Alhassanain(p) Network for Heritage and Islamic Thought

Section 14: Pharaoh and His Magicians Defeated

Surah al-‘Araf - Verses 108-109

وَنَزَعَ يَدَهُ فإِذَا هِيَ بَيْضَآءُ لِلنَّاظِرِينَ

قَالَ الْمَلأُ مِنْ قَوْمِ فِرْعَوْنَ إِنَّ هَذَا لَسَاحِرٌ عَلِيمٌ

108. “Then he drew out his hand, and behold! It was white to the beholders.”

109. “The chiefs of Pharaoh’s people said: ‘Verily this indeed is a knowing sorcerer’.”

Besides warnings and changing the Rod as a serpent, Moses showed white hand, too. But the opponents of the prophets used to spoil the rank of the prophets. The verse says:

“Then he drew out his hand, and behold! it was white to the beholders.”

Therefore, the adherents and the chiefs of wrong-doers around false deities are also shared with them in their crimes. The verse says:

“The chiefs of Pharaoh’s people said: ‘Verily this indeed is a knowing sorcerer’.”

Surah al-‘Araf - Verse 110

يُرِيدُ أَنْ يُخْرِجَكُمْ مِنْ أَرْضِكُمْ فَمَاذَا تَأْمُرُونَ

110. “‘He (Moses) intends to expel you from your land. Then what do you advise?’”

In order to pervert the common opinions, Pharaoh tried to denigrate Moses (as). From the point of belief, he called Moses (as) a sorcerer, and from the social and political points of view, he introduced him as a seditious and quarrelsome person. One of the weapons of the opponents is to denigrate the men of the Truth. The verse, from the tongue of Pharaoh, says:

“‘He (Moses) intends to expel you from your land…”

False deities are often tyrannical, but sometimes they become helpless to consult in difficulties with some others around them.

“…Then what do you advise?’”

Surah al-‘Araf - Verses 111-112

قَالُوا أَرْجِهِ وَأَخَاهُ وَأَرْسِلْ فِي الْمَدَآئِنِ حَاشِرِينَ

يَأْتُوكَ بِكُلِّ سَاحِرٍ عَلِيمٍ

111. “They said (unto Pharaoh): ‘Keep him and his brother in suspense (for a while); and send men to the cities to collect (sorcerers),”

112. “To bring you every knowing (expert) sorcerer’.”

In their consultation, however, the attitude of all of them was that they told him to keep Moses and Aaron (as) in suspense in order to collect sorcerers. The verse says as follows:

“They said (unto Pharaoh): ‘Keep him and his brother in suspense (for a while); and send men to the cities to collect (sorcerers),”

This device was for the reason that they would call all knowledgeable skillful experts of the time in sorcery to be gathered and to be brought to the presence of Pharaoh. The verse says:

“To bring you every knowing (expert) sorcerer’.”

Since haste in slaying Moses and Aaron, regarding Moses’ two surprising miracles, would cause the attraction of the attention of many people to him, and the feature of his ‘prophethood’ might be strengthened with the feature of ‘martyrdom and being oppressed’, at first they thought that they would frustrate his deeds by means of some extraordinary actions of their sorcerers, and defame him.

After that, they should slay him so that the story of Moses and Aaron could disappear from the minds of people forever.

Surah al-‘Araf - Verses 113-114

وَجَآءَ الْسَّحَرَةُ فِرْعَوْنَ قَالُوا إِنَّ لَنا لاَجْراً إِنْ كُنّا نَحْنُ الْغَالِبِينَ

قَالَ نَعَمْ وإِنَّكُمْ لَمِنَ الْمُقَرَّبِينَ

113. “And the sorcerers came to Pharaoh, they said: ‘Verily there will be a reward for us if we are victors’.”

114. “He said: ‘Yes! and you will surely be of the near-stationed (to me)’.”

From this verse on, the words are upon the entanglement of Moses with the sorcerers and the end of his struggle therein.

The verse implies that, by the invitation of Pharaoh, sorcerers went to him, and the first thing that they told him was that whether they would have a large reward if they could overcome the enemy. Here is the verse:

“And the sorcerers came to Pharaoh, they said: ‘verily there will be a reward for us if we are victors’.”

Immediately after that, Pharaoh also gave them a favorable promise, and said that not only he would give them a good financial reward but also they would be of the near-stationed to him. The verse says:

“He said: ‘Yes! and you will surely be of the near-stationed (to me)’.”

Thus, Pharaoh promised them both the reward of wealth and the reward of high rank.

Surah al-‘Araf - Verses 115-116

قَالُوا يَامُوسَى إِمَّآ أَنْ تُلْقِيَ وَإِمَّآ أَنْ نَكُونَ نَحْنُ الْمُلْقِينَ

قَالَ أَلْقُوا فَلَمّآ أَلْقَوْا سَحَرُوا أَعْيُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ وَجَآءُو بِسِحْرٍ عَظِيمٍ

115. “They (the sorcerers) said: ‘O’ Moses! Will you throw, or shall we be the (first) throwers?’”

116. “He (Moses) said: ‘Throw (yours) !’ So when they threw, they bewitched the people’s eyes and terrified them and produced a great magic.”

Finally, a proper time was appointed for the meeting of Moses (as) and the sorcerers to have their attempts. So all people were invited to come and see the event.

When the appointed day came, the sorcerers were completely ready with all their tools for the action. They had supplied some ropes and staffs which, it seemed, they had been filled with some special chemical materials. These materials could be changed into the form of some light gases before sunshine which could move those ropes and hollow staffs.

It was a wonderful scene. Moses, standing before people and the sorcerers, was alone. Only his brother, Aaron, was with him. The sorcerers told Moses either he would begin the action and cast his means first, or they might start and cast their own means. The verse in this regard says:

“They (the sorcerers) said: ‘O’ Moses! Will you throw, or shall we be the (first) throwers?’”

Moses, with a particular coolness, answered them that they could begin first. The verse says:

“He (Moses) said: ‘Throw (yours)!…’

When the sorcerers threw down their ropes and other means on the ground, they fascinated people and, by their deceitful deeds and exaggerative statements, they cast a sudden fear and terror upon people, and caused a great sorcery to be produced before them. The verse says:

“…So when they threw, they bewitched the people’s eyes and terrified them and produced a great magic.”

The Arabic term /sihr/ means: ‘deceit, imposture, dexterity, and jugglery’. Sometimes it also means: ‘whatever the cause and motive of which is invisible’. The verse says:

“…and produced a great magic.”

Surah al-‘Araf - Verse 117

وَأَوْحَيْنَآ إِلَى مُوسَى أَنْ أَلْقِ عَصَاكَ فإِذَا هِيَ تَلْقَفُ مَا يَأْفِكُونَ

117. “And We revealed to Moses: ‘Throw down your rod!’ And behold, it swallowed (all) that they falsely had invented.”

At the moment when all people were excited, and happy shouts were heard from every side, Pharaoh and his by-standers were watching the scene of activities of sorcerers, while they were smiling contently and their eyes were glittering with joy.

Then suddenly the Divine revelation came unto Moses (as), biding him to throw down the staff. It caused the scene to be changed wholly. The faces of audience lost their colour, and instability overtook Pharaoh and his adherents.

In this verse, the Qur’ān refers to the very fact. It implies that Allah revealed to Moses (as) to throw down his Rod. It became as a huge serpent which quickly and precisely gathered all false snakes and artificial means of the sorcerers. The holy verse says:

“And We revealed to Moses: ‘Throw down your rod!’ And behold, it swallowed (all) that they falsely had invented.”

Surah al-‘Araf - Verses 118-120

فَوَقَعَ الْحَقُّ وَبَطَلَ مَاكَانُوا يَعْمَلُونَ

فَغُلِبُوا هُنَالِكَ وَانْقَلَبُوا صَاغِرِينَ

وَاُلْقِيَ الْسَّحَرَةُ سَاجِدِينَ

118. “So the truth was established and what they were doing was made vain.”

119. “Thus were they there defeated and brought low.”

120.”And the sorcerers fell down in prostration.”

It was thus that the truth was manifested and the acts of sorcerers, which were baseless and improper, were nollified. The verse says:

“So the truth was established and what they were doing was made vain.”

The reason of this incident was that the deed of Moses (as) was a reality while the sorcerers’ deeds were some deceits, trickeries, dissimulations, juggleries and delusions.

This was the first stroke which was struck upon the foundation of the power of Pharaoh, the arrogant.

In verse119 , the Qur’ān implies that, thereafter, the signs of failure were seen in them, and all of them became low and helpless.

The verse says:

“Thus were they there defeated and brought low.”

The more important stroke happened when the scene of struggle of sorcerers against Moses (as) was totally changed, and suddenly all the sorcerers fell down prostrating for the greatness of Allah. The verse says:

“And the sorcerers fell down in prostration.”

Surah al-‘Araf - Verses 121-122

قَالُوا ءَامَنَّا بِرَبِّ الْعَالَمِينَ

رَبِّ مُوسَى وَهَارُونَ

121. “They said: ‘We have believed in the Lord of the worlds.”

122. “The Lord of Moses and Aaron’.”

The sorcerers shouted that they believed in the Lord of the worlds, Who was the Lord of Moses and Aaron. The verses say:

“They said: ‘We have believed in the Lord of the worlds.”

“The Lord of Moses and Aaron’.”

This happening was something which could never be foresighted by Pharaoh and his men.

Surah al-‘Araf - Verse 123

قَالَ فِرْعَوْنُ ءَامَنْتُمْ بِهِ قَبْلَ أَنْ ءَاذَنَ لَكُمْ إِنَّ هذَا لَمَكْرٌ مَكَرْتُمُوهُ فِي الْمَدِينَةِ لِتُخْرِجُوا مِنْهَآ أَهْلَهَا فَسَوْفَ تَعْلَمُونَ

123. “Pharaoh said: ‘Did you believe in him before I should give you permission? Surely this is a plot you have plotted in the city that you may expel its people from it, but soon you shall know (the consequences)!”

When a new stroke was struck upon the bases and pillars of the power and authority of Pharaoh because of the victory of Moses (as) over the sorcerers and that they believed in Moses (as), Pharaoh was frightened and got excited. That was why he applied two plots as follows:

The first was his accusation against the sorcerers which perhaps was admired by common people. The verse says:

“Pharaoh said: ‘Did you believe in him before I should give you permission?…”

This is the worst form of colonialism that a nation be taken as slaves and captives so that they may not have even the right of thinking, contemplating, and heartily believing in a person or a religion.

This is the very plan which, in the present age, is pursued under the title of ‘New colonialism’, too.

Then, Pharaoh added:

“…Surely this is a plot you have plotted in the city that you may expel its people from it…”

This accusation was so unfounded and infamous that none could accept, except some perfectly unaware persons among common people.

After that, Pharaoh threatened them ambiguously, but it was said intensively and firmly. He said:

“…but soon you shall know (the consequences)!”

Surah al-‘Araf - Verses 124-125

لاَُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِنْ خِلاَفٍ ثُمَّ لاَُصَلِّبَنَّكُمْ أَجْمَعِينَ

قَالُوا إِنَّآ إِلَى رَبِّنَا مُنْقَلِبُونَ

124. “Surely I will cut off your hands and your feet on opposite sides, then I will certainly crucify you all’.”

125. “They said: ‘Verily unto our Lord we return’.”

The ambiguous threat of Pharaoh, which was referred to in the previous verse, is clearly stated in the verse under discussion. Here, Pharaoh takes an oath that he cuts off their hands and feet on opposite sides, i.e. the right hand and the left foot, or the left hand and the right foot. The verse says:

“Surely I will cut off your hands and your feet on opposite sides, then I will certainly crucify you all’.”

What Pharaoh undertook here against the sorcerers, who had believed in Moses (as), was a general behaviour that usually the tyrannical rulers have in their cowardly oppositions against the adherents of the Truth.

On one side, they use the weapon of accusation against the demandant of the Truth to weaken them and their position both in the view of common people. And, on the other side, they rely on force, power, and threat to slaughter and destruction in order to break down their authority and will.

None of the two weapons of Pharaoh could defeat the decision of the sorcerers. In their answer, they heartily and decidedly refused him, as follows:

“They said: ‘Verily unto our Lord we return’.”

They said this statement with the meaning that if the Pharaoh’s threat could be done, they finally would become martyrs. In that case, not only the event might not harm them or decrease anything from them, but also it could be considered as an honour and a happiness for them.

Surah al-‘Araf - Verse 126

وَمَا تَنْقِمُ مِنَّآ إِلآَّ أَنْ ءَامَنَّا بِاَيَاتِ رَبِّنَا لَمَّا جَآءَتْنَا رَبَّنَآ أَفْرِغْ عَلَيْنَا صَبْراً وَتَوَفَّنَا مُسْلِمِينَ

126. “And you do not take revenge upon us except because we have believed in the signs of our Lord when they came to us.’ ‘Our Lord! Pour out upon us patience, and cause us to die in submission’.”

