Anecdotes of Reflection Volume 2

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Anecdotes of Reflection Author:
Publisher: The Islamic Education Board of the World Federation of Khoja Shia Ithna-Asheri Muslim Communities
Category: Various Books

Anecdotes of Reflection

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

Author: Sayyid Ali Akbar Sadaaqat
Publisher: The Islamic Education Board of the World Federation of Khoja Shia Ithna-Asheri Muslim Communities
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Anecdotes of Reflection

Anecdotes of Reflection Volume 2

Author:
Publisher: The Islamic Education Board of the World Federation of Khoja Shia Ithna-Asheri Muslim Communities
English

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

26. Pride

Allah, the Wise, has said:

فَالَّذِينَ لاَ يُؤْمِنُوْنَ بِالآخِرَةِ قُلُوبُهُمْ مُّـنْكِرَةٌ وَّ هُمْ مُسْـتَكْبِرُونَ

“As to those who believe not in the Hereafter, their hearts refuse to know, and they are arrogant.”1

The Noble Prophet (S) said:

لاَ يَدْخُلُ الْجَنَّةَ مَنْ کاَنَ فِي قَلْبِهِ مِثْقاَلَُ حَبَّةٍ مِنْ خَرْدَلٍ مِنْ کِبْرٍ

“One, whose heart contains pride, (even if it is) in the measure of a mustard-seed, shall not enter Paradise.”2

Short Expalantion

A proud and arrogant person regards himself better and superior to others and by assuming vain and wishful thoughts in his mind, adopts the conduct of Shaitan (Satan) who said: “I have been created of fire while Adam has been created of earth, and fire possesses superiority over earth.” The first sin to have been committed in the world of creation was arrogance on the part of Shaitan.

Thus, as for it being a vice, there can be no doubt or scepticism. Proud and arrogant individuals look down upon others and anticipate others to greet them and exhibit respect and deference towards them, always nurturing aspects of their superiority and greatness within their minds. The difference between ‘Ujb and Takabbur is that someone who suffers from ‘Ujb is egocentric, whereas one who suffers from takabbur possesses an air of self-superiority with respect to others and it is for this reason that his (spiritual) sickness is greater than one possessing ‘Ujb.

1) Abu Jahl

‘Abdullah Ibn Mas’ud, a companion of the Noble Prophet (S), was the first person to openly recite the Qur’an in front of a gathering. He participated in all the battles of the Noble Prophet (S) but was so short that even when he stood up among people who were sitting, he would not rise above them! It was for this reason that in the battle of Badr, he requested the Noble Prophet (S): “I do not possess the strength to fight in the battle; can you assign me some task by means of which I too can attain the same reward as those who fight?”

“Look amongst the dying infidels and if you happen to find anyone of them still alive, kill him,” the Prophet (S) replied.

‘Abdullah narrates: “As I moved in the midst of people who seemed to be dead, I came to Abu Jahl, the most unyielding enemy of the Noble Prophet (S). He still had some life left in him.

“I thank Allah that He has humiliated you,” I said as I sat on his chest.

Abu Jahl opened his eyes and grunted, “Woe unto you! Who has been victorious?”

“Victory is for Allah and His Prophet, and it is for this reason that I shall kill you,” I replied, placing my foot on his neck.

With great arrogance, he cried, “O’ tiny shepherd! You have placed your foot on a very exalted place. Do know that nothing is more painful for me than to be killed by a dwarf like you. Oh! Why did not one of the sons of ‘Abdul Muttalibkill me?”

I severed his head from his body and appeared before the Noble Prophet (S).

“Glad tidings to you, O’ Prophet of Allah! This is the head of Abu Jahl.”3

“Abu Jahl was more sinful and worse than Fir’awn of the time of Musa (as). When Fir’awn was convinced that he would perish, he believed in Allah, whereas when Abu Jahl became certain of his impending doom, he called upon Lat and ‘Uzza to save him,” the Prophet remarked later.4

2) Walid Ibn Mughairah

Three years after having been appointed as a prophet and with only a handful of people having accepted Islam, it was revealed to the Noble Prophet (S): “Openly proclaim your Prophethood and disregard the ridicule and troubles from the polytheists, forWe shall protect you from their evils.”

One of the opponents was Walid Ibn Mughairah. Once, Jibra`il the divine Archangel, was with the Noble Prophet (S) when Walid happened to pass by. Seeing him, Jibra`il asked the Noble Prophet (S): “This Walid Ibn Mughairah, is he of those who ridicule you?”

