccans were opposing it? These were the questions which remained unan- swered. His brother was going to Mecca. He told him, "People tell me that a man has appeared in Mecca and has brought some new talks, and claim they have been revealed unto him from God. Since you are going to Mecca, investigate into the same; and bring me the correct information."

Days passed; he eagerly waited for his brother; when he came back, Abu Zar asked him:

"What is the news, and how the things stand there?" "So far as I could gather he is a man who invites people towards good morals. He has also hrought some talk which is not poetry." "I had wanted you to make a more thorough investigation. This much information is not enough for my purpose. Better I should go there personal- ly to find out the truth:"

He put up some provision on his back and straight away came to Mecca. He was determined to meet the man who had brought the new talks and to hear the words from his own mouth. But he neither knew him nor thought it prudent to enquire about him from someone else. The atmos- here in Mecca was tense with oppression and intimidation. Without making his intention known to anyone, he was looking in all directions, listen- ing to the gossip of the people around him hoping that it might provide him a `clue.' The Masjidul Haram was the centre of news and events. Hence he came there with his baggage on the back. The day turned into night, but he could find no clue. Night passed a little; he stretched himself there. Soonafter a youngman passed nearby. He looked at Abu Zar with searching eyes, and went away. His glance seemed to him very meaningful. It occured to him that perhaps that youngman was the right person to divulge his secret to. He fol- lowed him but came back not daring to speak to him.

Next day also he sat whole day in Masjidul Haram alert looking to every possible clue; but in vain. The night befell and he again stretched on the same spot. The same youth appeared again and respectfully said, "Has the time not come for you to come to your house and spend the night there?" Saying this he took him to his house. Abu Zar did not divulge his secret that night, nor did the youth ask him. Early morning Abu Zar said good-bye to him and came to the mosque after his pursuit. That day also turned into night and he could not make out anything from the talks of the people. The youngman again appeared and took him to his house; but this time he broke the silence:

"Can you tell me why you have come to this city?"

"I shall tell you if you promise to help me"

"I promise I shall do my best to help you" "The fact is that we have been hearing among our tribes that a man has appeared in Mecca and has brought some talks claiming the same to be revealed unto him from God. I have come so that I may see him and may investigate about him. Firstly, tell me what do you believe about him? secondly, can you guide me to him?" "Rest assured he is on right and what he says is from God. I shall take you to him in the morn- ing. But as you are aware if these people came to know about it your life as well as mine will be in danger. Tomorrow morning I shall walk ahead and you follow me at a distance. If I will see any danger I shall stand and bow towards the earth like a man emptying a pot; then you must be off. If there is no danger you will follow me where-ever I go".

Next morning the youth who was none else than Ali appeared from his house, Abu Zar follow- ing him. Fortunately the way was clear and they reached the house of the prophet safely.

He made a thorough study of the manners of the Prophet and also listened to the verses of the Qur'an. Not much time has passed that he embrac- ed Islam very enthusiastically. He made a convent with the Prophet that he would not listen to any reproach in the way of Allah during his whole life and would speak truth even though it might be bit- ter for some tastes.

The Prophet said: "Now go back to your tribes and invite them towards Islam till you receive my next order" He said, "Very well; but before leaving this city I shall go before these people and will announce before them the slogan of Islam, come what may." He went straight to the heart of the City, i.e. the Mosque and cried before the congregation of Quraish: "(1 bear witness that there is no god but Allah and Mohammad is His Servant and Messenger)."

Hearing this slogan from the stranger, Meccans rushed at him immediately and had Abbas son of Abdul Muttalib not come to his rescue they would have torn him to pieces. Abbas said, "This man is from the tribe of Ghefar, and the trade caravan of Quraish plying between Mecca and Syria passes through their lands. Don't you think if you kill one of their men, you will never again be allowed to pass through their land safely?"

Abu Zar was rescued from their hands. How- ever, he was not satisfied. He said, "Once again I shall repeat this slogan. Let these people hear what they don't like to hear at all. If they hear it again and again they will become used to it."

So, next day he repeated the same slogan. Again the people attacked him and Abbas who was present there saved him from their atrocities.

After that, according to the order of the Prophet, he returned home and started preaching Islam among his tribe. When the Prophet migrated to Medina, Abu Zar too went to him and remained in Medina almost to the end of his life. He was extremely frank and owing to this virtuous attributes he was exiled during the Caliphate of Othman, first to Syria and later at a place named Rabza near Medina. There he died a lonely death. The Prophet had said about him

"May God bless Abu Zar! he will live alone, will die alone and shall be brought up alone on the Day of Resurrection."