Then, in order to respond the accusation of Pharaoh, and to make the truth clear for the audience of the concerning scene, and, also, to prove their own sinlessness, the sorcerers said:

“And you do not take revenge upon us except because we have believed in the signs of our Lord when they came to us.’…”

At that time, they turned their faces from Pharaoh and, being attentive to Allah, they invoked Him to bestow upon them the highest degree of patience and perseverance. They knew that they could not tolerate those terrible threats without His help and His support. So, they said:

“…‘Our Lord! Pour out upon us patience, and cause us to die in submission’.”

As it has been recorded in the Islamic traditions, as well as the history, finally the sorcerers resisted on their idea so much so that Pharaoh fulfilled what he had threatened, and he hung their mutilated bodies on some tall palm trees by the bank of Nile River.

Yes, if belief and full awareness combine with together, the income of such a spiritual love will be some perseverance and devotion which will not be surprising in that way.

Section 15: Persecution of the Israelites

Surah al-‘Araf - Verse 127

وَقَالَ الْمَلأُ مِنْ قَوْمِ فِرْعَوْنَ أَتَذَرُ مُوسَى وَقَوْمَهُ لِيُفْسِدُوا فِي الاَرْضِ وَيَذَرَكَ وءَالِهَتَكَ قَالَ سَنُقَتِّلُ أَبْنَآءَهُمْ وَنَسْتَحْيِي نِسَآءَهُمْ وإِنَّا فَوْقَهُمْ قَاهِرُونَ

127. “And the chiefs of Pharaoh’s people said: ‘Will you leave Moses and his people to make mischief in the land, and to desert you and your gods?’ He said: ‘Soon we will kill their sons and spare their women, and surely we are in power over them’.”

After seeing the belief of the sorcerers, in order to move Pharaoh, the chiefs of his people told him whether he left Moses and his followers alive to oppose him and make other people oppose and, consequently, to take the control of government from Pharaoh and to make mischief in the country. They would also leave out both him and his gods. The verse says:

“And the chiefs of Pharaoh’s people said: ‘Will you leave Moses and his people to make mischief in the land, and to desert you and your gods?’…”

Pharaoh answered them that he would kill their sons who were the encouragement of those people and whom they were making ready for fighting, while he would leave their daughters alive because they could do nothing against him. Pharaoh said that he could make of their females servants so that they became lowing and miserable. The holy verse continues saying:

“…He said: ‘Soon we will kill their sons and spare their women…”

It is understood from this sentence that Pharaoh did not expect to kill Moses (as) and his followers since he had recognized their power unfailing. Therefore, he decided to attack the defendless children and to destroy them. The verse ends thus:

“…and surely we are in power over them’.”

Surah al-‘Araf - Verse 128

قَالَ مُوسَى لِقَوْمِهِ اسْتَعِينُوا بِاللّهِ وَاصْبِرُوا إِنَّ الاَرْضَ لِلّهِ يُورِثُهَا مَنْ يَشَآءُ مِنْ عِبَادِهِ وَالْعَاقِبَةُ لِلْمُتَّقِينَ

128. “Moses said to his people: ‘Seek help from Allah and endure. Verily the earthbelongs to Allah; He grants its inheritance to whomever He pleases of His servants, and the end is (best) for the pious ones.”

There are two commandments accompanied with two glad tidings referred to in this holy verse. The commandments are:

‘seeking help from Allah’ and ‘endurance’; and the glad tidings are ‘the inheritance of the earth’ and ‘the good end of the pious’.

It also indicates that seeking help from Allah and having confidence in Allah together with perseverance and piety are among the factors of the final victory and protection against threats. This means that we must both seek help from Allah and endure ourselves. The verse says:

“Moses said to his people: ‘Seek help from Allah and endure…”

Another matter is that, at the sensitive times, a leader must console the community and make them hopeful, because the hope to a clear future is the promise of all religions including Islam. Moreover, the pious people, not only have a good end in this world, but also are victorious in the next world.

“…Verily the earth belongs to Allah; He grants its inheritance to whomever He pleases of His servants, and the end is (best) for the pious ones.”

Surah al-‘Araf - Verse 129

قَالُوا اُوذِينَا مِنْ قَبْلِ أَنْ تَأْتِيَنَا وَمِنْ بَعْدِ مَا جِئْتَنَا قَالَ عَسَى رَبُّكُمْ أَنْ يُهْلِكَ عَدُوَّكُمْ وَيَسْتَخْلِفَكُمْ فِي الاَرْضِ فَيَنْظُرَ كَيْفَ تَعْمَلُونَ

129. “They said: ‘We have been hurt before you came to us and (also) after you came to us.’ He said: ‘Maybe that your Lord will destroy your enemy and will make you successors in the earth, then He observes how you act.”

The Children of Israel expected all the affairs be promptly corrected in one night after the raise of Moses (as), and the country of Egypt, with all its facilities, could be in their authority, and the Pharaonic people would be annihilated. That was why they claimed that the raise of Moses (as) did not bring confort for them.

The reply of Allah (s.w.t.) is that triumph needs some conditions, such as patience, struggle, and reliance. When these conditions are supplied, there is a hope to the help of Allah.

It was thus that the divine leaders were sometimes criticized by some friends who were of little capacity and of little tolerance. The verse says:

“They said: ‘We have been hurt before you came to us and (also) after you came to us.’…”

Most of people imagine that happiness and felicity is found in comfort and tranquility. They suppose that the lack of them is as a failure to obtain their desires. They are neglectful that the Divine religions have come to correct the ways of lives, not to efface their difficulties.

A leader should hearken to critics and send some hope-giving messages. The verse continues saying:

“…He said: ‘Maybe that your Lord will destroy your enemy and make you successors in the earth…”

An Islamic government is a means of trial not a means of seeking pleasure. Then, the verse concludes as follows:

“…then He observes how you act.”

Section 16: The Delivery of the Israelites

Surah al-‘Araf - Verse 130

وَلَقَدْ أَخَذْنَآ ءَالَ فِرْعَوْنَ بِالسِّنِينَ وَنَقْصٍ مِنَ الثَّـمَرَاتِ لَعَلَّهُمْ يَذَّكَّرُونَ

130. “And certainly We afflicted the clan of Pharaoh with drought and scarcity of fruits, so that they may take admonition.”

The Arabic word /sinin/ is the plural form of /sanah/ which means ‘year’; but when it is used with the term /’axǒ/ in the Arabic contexts, it often means: ‘to afflict with drought and famine’. The Qur’ān implies that Allah afflicted Pharaoh and his clan with drought and famine because of the indecent manner that they committed. The verse says:

“And certainly We afflicted the clan of Pharaoh with drought…”

It also implies that besides famine and drought, Allah afflicted them with scarcity of fruits in order that they be in awe and to become monotheists, but they did not change their way. The verse continues saying:

“…and scarcity of fruits, so that they may take admonition.”

Surah al-‘Araf - Verse 131

فإِذَا جَآءَتْهُمُ الْحَسَنَةُ قَالُوا لَنَا هَذِهِ وإِنْ تُصِبْهُمْ سَيِّئَةٌ يَطَّيَّرُوا بِمُوسَى وَمَنْ مَعَهُ أَلآ إِنَّمَا طَآئِرُهُمْ عِنْدَ اللّهِ وَلكِنَّ أَكْثَرَهُمْ لاَيَعْلَمُونَ

131. “So, when any good came to them, they said: ‘This is our due’; and if any evil afflicted them, they took it bad omens due to Moses and those with him. Be it known! Surely the cause of their bad omens is with Allah,but most of them do not know.”

Whenever they obtained abundance of good, they said that it was for their own due that there had continuously been bounties in their cities, and, therefore, they did not thank Allah. The verse says:

“So, when any good came to them, they said: ‘This is our due’...”

But when they afflicted famine and starvation, they took Moses and his followers bad omens and said that it was due to them. In this regard, the verse says:

“…and if any evil afflicted them, they took it bad omens due to Moses and those with him…”

Their real misfortune was as a result of their own sins and evil deeds. Such things cause the punishment of Allah for them both in this world and the Hereafter. The verse says:

“…Be it known! Surely the cause of their bad omens is with Allah…”

But most of them do not know it, and do not contemplate to know this fact. The verse ends as follows:

“…but most of them do not know.”

Surah al-‘Araf - Verse 132

وَقَالُوا مَهْمَا تَأْتِنَا بِهِ مِنْ ءَايَةٍ لِتَسْحَرَنَا بِهَا فَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ

132. “And they said: ‘Whatever sign you may bring to us to charm us with it, we will not believe in you’.”

The enemies knew that the job of Moses was not magic and also knew that it was a Divine Sign, but they arrogantly and obstinately did not believe.

But, when the sorcerers, who were expert in their job, understood that the accomplishment of Moses (as) was not a magic, they believed.

Perhaps, the manner of the people of Pharaoh, that they called the accomplishment of Moses ‘a sign’, had been done mockingly.

The verse says:

“And they said: ‘Whatever sign you may bring to us to charm us with it, we will not believe in you’.”

Surah al-‘Araf - Verse 133

فَاَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ ءَايَاتٍ مُفَصَّلاَتٍ فَاسْتَكْبَرُوا وَكَانُوا قَوْماً مُجْرِمِينَ

133. “So We sent against them the flood and the locusts and the vermin and the frogs and the blood as distinct signs, yet they acted proudly and they were a guilty people.”

The Arabic term /tūfān/ in the Persian language means: ‘hurricane’, but in the Arabic language it has been used with the sense of: ‘a violate flood’. In Mufradāt-i-Rāqib, it is cited that the word /tūfān/ is applied for any common event which is horrible.

The Arabic word /qummal/ means: some small insects, such as: lice, ants, aphis, and a kind of insects.

‘Blood’, which was among the divine signs and a punishment for the opponents of the people of Moses (as), means: the change of water(s) into blood, or a common bleeding of people.

The attack of locusts, flood, and ‘water being altered into blood’ were ordained only against the people of Pharaoh, while the Children of Israel were in security.

The explanation of these punishments have been mentioned in the Turah, too. Some evidences are as follows:

1 - The river turned into blood…. Exodus,Chapter 7 ,verse 20

2 - Swarm of flies…. Exodus,Chapter 8 ,verse 21 andverse 24

3 - The plague of hail…. Exodus,Chapter 9 ,verse 24 andverse 25

4 - The attack of locusts…. Exodus,Chapter 10 ,verses 12 and 14

After Allah’s warning and people’s heedlessness, it is the turn of some grievous retributions to come forth.

The verse says:

“So We sent against them the flood and the locusts and the vermin and the frogs and the blood as distinct signs…”

Living creatures are the agents of Allah. Their mission is sometimes to bring mercy, like the spider’s web at the doorway of the cave for the protection of the Messenger of Allah (S). And, it is sometimes a chastisement mission, like that of the swallows, and, in this verse, the mission of frogs and locusts.

However, many calamities are often for training. In any retribution, there is a respite for people to contemplate and repent and return to the Straight Path. Therefore, the Divine retributions come after completing the argument.

They saw the divine sign and punishment, yet they acted arrogantly. The verse says:

“…yet they acted proudly and they were a guilty people.”

Surah al-‘Araf - Verses 134-135

وَلَمَّا وَقَعَ عَلَيْهِمُ الرِّجْزُ قَالُوا يَا مُوسَى ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِنْدَكَ لَئِنْ كَشَفْتَ عَنَّا الْرِّجْزَ لَنُؤْمِنَنَّ لَكَ وَلَنُرْسِلَنَّ مَعَكَ بَنِي إِسْرآئِيلَ

فَلَمَّا كَشَفْنَا عَنْهُمُ الْرِّجْزَ إِلَى أَجَلٍ هُمْ بَالِغُوهُ إِذَا هُمْ يَنْكُثُونَ

134. “And when the plague fell upon them, they said: ‘O’ Moses! invoke your Lord for us by the covenant He has made with you. If you remove the plague from us, we will certainly believe in you, and we will certainly send with you the Children of Israel’.”

135. “But when We removed the plague from them until a term which they should reach, behold, they broke (their promise again).”

The Arabic term /nakθ/ originally means: ‘to untwist a rope’, but later it has been used in the sense of ‘breaking a covenant’, or ‘violating an oath’. The verse says:

“And when the plague fell upon them, they said: ‘O’ Moses! invoke your Lord for us by the covenant He has made with you. If you remove the plague from us, we will certainly believe in you, and we will certainly send with you the Children of Israel’.”

The Qur’ānic term /’ajal/, in this verse, may be the time which Moses (as) appointed for the removal of a calamity, saying that, for example, it would be removed on so and so day or at so and so hour, in order that they might understand that it was a divine retribution and not an accidental happening.