When the Noble Prophet replied in the affirmative, Jibra`il pointed towards Walid’s foot.

Walid continued walking until he reached the place where a person from the tribe of Khuza’ah was engaged in sharpening arrows. Walid stepped on the sharp splinters and chippings lying on the ground, some of which penetrated into the heel of his foot. His heel was badly bruised as blood began to flow. Walid’s pride prevented him from bending down and plucking the splinters out of his heel. On reaching his home, he heaved himself into a chair and dropped off to sleep while his daughter slept on the floor beside the chair.

Meanwhile, the blood gushed out so profusely from Walid’s wound that it reached the mattress of his daughter who woke up from her sleep. She asked her slave-girl why she had not shut the lid of the water-skin.

Walid explained, “This is not the water from the water-skin. It is the blood of your father.”

He then dictated his will and left this world - departing for Hell.5

3) The Rich near the Poor

A rich person dressed in clean and elegant clothes arrived in the presence of the Noble Prophet (S) and sat down before him. A short while later, a poor person wearing old and tattered clothes, came and sat down near the rich person, who immediately gathered his neat garments from near the poor person and drew it towards himself.

Having observed this, the Noble Prophet (S) remarked to the rich man: “Did you fear that the poor person next to you might make your clothes dirty?”

“No,” replied the man.

“Then why did you behave so?” asked the Noble Prophet (S).

“I have a companion (soul) that makes good deeds appear evil to me and vice-versa. O’ Prophet of Allah! As a punishment for this reprehensible act of mine, I gift half of my wealth to the poor man”.

Turning to the poor person, the Noble Prophet (S) inquired, “Do you accept the offer?”

“No, O’ Prophet of Allah,” said the man.

When the rich person wanted to know the reason, the poor man explained: “I fear I too might come to acquire the pride and self-conceit which has overwhelmed you.”6

4) Sulaiman Ibn ‘Abdul Malik

One Friday, Sulaiman Ibn ‘Abdul Malik, (one of the Caliphs of Bani Marwan) put on new clothes, applied perfume and ordered that the chest containing the royal turbans be brought before him.

With a mirror in one hand, he kept trying on one turban after another till he was eventually satisfied with one.

With pomp and glory, he set off for the mosque. As he entered the mosque, he ascended the pulpit, looking particularly pleased with his appearance, and kept adjusting his outfit. The sermon he delivered made him feel elated with himself and several times during the sermon, he appeared to be obsessed with his dress and thought to himself, “I am a Sultan, young, awe-inspiring and immensely generous.”

At the end of his sermon, he descended from the pulpit and headed towards his palace. Once inside, he asked a female who seemed to be one of his slave-girls: “What is your opinion about me?”

“I find you to be honourable and joyous; alas! If only it were not for the poem of a poet!” replied

the slave-girl.

Sulaiman was taken aback by this comment. He insisted on hearing the poem, so she recited:

‘You are a good commodity and investment, if only you remain forever,

But alas! For man, there is no eternity.’

As soon as Sulaiman heard it, he burst into tears and continued to weep for the entire day. In the evening he summoned the slave-girl in order to find out what had prompted her to recite that poem, but she swore that till that day she had neither come before himnor had she recited any poem. All the other slave-girls vouched for her testimony. It then struck Sulaiman that the incident had a supernatural dimension attached to it and the thought filled him with great fear and apprehension.

Not long afterwards, he departed from the world with the self-conceit that had come to seize him.7

5) Khusrow Parvez

Of the kings to whom the Noble Prophet (S) had sent letters inviting them to Islam, one was Khusrow Parvez, the emperor of Iran. The letter was sent to him through ‘Abdullah Ibn Hadhakah.

On receiving the letter, Khusrow ordered it to be translated. When it was translated, he noticed that the Noble Prophet (S) had written his own name before the emperor’s and this proved too hard for him to digest. He tore the letter in fury, totally ignored ‘Abdullah and refrained from responding to the letter.

When the Noble Prophet (S) was informed of this act, he prayed: “O’ Lord! You too tear apart his kingdom.”

Khusrow wrote to Badhan, the king of Yemen: “It has reached my ears that a person has claimed Prophethood in Hijaz. Arrange to send two brave and courageous persons to him so that they may bring him to me as a captive.”