Characteristics of the Personality of Imam Husayn (‘a)

Those incomparable qualities that were present in the personality of the leader of the noble men and the elements and basic matters were present in the being of His Eminence in incalculable quantity as follows:

1. Firm Determination

Of the personal qualities of the father of the martyrs is a firm determination and a strong will that this valuable condition he had inherited from his respected grandfather. A Prophet who had changed the course of history and had transformed the meanings of life and alone he stood against the great powers who stood in his way of spreading the word of God. And he did not care for them and told his uncle, Abu Talib, the believer of Quraish:

“By Allah, if the sun is placed in my right hand and the moon in the left and I am asked to refrain from this (prophethood of Islam) I shall not do so till I die, or that the Almighty Allah may make them successful.”

By this powerful determination he confronted the powers of polytheism and was able to dominate the direction of the events. In the same way the eminent grandson of His Eminence arose against the Umayyad kingdom and without any doubt and announced his denial to pay oath of allegiance to Yazid, and in spite of the scarcity of his helpers he left for the battlefield of the holy war, so that he may bestow loftiness to the word of truth and destroy falsehood, while the large number of Umayyad fighters were mobilized to confront him. However, His Eminence did not worry about it and he announced his intention and aim in his immortal words, saying,

“I don’t see death but as success; and life with the oppressors as nothing but a deviation.”

He moved towards the field of honor and respect with his family members of Ahlul Bayt (‘a) and his companions so that he may hoist the flag of Islam and obtain a great success and victory for the nation of Islam till he finally reached martyrdom. Peace of God be on him as he was the strongest person with regard to determination and foremost with regard to will and intention. He did not mind bearing all those circumstances that make the intellects and minds bewildered.

2. Refusal to accept Injustice

Among the characteristics of Imam Husayn (‘a) was the illuminated quality of: Refusal to accept oppression. So much so that he earned the title of ‘Abi Dhayyem’ (One who refuses to be oppressed). This is one of the most well known titles of the Holy Imam, because His Eminence was a lofty example of this quality. It was he who raised the slogan of human greatness and constructed the path of honor and respect. Thus he did not bend before the monkeys of Bani Umayyah. He preferred death in the shade of spears.

Abdul Aziz bin Nubatah As-Sa’di says:

“And Husayn(‘a) considered death with honor as life and considered life with degradation as death.”

The famous historian Yaqubi has described His Eminence as the ‘Shaheedul Izza’ (Most respectable martyr).1

Ibn Abil Hadid says, “The Chief of the magnanimous ones and destroyer of oppression taught the people that honor and death under the shade of swords is better than acceptance of dishonor. Aba Abdillah Husayn bin Ali Ibn Abi Talib (‘a) was such that he preferred safety for himself and his companions but he did not accept humiliation on the basis of his aim so that it may not be that Ibn Ziyad does not kill them and dishonors them is some way; he preferred death to it and I have heard from Naqeeb Abu Zaid Yahya bin Zaid Alawi that he said: You can say that the couplet of Abu Tamam about Muhammad in Hamid Tai actually fits Imam Husayn (‘a):2

“It was easy to escape death, but a loyal defense and a manly quality, he turned it towards them.

And one who does not accept oppression, it is as if on the day of the battle he would be like a refusal or higher than that.

Thus he made his steps steadfast by joining them to death and he said to it: Qiyamat or the day of gathering is under your control.

He donned the red apparel of death and the night did not pass but it turned into the green brocade.”3

The leader of the nobles restrained his self from increasing oppression and taught sacrifice to the people. Musab bin Zubair says, “He gave preference to death with honor to a life of degradation.”4 After that the following lines came on his tongue:

“O one who was in Taff from the Hashemite clan. He considered others as equal and taught the elders equality.”

The words of His Eminence are the most prominent compositions that became established in Arab literature whenever there is mention of honor, sanctity and pride is explained he says, “Indeed, these ignoble sons have put me between two choices. Either I kill myself with the sword or accept dishonor. Far be it, that we accept degradation, because the Almighty Allah, the Prophet and the believers would not accept it for us. Those who are pure, incomparable, self-respected and souls of the oppressed ones do not consider it lawful that we prefer the debased ones to a death of honor’”

On the day of Taff, he stood like a strong mountain against the Umayyad soldiers of apostasy and taught future generations the lesson of nobility, self-respect, greatness and destroying injustice:

“By Allah, I shall never give you the hand of humility and I would not accept slavery. I seek refuge from my Lord and yours that you may stone me’”

These brilliant words show to what extent the great Imam was rich with nobility and unlimited virtues; whose best example is the everlasting valor that shall remain forever that the History of Islam has kept recorded in it.

The poets of Ahlul Bayt (‘a) in order to portray this best scene have competed with each other and their compositions regarding this are the best examples of Arabic literature and eloquence. Sayyid Himyari Jalli in his immortal poems has versified the merits of his glorious ancestor, His Eminence, Husayn (‘a). He says:

“Those people desired (were greedy) that he may accept oppression, but the Almighty Allah and sword fighters did not accept it.

How can the neck that has not bowed for anyone except for Allah, accept degradation?