The purpose also maybe that those obstinate people would finally meet the unavoidable Wrath of Allah, but until the appearance of that time and being drowned in the sea, the punishment was temporarily removed.

The verse says:

“But when We removed the plague from them until a term which they should reach, behold, they broke (their promise again).”

Surah al-‘Araf - Verse 136

فَانْتَقَمْنَا مِنْهُمْ فَاَغْرَقْنَاهُمْ فِي الْيَمِّ بِاَنَّهُمْ كَذَّبُوا بِاَيَاتِنَا وَكَانُوا عَنْهَا غَافِلِينَ

136. “So We took vengeance on them and drowned them in the sea, because they belied Our Signs and were heedless of them.”

The Arabic term /’intiqām/ with the meaning of ‘vengeance’, in this verse, means ‘punishment’, and it does not mean ‘grudge’ or ‘rancour’ here.

The word /yam/ in the old Egyptian language was used for a sea or a river. Since the story here refers to Egypt, the same old word has been used in this verse of the Qur’ān.1

However, it should be noted that Allah is also ‘taker of vengeance’. The verse says:

“So We took vengeance on them and drowned them in the sea, because they belied Our Signs…”

Another point is that the main source of misfortunes and calamities is inside the entities of ourselves, and negligence brings a heavy compensation for us. The holy verse continues saying:

“…and were heedless of them.”

Surah al-‘Araf - Verse 137

وَأَوْرَثْنَا الْقَوْمَ الَّذِينَ كَانُوا يُسْتَضْعَفُونَ مَشَارِقَ الاَرْضِ وَمَغَارِبَهَا الَّتِي بَارَكْنَا فِيهَا وَتَمَّتْ كَلِمَتُ رَبِّكَ الْحُسْنَى عَلَى بَنِي إِسْرآئِيلَ بِمَا صَبَرُوا وَدَمَّرْنَا مَاكَانَ يَصْنَعُ فِرْعَوْنُ وَقَوْمُهُ وَمَا كَانُوا يَعْرِشُونَ

137. “And We made the people, who were abased, the inheritors to the east (parts) of the land and the west (parts) of it which We had blessed therein, and the good word of your Lord about the Children of Israel was fulfilled for what they endured patiently, and We destroyed what Pharaoh and his people had built and what they used to erect.”

The region that the Children of Israel inherited included of Syria, Jordan, Egypt, Lebanon and present Palestine. Those lands contained both material bounties and spiritual bounties, where the great prophets raised and were buried.

The lands which were under the control of Pharaoh and his people were so vast that there were different horizons and with different hours of risings and settings of the sun therein.

From the points of industry, agriculture, and interesting buildings of their time, the people of Pharaoh were very developed. The verse says:

“And We made the people, who were abased, the inheritors to the east (parts) of the land and the west (parts) of it which We had blessed therein, and the good word of your Lord about the Children of Israel was fulfilled for what they endured patiently, and We destroyed what Pharaoh and his people had built and what they used to erect.”

Yet, since the governments of divine prophets have been the governments of the oppressed, and Allah fulfills His promises, those oppressed people who show patience and perseverance can become the inheritors of the earth, as the verse indicates:

“…We made the people, who were abased, the inheritors to the east (parts) of the land and the west (parts) of it…”

Surah al-‘Araf - Verse 138

وَجَاوَزْنَا بِبَنِي إِسْرآئِيلَ الْبَحْرَ فَاَتَوْا عَلَى قَوْمٍ يَعْكُفُونَ عَلَى أَصْنَامٍ لَهُمْ قَالُوا يَامُوسَى اجْعَلْ لَنَآ إِلَهاً كَمَا لَهُمْ ءَالِهَةٌ قَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ

138. “And We made the Children of Israel to pass the sea; then they came upon a people cleaving to idols they had. They said: ‘O’ Moses! make for us a god, as they have gods’. He (Moses) said: ‘Verily you are a people behaving ignorantly’.”

Those expert sorcerers of Pharaoh, who were dealing with sorcery and magic during all their lives, became such good believers by seeing a miracle that Pharaoh’s terrible threats could not change their decision.

But, some of the followers of Moses, who saw all those great miracles, were so weak that they even asked him (as) for an idol, and the observation of a deviated scene of idolatry drew them toward perversity.

The verse says:

“And We made the Children of Israel to pass the sea; then they came upon a people cleaving to idols they had. They said: ‘O’ Moses! make for us a god, as they have gods’. He (Moses) said: ‘Verily you are a people behaving ignorantly’.”

Therefore, as long as a group of people have not become strong enough in their true belief and faith, they should not migrate unto some perverted and dangerous regions, because invironments may affect on them, and communities are always exposed to the danger of aberration.

Also, sometimes it happens that watching an unappropriate view (of a film, a picture, or a society) spoils all the training efforts of the leaders.

Surah al-‘Araf - Verse 139

إِنَّ هَؤُلآءِ مُتَبَّرٌ مَاهُمْ فِيهِ وَبَاطِلٌ مَاكَانُوا يَعْمَلُونَ

139. “(Moses said:) Surely this they are engaged upon shall be perished, and what they are doing are in vain.”

The Qur’ānic term /mutabbarun/ is derived from the word /tabār/ with the meaning of ‘destruction’.

The holy verse maybe points to the glad tidings of Moses (as) to the people, saying that by their presence in that region, polytheism and perversion would be effaced. (narrated from Marāqi, commentary). Here is the verse:

“(Moses said:) Surely this they are engaged upon shall be perished, and what they are doing are in vain.”

Therefore, both the mental and practical perversions are perishable. The end of them all is destruction.

Surah al-‘Araf - Verses 140-141

قَالَ أَغَيْرَ اللّهِ أَبْغِيكُمْ إِلَهاً وَهُوَ فَضَّلَكُمْ عَلى الْعَالَمِينَ

وإِذْ أَنْجَيْنَاكُمْ مِنْ ءَالِ فِرْعَوْنَ يَسُومُونَكُمْ سُوءَ الْعَذَابِ يُقَتِّلُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ وَفِي ذلِكُمْ بَلآءٌ مِن رَبِّكُمْ عَظِيمٌ

140. “He said: ‘Shall I find for you a god other than Allah, while He has preferred you above all creatures?’”

141. “And (remember) when We delivered you from Pharaoh’s clan who were afflicting you with evil torment, slaughtering your sons and sparing your women, and in that was a great trial from your Lord.”

Then, for an emphasis, the Qur’ān adds that Moses said to them whether he should find a god other than Allah for them; the same Lord Who preferred them over all people of their time. Here is the statement of the verse:

“He said: ‘Shall I find for you a god other than Allah, while He has preferred you above all creatures?’”

In the next verse, Allah points to one of His great bounties bestowed upon the Children of Israel, so that by attending to that great bounty the sense of gratitude could be moved in them, and they knew that only His Pure Essence is eligible to be adored, worshipped and submitted.

At first it says:

“And (remember) when We delivered you from Pharaoh’s clan who were afflicting you with evil torment…”

Then, this ceaseless torment is explained as follows:

“…slaughtering your sons and sparing your women…”

The explanation of the verse implies that in that event there lies a great trial upon them from the side of Allah. The verse says:

“…and in that was a great trial from your Lord.”

Notes

1. Narrated from Mu‘jam-ul-Kabir.

22. TrustIn Allah

Allah, the Wise, has said:

فَإِِذاَ عَزَمْتَ فَتَوَکَّلْ عَلى اللٌّهِ اِنَّ اللٌّهَ يُحِـبُّ الْمُتَوَکِّلِيْنَ

“So when you have decided, then place your trust in Allah; surely Allah loves those who trust.”1

Imam ‘Ali (as) said:

أَلتَّوَكُّلُ عَلى اللٌّهِ نَجاَةٌ مِنْ كُلِّ سُوْءٍ

“Placing one’s trust in Allah is the means of deliverance from every evil.”2

Short Expalantion

Tawakkul (placing one’s trust in Allah) is a jar that has been sealed with Allah’s seal, and only that person who does not rely on Allah and place his trust in Him, shall break open the seal of the jar and consume its contents.

The lowest grade of tawakkul is when a person does not strive to act upon his own principles before the right time, and does not endeavour to acquire more than whathas been ordained for him. The essence of tawakkul is entrusting one’s affairs to Allah, and if a person is heedless towards the actual ‘cause’, i.e. Allah, he shall not achieve the reality of tawakkul.

Tawakkul can never be realized by mere words and claims, rather, it is an internal and esoteric issue, which finds its roots in faith and belief, and it is by abandoning all hopes and aspirations that a person can arrive at the reality of tawakkul.3

1) The Trader whoPlaced his Trust in Allah

During the time of the Noble Prophet (S) there lived a trader who, in all affairs, always placed his trust in Allah. He used to travel from Syria to Madinah for trade and during one of his trips, he was confronted by a bandit who drew his sword and intended to kill him.

“If it is my wealth that you desire, come and take it and leave me alone,” pleaded the trader.

“Killing you is a must, for if I let you go free, you will identify me to the authorities,” said the bandit.

“In that case give me respite till I have offered a two rak’at prayer,” requested the trader.

The bandit agreed and the trader engaged himself in prayers. Having completed the prayers, he raised his hands and beseeched: ‘O’ Lord! I have heard from Your Prophet that whoever places his trust inYou shall remain protected. I have no helper in this desert andYour grace is my only hope.’

Having placed all his trust in Allah, he had hardly completed his supplication when a rider on a white horse loomed in the distance. When he came close, the rider confronted the bandit and killed him with one stroke of his sword. Then, turning to the trader, he said: “O’You , who places your trust in Allah! I have killed the enemy of Allah and He has delivered you from him.”

“Who are you that you have come to my assistance in this desert?” the trader asked.

“I am your tawakkul. Allah brought me out in the form of an Angel and I was in the heavens when Jibra`il called out to me and said: “Hasten to the assistance of your master and exterminate his enemy”, and here I have come and eliminated your enemy.” Having said thus, he disappeared out of sight.

The trader fell down in prostration of thanksgiving to Allah and acquired a stronger conviction with respect to the instructions of the Noble Prophet (S) regarding tawakkul. On arrival in Madinah, he approached the Noble Prophet (S) and narrated what had transpired.

“Indeed! Tawakkul raises a person to the pinnacle of success and the rank of a person who possesses it, is equivalent to the ranks of the Prophets, the friends of Allah, the righteous ones and the martyrs,” said the Prophet (S).4

2) The Noble Prophet and Trust in Allah

When Abu Sufiyan, the chief of the polytheists of Makkah, saw the ten thousand strong army of Islam (during the conquest of Makkah), he was filled with awe and astonishment. As he walked beside the battalions of the Noble Prophet (S), he murmured: “I wish I knew why Muhammad became victorious over me. How did he manage to gather for himself such a powerful army despite being alone and without support in Makkah?”

The Noble Prophet (S) overheard him. “We became victorious over you by Allah’s assistance!” he said, placing his hand upon Abu Sufiyan’s shoulder.

In the battle of Hunain, when the enemy suddenly and unsuspectingly attacked the forces of Islam, chaos reigned supreme within the Muslim ranks. When the Noble Prophet (S) watched this state of the Muslim army, he sought Allah’s help by placing his trust in Him, and supplicated: ‘O’ Lord! All praise and thanks only belong toYou . I place my complaint (regarding the state of affairs) beforeYou and it is only You from whom help and assistance ought to be sought.’

At that moment, Jibra`il descended from the heavens and said to him: “O’ Prophet of Allah! You have recited a supplication which Musa (as) had recited when the sea had split for him and he was granted deliverance from the evils of Fir’awn.”5

3) The Illness of Prophet Musa

Once, Prophet Musa (as) became ill. The Bani Israel came to him and realizing what his illness was, advised him: “If you consume such and such medicine you will recover from your sickness.”

“I shall not seek any cure but will instead wait till Allah cures me without the help of any medicine,” said Musa (as) to them. His illness became prolonged whereupon Allah revealed to him: “By My Majesty and Glory! I shall never cure you till you have consumed the medicine which they had recommended to you.”

Musa (as) asked the Bani Israel to treat him with the medicine that they had previously suggested. They treated him and shortly after that, Musa (as) regained his health. However, this incident left Musa (as) with a feeling of complaint and dejection but Allah revealed to him: “You desired to annul My Wisdom by means of your trust inMe ! Is there one, other thanMe , who has placed the medicinal and beneficial effects in plants and various things?”6

4) Hammad Ibn Habib

Hammad Ibn Habib Kufi narrates: “One year, I had set out for Hajj accompanied by some people. Just as we passed by a place called Zubalah, a dreadful wind with black dust began to blow. Its intensity was so great and severe that everyone in the group were left scattered. I found myself alone and lost in a place with no water or trees. It was not long before night fell. Staring into the distance, my eyes perceived the silhouette of a single tree and I began trudging towards it. As I approached the tree, I witnessed that a youth, dressed in white apparel and scented with musk, also came up to the tree.

