Alhassanain(p) Network for Heritage and Islamic Thought

Scrolls of Deeds (Name A’amal)

Allah says in the Qur’an:

“And when the books (of deeds) are spread.” (Surah at-Takweer, 81:10).

It is one of the important stages of the hereafter and belief in it is incumbent. It is stated in the Qur’an:

“And most surely there are keepers over you, Kiraman katebeen, they know what you do.” (Surah al-Infitar, 82:10-12).

In another place the two Angels are also referred to as ‘Raqeeb’ and ‘Ateed’. Whatever a man does, or sees, or even intends doing, is noticed and written down by these two Angels. Someone asked Imam (a.s.) as to how could ‘Kiraman-Katebeen’ know of the intentions (niyyah) of people (to perform good or bad deeds), so as to record them.

The Imam (a.s.) replied that, “When a person intends doing a good deed, sweet fragrance emits from his mouth. The Angels smell this fragrance and come to know. Whereas when a person intends doing an evil deed, a foul odor emits from his mouth, and the Angels become aware.” If a person intends doing a good deed, one good deed is written down in his scrolls, and if he performs that intended deed, ten good deeds are written down. Whereas if a person intends doing an evil deed, the same is not written down in his scrolls till he actually performs it. As written in the Qur’an:

“Whoever brings a good deed, he shall have ten like it, and whoever brings an evil deed, he shall be recompensed only with the like of it, and they shall not be dealt with unjustly.” (Surah al-An’am, 6:161).

It is one of the countless mercies of Allah that when a person commits a sin, ‘Ateed’ tries to enter it in his scrolls, but ‘Raqeeb’ tells him to wait lest the person may feel ashamed and apologize for his act.

He does not record the deed for five or seven hours. And if within that period the person does not repent, Ateed says: “Verily he is shameless,” and then records one evil deed in his scrolls.

It is stated in traditions (Ahadees) that every man has two scrolls of deeds, first in which are recorded all good and virtuous deeds, and second in which are recorded all bad and evil ones. All the acts of men are written in it, even to the extent that the air, which he blows out of his mouth to light a fire, is also recorded.

“And everything they have done is in the writings, And everything small and big is written down.” (Surah al-Qamar, 54:52-53)

Shaikh Sadooq relates in “E’eteqadatul Imamiyah,” that once the commander of the faithful - Ali (a.s.) passed by some youths who were busy in vain and useless gossip, and were laughing. He (a.s.) said, “Why do you blacken your scrolls (of deeds) with such vain talks”?

They said, “O Master, are these also recorded”? Imam Ali (a.s.) replied, “Yes, and even the breath that you exhale. The reward of removing a thorn or a stone or a skin from the path of other people is also recorded. These small deeds too do not go waste.”

Come and read my Scrolls”

“Then as for him who is given his book in his right hand, he will say: Lo! read my book, Surely I knew that I shall meet my account. So he shall be in a life of pleasure, in a lofty position.” (Surah al-Haqqah, 69:19-22).

A child who secures first rank in his school is so excited and happy, that he calls out to his friends “Come and see my result, that I have passed in the first rank.” In the same manner, on the day of Qayamat, a believer (Mo’min) will be given his scrolls in his right hand, and he will call out in excitement: “Lo! Come and read my book. Allah has accepted my prayers (namaz), fasts (siyam), and other deeds. Come and have a look at them. Surely I knew that I shall meet my account. In the world I was always worried about what would be the outcome of my deeds on the day of Qayamat. Today my accounting is over’.

So he shall be in a life of pleasure. Verily the person will be fortunate, and will remain in eternal bliss in paradise. While the unfortunate child who has failed in his exams, passes through the narrow lanes, hiding from people’s sight with his head bowed down in shame. Sometimes he wishes that he had died, and sometimes he pacifies himself. This will be the state of the evildoers on that day.

“And as for him who is given his book in his left hand he shall say: O would that my book had never been given to me, And I had not known what my account was, O would that it had made an end (of me), My wealth has a wailed me nothing.” (Surah al-Haqqah, 69:25-28)

“And as for him who is given his book behind his back, he shall call for perdition, and enter into burning fire.” (Surah al-Inshiqaq, 84:l0-l2)

The sinner will be given his scrolls from behind, in a manner that his right hand will be tied with his neck, and his left hand will be stretched behind. The scrolls will then be given in his left hand and it will be said unto him “Read your scrolls.” He will say, “How can I see what’s behind so as to read.” Then his neck will be twisted around. In some narratives it is stated that his neck will be turned around pulling him by the beard. And it will be said unto him, “

Read your book, your own self is sufficient as a reckoner against you this day.” (Surah al-Bani Israeel, 17:14)

He will read his scrolls of deeds and cry out “Sabbora” (perdition)

“Woe to us! What a book is this! It does not omit a small one nor a great one, but numbers them (all), and what they had done they shall find present (there), and your Lord does not deal unjustly with anyone.” (Surah al-Kahf, 18:49).