For him was a heart, stronger than a coat of mail, which it spread in front of the thirsty spears.

And loyalty and determination used to turn about in those breasts that the land may become narrow it goes into it.

Thus he did not accept life but that it may be preferable or did not stop fighting at the time of the battle till he was rolling in the dust.”5

In self-restraint and nobility they had so prominently drawn a picture that has never been done before. That is why Sayyid Haider has shown the forcible tactics of the Umayyad rulers and the firm determination of Imam Husayn (‘a) not to accept any kind of dishonor. While it is not acceptable to Almighty Allah, and that a lofty soul that had got the honor of prophethood in inheritance, how can he accept injustice, so he turns his head away, because His Eminence (‘a) had not bowed his head (submitted) ever to anyone else except Almighty Allah. Then how can he do so before the debased ones of Bani Umayyah? And how can their power stop him from his iron will? That was like a coat of iron that stops the thirsty spears. How beautifully it is said:

“Are there deeper and reachable words than these that turn the quality of destroying injustice that is Imam Husayn (‘a) and could there be a better description than this? That all the powers of confrontations that turn the loyalty to the breast of Imam (‘a) that the whole world is deficient to carry that determination which in spite of its vastness fitted in this breast.”

And it is the fact that in the quality of self-restraint that has reached its peak that even the beautiful words in this matter promote it. While in this couplet there is no word, which is strange, and no letter is rare that is unheard of.

The following are some of the couplets and a part of great poetical compositions that we must consider; in which, the great valor of Imam Husayn (‘a) in described.

“He died but his death was Hashemite death as he was recognized below the spears.

The nobility that you saw was such that he could not accept degradation. Thus it would be the smell of the aimed spear that shall reach him.

And he said, “O my beloved, halt, standing on the pool of death is not the standing of the one who is undecided.

He has seen the back of the mount of degradation less preferable than death while death was waiting for him.”6

Thus he gave preference that he should step in the burning fields, but he did not give a hand in degradation to anyone.

I may not be able to obtain deeper and sweeter couplet than the above, which has presented a real scene, the forbearance in the nature of Imam and that, which shows his personal loftiness. That he preferred the shade of the spears to a life of comfort but surrender to the tyrants. The same thing is expressed in the poems regarding the other martyrs of the Imam’s side. They also competed with each other in the field of contest. They rushed to the field with zeal and were eager to lay down their lives in loyalty so that they be bestowed with honor and respect.

In the same way Sayyid Haider has drawn a picture of the defeating of oppression by the martyred Imam and he has described the Imam saying that he even restrained from smelling degradation and oppression but he smelled intentionally the swords and spears because in it was the taste of magnanimity, honor and respect. By the description of these prominent qualities of the Imam, Sayyid Haider moves forward. Then he delineates the magnanimity of the Holy Imam that was rooted in wisdom and had a specific aim; such that his aim dominated the aims of the opponents and he did not in the least give way to any laxity in this regard. He has not described and non-factual matter. Rather he has presented the facts with a real description without any sort of reservation.

Sayyid Haider, in another beautiful panegyric has presented the Imam’s confrontation with injustice and oppression and the courage of the Imam in this matter. It may be the most beautiful poem lamenting the tragedy of the Holy Imam:

“He was forced to accept one of the two options while the battle was shaking his teeth.

That he should either submit to them or be killed. But he did not accept surrender.

So he said to them: Maintain your forbearance, as the soul of man is lofty that imparts it with beauty.

If there is no dress except that of degradation don the raiment of death and be freed.

He considered being killed with patience as the slogan of his elders and the pride that beautified his status.

Thus he upturned his sleeves for the battle, in a battle in which death was approaching swiftly.”7

Elegies of Sayyid Haider about the Imam are illuminated emblems for the Arab nation because he has used his imagination in a beautiful way and systematically arranged the points in a proper order. According to his contemporaries, he composes one elegy about the Imam every year and spends the whole year in polishing it. He used to carefully select each word of the elegy and consider and weigh it properly. In this way his final composition emerged.

3.Valor

No personality braver, determined and more valiant than Imam Husayn (‘a) is seen throughout all the stages of the history of humanity. Because His Eminence on the day of Karbala was in such a position that the intellects are perplexed and minds are bewildered at it. The generations venerate his memory and regard his bravery with absolute astonishment, and people have considered his valor higher to that of the well-known valor of his father.

His cowardly enemies were shocked by the strength of his determination and aim because the Imam did not step back due to the continuous horrible strikes that befell him one after the other; and the more the difficulties increased and the calamities intensified the more steadfast he became and the more his face shone. And when all his followers and his Ahlul Bayt were martyred; all the armies consisting of thirty thousand mercenaries, according to some reports, surrounded the Imam(‘a) from all sides. The Imam, though the lone survivor attacked the hordes with ferocity of a wolf attacking a herd of goats and the enemies dispersed in fear and trepidation. They were fleeing in front of him in all directions and he was like a firm mountain. And he faced the swords from all sides in such a manner that there was no sort of laxity on his part. He did not care for death with all his bravery, Sayyid Haider says:

“When he alone faced a particular group all groups were terrified before him.