‘This person must be one of the auliya of Allah!’ I thought.

I concealed myself fearing that if I came forward, he would move away to another place. The youth readied himself for his prayers, recited:

يَا مَنْ حَاذَ کُلََّ شَيْءٍٍٍ مَلَکُوْتاً

and then started his prayers.

I noticed that there was a spring of water nearby. I performed my ablution and stood behind the youth for my prayers. I observed that in the course of his prayers, when the youth reached the verses that narrated Divine chastisement and punishment, he would repeat them with wailing, weeping and lamentation. After the prayers, the youth began to walk away from his place, all the while supplicating:

يَا مَنْ قَصَدَهُ الضَّالُّونَ

Fearing that I might lose him, I rushed toward him and pleaded: “I place you under the oath ofHe Who has taken away exhaustion from you and instilled within you the ecstasy of this solitude! Have pity upon me for I have lost my way and I (also) desire to be adorned with your traits and attributes.”

“If you had truly placed your trust in Allah, you would never have lost your way. Now follow me,” replied the youth.

Saying this, he went to one side of the tree and, taking hold of my hand, brought me to a place by means of tayy al-ardh7 . It became apparent to me that morning had dawned.

“Good news for you, for this place is Makkah,” said the youth.

I realized that I could hear the voices of the pilgrims who had come there to perform the Hajj. I turned to the youth and asked: “I place you under the oath of He, uponWhom you have pinned your hopes for the Day of Judgment! Tell me, who are you?”

“Since you have placed me under oath, I shall inform you of my identity. I am ‘Ali Ibn Husain (Zainul ‘Abidin),” the youth answered.’”8

5) Relying upon the Butler

Jibra`il came to Prophet Yusuf (as) while he was in prison and asked him: “O’ Yusuf! Who made you the most beautiful of all men?”

Yusuf replied, “Allah.”

Jibra`il questioned again, “Who made you the most beloved of all children in the eyes of your father?”

“My Allah,” said Yusuf.

“Who directed the caravan towards the well (into which you were thrown)?”

“My Lord,” replied Yusuf.

“Who protected you from the stone which the people of the caravan had hurled into the well?”

“Allah.”

“Who delivered you from the well?”

“My Allah.”

“Who protected you from the deceit of the ladies?”

“My Lord.”

Jibra`il finally concluded, “Allah says: What made you seek your need from someone other than Me? For this act, you shall stay in prison for seven years (for the offense of placing your trust in the king’s barman and asking him to seek your freedom from the king).”

According to another tradition, Allah revealed to him: “O’ Yusuf! Who was it who showed you that dream?”

Yusuf replied, “It was You, O’ My Lord!”

“Who protected you from the guiles of the wife of the King of Egypt?” asked Allah.

“It was You, O’ My Lord!”

Allah declared, “(Then) why did you seek help from someone else and not fromMe ? Had you placed your trust in Me, I would have liberated you from your imprisonment, but now that you have placed your trust in someone else, you must stay in prison for seven years.”

(After this) Yusuf wept so much in prison that his inmates became frustrated with him and it was decided that he would only weep on alternate days.9

Notes

1. Noble Qur’an, Surat Ale ‘Imran (3), Verse 159

2. Biharul Anwar, Volume 78, Page 79

3. Tadhkerah al-Haqaiq, Page 72

4. Khazinatul Jawahir, Page 679; Majalis al-Muttaqin (of Shahid-e-Thalith)

5. Dars-hai Az Zindagi-e-Payambar-e-Islam, Page 216; Biharul Anwar, Volume 21, Page 150

6. Jame’ al-Sa’adat, Volume 3, Page 228; ‘Ilm-e-Akhlaq-e-Islami, Volume 2, Page 290

7. Literally: Folding up of the earth.Covering a great distance in a fraction of a moment, miraculously. (Tr.)

8. Pand-e-Tarikh, Volume 5, Page 182; Biharul Anwar, Volume 11, Page 24

9. Namunah-e-Ma’arif, Volume 3, Page 280; Layaliul Akhbar, Page 92

23. Submission

Allah, the Wise, has said:

وَ أُمِرْناَ لِنُسْلِمَ لِرَبِّ الْعَالَـمِينَ

“And we are commanded that we should submit to the Lord of the worlds.”1

Imam Baqir (as) said:

أَحَقُّ خَلْقِ اللٌّهِ أَنْ يُّسْلِمَ لِمَا قَضى اللٌّهُ

“The most worthy of Allah’s servants is one who submits before divine decree.”2

Short Expalantion

The attribute of taslim3 holds a rank higher than those of ridha4 and tawakkul5 . This is because a person who possesses this attribute abandons his own quest for seeking solutions to the problems that plague him and instead, dissociates himself from his inner attachments to such an extent that he hands himself over to Allah completely.

In the attribute of Riďa, the actions are generally consistent with human inclination and temperament, while in tawakkul, people take Allah as their agent, but such is not the case in the attribute of tasleem. The chosen ones of Allah are afflicted with various kinds of difficulties such as an ill-tempered spouse, poverty, disease, harassment by the people, and so on; but having submittedthemselves totally, they neither voice any protest nor do they experience any sort of unhappiness over these afflictions.

1) The Imam’s Reply

It has been narrated that sometimes, Imam Sadiq (as) entertained his guests with sweetmeat and porridge, whereas at other times, he presented them with olives and plain bread.

A person once said to him: “If you manage your affairs with prudence (and foresight), you will always be consistent and will thus be able to entertain your guests in the same manner at all times.”

“The management of our affairs lies in Allah’s hands (and we are in total submission to His Will). Whenever He grants us (an increased livelihood), we cater for our guests and ourselves liberally but whenever He restrains our livelihood, we too adjust our lives accordingly,” replied the Imam (as).6

2) Mu’adh Ibn Jabal

Mu’adh embraced Islam at the age of eighteen and participated in the battles of Badr, Uhud, Khandaq and some others. The Noble Prophet (S) established the bond of brotherhood between him and ‘Abdullah Ibn Mas’ud.

Mu’adh was compassionate by nature and possessed a pleasant personality. The Noble Prophet (S) sent him to Yemen as its governor and showered him with numerous advices, one of them being: “Do not be too strict with the people; behave with them in such a manner that they are attracted to your speech and religion.”

During the Caliphate of the second Caliph, a battle ensued between the Muslims and the Romans and Mu’adh participated in it too.In the year 18 ah, in ‘Amwas, Syria, an epidemic of plague began to spread. Abu ‘Ubaidah, the commander of the Muslim army, was afflicted with the disease and when he realized that his death was inevitable, he appointed Mu’adh as his successor. The soldiers requested Mu’adh to pray for an end to the calamity but he declined to do so.

“This is not a calamity. Instead, it is a prayer of your Prophet (S); death of the pious and righteous ones, and martyrdom, which Allah grants to only a few from amongst you,” he said.

He then supplicated: “O’ Lord! Grant the household of Mu’adh their complete share of this Mercy (plague).”

Shortly afterwards, members of his household were afflicted with the disease and succumbed to it. When he too sensed its effects in his finger, he placed the finger in his mouth and biting it, said, “O’ Lord! This is small and trivial; make it blessed (for me).”

He eventually died of this plague (in the year 18 ah) at the age of 38 and was buried near Jordan.7

3) Learn Submission from the Pigeons

During the time of one of the prophets, there lived a lady who had a son who was in his youth and whom she loved dearly. As divine decree would have it, the son died leaving the mother greatly aggrieved and immensely disturbed. She was in such a state that her relatives approached the prophet of the time and sought his help.

When he came to the mother, the prophet found her in a state of sorrow and agitation and was weeping. His eyes then fell upon a pigeon-nest nearby. He turned to the lady and asked: “O’ Lady! Is this a pigeon-nest?”

The lady replied that it was.

“Do the pigeons give birth to their young ones?” asked the prophet.

“Yes.”

“Do all the young ones grow up to be able to fly?”

“No, we kill some of them for their flesh,” said the lady.

The prophet continued, “And despite this, these pigeons do not abandon their nest?”

“No, they do not move away to another place,” replied the lady.

The prophet then advised, “O’ Lady! Be apprehensive lest you be worse off than these pigeons in the eyes of your Lord. These pigeons, despite the fact that you kill and eat their young ones in front of their eyes, do not turn away from you. Whereas you, as a result of losing just one son, have directed your anger towards Allah, turned away from Him, exhibited all this agitation, and uttered things that are inappropriate.”

Hearing these words, her tears ceased and she never displayed impatience and discontent thenceforth.8

4) Sa’sah

Ahnaf Ibn Qais narrates: “Once, I complained to my paternal uncle Sa’sah, of stomach ache. Instead of sympathising with me, he rebuked me severely by saying: “O’ Nephew! Whenever you experience any discomfort and you complain about it to another being similar to yourself, there can exist only two possibilities on the issue: the person to whom you have narrated your problem is either your friend, in which case, quite obviously, he too would be concerned for you; or he is your enemy, in which case he would be delighted over your disturbed state.

Do not manifest your problem to someone who is like you and does not possess the power to free you from it; instead seek shelter in, and present the problem to Him, Who has afflicted you with it, for it is He, Who can rid you of it.

O’ Nephew! It has been forty years since one of my eyes lost its vision but I have not revealed this to anyone - not even my wife knows that I am blind in one eye!”9

5) Submission before a Ruling

The date-plantation of Zubair Ibn ‘Awwam (a cousin of the Noble Prophet (S)) lay adjacent to that of one of the Ansar (the Helpers). Once, there arose a dispute between them in respect of the irrigation of their lands.

In order to resolve the dispute they approached the Noble Prophet (S) and presented the problem to him. Taking into account the fact that the plantation of Zubair lay near the upper part of the land where the water came from, while that of the other person was near the lower section (and it was the customary practice that the upper part would be watered before the lower one), the Noble Prophet (S) ruled that it should be Zubair, who should water his plantation first, followed by the person from the Ansar.

Despite the totally just nature of the ruling, the Ansar was displeased and protested to the Noble Prophet (S) saying: “You have ruled in Zubair’s favour as he happens to be your cousin.”

The Noble Prophet (S) was so greatly upset at this antagonistic staement that the colour of his face changed. At this juncture, the following verse was revealed: “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.”10

This verse indicates that nobody can express dissatisfaction with the ruling of the leader of an Islamic government of the Noble Prophet (S) and seek to follow his own inclinations. One should submit totally to the verdict given.11

Notes

1. Noble Qur’an, Suratul An’am (6), Verse 71

2. Jame’ al-Sa’adat, Volume 3, Page 204

3. Submission to the will of Allah.(Tr.)

4. Satisfaction and pleasure over divine decree.(Tr.)

5. Complete reliance upon Allah.(Tr.)

6. Shanidani-ha-e-Tarikh, Page 32; Mahajjatul Baiďa, Volume 3, Page 43

7. Paighambar Wa Yaran, Pages 264–259; Tabaqat IbnSa’d , Volume 3, Pages 122-124

8. Namunah-e-Ma’arif, Volume 2, Page 761

9. Pand-e-Tarikh, Volume 5, Page 188; Al-Kuna Wa al-Alqab, Volume 2, Page 13

10. Noble Qur’an, Suratul Nisa (4), Verse 65 (و يُسَلِّمُوا تَسلِيمًا )

11. Dastan-ha Wa Pand-ha, Volume 9, Page 102; Majma’ul Bayan, Volume 3, Page 69

24. Contemplation

Allah, the Wise, has said:

اَوَلَمْ يَتَفَکَّرُوا فِي أََنْفُسِهِمْ مَا خَلَقَ اللٌّهُ السَّمٌواَتِ وَ الأََرْضَ وَ ماَ بَيْنَهُماَ إِلاَّ بِالْحَقِّ وَ أََجَلٍ مُسَمًّى

“Do they not reflect within themselves: Allah did not create the heavens and the earth and what is between them two but with truth, and (for) an appointed term?”1

Imam ‘Ali (as) said:

أَلتَّفَکُّرُ يَدْعُو إِِلـى الْبِرِّ وَ الْعَمَلِ بِهِ

“Contemplation invites (man) towards good (deed) and its performance.”2

Short Expalantion

Reflecting over one’s own state and that of the other people leads to the manifestation of the good, expiation of sins and illumination of the heart. It draws a person’s attention towards his Hereafter and brings about an increase in his or her (good) deeds.

Contemplation is a quality and an act of worship, the like of which there is none - just as the Noble Prophet (S) has said: “An hour of contemplation is superior to an entire year’s worship.” Only he, upon whose heart Allah has cast His glance and illuminated it with the light of His cognizance, can reach the station of contemplation, whereupon he then begins to perceive the world with a vision of comprehension and understanding, and never becomes heedless of Allah.3

1) Rabi’ah

Rabi’ah Ibn Ka’b reports: “Once, the Noble Prophet (S) said to me: “O’ Rabi’ah! You have been serving me for seven years and therefore, will you not ask for something from me in order that I grant it to you?”