Refusal to accept the Scrolls

It is narrated that many people at that time will refuse to accept what is written in the scrolls, and will say, “O Allah! the deeds and actions written in these scrolls are surely not ours”

Imam Ja’far as-Sadiq (a.s.) says, that at that time Allah will bring forth the Angels (who wrote the scrolls) to testify. They will say, “O Allah! Verily these are Your own Angels and will testify in Your favor, while the reality is that we have not committed these acts,” and they will swear upon it.

As said in the Qu’ran:

“On the day that Allah will raise them up all, then they will swear to Him as they swear to you.” (Surah al-Mujadilah, 58:18)

And when their shamelessness reaches this stage, Allah will set a seal on their tongues, and their bodily parts will scream and testify against them.

“On that day We will set a seal upon their mouths, and their hands shall speak to Us, and their feet shall bear witness of what they earned.” (Surah al-Yaseen, 36:65).

In another place it is stated:

“And on the day that the enemies of Allah shall be brought together to the fire, then they shall be formed into groups. Until when they come to it, their ears and their eyes and their skins shall bear witness against them as to what they did.” (Surah al- Ha Meem Sajda, 32:19-20).

“And they shall say to their bodily components, ‘Why have you borne witness against us?’ They shall reply, ‘Allah who makes everything speak has given us speech.’” (Surah al-Ha Meem Sajda, 32:21).

At that time they will be rendered speechless.

“Say, then Allah is the conclusive argument.” (Surah al-An’am, 6:150)

Their refusal (to accept their faults) at that time will be the proof of their ignorance. For, if they accepted their faults, surely Allah would shower His mercy upon them and forgive.

It is narrated in “Anware No’maniyah,” that when a person’s deeds will be weighed, and his bad deeds will be more than his good ones, Allah will command His Angels to throw him into hell fire. When the Angels will be taking him, he will turn around and see. Allah will ask him, “Why do you look behind”? He will reply, “O my Lord! I had never expected that you would throw me to the flames.” Allah will say, “O my Angels! I swear by my Honor and Grandeur, verily he in his lifetime never ever thought of what he now says. But now when he claims to have thought so (of my mercy), I permit him to enter Paradise.”

Shaikh Ayyashi narrates from Imam Ja’far as-Sadiq (a.s.) that He said, that on the day of Qayamat every person will be given his scrolls (of deeds) and will be told to read it. At that time Allah will recollect the person’s strength of sight, speech and movement, and he will say, “O regrets! What has happened to my scrolls, for there is no big or small sin of mine which is not recorded in it.”

Shaikh Ibne Quwailah narrates from Imam Ja’far as-Sadiq (a.s.) that he said, that whoever goes for the pilgrimage (Ziyarat) to the Shrine of Imam Husain (a.s.) in the month of Ramazan or dies on the way while going there, then on the day of Qayamat there will be no accounting and reckoning for him, and he shall enter Paradise without fear or anxiety.

Allamah Majlisi narrates from Imam Ali ar-Ridha (a.s.) in ‘Tohfatus Saemeen’ that He said, “Whoever comes to visit my grave from far and near, We shall save him from three calamities on the day of Qayamat: (i) we shall give him refuge from the terrors of Qayamat, when the scrolls of good doers will be given in their right hands, and evil ones in their left hands, (ii) he will be safe from the punishment at the Bridge (Pool) of Serat, (3) we will help him during weighing of scales.”

It is written in ‘Haqqul Yaqeen’ that Husaini bin Sa’eed in ‘Kitabuz Zohd’ narrates from Imam Ja’far as-Sadiq (a.s.) that he said, that when Allah will wish to take account of a believer (mo’min), He will give his scrolls (of deeds) in his right hand. And Allah Himself will take his accounting so that no one else may come to know about his affairs. Allah will then ask him, “O My valuable slave! Have you committed such and such acts also”? The believer will answer (in repentance), “Yes my Lord, I have committed them.” Then Allah will say, “I have forgiven your sins and have replaced them with good deeds.” People will look at him with awe in paradise and exclaim: Glory be to Allah! Verily this person is free from all sins.

A narrator (rawi) asked Imam (a.s.) regarding Allah’s words:

“Then as to him who is given his book in his right hand, he shall be reckoned with by an easy reckoning, and shall go back to his people joyfully” (Surah al-Inshiqaq, 84:7- 9)

- as to who are the relatives of the believer in paradise. Imam (a.s.) replied, “His relatives will be the same as in this world, provided they be believers.”

And when Allah will take account of the evildoers, He shall do it in the open and in front of all those present in Qayamat. And Allah will end all correspondence with him, and give his scrolls in his left hand from behind. The person will cry out: What a catastrophe! And he will fall headlong into hell. He will be the one who led a luxurious and careless life with his family in the world, and disbelieved in the hereafter. It is also a fact that in Qayamat Allah will tie the hands of the hypocrites (munafeqeen) and disbelievers behind their necks. And in the supplication (du’a) to be recited during Wuzu, these two punishments are described:

اَللَّهُمَّ أَعْطِنِي كِتَابِي بِيَمِينِي

O Allah; (please) give me my Scroll in my right hand

وَالْخُلْدَ فِي الْجِنَانِ بِيَسَارِي

and eternity in the gardens of Paradise in my left hand

وَحَاسِبْنِي حِسَاباً يَسِيراً

and reckon with me by an easy reckoning.