His spear was on his fingertips as if they had made their swords for that same purpose.

The sword was married to the self and its dower was death and its henna the dust and soil of the battlefield.”

In another beautiful elegy he says:

“He was firm and steadfast while the ground under the hooves of his horse was shaking such that it was rocking its pillars.

He was firm on the ground while fear enveloped the fighters.

His face became more and more illuminated while terror was changing the color of the enemies’ faces.”

When the one who did not accept injustice fell to the ground while the loss of blood had weakened him, the enemies were so much terrified that when they glanced at him that none of them could summon the courage to deliver the last fatal strike.

Sayyid Haider says:

“They were filled with fear due to his awe. No one has presented such a battle that even after he is grounded the foes are awe-struck by him.”

The Ahlul Bayt and his followers had also obtained this bravery and valor from him and therefore they moved towards with great fervor and spirit. No kind of fear or awe they ever found in their hearts, while even their enemies have confessed to their valor and steadfastness. Because a person who had accompanied Umar Ibn Saad in Karbala was told: “Have you massacred the progeny of the Messenger of Allah (S)?” And he replied:

“Keep quiet! Even if you had seen what we witnessed and did what we performed. A group attacked us such that they were holding their swords in the hands and falling upon us like hungry lions from all sides and were killing us. They were putting their lives on the mouth. Neither they pleaded for peace nor had any inclination towards any material wealth. There was nothing that served as obstacle between them and the pool of death and the spiritual kingdom. Even if we had refrained a bit from confronting them they would have terminated the life of all the army. Hence what we could have done under those circumstances? May your mother die!”8

One of the poets has described this incomparable bravery in the following words:

“Even if mountains had come to confront them, they would have been sheltered in the battlefield and got pulverized.

They were either standing and receiving arrows on their fronts or the attackers used to spear their chests.”

And what a magnificent poetry Sayyid Haider has composed:

“They pulverized their stony rocks and when they were shattered they said: We are instead the solid rocks in their place.”

The father of the martyrs whose valor is unequalled, has challenged the nature of humanity for a contest. Thus he has made fun of death and humiliated life. He told in his address to his companions when the enemies were showering them with arrows:

“Arise, may the Almighty God have mercy on you, rush towards death as there is no other venue. These arrows shot by these people are their messengers for you’”

His Eminence, motivated his companions to embrace the throes of death as if he were inviting them to a banquet of delicious victuals; and in fact, it was acceptable to them because His Eminence was battling with falsehood and the Proof of the Almighty Lord, which was the first step, had been chalked out before him.9

4. Frankness

Among the special characteristics of the father of the martyrs is frankness in speech and his outspoken nature. All his life he never resorted to uncouth behavior and he never used deception and fraud and did not take up any deviated path. Rather he chose the straight path which was compatible with his living conscience avoided every kind of wavering that religion and good manners do not accept. Among the prominent examples of his excellent manners is that when Walid, the governor of Medina, summoned him in the dark of the night and informed him about the death of Muawiyah and asked him to pledge allegiance to Yazid the Holy Imam (‘a) refused it and spoke up clearly explaining his stance:

“O Amir! We are the Ahlul Bayt of Prophethood and repositories of messengership. The Almighty Allah has initiated (creation) and will terminate (it) with us. Yazid is a transgression and a sinner, who imbibes alcohol and a man who sheds blood God has made sacred. He openly resorts to sinful activities. None like me would never pledge allegiance to Yazid.”

These words show the frankness and outspoken nature of His Eminence and demonstrate his strength and determination in the path of truth.

Among the aspects of his frankness was that it had become a part of his personality; such that when he was leaving for Iraq, he received the news of assassination of his emissary, Muslim Ibn Aqil and his being betrayed by the Kufaites, he told the people who were accompanying him for material gains only: “Our supporters have betrayed us. Thus anyone among you who desires to go back may do so, no fealty shall remain on his neck’”

The greedy people left him and only the selected few among his companions remained.10

At a time when the Imam was badly in need of numbers and numerous helpers would have helped in his campaign, yet he refrained from any kind of deception and frankly stated the true position to the multitudes who had been accompanying him. This was so because those who have firm belief in God and His justice never has such defects.

Among the examples of his forthrightness is that on the 10th eve of Mohurrum he gathered all his companions and informed them with absolute frankness that all those who shall remain with him would be martyred the next day. The Holy Imam explained to them in unequivocal terms that they may have a clear idea about what they were doing and he suggested them to go away in the darkness of the night, but the great clan did not agree to leave him and rather expressed their determination to be martyred in his company.