Badhan sent two persons, Babwaih and Kharkh’Asrah to Hijaz and they presented Badhan’s letter to the Noble Prophet (S).

He said to them: “You may rest now for I shall hand over my reply to you tomorrow.”

The next morning when they arrived before him, the Noble Prophet (S) told them: “Inform Badhan that last night (10th of Jumada al-Ula, year 7 ah), when seven hours of the night had passed, my Lord killed Khusrow Parvez at the hands of his son Sheerwaih, and shortly we shall prevail over his empire. If you accept Islam, you can continue to rule over your region.”8

Notes

1. Noble Qur’an, Suratul Nahl (16) Verse 22

2. Jame’ al-Sa’adat, Volume 1, Page 346

3. Paighambar Wa Yaran, Volume 4, Page 206; Tabaqat IbnSa’d , Volume 3, Page 106

4. Safinatul Bihar, Volume 1, Page 200

5. Muntahal A’mal, Volume 1, Page 36

6. Rahnama-e-Sa’adat, Volume 1, Page 161; Al-Kafi, Volume 2, ChapterThe Excellence Of the Poor Muslims

7. Pand-e-Tarikh, Volume 3, Page 37

8. Dastan-ha Wa Pand-ha, Volume 2, Page 126; Rauďatul Safa

27. Humbleness

Allah, the Wise, has said:

وَ عِباَدُ الرَّحْمٌنِ الَّذِيْنَ يَمْشُوْنَ عَلى الأَرْضِ هَوْناً

“And the servants of the Beneficent Allah are they who walk on the earth in humbleness.”1

The Noble Prophet (S) has said:

ماَ تَواَضَعَ أَحَدٌ لِلٌّهِ إِِلاَّ رَفَعَهُ اللٌّهُ

“There is none, who exhibits humility for (the sake of) Allah, except that Allah grants him greatness and eminence.”2

Short Expalantion

Humbleness is the root of all virtues. A humble person is always submissive before the majesty and greatness of Allah, and lays the foundation of his acts of worship on the platform of this significant virtue.

None can comprehend the reality of humility except the Near Ones, from amongst the servants of Allah who have comprehended the Unity of Allah. Submissiveness and fear (with respect to Allah) can only stem from humbleness and it is for this reason that the humble ones possess an appearance which causes them to be recognized by the angels and divine Gnostics.

Their appearance, demeanor, and social and domestic conduct clearlyreveals that they are far away from every kind of pride and arrogance.3

1) The Humbleness of Salman Farsi

Salman had been the governor of one of the cities of Syria for some time. His conduct during the period of his rule remained unchanged from that before his governorship; he would always wear ordinary clothing, travel on foot and even place his household things as security and surety (for borrowing money).

Once, while moving through the bazar, he saw a man who had purchased some alfalfa and was looking for someone to carry it to his house for him. Salman approached the person, who failed to recognize him, and agreed to carry his load free of charge. The man placed the load of alfalfa on Salman’s back. As they were walking, they came across a person who immediately recognized Salman.

“O’ Leader! Where are you carrying this burden?” he exclaimed.

Hearing these words, the owner of the load realized that the person carrying his load was Salman. He fell down on his knees and implored: “Forgive me, for I had failed to recognise you.”

“Nevertheless, I must carry this load to your house,” said Salman.

When he had done so, he said to the man, “I have fulfilled my promise; now it is for you to promise that henceforth you will never seek the services of anyone for anything. (And know!) By you carrying things which you are able to, it will not reflect negatively upon your manliness.”4

2) Bilal the Abyssinian

Bilal was one of those Muslims who had made great progress spiritually to the extent that he became the muezzin of the Noble Prophet (S). The Noble Prophet (S) would say to him: “O’ Bilal! Invigorate my soul (by means of your Adhan).”

The Noble Prophet (S) not only placed him in charge of the public treasury, but also treated him as if he were his blood brother.

“When I enter Paradise, I shall hear your footsteps ahead of me, as you walk on its lush-green ground,” he had told Bilal.

Consequently, the other Muslims would approach Bilal and congratulate him for the lofty rank that he had come to acquire for himself, but he never allowed their compliments to make him arrogant, nor did he permit the people’s praises to change him. With great humbleness, he would respond to their praises by saying, “I am an Abyssinian and (till yesterday) I had been a slave.”5

3) The Humbleness of the Noble Prophet

Abu Dharr narrates: “Once, I observed Salman and Bilal arriving in the presence of the Noble Prophet (S). Salman, out of respect, fell down at the Prophet’s feet and kissed them. The Noble Prophet (S) endeavoured to prevent him from performing this act.