“O’ Prophet of Allah! Grant me some time in order that I may reflect over the matter,” I requested. The next day, when I had arrived in his presence, the Prophet (S) said: “O’ Rabi’ah! Speak out your wish.”

“Pray to Allah that He makes me enter Paradise along with you!” I said.

Hearing this request, he inquired, “Who is it that has taught you to seek this from me?”

“No one has taught it to me. I considered that if I sought great wealth, it would eventually get exhausted; if I sought a long life and numerous children, the ultimate eventuality would be death; hence, as a result of this contemplation, I eventually opted for this request,” I replied.

The Noble Prophet (S) lowered his head for a few moments as he deliberated, after which, raising his head, he said: “I shall seek your wish from Allah, but you must help me too (in this matter) by prostrating excessively.”4

2) Contemplation before Action

One of the companions of the Noble Prophet (S) said to him: “I always tend to suffer losses in my business transactions. The guile and deception of the sellers or the purchasers act like magic and leave me cheated.”

The Noble Prophet (S) advised: “In every transaction in which you fear that you might be deceived, demand from the person with whom you are doing business with the right to annul the transaction within a period of three days. This is for the reason that should you happen to suffer losses, you would be able to take back your money. In addition, be patient and forbearing in the course of the transaction.

“Do know that contemplation and patience are from Allah, while hastiness and impetuosity are from Shaitan. You can learn this lesson from a dog, for when you throw a piece of bread to a dog, it does not immediately begin to eat it but first smells it and after finding it to be appropriate, begins eating it; similarly, you should smell every matter that comes up before you (i.e. reflect and ponder over the pros and cons of it and do not embark upon it without the preliminaries). You, with your intellect and wisdom, are no less than a dog; thus, contemplate and reflect before every action.”5

3) Types of Contemplation

Miqdad, one of the loyal companions of ‘Ali (as), says: “I went to Abu Hurairah who said that he had heard the Noble Prophet (S) say: ‘Contemplating for an hour is better than the worship of one year.’

I went to Ibn ‘Abbas and heard him say that the Noble Prophet (S) said: ‘Contemplation for one hour is superior to seven years of worship.’

I went to another companion and heard him narrate that the Noble Prophet (S) said: ‘An hour of contemplation is better than seventy years of worship.’

I was astonished to hear each of them narrating differently from the other and so, I approached the Noble Prophet (S) and informed him of the three different versions. He said: “All three of them speak the truth.” Then, in order to prove his point, he summoned the three men. All of us gathered in the presence of the Noble Prophet (S).

The Noble Prophet (S) asked Abu Hurairah: “How do you contemplate?”

“As stated by Allah in the Qur’an: ‘(Men of understanding) reflect on the creation of the heavens and the earth.’6 . I too reflect upon the wonders of the heavens and the earth,” he replied.

The Noble Prophet (S) remarked, “One hour of your contemplation is better than one year of worship.”

Then turning to Ibn ‘Abbas, he asked, “How do you contemplate?”

“I reflect upon death and the horrors of the Day of Judgment,” replied Ibn ‘Abbas.

The Noble Prophet (S) said, “One hour of your contemplation is better than seven years of worship.” Then, he asked the other companion, “In what manner do you contemplate?”

The companion answered, “I reflect upon the fire of Hell and its dreadfulness and severity.”

“One hour of your contemplation is better than seventy years of worship,” the Noble Prophet (S) stated.

In this way the issue was solved and it became clear that the rewards for contemplation depended upon the intention that accompanied it.7

4) Thoughts of Leadership

Sa’di narrates: “One of my friends who was disturbed and distressed due to his meagre livelihood, complained to me about his low income and a large family.”

“In order to safeguard my reputation, I intend to shift to another city so that no one becomes aware of the abject state of my affairs,” he said. “You are aware that I know accounting and can maintain accounts; I have approached you so that you use your rank and position to get me a job in the government so that I might lead my remaining life with peace of mind and will be grateful to you for your efforts!”

I said to him, “Handling the accounts of the king entails two aspects; on the one hand it carries hope while on the other hand it is also work which has to be feared. Do not place yourself in an ominous situation for the hope which the work possesses.”

“In view of my condition, your advice appears to be inappropriate; in addition, you have not responded correctly to my request,” said the friend.

“You surely possess piety, knowledge and trustworthiness but (do realize that) envious and fault-finding individuals lie in wait for you. It is in your own interest that you lead your life with contentment and abandon the idea of a high rank and post,” I explained.

My friend was upset when he heard this and said, “What kind of reasoning and deliberation is this? It is in times of need that friends should step forward for help, for in good times even enemies pretend to be one’s friend.”

Sensing his embarrassment over my advice, I took him to the minister of treasury who was known to me. I narrated to him my friend’s plight and the minister assigned him the responsibility of a petty task.

As time passed, the officials found him to be vigilant and pleasant-mannered and so promoted him. After a long time, I embarked on a journey to Makkah with some of my friends. On the way back, not far from my city, I came across my friend who seemed to be in a state of distress. He came towards me looking depressed.

“Why are you in such a state?” I asked him.

“Just as you had predicted, a group of people became envious of me and accused me of treason,” he responded. “The king, without any investigation, threw me into prison and subjected me to torture and punishment. I remained in prison till the news of the return of the pilgrims reached the city, whereupon I was set free. The king even went to the extent of confiscating the inheritance which I had received from my father.”

Sa’di continues: “I said to him, ‘I had advised you previously that working for kings is similar to a journey by sea – beneficial, but at the same time, dangerous – you might either strike treasure or end up in destruction, but you refused to take heed!’”8

5) The Kingdom of Rey or Killing the Imam

Yazid instructed his governor, ‘Ubaidullah Ibn Ziyad, that if Husain (as) refused to pledge allegiance, he should fight the Imam (as).

Prior to the incident of Kerbala, ‘Ubaidullah Ibn Ziyad had appointed ‘Umar Ibn Sa`d as governor of the province of Rey, but before he could go there, ‘Ubaidullah Ibn Ziyad sent him a letter, which contained the following instructions: ‘Husain (as) has arrived in Iraq. First proceed to Iraq, fight with him, kill him and then proceed towards Rey.’

‘Umar IbnSa’d approached ‘Ubaidullah and requested: “O’ Amir! Relieve me of this responsibility!”

“I shall relieve you of this responsibility but I shall also relieve you of the governorship of Rey,” ‘Ubaidullah responded.

‘Umar IbnSa’d found himself hesitating between fighting the Imam (as) and governing the great kingdom of Rey. He requested ‘Ubaidullah to give him respite for a night so that he could reflect over the matter. ‘Ubaidullah agreed and ‘Umar Ibn Sa’d passed the entire night pondering over the matter till he eventually opted for the kingdom of Rey, which lay before him at that moment, but chose to disregard Hell and Paradise, which were in the next life. He decided to fight the Imam (as).

The next morning, he went to ‘Ubaidullah and expressed his readiness to accept the responsibility of fighting the Imam (as). ‘Ubaidullah placed a huge army at his disposal so that he could proceed to Kerbala for the purpose.

Imam Husain (as) entered Kerbala on the 2nd of Muharram while ‘Umar IbnSa’d , in his capacity as the supreme commander of his army and with a four thousand strong cavalry, arrived there on the 3rd.

He appointed Shimr as the chief of his army and on the 10th of Muharram went to the extent of ordering the killing of Imam Husain (as) and seventy two of his children and companions just for the purpose of acquiring the kingdom of Rey.”9

Notes

1. Noble Qur’an, Suratul Rum (30), Verse 8

2. Jame’ al-Sa’adat, Volume 1, Page 166

3. Tadhkerah al-Haqaiq, Page 29

4. Khazinatul Jawahir, Page 345; Al-Da’wat (By Rawandi)

5. Riwayat-ha Wa Hikayat-ha, Page 195; Dastan-ha-e-Mathnawi, Volume 2, Page 125

6. Noble Qur’an, Surat Ale ‘Imran (3), Verse 191

7. Dastan-ha Wa Pand-ha, Volume 5, Page 87; Tafsir Ruhul Bayan, Volume 8, Page 440

8. Hikayat-ha-e-Gulistan, Page 65

9. Muntahal A’mal, Volume 1, Page 333

25. Humiliation

Allah, the Wise, has said:

يَا أَيُّهاَ الَّذِينَ آمَنُوا لاَ يَسْخَرْ قَوْمٌ مِنْ قَوْمٍ

“O you who believe! let not (one) people laugh at (another) people.”1

The Noble Prophet (S) said:

مَنْ حَقَرَ مُؤْمِناً مِسْکِيناً أَوْ غَيْرَ مِسْکِينٍ لَمْ يَزَلِ اللٌّهُ عَزَّ وَ جَلَّ حَاقِراً لَهُ مَاقِتاً

“If a person humiliates a believer, indigent or otherwise, Allah shall always abhor and humiliate him.”2

Short Expalantion

Factors such as arrogance, malice, envy and the like cause some individuals to view others who are either illiterate or lack strength and whom they have compelled into performing base and lowly work, with contempt and humiliation.

Disparagement in every form is forbidden; moreover, if the humiliated person experiences a feeling of disgrace and injury, this is bound to result in a metaphysical reaction which would reflect badly upon the esteem and personality of the offender. Thus, it is befitting to take regard of the weakest of Allah’s creations so that, we too are encompassed by His grace and compassion.

1) Mufaďďhal Ibn ‘Umar

Once, a letter signed by some of the Shiite elders, was brought to Imam Sadiq (as) by a few of the signatories themselves. The letter complained of the friendship of Mufaďďhal Ibn ‘Umar, the Imam’s representative in Kufah, with some pigeon-fanciers, who were apparently not of good character.

After reading the letter, the Imam (as) wrote and sent a letter to Mufaďďhal through those very individuals who had brought the complaint to him.

Perchance, the Imam’s letter reached Mufaďďhal while some of the signatories of the letter of complaint were present in his house.

Opening the letter in their presence, he read it and then handed it over to them. When the signatories read the letter, they found that it contained some instructions from Imam (as) to Mufaďďhal, requiring him to arrange a transaction involving a large amount of money. The letter did not make the slightest reference to Mufaďďhal’s association with the pigion-fanciers.

Since the issue concerned the raising of money, Mufaďďhal’s guests lowered their heads and said that they needed time to think about it. They asked to be excused from making any monetary contribution.

Mufaďďhal, the intelligent person that he was, requested them to stay over for food and prevented them from leaving his house. In the meantime, he sent word to the pigeon-fanciers asking them to come to his house. When they had arrived, he read out the Imam’s letter to them in full view of the previous group. Without wasting any time, the pigeon-fanciers left and while the previous group was still engaged in consuming the food, they returned, handed over a large amount of money to Mufaďďhal and then took his leave.

At this point, Mufaďďhal turned to the complainants and said: “Despite the fact that these youths help the religion when the occasion demands and there exists a great possibility that they may turn to the right path, you desire that I should not entertain them and associate with them? Do you think Allah is in need of your prayers and fasts that you have become so haughty over them, but when it comes to money, you seek excuses and refuse to answer the call of the Imam (as)?”

The elders who had viewed Mufaďďhal’s friendship with those youths with contempt, were left mortified and speechless as they departed from his house.3

2) The Conduct of the Noble Prophet

The Noble Prophet (S) and a few other individuals were having their meal when a person, suffering from smallpox, came to the gathering. His disease was so acute that the boils had become septic. Every person, near whom this diseased person tried to sit, would show his revulsion and loathing by rising up and moving away from him. (Noticing this) the Noble Prophet (S) made the person sit beside himself and exhibited great kindness towards him.



On another occasion, the Noble Prophet (S), together with a few of his companions, was busy having his food when a leper arrived in the gathering. The people present expressed their abhorrence and detestation over his arrival but the Noble Prophet (S) asked him to sit next to himself and invited him to eat the food.

A person from the Quraish, who had displayed his aversion, was afflicted with the same disease before meeting his death!4

3) The Consequence of Holding Someone in Contempt

There lived amongst Bani Isra`il , a person who was so sinful and immoral that they eventually had him expelled from their midst.

Once, while wandering around, he came across a pious worshipper, above whose head flew a pigeon casting its shadow over him (thus protecting him from the sun). He said to himself: “I am a Banished person but this man is a pious individual; if I sit near him it is possible that due to his piety, Allah may show mercy upon me too.”

With this in mind, he approached the worshipper and sat down beside him. On seeing the exiled man sit next to him, the worshipper thought to himself: “I am the pious worshipper of this tribe whilst he is a disreputable, Banished and despised sinner; how can he sit down beside me?” Turning his head away from the man, the worshipper ordered him to go away from him.