Kingdoms are established and governments destroyed but these lofty words that are the basis of eternity to every living being remain, because the lofty values are made prominent by it, such that man does not obtain any exaltation without it.

5. Firmness on the Path of Truth

Steadfastness on the path of truth was one of the most prominent qualities of the father of the martyrs, Imam Husayn (‘a), because for the establishment of truth and for the destruction of the facts of falsehood and centers of oppression he exhibited unequalled perseverance.

The Holy Imam (‘a) had in his view, truth with all its vastness and meanings and he set out for the field of contest so that truth may be established in all Islamic lands and that people may be released from atrocities meted out to them by tyrannical rulers of the time and dispel forces that had besieged him and the events that had subjected people to deep pits of ignorance where they were thrashing their limbs for survival.

Imam (‘a) saw that the community was sinking in falsehood and deviations and people were not having any values in their life. Therefore he proceeded towards the field of confrontation so that he may sacrifice everything for the sake of hoisting the flag of truth. The Imam (‘a) has mentioned this same illuminated aim in his address to his companions:

“Do you not see that truth is not being practiced and falsehood is not being avoided so that a believer may be eager to meet the Lord’?”

Truth was one of the most prominent qualities of the personality of father of the martyrs, Imam Husayn (‘a); that he had inherited those qualities from his grandfather and that is the reason why he used to, time and again, kiss that same face and the same mouth that spoke up the words of Allah and issued the springs of justice and truth on the earth.

6. Patience and Forbearance

Among the unequalled qualities in which the chief of the martyrs had no peer was that of patience on the calamities of the world and the difficulties of the time. His Eminence, had tasted the bitterness of patience during his childhood when had sat in grief of his grandfather’s and mother’s demise and witnessed the horrifying events that were encountered by his respected father. He saw the atrocities and problems borne by His Eminence and during the tenure of his brother also he experienced the bitterness of patience in the condition that he saw how his soldiers betrayed him and how they cheated him, till finally Muawiyah had him assassinated through poisoning. And how when he wanted to bury his brother next to his grandfather, but the Bani Umayyah disallowed it and this was extremely painful for Imam Husayn (‘a).

And the greatest calamity in front of which His Eminence exhibited patience was that right before his very eyes the lofty principles of the Islamic religion were been trampled upon and inappropriate sayings were fabricated and falsely attributed to his grandfather, which were changing and distorting the Law of God. The most painful thing was that his venerable father was being denounced and imprecated from the pulpits and how the tyrant Yazid was busy in extermination his Shias and followers. He assumed patience and forbearance in all these atrocious circumstances.

On the 10th of Mohurrum such calamities descended upon him one after the other that patience used to rock in front of them, while the grief had not ended for him and all the difficulties and sorrows had besieged him. He saw the bright stars of his Ahlul Bayt how the swords were cutting them into pieces. He witnessed this with utmost patience and urged them:

“O my Ahlul Bayt! Be patient! O my cousins! Be forbearing! That after this day you will not have to face any humiliation and oppression.”

His Eminence, used to see his dear sister, the lady of Bani Hashim, how the severities of the tragedy had disconcerted her and sorrow had shattered her heart. He hastened towards her and counseled her that she must maintain patience and content with what Allah had decreed for them.

The most terrible tragedy that Imam bore with patience was the sight of his children and women suffering from killing thirst and they were seeking his help while he could only advice patience and steadfast to them and informed them about the everlasting rewards they would finally achieve after all these difficulties.

He was absolutely at ease in face of the hordes of enemies that surrounded him and their multitudes that had filled up the lands; in such a condition that he was alone bearing the strikes from all sides while extreme thirst was killing him, however he did not pay any heed to these circumstances.

The patience and forbearance of His Eminence and his unflinching attitude on the day of Ashura is the rarest of examples through which humanity was recognized. Arbili says: “The valor of Husayn became a parable and his patience in the battle has rendered the past and future people powerless.”11

Each difficulty of His Eminence was alone sufficient to render a person powerless and defeated, even if he had possessed patience and steadfastness, but His Eminence, for the sake of his noble aims, on which exaltation of ones soul depends, in spite of difficulties and calamities, bore all these atrocities.

Historians say that no type of tragedy weakened the resolve of His Eminence. One day a son of the Holy Imam (‘a) expired but no sign of tragedy was apparent in his face. He was inquired about it and he said in reply: “We are Ahlul Bayt and whatever we ask Allah, He gives to us and we are pleased with whatever He desires for us.”12

His Eminence became satisfied with divine decree and submitted to God’s command and this is the essence of Islam and perfection of faith.