اللَّهُمَّ لاَ تُعْطِنِي كِتَابِي بِشِمَالِي

O Allah; (please) do not give me my Scroll in my left hand

وَلاَ مِنْ وَرَاءِ ظَهْرِي

or from the side of my back,

وَلاَ تَجْعَلْها مَغْلُولَةً إِلَى عُنُقِي

and do not make my hand be tied to my neck

وَأَعُوذُ بِكَ مِنْ مُقَطَّعَاتِ النِّيرانِ

and I seek Your protection against the severing flames of Hellfire.

Here I quote the narration of Sayyed Ibne Tawoos: When the month of Ramazan would commence, Imam Ali Zainul Abedeen (a.s.) would stop punishing his male and female servants for their faults. Instead he would note down their names and their faults (which they committed) in a book, instead of punishing them at that very moment.

On the last night of the month of Ramazan, he (a.s.) would gather all of them. He would then bring the book and tell each of them, “Do you remember that on such and such day you committed such and such crime, and I had not punished you for it”? They would accept their mistakes and say, “O son of the Prophet! Verily we have committed these crimes.” Thereby he would make everyone accept their faults. Then he (a.s.) would stand in their midst and tell them all to call out in a loud voice: “O Ali bin Husain! Your Lord has also noted down your deeds as you have noted down ours. Surely Allah has with Him a book that speaks and in which are recorded all deeds whether big or small. And just as you desire that Allah may forgive your sins, in the same manner you too forgive and overlook ours. O Ali bin Husain! Ponder upon your state in Qayamat when you will be standing in front of the Almighty, for Allah is just and will not do injustice nor oppress anyone even equal to the size of a mustard seed. Then you too overlook our faults and forgive us so that Allah may forgive you on the day of Qayamat. For verily Allah says in the Qur’an:

“And they should pardon and turn away. Do you not love that Allah should forgive you.” (Surah an-Noor, 24:22).

Thus Imam Zainul Abidin (a.s.) requested his male and female servants to repeat these words again and again, and they did so. He stood in their midst and wept and asked for Allah’s forgiveness, and said, “O Allah! You have ordered us to forgive. O Allah we have forgiven all their faults and mistakes, so You too forgive our sins, for You are the Best Forgiver. O Allah You have commanded us not to let go any beggar empty-handed from our doors, so You too do not turn us empty-handed from Your door. O Allah You have commanded us not to let to any beggar empty-handed from Your doors. O Allah! We have also come to Your door like beggars, and crave for Your mercy and blessings. O Allah! do not disappoint us.”

Imam Zainul Aabedeen (a.s.), after uttering these words and would turn towards His servants say, “I have forgiven you all. Have you also forgiven my faults, which I have committed? For I am an oppressive ruler and am a subject of a Just King.” Then the servants would reply, “O our Master, we have forgiven you, but you have never ever wronged against us nor oppressed us.” But he (a.s.) would tell them to say, “O Allah! You forgive Ali bin Husain as he has forgiven us. O Allah, save him from the fire as he has freed us from bondage (slavery).” His servants would say this, and then Imam (a.s.) would say: O Allah; please respond! O Lord of the worlds. Go you all; I have forgiven you and freed you hoping for pardon and freedom from punishment.

Then when the day of Eidul Fitr would pass away, Imam (a.s.) would forgive all the things, which his servants owed him, and would make them independent of others. And every year on the last night of the month of Ramazan, He (a.s.) would free around twenty slaves in the way of Allah and say, “Verily on each night of the month of Ramazan during the time of the breaking of fast (Iftaar), Allah grants amnesty to seven people from hell-fire, each one of whom is worthy of punishment. And on the last night of the month of Ramazan, He grants liberty to the amount of people He freed in the whole month. And I like this that Allah may witness that I have freed the slaves in this world with the hope that He too delivers me from the fire of hell.”

Angels take the Scrolls to the Holy Prophet (s) and the Holy Aimmah (a.s.)

The Angels first take the scrolls to the Holy Prophet (s), and then to the Holy Imams (a.s.). Lastly the scrolls are handed over to Imam Mahdi (a.t.f.s.) for scrutiny. Imam (a.s.) looks at both (good as well as bad) scrolls, and asks for forgiveness from Allah for the sins of his Shi’ahs that are recorded in them. And those sins, which can be written off are done so. Hence Imam (a.s.) tells his Shi’ahs, “Beware! When your scrolls come to me, your sins should be such that can be written off, and should not be such that cannot be corrected or forgiven.” Then the scrolls are taken to the heavens.