Just as he had uttered these words, Allah revealed to the prophet of the time: “Go to those two persons and ask them to start their deeds afresh, for I have forgiven all the sins of the immoral person and erased all the good deeds of the worshipper,” (for exhibiting self-conceit and holding the other person in contempt).5

4) The Short and Ugly Son

Sa’di narrates: “A king had several sons, one of them being short, thin and ugly, while the others were tall and good-looking.

The king would look at the short son with scorn and contempt, thereby causing him humiliation. The son, being intelligent, realized why his father looked down upon him and so said to him: “O’ Father! A short but wise person is better than a tall but ignorant one. He who is taller is not necessarily better and superior; a sheep is clean but an elephant, like a carcass, always possess a foul smell.”

The son’s words made the king laugh and the elders of the court approved of what he said, but his brothers were upset.

Coincidentally, during those days, it so happened that the enemy forces attacked the kingdom and the first person from the king’s army to heroically attack the enemy was the king’s short and ugly son. With a display of great courage, he felled a few of the enemy chiefs and then, returning to his father and paying his respects to him, said: “On the day of battle the lean horse comes of use.” Despite the fact that a group of his soldiers had taken flight, the son returned to the battlefield.

“O’ Men! Endeavour hard or else put on the dress of womenfolk,” he shouted with bitter sarcasm.

This sarcasm breathed fresh life into the cavalry who fought with renewed vigour till they eventually overcame the enemy forces and became victorious. The king kissed his son all over the face and named him his successor. From then on, he looked at this son with great respect and esteem. These events caused his brothers to become so envious of him that they put poison into his food in order to get rid of him. Fortunately, his sister watched what was happening through a small door and sent a warning signal to her brother by shutting the door loudly. The intelligent brother became suspicious and abstained from eating the food.

“It is impossible for skilled people to die while the unskilled ones continue to live on and take their place,” he commented.

When the king was informed of the incident, he reprimanded the other brothers and sent each of them to the farthest part of his kingdom.6

5) Bring forth One Worse thanYourself !]

Allah revealed to Prophet Musa (as): “The next time you come to converse withMe , bring along someone who is inferior to you.”

Musa (as) set out in quest of such a person but failed to find one, because every person that he encountered, he did not have the nerve to think that he was superior to that person.

Then, deciding to direct his search amongst the animals, his eyes fell upon a diseased dog. He decided to take it along with him. He tied a rope around the dog’s neck and began pulling it but after a short distance, he regretted his action and set the dog free. He returned empty-handed to have his conversation with Allah.

“Why did you not bring someone along with you, in accordance withMy order?” came the voice from Allah.

Musa (as) beseeched, “O’ Lord! I failed to find anyone who could be inferior to me.”

The reply came from Allah: “By My Might and Glory! Had you brought someone, regarding him to be inferior to yourself, I would have surely erased your name from the list of Prophets (and relieved you of the rank of Prophethood)!”7

Notes

1. Noble Qur’an, Suratul Hujarat (49), Verse 11

2. Jame’ al-Sa’adat, Volume 2, Page 215

3. Ba MardumIn Guneh Barkhord Konim, Page 78; Manhajul Maqal of Astarabadi, Page 343

4. ‘Ilm-e-Akhlaq-e-Islami, Volume 1, Page 435; Jame’ al-Sa’adat, Volume 1, Page 357

5. Shanidani-ha-e-Tarikh, Page 373; Mahajjatul Baiďa, Volume 6, Page 239

6. Hikayat-ha-e-Gulistan, Page 43

7. Namunah-e-Ma’arif, Volume 2, Page 676; Layaliul Akhbar, Page 197

22. TrustIn Allah

Allah, the Wise, has said:

فَإِِذاَ عَزَمْتَ فَتَوَکَّلْ عَلى اللٌّهِ اِنَّ اللٌّهَ يُحِـبُّ الْمُتَوَکِّلِيْنَ

“So when you have decided, then place your trust in Allah; surely Allah loves those who trust.”1

Imam ‘Ali (as) said:

أَلتَّوَكُّلُ عَلى اللٌّهِ نَجاَةٌ مِنْ كُلِّ سُوْءٍ

“Placing one’s trust in Allah is the means of deliverance from every evil.”2

Short Expalantion

Tawakkul (placing one’s trust in Allah) is a jar that has been sealed with Allah’s seal, and only that person who does not rely on Allah and place his trust in Him, shall break open the seal of the jar and consume its contents.

The lowest grade of tawakkul is when a person does not strive to act upon his own principles before the right time, and does not endeavour to acquire more than whathas been ordained for him. The essence of tawakkul is entrusting one’s affairs to Allah, and if a person is heedless towards the actual ‘cause’, i.e. Allah, he shall not achieve the reality of tawakkul.

Tawakkul can never be realized by mere words and claims, rather, it is an internal and esoteric issue, which finds its roots in faith and belief, and it is by abandoning all hopes and aspirations that a person can arrive at the reality of tawakkul.3

1) The Trader whoPlaced his Trust in Allah

During the time of the Noble Prophet (S) there lived a trader who, in all affairs, always placed his trust in Allah. He used to travel from Syria to Madinah for trade and during one of his trips, he was confronted by a bandit who drew his sword and intended to kill him.

“If it is my wealth that you desire, come and take it and leave me alone,” pleaded the trader.

“Killing you is a must, for if I let you go free, you will identify me to the authorities,” said the bandit.

“In that case give me respite till I have offered a two rak’at prayer,” requested the trader.

The bandit agreed and the trader engaged himself in prayers. Having completed the prayers, he raised his hands and beseeched: ‘O’ Lord! I have heard from Your Prophet that whoever places his trust inYou shall remain protected. I have no helper in this desert andYour grace is my only hope.’

Having placed all his trust in Allah, he had hardly completed his supplication when a rider on a white horse loomed in the distance. When he came close, the rider confronted the bandit and killed him with one stroke of his sword. Then, turning to the trader, he said: “O’You , who places your trust in Allah! I have killed the enemy of Allah and He has delivered you from him.”

“Who are you that you have come to my assistance in this desert?” the trader asked.

“I am your tawakkul. Allah brought me out in the form of an Angel and I was in the heavens when Jibra`il called out to me and said: “Hasten to the assistance of your master and exterminate his enemy”, and here I have come and eliminated your enemy.” Having said thus, he disappeared out of sight.

The trader fell down in prostration of thanksgiving to Allah and acquired a stronger conviction with respect to the instructions of the Noble Prophet (S) regarding tawakkul. On arrival in Madinah, he approached the Noble Prophet (S) and narrated what had transpired.

“Indeed! Tawakkul raises a person to the pinnacle of success and the rank of a person who possesses it, is equivalent to the ranks of the Prophets, the friends of Allah, the righteous ones and the martyrs,” said the Prophet (S).4

2) The Noble Prophet and Trust in Allah

When Abu Sufiyan, the chief of the polytheists of Makkah, saw the ten thousand strong army of Islam (during the conquest of Makkah), he was filled with awe and astonishment. As he walked beside the battalions of the Noble Prophet (S), he murmured: “I wish I knew why Muhammad became victorious over me. How did he manage to gather for himself such a powerful army despite being alone and without support in Makkah?”

The Noble Prophet (S) overheard him. “We became victorious over you by Allah’s assistance!” he said, placing his hand upon Abu Sufiyan’s shoulder.

In the battle of Hunain, when the enemy suddenly and unsuspectingly attacked the forces of Islam, chaos reigned supreme within the Muslim ranks. When the Noble Prophet (S) watched this state of the Muslim army, he sought Allah’s help by placing his trust in Him, and supplicated: ‘O’ Lord! All praise and thanks only belong toYou . I place my complaint (regarding the state of affairs) beforeYou and it is only You from whom help and assistance ought to be sought.’

At that moment, Jibra`il descended from the heavens and said to him: “O’ Prophet of Allah! You have recited a supplication which Musa (as) had recited when the sea had split for him and he was granted deliverance from the evils of Fir’awn.”5

3) The Illness of Prophet Musa

Once, Prophet Musa (as) became ill. The Bani Israel came to him and realizing what his illness was, advised him: “If you consume such and such medicine you will recover from your sickness.”

“I shall not seek any cure but will instead wait till Allah cures me without the help of any medicine,” said Musa (as) to them. His illness became prolonged whereupon Allah revealed to him: “By My Majesty and Glory! I shall never cure you till you have consumed the medicine which they had recommended to you.”

Musa (as) asked the Bani Israel to treat him with the medicine that they had previously suggested. They treated him and shortly after that, Musa (as) regained his health. However, this incident left Musa (as) with a feeling of complaint and dejection but Allah revealed to him: “You desired to annul My Wisdom by means of your trust inMe ! Is there one, other thanMe , who has placed the medicinal and beneficial effects in plants and various things?”6

4) Hammad Ibn Habib

Hammad Ibn Habib Kufi narrates: “One year, I had set out for Hajj accompanied by some people. Just as we passed by a place called Zubalah, a dreadful wind with black dust began to blow. Its intensity was so great and severe that everyone in the group were left scattered. I found myself alone and lost in a place with no water or trees. It was not long before night fell. Staring into the distance, my eyes perceived the silhouette of a single tree and I began trudging towards it. As I approached the tree, I witnessed that a youth, dressed in white apparel and scented with musk, also came up to the tree.

‘This person must be one of the auliya of Allah!’ I thought.

I concealed myself fearing that if I came forward, he would move away to another place. The youth readied himself for his prayers, recited:

يَا مَنْ حَاذَ کُلََّ شَيْءٍٍٍ مَلَکُوْتاً

and then started his prayers.

I noticed that there was a spring of water nearby. I performed my ablution and stood behind the youth for my prayers. I observed that in the course of his prayers, when the youth reached the verses that narrated Divine chastisement and punishment, he would repeat them with wailing, weeping and lamentation. After the prayers, the youth began to walk away from his place, all the while supplicating:

يَا مَنْ قَصَدَهُ الضَّالُّونَ

Fearing that I might lose him, I rushed toward him and pleaded: “I place you under the oath ofHe Who has taken away exhaustion from you and instilled within you the ecstasy of this solitude! Have pity upon me for I have lost my way and I (also) desire to be adorned with your traits and attributes.”

“If you had truly placed your trust in Allah, you would never have lost your way. Now follow me,” replied the youth.

Saying this, he went to one side of the tree and, taking hold of my hand, brought me to a place by means of tayy al-ardh7 . It became apparent to me that morning had dawned.

“Good news for you, for this place is Makkah,” said the youth.

I realized that I could hear the voices of the pilgrims who had come there to perform the Hajj. I turned to the youth and asked: “I place you under the oath of He, uponWhom you have pinned your hopes for the Day of Judgment! Tell me, who are you?”

“Since you have placed me under oath, I shall inform you of my identity. I am ‘Ali Ibn Husain (Zainul ‘Abidin),” the youth answered.’”8

5) Relying upon the Butler

Jibra`il came to Prophet Yusuf (as) while he was in prison and asked him: “O’ Yusuf! Who made you the most beautiful of all men?”

Yusuf replied, “Allah.”

Jibra`il questioned again, “Who made you the most beloved of all children in the eyes of your father?”

“My Allah,” said Yusuf.

“Who directed the caravan towards the well (into which you were thrown)?”

“My Lord,” replied Yusuf.

“Who protected you from the stone which the people of the caravan had hurled into the well?”

“Allah.”

“Who delivered you from the well?”

“My Allah.”

“Who protected you from the deceit of the ladies?”

“My Lord.”

Jibra`il finally concluded, “Allah says: What made you seek your need from someone other than Me? For this act, you shall stay in prison for seven years (for the offense of placing your trust in the king’s barman and asking him to seek your freedom from the king).”

According to another tradition, Allah revealed to him: “O’ Yusuf! Who was it who showed you that dream?”

Yusuf replied, “It was You, O’ My Lord!”

“Who protected you from the guiles of the wife of the King of Egypt?” asked Allah.

“It was You, O’ My Lord!”

Allah declared, “(Then) why did you seek help from someone else and not fromMe ? Had you placed your trust in Me, I would have liberated you from your imprisonment, but now that you have placed your trust in someone else, you must stay in prison for seven years.”