7. Forbearance

Forbearance was one of the highest quality of the father of the Martyrs and the most prominent characteristic of His Eminence. According to narrators he did not have any kind of unfavorable habits and he never misbehaved with any badly- behaved person. Rather he dealt with utmost goodness and pleasing manners. In this matter he used to tread the footsteps of his honorable grandfather His Eminence, the Messenger of Allah (S) whose lofty morals and virtues had won the hearts of all. His Eminence was distinguished by this quality and his fame spread wide to such an extent that even some of his slaves took undue advantage of these qualities, and they intentionally misbehaved with him so that they may be recompensed with goodness and favor!

Historians say: A slave of His Eminence, once committed a grave mistake which made him liable to punishment and His Eminence (‘a) ordered that he be punished. The slave pleaded with him saying: My Lord! The Almighty Allah says: “Those who swallow their anger.”

The Holy Imam (‘a) turned to him smiling and said, “Release him! I have swallowed my anger.”

The slave said at once, “And the forgivers of men.”

His Eminence said, “I have forgiven him.”

At that time the slave pleaded for more favor and said, “And Allah likes those who do good.”

His Eminence said, “You are freed for the sake of Allah.”

Then His Eminence ordered that a valuable gift be given to him so that he no longer remains dependant on others.13

These lofty manners were of the principles of the life of His Eminence, which did not separate from him throughout his life.

8. Humility

Imam Husayn (‘a) was bestowed with utmost humility and his nature was absolutely bereft of any kind of pride and arrogance. He had inherited this quality also from his grandfather who established principles of good manners and lofty morals on the earth. Narrators have quoted many examples of his lofty manners, some of which we quote in the following paragraphs:

1. One day His Eminence passed by a group of destitute having meals on the “poor platform” (suffa) in front of the Prophet’s mosque. This day these same people invited the Holy Imam (‘a) to join them in their meals.

His Eminence alighted from his mount partook some food with them. Then he said,

“I accepted your invitation. Now you also accept my invite.”

They accept the Imam’s invitation and hastened with him to his house.

His Eminence, told his wife, Rabab, “Take out what you used to save.” She took out all the money she had saved and His Eminence gave the full amount to those people.14

2. His Eminence passed by some beggars who were eating a piece of bread from the Sadaqah offerings. So the Imam saluted them and they invited the Holy Imam (‘a) to join them. His Eminence sat down with them and said, “If it had not been Sadaqah I would have indeed joined you in partaking it.” Then he invited them to his house, served them food and gifted them clothes. Then he ordered that they also be given some cash.15

In this manner, the Holy Imam (‘a) trod the footsteps of his grandfather, the Messenger of Allah (S) because according to historians, His Eminence used to mingle with the poor and benefited them through his favors so that poverty may not cause discomfort to the poor and affluence may not make the rich thankless.

3. There was some sort of trouble between His Eminence, Imam Husayn (‘a) and his brother Muhammad bin Hanafiyyah. Thus Muhammad returned to his house and wrote a letter to His Eminence as follows: “So to say: You are having an excellence which is not given to me and a merit which I haven’t got. Our father is Ali and none of us are superior to the other regarding this matter. But my mother is a lady of Bani Hanifah while your mother is Fatima, the daughter of the Messenger of Allah (S). And even if the earth is filled with women like my mother they cannot become equal to yours. Thus when you read this letter of mine, put on your slippers and don your robe and come to me and make me happy and I could never take precedence to you in which you are more deserving’”

When Imam Husayn (‘a) read his brother’s letter, he hastened towards him and made up with him, making him happy.16 Such were his lofty manners and great personality.

9. Kindness and Affection

Among the qualities of the father of the martyrs was that he had great affection for the people and offered his help to those in need. He used to reach for the assistance of all those who needed it and for anyone who sought his refuge, he used to accord it to him.

Marwan, after defeat in the episode of Jamal sought refuge from himself and his brother, though he (Marwan) was one of the staunchest opponents and he requested him to intercede on his behalf with his venerable father. The brothers went to their father and petitioned him regarding and Marwan said: “O Amirul Momineen! He would pledge allegiance to you.”

His Eminence said: “Did not pay allegiance to me before the killing of Uthman? I have no need of his allegiance, as it is the hand of a Jew. If he gives allegiance to me with his hand he would be betraying the trust with his fingers. While he would obtain a kingdom, like a dog licks at its nose and he is the father of four rams and the nation would see the light of the day from his sons.”

They pleaded so much with their father that at last he gave him amnesty, but Marwan never acknowledge this favor of Imams Hasan and Husayn (‘a) and he did all he could to trouble the two grandsons of the Messenger of Allah (S). He was the one who prevented Imam Hasan (‘a) from being buried next to his grandfather and it was he who told Walid that if Imam Hasan refuses to give allegiance for Yazid he must be killed. Also he celebrated in joy when he heard about the martyrdom of Imam Husayn (‘a). For Marwan, it is sufficient that he is a tree, which puts forth nothing except evil and harms to one and all.