As said in the Qur’an:

“And say: Work, so Allah will see your work and (So will) His Apostle and the Believers (Holy Aimmah)” (Surah al -Bara’at, 9:105)

Weighing Scales (Meezan)

Sects have interpreted the meaning of Meezan according to their own view. Some opine that the deeds shall literally be weighed. While others say that the deeds shall be given a physical form and then weighed. The good deeds shall be given a beautiful face, while the evil deeds an ugly one. Allamah Ne’matullah Jazaeri in “Anware No’maniyah” says, that according to trustworthy and consecutively transmitted reports it clearly proves that the deeds shall be given a physical form and then they shall be weighed. (Ehsanul Fawaed)

In some traditions it is related, that this deeds will be weighed with the weight of the deeds of the prophets and their successors. Hence in one ziyarat it is stated: “peace be on you, O the weighing scale” Here Imam Ali (a.s.) is referred to as the weighing scale. The prayers of all mankind will be weighed with the weight of the prayers of Imam Ali (a.s.).

Imam Ja’far as-Sadiq (a.s.) says, that the weighing scale (in which the prayer and deeds of men shall be weighed) is the prophets (Anbiya) and their successors (Awsiya). On the day of Qayamat our prayers will be compared with the prayers of Imam Ali (a.s.) - whether the humility and sincerity, which was present in the prayers of Imam Ali (a.s.) is found in our prayers or not. Our generosity, bravery, mercy and forgiveness are like his (a.s.) or not. Hence our deeds should not be contrary to his, so as not to turn away from the righteous scale (Ali a.s.) and turn towards His enemies Mu’ awiya and Yazid, and walk on their paths. And, our characters should not be like those who usurped the garden of fadak of Hazrat Zahra (a.s.).

Allah says in the Qur’an:

“And the measuring out on that day they will be just, then as for him whose measure (of good deeds) is heavy, those are they who shall be successful. And as for him whose measure (of bad deeds) is light, those are they who have made their souls suffer loss because they disbelieved in our communications” (Surah al-A’raf, 7:9-10)

In another place He says:

“The terrible calamity what is the terrible calamity and what will make you comprehend what the terrible calamity is? The day on which men will be as scattered moths, and the mountains shall be as loosened wool. Then as for him whose measure of good deeds is heavy, he shall live a pleasant life. And as for him whose measure of good deeds is light, his abode shall be the abyss. And whose will make you know what it is? A burning fire.” (Surah al-Qare’ah, 101:111)

The best actions, which help to increase the measure of good deeds in the scales in Qayamat, are sending salawat on Muhammad (s) and his progeny, and good character. I have stated below some traditions on the importance of Salawat, and later some incidents of good character.

Merits of Salawat

Shaikh Kulaini narrates from Imam Ja’far as-Sadiq (a.s.) or Imam Muhammad-al-Baqir (a.s.) that he said, “For increasing the measure of good deeds in the scales (meezan), no deed carries weight other than sending salawat on Muhammad (s) and his progeny. A person’s deeds will be weighed, and when his good deeds will seem less, salawat will be brought and kept, and the good deeds will increase.

The Holy Prophet (s) says, that on the day of Qayamat when the deeds shall be weighed, I will be present there, It a persons bad deeds will be weighing more than his good ones, I will bring along the salawat which he sent upon Me, and add it to the good deeds thereby increasing its weight.

Shaikh Sadooq narrates from Imam Ali ar-Ridha (a.s.) that he said, that if a person does not have the means to lessen the stock of his bad deeds, he should send salawat and salaam on Muhammad (s) and his progeny abundantly, doing so will decrease (the weight of) his sins.

Allamah Qutubuddin Rawandi narrates in “Dawaat” that Hazrat Muhammad (s) said that if a person sends salawat on me thrice every day and night in my love and affection, it becomes his right on Allah that He should forgive the sins which he committed during the day and night.

The Holy Prophet (s) says, that one night I saw in a dream my uncle ibne Abdul Muttalib and my cousin Ja’far ibne Abi Talib. In front of them was kept a tray full of plums. After sometime as they ate, the plums turned into grapes. Then again as they ate, the grapes turned into fresh dates. They again started eating them. I went towards them and asked, “May my father and mother be your ransom which particular deeds have you performed that has excelled all other deeds, and has made these blessings to be showered on you?” They replied, “May our parents be your ransom Those deeds are: sending salawat on you, feeding water to the pilgrims (of Hajj), and love (walayah) of Ali ibne Abi Talib (a.s.).

The Holy Prophet (s) says that, if anyone writes my name in a book and sends salawat on me, the Angels will seek forgiveness for him till my name remains in that book.

Shaikh Kulaini narrates from Imam Jafar-as-Sadiq (a.s.) who has said that whenever you talk about the Holy Prophet (s), send salawat on him.

When a person sends salawat once on him, Allah orders thousand ranks of His Angels to send a thousand salawat on the person himself. And because of Allah and His Angels sending salawat, the whole creation sends salawat on him. And the person who does not do so, is an arrogant and ignorant person. And Allah, His prophet, and the Holy Ahlulbait (a.s.) leave such a person to himself.