“Do not perform acts that the non-Arabs perform for their emperors,” advised the Noble Prophet (S). “I am (just) a servant from amongst the servants of Allah - I eat what they eat and sit where they sit.”6

4) Muhammad Ibn Muslim

Muhammad Ibn Muslim was a wealthy individual from the nobles of Kufah and a companion of Imam Baqir (as) and Imam Sadiq (as). Once, Imam Baqir (as) advised him: “O’ Muhammad! You must be humble and modest.”

On his return to Kufah from Madinah, Muhammad Ibn Muslim picked up a pair of scales and a container of dates. He then sat down at the door of Kufah’s main mosque and began calling out: “Wh'oever needs dates, should purchase them from me.” (He acted thus so that not the slightest pride should remain within him).

His relatives objected to him by saying that he had disgraced them through this act of his.

“My Imam has instructed me to perform a task and I shall not disobey him; I shall not move from this place till I have sold all the dates that are in this container,” said Muhammad.

“If it is as you say, then you might as well take up the work of a miller,” his relatives said to him sarcastically.

To their surprise, Muhammad agreed. He purchased a hand-mill and busied himself with grinding wheat into flour, the intention being to emancipate himself from vanity and self-importance.7

5) ‘Isa and the Washing of his Disciples’ Feet

‘Isa Ibn Maryam (as) once told his disciples that he sought a favour from them.

“What do you want us to do?” they asked.

‘Isa (as) moved from his place and washed the feet of all the disciples!

“O’ Spirit of Allah! It is more befitting that we should wash your feet!” they exclaimed.

“The person who is the most deserving to serve is one who is a scholar. I have acted thus in order that I may have demonstrated humbleness. You too should develop the quality of humbleness and after I have gone you should behave with the people with humility and modesty just as I have behaved with you,”

‘Isa (as) said. “It is by means of humbleness and not arrogance that wisdom flourishes, just as it is on soft ground that plants grow, not on hard mountainous terrain.”8

Notes

1. Noble Qur’an, Suratul Furqan (25), Verse 63

2. Jame’ al-Sa’adat, Volume 1, Page 359

3. Tadhkeratul Haqaiq, Page 55

4. Jawame’ al-Hikayat, Page 178

5. Hikayat-ha-e-Shanidani, Volume 4, Page 173; Tabaqat IbnSa’d , Volume 3, Page 238

6. Dars-hai Az Zindagi-e-Payambar, Page 162; Biharul Anwar, Volume 76, Page 63

7. Riwayat-ha Wa Hikayat-ha, Page 103; Dastan-ha-e-Parakandeh, Volume 3, Page 18

8. Namunah-e-Ma’arif, Volume 3, Page 223; Al-Wafi, Volume 1, Page 4

28. Repentance

Allah, the Wise, has said:

وَ أََنِ اسْـتَغْفِرُوا رَبَّکُمْ ثُمَّ تُوْبُوا إِلَيْهِ

“And that you ask forgiveness of your Lord,then turn to Him.”1

Imam Sadiq (as) said:

إِِذَا تَابَ الْعَبْدُ تَوْبَةً نَصُوحاً أََحَبَّهُ اللٌّهُ فَسَتَرَ عَلَيْهِ

“If a servant repents sincerely, Allah loves him (and) so conceals his sins.”2

Short Expalantion

Repentance is the cord of Allah which those repenting must necessarily grasp; they need to clean their interior of their sins and testify against themselves before their Lord.

They should be repentant from the depths of their hearts with regards to their past misdeeds, and fearful with regards to the remaining period of their lives. The auliya (friends) of Allah repent for the (inappropriate) thoughts that may have passed through their minds, while the special ones repent for engaging themselves in anything other than Allah, even as the general masses repent for the sins committed by them.

It is vital that, in order to make amends for past (mis)deeds and refrain from committing sins in the future, the person repenting should not look upon any sin as being trivial and insignificant, but should always experience regret over his past lapses, keep his soul away from various kinds of lust and guide it towards struggle (against lust) and worship.3

1) The Inventor of a Religion and Repentance

Imam Sadiq (as) related: “In ancient times there lived a man who sought to earn his livelihood and procure great wealth by lawful means but was unsuccessful. He then strived to achieve his objectives by unlawful means but once again failed.