(After this) Yusuf wept so much in prison that his inmates became frustrated with him and it was decided that he would only weep on alternate days.9

Notes

1. Noble Qur’an, Surat Ale ‘Imran (3), Verse 159

2. Biharul Anwar, Volume 78, Page 79

3. Tadhkerah al-Haqaiq, Page 72

4. Khazinatul Jawahir, Page 679; Majalis al-Muttaqin (of Shahid-e-Thalith)

5. Dars-hai Az Zindagi-e-Payambar-e-Islam, Page 216; Biharul Anwar, Volume 21, Page 150

6. Jame’ al-Sa’adat, Volume 3, Page 228; ‘Ilm-e-Akhlaq-e-Islami, Volume 2, Page 290

7. Literally: Folding up of the earth.Covering a great distance in a fraction of a moment, miraculously. (Tr.)

8. Pand-e-Tarikh, Volume 5, Page 182; Biharul Anwar, Volume 11, Page 24

9. Namunah-e-Ma’arif, Volume 3, Page 280; Layaliul Akhbar, Page 92

23. Submission

Allah, the Wise, has said:

وَ أُمِرْناَ لِنُسْلِمَ لِرَبِّ الْعَالَـمِينَ

“And we are commanded that we should submit to the Lord of the worlds.”1

Imam Baqir (as) said:

أَحَقُّ خَلْقِ اللٌّهِ أَنْ يُّسْلِمَ لِمَا قَضى اللٌّهُ

“The most worthy of Allah’s servants is one who submits before divine decree.”2

Short Expalantion

The attribute of taslim3 holds a rank higher than those of ridha4 and tawakkul5 . This is because a person who possesses this attribute abandons his own quest for seeking solutions to the problems that plague him and instead, dissociates himself from his inner attachments to such an extent that he hands himself over to Allah completely.

In the attribute of Riďa, the actions are generally consistent with human inclination and temperament, while in tawakkul, people take Allah as their agent, but such is not the case in the attribute of tasleem. The chosen ones of Allah are afflicted with various kinds of difficulties such as an ill-tempered spouse, poverty, disease, harassment by the people, and so on; but having submittedthemselves totally, they neither voice any protest nor do they experience any sort of unhappiness over these afflictions.

1) The Imam’s Reply

It has been narrated that sometimes, Imam Sadiq (as) entertained his guests with sweetmeat and porridge, whereas at other times, he presented them with olives and plain bread.

A person once said to him: “If you manage your affairs with prudence (and foresight), you will always be consistent and will thus be able to entertain your guests in the same manner at all times.”

“The management of our affairs lies in Allah’s hands (and we are in total submission to His Will). Whenever He grants us (an increased livelihood), we cater for our guests and ourselves liberally but whenever He restrains our livelihood, we too adjust our lives accordingly,” replied the Imam (as).6

2) Mu’adh Ibn Jabal

Mu’adh embraced Islam at the age of eighteen and participated in the battles of Badr, Uhud, Khandaq and some others. The Noble Prophet (S) established the bond of brotherhood between him and ‘Abdullah Ibn Mas’ud.

Mu’adh was compassionate by nature and possessed a pleasant personality. The Noble Prophet (S) sent him to Yemen as its governor and showered him with numerous advices, one of them being: “Do not be too strict with the people; behave with them in such a manner that they are attracted to your speech and religion.”

During the Caliphate of the second Caliph, a battle ensued between the Muslims and the Romans and Mu’adh participated in it too.In the year 18 ah, in ‘Amwas, Syria, an epidemic of plague began to spread. Abu ‘Ubaidah, the commander of the Muslim army, was afflicted with the disease and when he realized that his death was inevitable, he appointed Mu’adh as his successor. The soldiers requested Mu’adh to pray for an end to the calamity but he declined to do so.

“This is not a calamity. Instead, it is a prayer of your Prophet (S); death of the pious and righteous ones, and martyrdom, which Allah grants to only a few from amongst you,” he said.

He then supplicated: “O’ Lord! Grant the household of Mu’adh their complete share of this Mercy (plague).”

Shortly afterwards, members of his household were afflicted with the disease and succumbed to it. When he too sensed its effects in his finger, he placed the finger in his mouth and biting it, said, “O’ Lord! This is small and trivial; make it blessed (for me).”

He eventually died of this plague (in the year 18 ah) at the age of 38 and was buried near Jordan.7

3) Learn Submission from the Pigeons

During the time of one of the prophets, there lived a lady who had a son who was in his youth and whom she loved dearly. As divine decree would have it, the son died leaving the mother greatly aggrieved and immensely disturbed. She was in such a state that her relatives approached the prophet of the time and sought his help.

When he came to the mother, the prophet found her in a state of sorrow and agitation and was weeping. His eyes then fell upon a pigeon-nest nearby. He turned to the lady and asked: “O’ Lady! Is this a pigeon-nest?”

The lady replied that it was.

“Do the pigeons give birth to their young ones?” asked the prophet.

“Yes.”

“Do all the young ones grow up to be able to fly?”

“No, we kill some of them for their flesh,” said the lady.

The prophet continued, “And despite this, these pigeons do not abandon their nest?”

“No, they do not move away to another place,” replied the lady.

The prophet then advised, “O’ Lady! Be apprehensive lest you be worse off than these pigeons in the eyes of your Lord. These pigeons, despite the fact that you kill and eat their young ones in front of their eyes, do not turn away from you. Whereas you, as a result of losing just one son, have directed your anger towards Allah, turned away from Him, exhibited all this agitation, and uttered things that are inappropriate.”

Hearing these words, her tears ceased and she never displayed impatience and discontent thenceforth.8

4) Sa’sah

Ahnaf Ibn Qais narrates: “Once, I complained to my paternal uncle Sa’sah, of stomach ache. Instead of sympathising with me, he rebuked me severely by saying: “O’ Nephew! Whenever you experience any discomfort and you complain about it to another being similar to yourself, there can exist only two possibilities on the issue: the person to whom you have narrated your problem is either your friend, in which case, quite obviously, he too would be concerned for you; or he is your enemy, in which case he would be delighted over your disturbed state.

Do not manifest your problem to someone who is like you and does not possess the power to free you from it; instead seek shelter in, and present the problem to Him, Who has afflicted you with it, for it is He, Who can rid you of it.

O’ Nephew! It has been forty years since one of my eyes lost its vision but I have not revealed this to anyone - not even my wife knows that I am blind in one eye!”9

5) Submission before a Ruling

The date-plantation of Zubair Ibn ‘Awwam (a cousin of the Noble Prophet (S)) lay adjacent to that of one of the Ansar (the Helpers). Once, there arose a dispute between them in respect of the irrigation of their lands.

In order to resolve the dispute they approached the Noble Prophet (S) and presented the problem to him. Taking into account the fact that the plantation of Zubair lay near the upper part of the land where the water came from, while that of the other person was near the lower section (and it was the customary practice that the upper part would be watered before the lower one), the Noble Prophet (S) ruled that it should be Zubair, who should water his plantation first, followed by the person from the Ansar.

Despite the totally just nature of the ruling, the Ansar was displeased and protested to the Noble Prophet (S) saying: “You have ruled in Zubair’s favour as he happens to be your cousin.”

The Noble Prophet (S) was so greatly upset at this antagonistic staement that the colour of his face changed. At this juncture, the following verse was revealed: “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.”10

This verse indicates that nobody can express dissatisfaction with the ruling of the leader of an Islamic government of the Noble Prophet (S) and seek to follow his own inclinations. One should submit totally to the verdict given.11

Notes

1. Noble Qur’an, Suratul An’am (6), Verse 71

2. Jame’ al-Sa’adat, Volume 3, Page 204

3. Submission to the will of Allah.(Tr.)

4. Satisfaction and pleasure over divine decree.(Tr.)

5. Complete reliance upon Allah.(Tr.)

6. Shanidani-ha-e-Tarikh, Page 32; Mahajjatul Baiďa, Volume 3, Page 43

7. Paighambar Wa Yaran, Pages 264–259; Tabaqat IbnSa’d , Volume 3, Pages 122-124

8. Namunah-e-Ma’arif, Volume 2, Page 761

9. Pand-e-Tarikh, Volume 5, Page 188; Al-Kuna Wa al-Alqab, Volume 2, Page 13

10. Noble Qur’an, Suratul Nisa (4), Verse 65 (و يُسَلِّمُوا تَسلِيمًا )

11. Dastan-ha Wa Pand-ha, Volume 9, Page 102; Majma’ul Bayan, Volume 3, Page 69

24. Contemplation

Allah, the Wise, has said:

اَوَلَمْ يَتَفَکَّرُوا فِي أََنْفُسِهِمْ مَا خَلَقَ اللٌّهُ السَّمٌواَتِ وَ الأََرْضَ وَ ماَ بَيْنَهُماَ إِلاَّ بِالْحَقِّ وَ أََجَلٍ مُسَمًّى

“Do they not reflect within themselves: Allah did not create the heavens and the earth and what is between them two but with truth, and (for) an appointed term?”1

Imam ‘Ali (as) said:

أَلتَّفَکُّرُ يَدْعُو إِِلـى الْبِرِّ وَ الْعَمَلِ بِهِ

“Contemplation invites (man) towards good (deed) and its performance.”2

Short Expalantion

Reflecting over one’s own state and that of the other people leads to the manifestation of the good, expiation of sins and illumination of the heart. It draws a person’s attention towards his Hereafter and brings about an increase in his or her (good) deeds.

Contemplation is a quality and an act of worship, the like of which there is none - just as the Noble Prophet (S) has said: “An hour of contemplation is superior to an entire year’s worship.” Only he, upon whose heart Allah has cast His glance and illuminated it with the light of His cognizance, can reach the station of contemplation, whereupon he then begins to perceive the world with a vision of comprehension and understanding, and never becomes heedless of Allah.3

1) Rabi’ah

Rabi’ah Ibn Ka’b reports: “Once, the Noble Prophet (S) said to me: “O’ Rabi’ah! You have been serving me for seven years and therefore, will you not ask for something from me in order that I grant it to you?”

“O’ Prophet of Allah! Grant me some time in order that I may reflect over the matter,” I requested. The next day, when I had arrived in his presence, the Prophet (S) said: “O’ Rabi’ah! Speak out your wish.”

“Pray to Allah that He makes me enter Paradise along with you!” I said.

Hearing this request, he inquired, “Who is it that has taught you to seek this from me?”

“No one has taught it to me. I considered that if I sought great wealth, it would eventually get exhausted; if I sought a long life and numerous children, the ultimate eventuality would be death; hence, as a result of this contemplation, I eventually opted for this request,” I replied.

The Noble Prophet (S) lowered his head for a few moments as he deliberated, after which, raising his head, he said: “I shall seek your wish from Allah, but you must help me too (in this matter) by prostrating excessively.”4

2) Contemplation before Action

One of the companions of the Noble Prophet (S) said to him: “I always tend to suffer losses in my business transactions. The guile and deception of the sellers or the purchasers act like magic and leave me cheated.”

The Noble Prophet (S) advised: “In every transaction in which you fear that you might be deceived, demand from the person with whom you are doing business with the right to annul the transaction within a period of three days. This is for the reason that should you happen to suffer losses, you would be able to take back your money. In addition, be patient and forbearing in the course of the transaction.

“Do know that contemplation and patience are from Allah, while hastiness and impetuosity are from Shaitan. You can learn this lesson from a dog, for when you throw a piece of bread to a dog, it does not immediately begin to eat it but first smells it and after finding it to be appropriate, begins eating it; similarly, you should smell every matter that comes up before you (i.e. reflect and ponder over the pros and cons of it and do not embark upon it without the preliminaries). You, with your intellect and wisdom, are no less than a dog; thus, contemplate and reflect before every action.”5

3) Types of Contemplation

Miqdad, one of the loyal companions of ‘Ali (as), says: “I went to Abu Hurairah who said that he had heard the Noble Prophet (S) say: ‘Contemplating for an hour is better than the worship of one year.’

I went to Ibn ‘Abbas and heard him say that the Noble Prophet (S) said: ‘Contemplation for one hour is superior to seven years of worship.’

I went to another companion and heard him narrate that the Noble Prophet (S) said: ‘An hour of contemplation is better than seventy years of worship.’

I was astonished to hear each of them narrating differently from the other and so, I approached the Noble Prophet (S) and informed him of the three different versions. He said: “All three of them speak the truth.” Then, in order to prove his point, he summoned the three men. All of us gathered in the presence of the Noble Prophet (S).

The Noble Prophet (S) asked Abu Hurairah: “How do you contemplate?”

“As stated by Allah in the Qur’an: ‘(Men of understanding) reflect on the creation of the heavens and the earth.’6 . I too reflect upon the wonders of the heavens and the earth,” he replied.

The Noble Prophet (S) remarked, “One hour of your contemplation is better than one year of worship.”

Then turning to Ibn ‘Abbas, he asked, “How do you contemplate?”

“I reflect upon death and the horrors of the Day of Judgment,” replied Ibn ‘Abbas.

The Noble Prophet (S) said, “One hour of your contemplation is better than seven years of worship.” Then, he asked the other companion, “In what manner do you contemplate?”

The companion answered, “I reflect upon the fire of Hell and its dreadfulness and severity.”

“One hour of your contemplation is better than seventy years of worship,” the Noble Prophet (S) stated.