It is written in “Maaniyal Akhbaar” in the context of the meaning of the verse (Ayah) of salawat from Imam Jafar as-Sadiq (a.s.), that the meaning of salawat according to Allah is blessings (rehmat), while to the Angels it is safety and for the people it is a supplication (du’a). In the same book it is written that a narrator asked Imam (a.s.) as to how should we recite salawat on Muhammad (s) and His progeny Imam (a.s.) replied:

صَلاَةُ اللهِ وَصَلاَةُ مَلاَئِكَتِهِ

Blessings of Allah and blessings of His angels,

وَأَنْبِيَائِهِ وَرُسُلِهِ

Prophets, Messengers,

وَجَمِيعِ خَلْقِهِ

and all of His creatures

عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ

be upon Muhammad and his Household.

وَالسَّلاَمُ عَلَيْهِ وَعَلَيْهِمْ

Peace be upon him and them.

وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ

So be Allah’s mercy and benedictions.

The narrator continues that I then asked Imam (a.s.) as to what was the reward for this salawat? Imam (a.s.) replied, “A person reciting this salawat becomes clean from the sins as if he was just born from his mother’s womb.”

Shaikh Abul Futuh Razi narrates from the Holy Prophet (s) that he said, “on the night of me’raj when I ascended to the heavens, I saw an Angel who had a thousand hands. On each of his hands there were a thousand fingers, and he was counting some thing on them. I asked Jibrael as to who that Angel was, and what was he counting? Jibrael replied that the Angel had been appointed by Allah to count the drops of rain, so that it may be known as to how many drops have fallen down to the earth. I turned towards the Angel and asked him, “Do you know the total amount of the rain-drops which have fallen down on the earth from the day Allah created this world till now”? To which he replied. “O Prophet of Allah I swear by my Lord who has chosen you (as a blessing) for mankind, verily I know the total amount of rain-drops fallen on the earth till now. Even to the extent that how many drops have fallen in the wilds, in the prosperous lands, in the gardens and also in the cemetery.”

Then I told him that I was very much surprised by the power of his mind and intellect and the ability to remember, to which he replied, O Prophet of Allah verily this ability to count proves futile when I try to count only one thing.” I asked him as to what calculation was that. He replied, “‘when people of your ummah gather at one place and send salawat upon you, it is beyond my ability and capacity to count the rewards for it.”

Shaikh Kulaini relates, that whoever recites the following salawat seven times during Asr on Fridays, Allah gives him the rewards equal to all His servants, and accepts his deeds and prayers of that day. It is also related that the reward will be equal in the eyes of all men:

اَللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ

O Allah, bless Muhammad and the Household of Muhammad;

الأَوْصِيَاءِ الْمَرْضِيِّينَ

the Successors and the pleased;

بِأَفْضَلِ صَلَوَاتِكَ

with the best of Your blessings,

وَبَارِكْ عَلَيْهِمْ

and confer upon them

بِأَفْضَلِ بَرَكَاتِكَ

with the best of your favors.

وَالسَّلاَمُ عَلَيْهِمْ

And peace be upon them

وَعَلَى أَرْوَاحِهِمْ وَأَجْسَادِهِمْ

and upon their souls and bodies;

وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ

and Allah’s mercy and blessings be upon them.

It is related that whoever recites the following salawat after morning prayers, will not die un till he sees his Imame Zaman (a.s.).

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَعَجِّلْ فَرَجَهُمْ

O Allah; bless Muhammad and the Household of Muhammad and hasten their Relief.

Narrations of Good Character

Narration 1

Anas ibne Malik says that once I was in the presence of the Holy Prophet (s) who was wearing a Yemeni shawl, the edges of which were shabby and torn. Suddenly a nomad came and pulled His shawl with such severity, that the edges gave way. He then shouted, “O Muhammad! Load all this wealth on the two camels, for verily this wealth is Allah’s, and not your father’s” The Holy Prophet (s) heard his words silently, and then said. “Surely this is Allah’s wealth, but I too am Allah’s servant. And O nomad, should I retaliate (for your harsh conduct)”? The nomad replied in the negative. The Holy Prophet (s) asked him the reason. He said, “O Master! Because giving bad in exchange of bad is not your nature.” The Prophet (s) smiled and gave order to load barley on one of his camels and dates on the other, and blessed him.

Narration 2

Isam bin Mutlaqe Shaami says, that once when I went to Madina, I saw Imam Husain ibn Ali (a.s.). I was very much influenced by his conduct and manners, and thus envy overtook me. I thought of revealing the enmity, which I bore towards his father. I went unto Him and said, “Are you the son of Abu Turab? You should know then, that the inhabitants of Syria attributed this name to Ali (a.s.), and thereby ridiculed and insulted him. I again asked him, “Are you the son of Abu Turab”? Imam (a.s.) answered, “Yes, I am. Then I started abusing Imam (a.s.) and his father. He looked at me with kindness and said,

“Take to forgiveness and enjoin good and turn aside from the ignorant. And if a false imputation from the shaitaan afflicts you, seek refuge in Allah. Surely He is hearing, knowing. Surely those who guard (against evil), when a visitation from the Shaitaan afflicts them, they become mindful, and so they see. And their brethren increase them in error, then they cease not.” (Surah al-A’raf: 199-202).