Satan appeared before him and said to him: “You tried to acquire great wealth by lawful as well as unlawful means but were unsuccessful. Do you want me to show you a way by which you would not only become wealthy but you would also attract numerous followers?”

The man expressed his willingness to know how he could get rich.

“Concoct a religion and invite people to follow it,” suggested Satan.

The man fabricated a religion and soon, he had a lot of followers through whom he became rich.

One day he realized that he had made a mistake by leading numerous people astray so he resolved to inform the people of the falsity of his religion and the error of his ways. But however hard he stressed and emphasized, the people simply refused to accept his word.

“Your previous views were correct; have you become sceptical of your own religion now?” they asked. When he heard these words, he got some shackles and chained himself. He pledged that he would not unchain himself until Allah accepted his repentance.

Allah revealed to the Prophet of the time to convey the following message to the person: “By My Honour! Even if you weep and supplicate to the extent that every ligament of your body falls apart, I shall never accept your prayers, till you inform those people who have died after having been led astray by you of the reality and they turn back from your religion.”4

2) The Employee of Bani Umayyah

‘Ali Ibn Hamzah relates: “I had a young friend who worked as a scribe within the Bani Umayyah administration. Once, he asked me to arrange an appointment for him to meet Imam Sadiq (as). I sought permission from the Imam (as) and he agreed to meet the man. At the appointed time, my friend and I arrived in the Imam’s (as) presence.

My friend greeted the Imam (as), sat down and said: “May Ibe made your ransom! I had occupied a position in the Ministry of Treasury of the Bani Umayyah and have managed to acquire great wealth, although I have committed some crimes too!”

“If the Bani Umayyah did not have people like you to collect taxes for them and accompany them in their battles, they could not have usurped our rights,” said Imam Sadiq (as).

“Does there exist a way for my salvation?” pleaded the youth.

The Imam (as) asked: “If I tell you, would you act upon it?”

The youth replied in the affirmative.

“From the possessions that remain with you, return those whose owners are known to you, and as for those things for which the owners are unknown to you, give them off in charity on behalf of their owners. In exchange for this act, I shall guarantee you Paradise!” said Imam (as).

Lowering his head, the youth responded after a long deliberation: “May Ibe made your ransom! I shall do as instructed by you.”

‘Ali Ibn Hamzah says: We got up and proceeded towards Kufah. There, my friend divested himself of all his possessions - even his clothes - either returning them to their owners or giving them to charity. I collected some money from my friends to purchase some clothes for him and I used to send him money for his expenses.

A few months after this incident, he fell ill and we used to visit him regularly during his sickness. One day, when I paid him a visit, I found him on the verge of dying. Opening his eyes he said to me: “O’ ‘Ali! The Imam (as) has fulfilled his promise.” Then he departed from the world. We performed the ablutions, shrouded his body and finally buried him.

Some time later, I visited the Imam (as). As soon as his eyes fell upon me, he said: “O’ ‘Ali! I have fulfilled my promise to your friend.”

“May I be made yourransom! It is as you say. He too mentioned it (the guarantee of Paradise) to me before his death,” I said.”5

3) Return before Death

Mua’wiyah Ibn Wahab narrates: “When we set out for Makkah, there was an old man with us who used to engagehimself in acts of worship, but did not profess the Shi’ite faith. This old man was accompanied by his nephew, who was of the Shi’ites.

During the journey, the old man fell sick. I said to his nephew: “Why don’t you inform him of the true faith; it is possible that Allah may take him away from the world in the state of true faith and Wilayah.”

However, the other people advised him to leave the man alone and to let him die upon his own faith. However his nephew did not heed their advice. He went to his uncle and said: “O’ Uncle! After the death of the Noble Prophet (S), the people, with the exception of a handful who had adhered to Amirul Mo’minin (as), became apostates despite the fact that the Caliphate (of Amirul Mo’minin (as)) had already been stipulated by the Noble Prophet (S).”

Hearing these words, the old man heaved a sigh and said, “I accept this faith,” and then breathed his last.”

Mua’wiyah Ibn Wahab relates: “We entered Madinah and arrived before Imam Sadiq (as). ‘Ali Ibn Sari, one of our companions, related the incident of the old man’s repentance and his acceptance of Imamate just before his death, to the Imam (as) who said: “He is of the inmates of Paradise.”