In this way the issue was solved and it became clear that the rewards for contemplation depended upon the intention that accompanied it.7

4) Thoughts of Leadership

Sa’di narrates: “One of my friends who was disturbed and distressed due to his meagre livelihood, complained to me about his low income and a large family.”

“In order to safeguard my reputation, I intend to shift to another city so that no one becomes aware of the abject state of my affairs,” he said. “You are aware that I know accounting and can maintain accounts; I have approached you so that you use your rank and position to get me a job in the government so that I might lead my remaining life with peace of mind and will be grateful to you for your efforts!”

I said to him, “Handling the accounts of the king entails two aspects; on the one hand it carries hope while on the other hand it is also work which has to be feared. Do not place yourself in an ominous situation for the hope which the work possesses.”

“In view of my condition, your advice appears to be inappropriate; in addition, you have not responded correctly to my request,” said the friend.

“You surely possess piety, knowledge and trustworthiness but (do realize that) envious and fault-finding individuals lie in wait for you. It is in your own interest that you lead your life with contentment and abandon the idea of a high rank and post,” I explained.

My friend was upset when he heard this and said, “What kind of reasoning and deliberation is this? It is in times of need that friends should step forward for help, for in good times even enemies pretend to be one’s friend.”

Sensing his embarrassment over my advice, I took him to the minister of treasury who was known to me. I narrated to him my friend’s plight and the minister assigned him the responsibility of a petty task.

As time passed, the officials found him to be vigilant and pleasant-mannered and so promoted him. After a long time, I embarked on a journey to Makkah with some of my friends. On the way back, not far from my city, I came across my friend who seemed to be in a state of distress. He came towards me looking depressed.

“Why are you in such a state?” I asked him.

“Just as you had predicted, a group of people became envious of me and accused me of treason,” he responded. “The king, without any investigation, threw me into prison and subjected me to torture and punishment. I remained in prison till the news of the return of the pilgrims reached the city, whereupon I was set free. The king even went to the extent of confiscating the inheritance which I had received from my father.”

Sa’di continues: “I said to him, ‘I had advised you previously that working for kings is similar to a journey by sea – beneficial, but at the same time, dangerous – you might either strike treasure or end up in destruction, but you refused to take heed!’”8

5) The Kingdom of Rey or Killing the Imam

Yazid instructed his governor, ‘Ubaidullah Ibn Ziyad, that if Husain (as) refused to pledge allegiance, he should fight the Imam (as).

Prior to the incident of Kerbala, ‘Ubaidullah Ibn Ziyad had appointed ‘Umar Ibn Sa`d as governor of the province of Rey, but before he could go there, ‘Ubaidullah Ibn Ziyad sent him a letter, which contained the following instructions: ‘Husain (as) has arrived in Iraq. First proceed to Iraq, fight with him, kill him and then proceed towards Rey.’

‘Umar IbnSa’d approached ‘Ubaidullah and requested: “O’ Amir! Relieve me of this responsibility!”

“I shall relieve you of this responsibility but I shall also relieve you of the governorship of Rey,” ‘Ubaidullah responded.

‘Umar IbnSa’d found himself hesitating between fighting the Imam (as) and governing the great kingdom of Rey. He requested ‘Ubaidullah to give him respite for a night so that he could reflect over the matter. ‘Ubaidullah agreed and ‘Umar Ibn Sa’d passed the entire night pondering over the matter till he eventually opted for the kingdom of Rey, which lay before him at that moment, but chose to disregard Hell and Paradise, which were in the next life. He decided to fight the Imam (as).

The next morning, he went to ‘Ubaidullah and expressed his readiness to accept the responsibility of fighting the Imam (as). ‘Ubaidullah placed a huge army at his disposal so that he could proceed to Kerbala for the purpose.

Imam Husain (as) entered Kerbala on the 2nd of Muharram while ‘Umar IbnSa’d , in his capacity as the supreme commander of his army and with a four thousand strong cavalry, arrived there on the 3rd.

He appointed Shimr as the chief of his army and on the 10th of Muharram went to the extent of ordering the killing of Imam Husain (as) and seventy two of his children and companions just for the purpose of acquiring the kingdom of Rey.”9

Notes

1. Noble Qur’an, Suratul Rum (30), Verse 8

2. Jame’ al-Sa’adat, Volume 1, Page 166

3. Tadhkerah al-Haqaiq, Page 29

4. Khazinatul Jawahir, Page 345; Al-Da’wat (By Rawandi)

5. Riwayat-ha Wa Hikayat-ha, Page 195; Dastan-ha-e-Mathnawi, Volume 2, Page 125

6. Noble Qur’an, Surat Ale ‘Imran (3), Verse 191

7. Dastan-ha Wa Pand-ha, Volume 5, Page 87; Tafsir Ruhul Bayan, Volume 8, Page 440

8. Hikayat-ha-e-Gulistan, Page 65

9. Muntahal A’mal, Volume 1, Page 333

25. Humiliation

Allah, the Wise, has said:

يَا أَيُّهاَ الَّذِينَ آمَنُوا لاَ يَسْخَرْ قَوْمٌ مِنْ قَوْمٍ

“O you who believe! let not (one) people laugh at (another) people.”1

The Noble Prophet (S) said:

مَنْ حَقَرَ مُؤْمِناً مِسْکِيناً أَوْ غَيْرَ مِسْکِينٍ لَمْ يَزَلِ اللٌّهُ عَزَّ وَ جَلَّ حَاقِراً لَهُ مَاقِتاً

“If a person humiliates a believer, indigent or otherwise, Allah shall always abhor and humiliate him.”2

Short Expalantion

Factors such as arrogance, malice, envy and the like cause some individuals to view others who are either illiterate or lack strength and whom they have compelled into performing base and lowly work, with contempt and humiliation.

Disparagement in every form is forbidden; moreover, if the humiliated person experiences a feeling of disgrace and injury, this is bound to result in a metaphysical reaction which would reflect badly upon the esteem and personality of the offender. Thus, it is befitting to take regard of the weakest of Allah’s creations so that, we too are encompassed by His grace and compassion.

1) Mufaďďhal Ibn ‘Umar

Once, a letter signed by some of the Shiite elders, was brought to Imam Sadiq (as) by a few of the signatories themselves. The letter complained of the friendship of Mufaďďhal Ibn ‘Umar, the Imam’s representative in Kufah, with some pigeon-fanciers, who were apparently not of good character.

After reading the letter, the Imam (as) wrote and sent a letter to Mufaďďhal through those very individuals who had brought the complaint to him.

Perchance, the Imam’s letter reached Mufaďďhal while some of the signatories of the letter of complaint were present in his house.

Opening the letter in their presence, he read it and then handed it over to them. When the signatories read the letter, they found that it contained some instructions from Imam (as) to Mufaďďhal, requiring him to arrange a transaction involving a large amount of money. The letter did not make the slightest reference to Mufaďďhal’s association with the pigion-fanciers.

Since the issue concerned the raising of money, Mufaďďhal’s guests lowered their heads and said that they needed time to think about it. They asked to be excused from making any monetary contribution.

Mufaďďhal, the intelligent person that he was, requested them to stay over for food and prevented them from leaving his house. In the meantime, he sent word to the pigeon-fanciers asking them to come to his house. When they had arrived, he read out the Imam’s letter to them in full view of the previous group. Without wasting any time, the pigeon-fanciers left and while the previous group was still engaged in consuming the food, they returned, handed over a large amount of money to Mufaďďhal and then took his leave.

At this point, Mufaďďhal turned to the complainants and said: “Despite the fact that these youths help the religion when the occasion demands and there exists a great possibility that they may turn to the right path, you desire that I should not entertain them and associate with them? Do you think Allah is in need of your prayers and fasts that you have become so haughty over them, but when it comes to money, you seek excuses and refuse to answer the call of the Imam (as)?”

The elders who had viewed Mufaďďhal’s friendship with those youths with contempt, were left mortified and speechless as they departed from his house.3

2) The Conduct of the Noble Prophet

The Noble Prophet (S) and a few other individuals were having their meal when a person, suffering from smallpox, came to the gathering. His disease was so acute that the boils had become septic. Every person, near whom this diseased person tried to sit, would show his revulsion and loathing by rising up and moving away from him. (Noticing this) the Noble Prophet (S) made the person sit beside himself and exhibited great kindness towards him.



On another occasion, the Noble Prophet (S), together with a few of his companions, was busy having his food when a leper arrived in the gathering. The people present expressed their abhorrence and detestation over his arrival but the Noble Prophet (S) asked him to sit next to himself and invited him to eat the food.

A person from the Quraish, who had displayed his aversion, was afflicted with the same disease before meeting his death!4

3) The Consequence of Holding Someone in Contempt

There lived amongst Bani Isra`il , a person who was so sinful and immoral that they eventually had him expelled from their midst.

Once, while wandering around, he came across a pious worshipper, above whose head flew a pigeon casting its shadow over him (thus protecting him from the sun). He said to himself: “I am a Banished person but this man is a pious individual; if I sit near him it is possible that due to his piety, Allah may show mercy upon me too.”

With this in mind, he approached the worshipper and sat down beside him. On seeing the exiled man sit next to him, the worshipper thought to himself: “I am the pious worshipper of this tribe whilst he is a disreputable, Banished and despised sinner; how can he sit down beside me?” Turning his head away from the man, the worshipper ordered him to go away from him.

Just as he had uttered these words, Allah revealed to the prophet of the time: “Go to those two persons and ask them to start their deeds afresh, for I have forgiven all the sins of the immoral person and erased all the good deeds of the worshipper,” (for exhibiting self-conceit and holding the other person in contempt).5

4) The Short and Ugly Son

Sa’di narrates: “A king had several sons, one of them being short, thin and ugly, while the others were tall and good-looking.

The king would look at the short son with scorn and contempt, thereby causing him humiliation. The son, being intelligent, realized why his father looked down upon him and so said to him: “O’ Father! A short but wise person is better than a tall but ignorant one. He who is taller is not necessarily better and superior; a sheep is clean but an elephant, like a carcass, always possess a foul smell.”

The son’s words made the king laugh and the elders of the court approved of what he said, but his brothers were upset.

Coincidentally, during those days, it so happened that the enemy forces attacked the kingdom and the first person from the king’s army to heroically attack the enemy was the king’s short and ugly son. With a display of great courage, he felled a few of the enemy chiefs and then, returning to his father and paying his respects to him, said: “On the day of battle the lean horse comes of use.” Despite the fact that a group of his soldiers had taken flight, the son returned to the battlefield.

“O’ Men! Endeavour hard or else put on the dress of womenfolk,” he shouted with bitter sarcasm.

This sarcasm breathed fresh life into the cavalry who fought with renewed vigour till they eventually overcame the enemy forces and became victorious. The king kissed his son all over the face and named him his successor. From then on, he looked at this son with great respect and esteem. These events caused his brothers to become so envious of him that they put poison into his food in order to get rid of him. Fortunately, his sister watched what was happening through a small door and sent a warning signal to her brother by shutting the door loudly. The intelligent brother became suspicious and abstained from eating the food.

“It is impossible for skilled people to die while the unskilled ones continue to live on and take their place,” he commented.

When the king was informed of the incident, he reprimanded the other brothers and sent each of them to the farthest part of his kingdom.6

5) Bring forth One Worse thanYourself !]

Allah revealed to Prophet Musa (as): “The next time you come to converse withMe , bring along someone who is inferior to you.”

Musa (as) set out in quest of such a person but failed to find one, because every person that he encountered, he did not have the nerve to think that he was superior to that person.

Then, deciding to direct his search amongst the animals, his eyes fell upon a diseased dog. He decided to take it along with him. He tied a rope around the dog’s neck and began pulling it but after a short distance, he regretted his action and set the dog free. He returned empty-handed to have his conversation with Allah.

“Why did you not bring someone along with you, in accordance withMy order?” came the voice from Allah.

Musa (as) beseeched, “O’ Lord! I failed to find anyone who could be inferior to me.”

The reply came from Allah: “By My Might and Glory! Had you brought someone, regarding him to be inferior to yourself, I would have surely erased your name from the list of Prophets (and relieved you of the rank of Prophethood)!”7

Notes

1. Noble Qur’an, Suratul Hujarat (49), Verse 11

2. Jame’ al-Sa’adat, Volume 2, Page 215

3. Ba MardumIn Guneh Barkhord Konim, Page 78; Manhajul Maqal of Astarabadi, Page 343

4. ‘Ilm-e-Akhlaq-e-Islami, Volume 1, Page 435; Jame’ al-Sa’adat, Volume 1, Page 357

5. Shanidani-ha-e-Tarikh, Page 373; Mahajjatul Baiďa, Volume 6, Page 239

6. Hikayat-ha-e-Gulistan, Page 43

7. Namunah-e-Ma’arif, Volume 2, Page 676; Layaliul Akhbar, Page 197