In this verse, the Holy Prophet’s (s) good conduct is discussed. Allah ordered the Prophet to bear patiently the bad behavior of the people, and stopped him from taking revenge for the bad attitude given in exchange to him by people and their behavior. And He ordered Prophet (s) to ignore foolish people, and to seek refuge of Allah from the temptation of Shaitaan.

Then Imam Husain (a.s.) said, “(O Isam) remain silent and thus lessen your burden (of sins) and seek forgiveness for your self and for me. If you seek my help, I shall give you a helping hand, if you are desirous of gifts, I shall present you. And if you desire consultation in any matter, I shall advise you.” Imam Husain (a.s.) by his knowledge of the unseen (ghaib) and wisdom (hikmah) understood that I was regretting my mistake and was repenting upon it. He therefore said,

“He said, (There shall be) no reproof against you this day, (Surah a1-Yusuf, 12:92)

Prophet Yusuf (a.s.) had said the above verse to his brothers, who repented.

Imam Husain (a.s.) then asked me, “Are you a native of Syria”? I answered in the affirmative. Then He said, “Verily the people of Syria are accustomed to abusing and ridiculing us, for Mu’awiyah has left this as his custom amongst them, may Allah keep them alive as well as us too. Whatever desire you may have, ask of me frankly and that will surely be fulfilled. You will find me the best in it.” After hearing these words from the mouth of Imam Husain (a.s.), I was very much ashamed for the abuses, which I had incurred upon him and his father. I was so much abashed that I wished the earth would swallow me. I tried to sneak away from his sight and hide myself amongst other people. But from that day onwards no one was dearer to me than Imam Husain (a.s.) and his father (a.s.).

The verse (ayah), which Imam Husain (a.s.) recited in the context of tale of Prophet Yusuf (a.s.), is the one that narrates that the brothers of Prophet Yusuf (a.s.) had recognized that the King who had mercy on them was no other than their brother, whom they had tried to kill. Yusuf invited them to come along with their father (Prophet Ya’qoob). They said, “Whenever you invite us to your banquet every morning and evening, we feel ashamed about what we had done with you”. To this, Prophet Yusuf replied, “You are responsible for my present honor and glory. Even now that I have ascended the throne of Egypt, people look at me with the same sight and say: ‘Glory be to Him who bestowed such honor to a slave purchased in twenty dirhams’. In reality it is because of you that I have gained this prestige and have become respected in the eyes of men, because they now know that I am your brother (and the son of prophet Ya’qoob), and not a slave (as they previously thought). In fact I am from the progeny of Prophet Ibraheem (a.s.)” It is also narrated that when Prophet Ya’qoob met Prophet Yusuf, he asked him as to what befell him, to which Yusuf replied, ‘O father do not ask me as to what (bad) my brothers did to me, but ask me what (favor) my Lord did to me’.

Narration 3

Shaikh Sadooq and others narrate, that in Madina a person from the progeny of Caliph Umar ibne Khattab frequently used to trouble Imam Moosa al-Kazim (a.s.). He insulted Imam (a.s.) and whenever he faced Him, he would start abusing Imam Ali (a.s.). One day a person told Imam-al-Kazim (a.s.) that, “If you permit us we will kill this evil and unchaste man.” The Imam (a.s.) was infuriated and told them not to take such a step. Imam (a.s.) then inquired as to where would he find that person now. They told him that he had a field near Madina and would be there at that moment.

Imam Moosa-al-Kazim (a.s.) sat on his mule and proceeded to meet him. He entered the field mounted on his mule. The person saw him coming and shouted, “Do not spoil my field.” Imam (a.s.) advanced further and went and sat near him and his field. He replied that he had spent a hundred Ashrafis on farming his land. Then Imam (a.s.) asked him as to how much gain he expected from it. He said, “Could you tell me what you expect.” The man replied, “I expect two hundred Ashrafis yield.” Imam removed a bag containing three thousand Ashrafis and handing it to him said, “Take this, for your field still needs proper ploughing. Almighty Allah will surely give you sustenance till you are alive.” The man kissed the forehead of Imam (a.s.) and requested him to forgive his bad attitude. The Imam (a.s.) smiled and returned home.

From that day onwards people saw him coming to the mosque daily, and whenever he looked at Imam Moosa-al-Kazim (a.s.), he would say:

“Allah best knows where He places His knowledge” Surah al-An’am, 6:125.

His companions asked him as to what was the reason for this sudden change. To which he replied, “Till now you have listened to what (bad) I said, and from now on listen to me what (good) I say”. Then he started praising Imam (a.s.). On hearing this, his companions started fighting with him and he defended his claim. Imam turned towards his companions and said, “Whatever you wished about this man (to kill him) was appropriate or what I did is right? In exchange of some money I bought his friendship and ended his enmity (by favoring him).”