‘Ali Ibn Sari remarked in astonishment: “The old man did not know anything about our faith and was totally ignorant of its laws and rulings; it was only when his soul was about to separate from his body that he accepted this faith!”

The Imam (as) explained: “What (more) do you want of him? By Allah! He has (already) entered Paradise.”6

4) Abu Lubabah

Abu Lubabah was one of the distinguished companions of the Noble Prophet (S) and had participated in the battle of Uhud and the conquest of Makkah. One of the sensitive aspects of his life was the incident of his repentance.

When the tribe of Bani Quraidhah violated their covenant with the Noble Prophet (S), the Noble Prophet (S) initiated a military expedition against them and besieged their fort. Some persons from the tribe of Aus approached him and requested: “Just as you had handed over the fate of the tribe of Bani Qainaqa’a to be decided by the tribe of Khazraj, leave it upon us to decide the fate of the tribe of Bani Quraidhah.”

“Will you be satisfied if I were to appoint one person from your tribe to rule in the matter?” the Noble Prophet (S) asked.

They agreed. The Noble Prophet (S) suggestedSa’d Ibn Mu’adh, but the Bani Quraidhah refused to accept him. They told him to send Abu Lubabah to them so that they could confer with him. The Noble Prophet (S) assigned Abu Lubabah, who had his house, property and family in the fort of Bani Quraidhah, the task of conducting consultations with them.

As soon as Abu Lubabah entered the fort, men and women, old and young, surrounded him and began lamenting and complaining to him (over the state of affairs) with the intention of attracting his pity and compassion. Then they asked: “Should we submit before the rule of the Noble Prophet (S)?”

“You could do that,” he replied, making a gesture (by pointing to his neck) to indicate that submission was equivalent to death.

He quickly realized that by performing this act, he had been unfaithful and disloyal to the Noble Prophet (S). It was on this occasion that the following verse was revealed: “O you who believe! Be not unfaithful to Allah and the Messenger, nor be unfaithful to your trusts while you know. Know that your property and your children are a temptation, and that Allah is He withWhom there is a mighty reward.”7

Overcome with shame, he came out of the fort and proceeded straight towards the mosque of Madinah and, tying himself to one of its pillars in the mosque, called out: “None should untie me till Allah accepts my repentance.”

He remained in that state for ten to fifteen days, allowing himself to be untied only for prayers or to go to the washroom.

“If Abu Lubabah had come to me, I would have sought forgiveness for him but since he himself awaits Allah’s forgiveness, leave him alone till Allah forgives him,” the Noble Prophet (S) commented when he came to know what Abu Lababah had done.

Umme Salamah states: “One day, at dawn, I saw the Noble Prophet (S) happy and smiling. May Allah always keep you smiling! What is the reason for it?” I asked him.

“Jibra`il has informed me that Abu Lubabah’s repentance has been accepted,” he said.

“Do I have your permission to inform him of the good news?” I asked.

“You may if you wish,” he answered. From inside the room I called out: “Glad tidings, O’ Abu Lubabah! Allah has accepted your repentance.”

The people rushed forward to untie him but he ordered: “I place you under the oath of Allah that none, except the Noble Prophet (S), should untie me.”

When the Noble Prophet (S) arrived in the mosque for the morning prayers, he untied Abu Lubabah from the pillar which stands even today, in the Mosque of the Noble Prophet (S) and is popularly known as the ‘Pillar of Repentance’ or the ‘Pillar of Abu Lubabah’.8

5) Buhlul, the Gravedigger

Buhlul9, the Gravedigger

Mu’adh Ibn Jabal was in tears when he arrived in the presence of the Noble Prophet (S) and greeted him. The Noble Prophet (S) replied to his greeting and asked: “What makes you cry?”

“At the door of the mosque, there is a good-looking youth who weeps as intensely as a mother whose young son has died, and he wishes to meet you,” replied Mu’adh.

The Noble Prophet (S) agreed to meet him.

The youth entered and greeted the Noble Prophet (S) who returned his greeting and enquired: “Why do you weep?”

“Why should I not weep? I have committed sins which Allah will never forgive and He is bound to hurl me into Hell,” said the youth.

“Have you associated someone with Allah?”

“No.”

“Have you killed anybody?”

“No.”

“Even if your sins are of the magnitude of mountains, Allah shall forgive them,” said the Noble Prophet (S).