Among the obvious examples of the Imam’s kindness is the episode concerning Hurr Ibn Yazid Riyahi who was accompanied with 1000 soldiers and they had been sent to confront the Imam (‘a), but when they came face to face with the Holy Imam (‘a) they had already run out of drinking water and were all on the verge of death due to extreme thirst. When the Holy Imam (‘a) saw their serious condition he was having sufficient quantities of water with him and he supplied all of them with water and even provided it to their mounts. Among the forces of Hurr was an old man, Ali bin Taan Maharabi who was so shaking so violently that he could not hold the mouth of the water bag steady to drink the water so the Imam held the water bag for him and made him steady with his own hands. These actions were the most prominent examples in the culture of humanity that are recorded in the pages of history.

10. Charity

Charity was one of the greatest qualities of the father of humanity, Imam Hasan (‘a), because His Eminence was the refuge of the poor and destitute and the support of everyone who was going through hard times and His Eminence, used to satisfy and please all those approached him for help.

Kamaluddin bin Talha says that it had become famous that His Eminence used to welcome guests with great respect and gave to anyone who asked him anything. He used to be kind to his relatives, help those who appealed him for it, provided clothes to the needy, fed the hungry, forgive his debtors, helped the weak, be concerned for orphans and make needy ones needless. Whenever he received any funds he used to distribute them to the needy. These good qualities of kindness, charity and benevolence are such that only those having the perfect morals possess it’17

Historians state: “His Eminence, carried sacks full of bread and victuals and some money in the darkness of the night on his shoulders to homes of widows, orphans and destitute till it left scars on his shoulders.”

A huge quantity of wealth came to His Eminence and he did not leave his place before distributing all of it to the needy around him. Muawiyah came to know about this and he sent a huge quantity of gifts and souvenirs for him and also sent some personalities of Medina so that they may see what he does with those things. They reported about the Imam (‘a) as follows:

“But Husayn began with orphans of those killed in Siffeen on the side of his father. Thus if something remained he used to feed the milk of the load bearing camels to the people’”

He sent an informant to see what the people do and they did as Muawiyah had expected. Then Muawiyah said: “I am the son of Hind, I know better about the Quraish.”18

Anyhow, historians have reported countless episodes highlighting the charitable nature of the Imam (‘a). Some of these are quoted below for the sake of our readers:

1. To Usamah bin Zaid: Usamah bin Zaid became terminally ill and the Holy Imam (‘a) visited him. When the Imam sat on his side, Usamah sighed, “O my sorrow!”

“What are you sorrowful for?” “A debt of sixty thousand.”

“It is my responsibility.”

“I am afraid that I would die before it is repaid.” “You will not die before I repay it on your behalf.”

Thus Imam (‘a) hastened to repay the debt on his behalf before he breathes his last,19 while he had forgiven Usamah because Usamah was one who had not paid allegiance to his father but the Imam did not behave in the similar manner; rather he dealt with him with utmost kindness and benevolence.

2. To one of his maids: Anas has narrated that he was with the Holy Imam (‘a) when a slave girl came to him with a container of perfume and presented it to the Imam (‘a). His Eminence told her, “You are free for the sake of Allah.”

Anas was astonished and he asked, “A slave maid gets you a container of perfume and you have emancipated her?”

His Eminence said, “The Almighty Allah has taught us in this manner. The Almighty Allah says: Whenever someone wishes you, you must reply in a better way or return that same greeting, and better than that was emancipating her.”20

By these lofty manners and great benevolence he captured the hearts of Muslims and they become devoted to his love and guardianship.

3. To a borrower: One day, after the martyrdom of his brother, Imam Husayn (‘a) was sitting in a corner in the mosque of the Messenger of Allah (S). Abdullah bin Zubair and Utbah bin Abi Sufyan were also sitting in a corner of the mosque. A Bedouin arrived on a camel. He tethered his camel and entered the mosque. Then he approached Utbah bin Abi Sufyan and saluted him. He returned the greeting and the Bedouin said:

“I have killed the son of my uncle (cousin) and blood money is being demanded from me. Would you give me something?

Utbah raised his head and ordered his servants to pay him a hundred Dirhams.

The Bedouin said: I do not want anything less than the full amount of the blood money.

Utbah did not pay any attention to him and the Bedouin went away from before him, dejected, and came to Ibn Zubair and told him his problem and he ordered that two hundred Dirhams be given to him but the Bedouin refused and went towards His Eminence, Imam Husayn (‘a) and informed the Holy Imam (‘a) about his requirements.

His Eminence ordered that they pay ten thousand Dirhams to the man and told him, “This amount is for you to pay off your debts.” And ordered that another ten thousand Dirhams be given to him and he said, “This is for you to make arrangements for your upkeep and to improve your living conditions and spend the amount on your family.”

The Bedouin was extremely overjoyed at this and he recited the following couplets:

“Neither any fragrance reached me nor was I involved in a love relationship, yet

I became enchanted.