Incidents of Good Character

Incident 1

Once Malik ibne Ashtar was passing through a market of Kufa wearing a cloak and a turban of hand woven cloth. A man who had not recognized him, looked at him with contempt, and to ridicule him , he flung a sword. When people saw this they came to the man and said, “Do you know who the person was whom you insulted thus”? He replied in the negative. He was told that he was Commander of the Imam Ali (a.s.).

Hearing this the person started trembling with fear and ran after Malik to ask his pardon. Malik at that moment was busy in prayers in the mosque. When he finished his prayers, the person fell on his feet and started kissing them. Malik asked him the reason for it, to which he replied that he was ashamed of his rude behavior and bad attitude. Malik replied “Do not worry, for by Allah, before even entering this mosque I prayed to Allah for your forgiveness.” Malik ibne Ashtar had learnt the lessons of good character from Imam Ali (a.s.) himself, and hence even after being the Commander in chief of the army of Imam Ali (a.s.), and one of his brave and valiant fighters, he did not retaliate, but instead forgave the man.

Regarding the bravery and valor of Malik, Ibne Abi Hadeed Mu’tazili says that if anyone in the Arabs or the non-Arabs swears that Malik was the second in bravery and chivalry after Imam Ali (a.s.), and none equaled him, I shall bear witness to it. What else can I say regarding this fabulous personality, except that his life destroyed the Syrians and his death the Iraqis (meaning when alive he slew the enemies of Ali (a.s.), and when he died the friends of Ali (a.s.) suffered a great loss).”

Regarding him Imam Ali (a.s.) said, “Malik holds the same status near me, as I held near the Holy Prophet (s)”, meaning he was a similar source of my strength as I held with respect to the Holy Prophet (s). Then he turned towards his companions and said, “I wish one or two persons from amongst you could be like Malik.” In short Malik’s bravery, chivalry, virtue and good character had earned him a very dignified position.

When the person insulted him he was not in the least effected, nor did he become angry or retaliate, but went to the mosque and prayed for his forgiveness. We conclude from the above incident, that Malik had control over passions of his own self, and that this strength is more worthy of praise than the physical strength. Imam Ali (a.s.) has said, “The bravest man is the one who controls the passions of his self.”

Incident 2

Allamah Husain Noori in the latter part of book Mustadrakul Wasail quotes an incident of the celebrated Scholar Khwaja Nasiruddin Toosi. One day Khwaja Naseer received a letter, which contained abuses for him and filthy language. One of the sentences was: “The dog (referred to as Khwaja Naseer) and the son of a dog.” When he read it he became serious, and sat down to answer it. He used neither a bad word nor filthy language and wrote: “You have addressed me as a dog, but it is not at all true. For a dog walks on his four legs and its paw has large nails, whereas I am a human who talks and laughs, and laughs, and my qualities are averse to that of a dog.” After finishing he declared openly that the writer of the letter was his friend from that day onwards and that he bore no animosity towards him.

The presence of such a good character in the personality of Khwaja Naseeruddin Toosi is not strange. Allamah Hilli says regarding him that, “Khwaja Naseeruddin Toosi was the greatest Scholar (Aalim) of his age. He has authored many books on reason and authority (Uloome Aqaliyah wa Naqaliyah), wisdom - knowledge, and principals of Islam, the true Religion. He was also the best in character among Ulama.

Khwaja Naseer had learnt the lesson of good character from the illustrious lives of our Holy Aimmah (a.s.). As has been narrated, that once Imam Ali (a.s.) heard a person abusing Qambar, who tried to retaliate in the same manner when Ali (a.s.) stopped him and said, “O Qambar remain silent, for verily the person will suffer because of our silence. Gain Allah’s happiness by your silence and let the person fall prey to the mischief of Shaitaan. I swear by the Lord who split open the seed to grow plant from it, and who created human beings, that no other quality of a believer is dearer and pleasing to Allah than controlling one’s temper, and no other quality of a believer is disagreeable to shaitaan than this. For this reason verily all friends and foes alike praised Khwaja Naseer alike.

Jurji Zaidan in the translation of Uadabul Lughattul Arabiyah writes that, “Khwaja Naseeruddin Toosi’s library contained four books, and he was a master in the field of astrology and philosophy. He had under his care many endowment (waqf) properties of the Mongols, in short he was a tower of light in the darkness of this world.”

I have discussed about the life of this great personality in my book Ufawaede Razawiyah. His family was related to the Uwasharah family of the Kings of Jahrood, situated at distance of 10 Farsakh from Qum. Khwaja Naseeruddin Toosi was born in Toos on 11 Jamadi ul Ula 597 A.H./ 1201 A.D. and died on Sunday 18 zilhaj 672 A.H. /1274 A.D. in Kazmayn. It is engraved on his grave:

“While their dog (lay) out stretching it’s paws at the entrance.” (Surah al Kahf, 18:18).