“My sins are greater than the mountains,” the youth explained.

“Are your sins in the magnitude of the seven earths, the seas, the sands, the trees, all that lies on the earth, in the skies, the stars, the Throne and the Chair?” asked the Noble Prophet (S)).

“My sins are greater than all of these things.”

“Woe unto you! Are your sins greater than your Lord?”

The youth lowered his head and replied, “Allah is devoid of all blemishes; it is my Lord, who is greater.”

“Would you not relate one of your sins to me?” enquired the Noble Prophet (S).

“Why not?” responded the youth, whose name was Buhul. “For seven years I used to dig up the graves of the dead, take out their shrouds and sell them. One night, a maiden from amongst the Ansar (The Helpers) died and was buried in the cemetery. When I dug open her grave to remove the shroud from her body, the Satan tempted me and I committed a grave sin. As I was turning back, the body called out to me: “O’ Youth! Don’t you fear the Ruler of the Day of Judgment? Woe unto you of the fire of the Day of Judgment!”

Having narrated this, the youth wanted to know what he should do.

“O’ Sinner! Stay away from me for I fear that I might burn in your fire too!” cried out the Noble Prophet (S).

The youth left, heading straight towards the mountains. He tied his hands to his neck and became engrossed in worship, supplications and seeking forgiveness.

For forty days, he wept day and night to the extent that even the wild beasts were affected by his weeping. After forty days he asked Allah to either punish him by means of fire or forgive him, so that he might not have to face humiliation on the Day of Judgment.

Allah revealed the following verse, which refers to the forgiveness of Buhul: “And those who, when they commit an indecency or do injustices to their souls, remember Allah and ask forgiveness for their faults… and who forgives the faults but Allah.”10

The Noble Prophet (S) recited this verse with a smiling face and then asked: “Who can take me to that youth?”

Mu’adh agreed to take him. Accompanied by Mu’adh, the Noble Prophet (S) went to the place where the youth was. He saw him standing between two boulders, hands tied to his neck and engaged in supplication. His face had become dark due to the scorching sun and all his eyelashes had fallen off due to the intense weeping. Wild beasts had gathered around him while the birds circled over his head, all of them weeping over his distressed and pitiable state.

The Noble Prophet (S) advanced towards him, untied his hands and cleared the soil from the top of his head.

“O’ Buhul! Glad tidings for you; you have been liberated by Allah from the fire (of Hell),” he said.

Then, turning to his companions, he said, “This is how you should make amends for your sins.”11

Notes

1. Noble Qur’an, SuratHud (11), Verse 3

2. Jame’ al-Sa’adat, Volume 3, Page 65

3. Tadhkeratul Haqaiq, Page 75

4. Pand-e-Tarikh, Volume 4, Page 251; Biharul Anwar, Volume 2, Page 277

5. Shanidani-ha-e-Tarikh, Page 55; Mahajjatul Baiďa, Volume 3, Page 254

6. Khazinatul Jawahir, Page 312; Rauďatul Anwar of Sabzwari

7. Noble Qur’an, Suratul Anfal (8), Verse 27-28

يا أَيُّهَا الَّذِينَ آمَنُوا لا تَخُونُوا اللَّهَ وَ الرَّسُولَ وَ تَخُونُوا أَماناتِكُمْ وَ أَنْتُمْ تَعْلَمُونَ وَ اعْلَمُوا اَنَّماَ اَموَالَكُم وَ اَولاَدَكُم فِتنَةٌ وَ انَّ اللهَ عِندَهُ اَجر عَظِيم

8. PaighambarWa Yaran, Volume 1, Page 129; Majma’ al-Bayan, under the discussion regarding verse 102 of the chapter al-Taubah:

وَ آخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ خَلَطُوا عَمَلاً صالِحاً وَ آخَرَ سَيِّئاً عَسَى اللَّهُ أَنْ يَتُوبَ عَلَيْهِمْ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ

9. Editor’s note: Not to be confused with Buhlul who lived during the time of Imam Riďa .

10. Holy Qur’an, Surah Ale ‘Imran (3), Verse 135:

وَ الَّذِينَ إِذا فَعَلُوا فاحِشَةً أَوْ ظَلَمُوا أَنْفُسَهُمْ ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَ مَنْ يَغْفِرُ الذُّنُوبَ إِلاَّ اللَّهُ

11. Risalah Liqaullah, Page 62; Majalis as-Saduq