But for that Progeny of the Messenger, I came and recited pleasing couplets.

They are the noble and exalted beings that the stars of the heavens twinkle for them.

You are the greatest among all the men, you are such a bestower that none could equal your generosity.

Your father obtained such pleasure from greatness that those who wanted to precede him fell behind.

Through him the Almighty God opened the door of guidance and through you

He closed the door of mischief.”21

4. To a Bedouin: A Bedouin came to His Eminence and saluted him and told him about his needs and said: “I have heard from your grandfather that he used to say: ‘Whenever you have any need, ask it from (one of the) four persons: From a noble Arab, or the benevolent who gives happily or the people of Quran or one having an elegant face.’ However the Arab has received nobility only through your grandfather and as for benevolence, it is your custom and as for the Quran, it was revealed in your house and as for an elegant face, I heard the Messenger of Allah (S) say: ‘When you desire to see me, just look at (the faces of) Hasan and Husayn.’”

His Eminence asked him, “What do you want?”

The Bedouin wrote his requirement on the sand. His Eminence, Imam Husayn (‘a) said: “I heard my father say that goodness is proportionate to divine recognition. So I want to ask you three questions, if you reply to one of them, I shall give you one third of what I have, if you reply two question two thirds of what I possess shall be yours, if you reply to all three questions, all I have shall be yours, while a purse has just arrived from Iraq.”

The Bedouin said, “Go on and ask the questions, there is no power and strength except from Allah.”

Imam Husayn (‘a): What is the best deed? Belief in God.

What is the way of salvation for man? Reliance (trust) on God.

What is it that bestows beauty to man? Knowledge accompanied with forbearance. What if he does not have?

Then he should have wealth accompanied with generosity. What if he does not have it?

Then he should have penury accompanied with patience.

What if he does not have that also?

A bolt of lightening should strike him from the sky and burn him up. The Holy Imam (‘a) smiled and handed him the purse.22

5. To a petitioner: A petitioner came to the Imam, knocked at his door and recited the following couplets:

“Anyone this day having hope in you is not disappointed and anyone who knocks at your door.

You are having benevolence and you are the source of generosity, while your father was the exterminators of transgressors.”

The Holy Imam (‘a) was standing up in Prayer. Thus he shortened his prayer and went to the Bedouin and saw signs of poverty in him. He turned back and called out for Qambar. When Qambar arrived, His Eminence asked him, “How much money do we have with us?”

He replied, “Two hundred Dirhams that you commanded me to distribute among your Ahlul Bayt.”

He said, “Bring it here, because someone more deserving has arrived. Thus he took the money and paid it to the Bedouin, sought his forgiveness and recited the following couplets:

“Take these and I request you to excuse me and know that I am sorrowful for you.

If I had more possibility my sky (of favor) would have rained more on you. However, the times are hard and we are having less provisions.”

Then the Bedouin took the money being highly obliged and praying for the well- being of His Eminence. He began to extol the praises of His Eminence and said as follows:

“They are purified and have a good lineage and whenever they are remembered, divine blessings are invoked for them.

You are the one, you are the one having an exalted status. You are the expert of the Quran and the meanings of its chapters.

One who does not have an exalted status by way of his lineage none has any precedence among the people.”23

These were some examples of generosity and charity of His Eminence, that informs about his kindness and concern for the poor and he intended nothing but pleasure of Allah and rewards of the Hereafter.

Here concludes our discussion about some circumstances and qualities of His Eminence and how he scaled the heights of perfection in winning the hearts of Muslims in such a way that they became devotees of his love and friendship.

Notes

1.Yaqubi, Tarikh 2/247

2.Ibne Abil Hadid, Sharh Nahjul Balagha 1/302

3.Meaning the garments of Paradise

4.Tabari, Tarikh 6/273

5.Sayyid Haider, Diwan, Pg. 87

6.Sayyid Haider, Diwan, Pg. 87

7.Sayyid Haider, Diwan

8.Ibne Abil Hadid, Sharh Nahjul Balagha 3/263

9.Abdullah Alaili, Al-Imam al-Husayn, Pg. 101

10.Ansabul Ashraf, 3/169

11.Kashful Ghumma 2/20

12.Al-Isabah 2/222

13.Al Husayn (a.s.) 1/137

14.Ibne Asakir, Biography of Imam al-Husayn, Pg. 218

15.Ayanush Shia, 1/580

16.Nihayatul Arab 3/260, Ali Baa 1/467

17.Matalibus So-ool, Pg.28

18.Uyunul Akhbar, 3/47

19.Ayanush Shia 1/570

20.Ibne Sabbagh, Al-Fusul al-Muhimma

21.Bahrani, Iqdul Aal Fi Manaqibul Aal

22.Fazailul Khamsah Min as Sihah-e-Sittah 3/332

23.Ayanush Shia, 1/579