Incident 3

It is narrated that one day the great Scholar Shaikh Ja’far Kashifal Ghita was distributing some money among the poor before going to recite the namaz. After finishing distributing, he became engrossed in prayers. A Sayyed then asked him, “Give me the wealth of my Grandfather (referred to the Holy prophet and Aimmah).” Shaikh Ja’far replied that he had exhausted all the money and had nothing left to give him. At this the Sayyed became enraged and spit on the face of Shaikh Ja’far. The Shaikh got up to address the worshippers saying, “those amongst you who hold my beard dear, please help this Sayyed.”

It is to be pondered upon what a great character Shaikh Ja’far had. It is he who has authored Kashful Ghita the famous book on Jurisprudence (Fiqh) while in journey. He himself used to say that. “It all the books on Jurisprudence (Fiqh) are compiled, I with my memory can write down all the points from the Chapter of purification (Taharah) till the Chapter on compensation (for murder, Diya).”

There were many Ulama from amongst his children Allamah Noori says about him that, if one looks at the morning supplications of Shaikh Ja’far, his virtues, piety and worship, will understand his high honor. He addressed himself thus: previously you were a Jafar (small river), then later became Ja’far (a vast sea). Shaikh Ja’far became a ship (to guide) and an ocean (of knowledge), and the spiritual master of Iraq and its Muslim inhabitants. His address to himself is because he says that even after having bestowed with such a high rank, he never forgot the days of his hardships.

He was among those in the battle of Jamal, about whom Imam Ali (a.s.) said to Ahnaf bin Qays, after returning from the battle of Jamal, “If you look at them at that time of the night when eyes become heavy with sleep and voices fade away, when the birds are resting in their nests, these people remain awake due to the fear of Resurrection and the promised event (Qayamat). As Allah says in the Quran: do the people of that town think that they are fast asleep. Sometimes they get up in the dark of the night and weep and recite namaz, and sometimes praise and glorify Allah in the niche of the mosque. During the dark night they lament and wail and supplicate to the Almighty Allah.

O’ Ahnaf when you look at them during the night, you will see that their backs have dent (due to excessive bowing, Ruku), and they will be reciting the chapters of the Qur’an in their prayers (namaz). And they will be weeping and wailing as if the fire from all sides has surrounded them, which has reached their throats. And when you hear them cry, you will think that their necks are bound in chains. And if you look at them during the day, you will find them men who walk slowly and humbly upon the earth, having a courteous speech. And when they are confronted with ignorant people they salute them, and when they pass by vain and useless things, they pass away with honor.

They keep their feet away from slander, and their tongues become speechless, so they do not speak against the honor of other people. And they keep their ears away from listening to vain sounds, and have applied in their eyes the collirium of refraining to see forbidden things. And surely they wish to enter the City of peace (Darus Salaam), the place where one remains free from doubts and anxieties

It is appropriate to quote here a saying of a monk. It is related from Oasam Zahid, that one day I saw a monk in a sorry state at the gate of in Jerusalem. I went towards him and told him to advice me, to which he said, an animal is timid and dejected, and is afraid that if he moves an inch, other beasts would devour him. And it’s better to be like a man whose night passes in fear (of his Almighty) while the liars sleep in peace, and whose days are so filled with grief while the powerful sit contented.” Then the monk turned his back away from me and started going away. I told him to advice me further, to which he replied that, “A thirsty man is contented even with a small quantity of water.”

Incident 4

It is related that one day the great Scholar (Aalim) Sahib ibne Abbad asked for a drink (Sherbet). A servant brought it for him. As he was about to drink, one of those present there told him not to drink it for it contained poison. The servant who had brought the drink was also present there. Sahib asked the informer as to what proof he had. He answered that the servant should be asked to consume, and thus the matter would be clear. Sahib replied, “Then give it to an animal to drink.” Sahib then replied. “I do not even deem this to be lawful.”

Saying this Sahib ordered the drink to be thrown away and told the servant to go away from his house and not enter his house again. But he ordered that he should not be banished from the town, nor should people sever relations with him or despise him, because one should not rely on doubts, nor should punish a person by stopping his sustenance.

Sahib ibne Abbad was one of the viziers of the Buwaid kings he helped the common man and was a marja’. The people honored him and they held him in high esteem. He was also a poet and an unparallelled scholar of Arabic. It is said regarding him, that when he sat down to write his orthographic (amla), people gathered around him to hear. At least six people would be appointed to read out his orthographic to the people.

He had with him so many books on grammar that sixty camels could be loaded with them. He gave due respect to the Scholars (Ulama), Jurists (Fuqaha), Alids (Alawis) and Sadats, and encouraged them to write and compile books. Shaikh Hasan bin Muhammad Qummi wrote Tareekhe Oum. Shaikh Sadooq Uyoonul Akhbarur Ridha, and Sa’labi compiled Yateematud Dahr for his sake. Many scholars, jurists, sadats and poets owed their work to him.

Every year he sent five thousand Ashrafis to the Jurists (Fuqaha) of Baghdad. Whoever went to visit him after Namaze Asr in the month of Ramazan, he did not allow the person to go away without breaking the fast (Iftaar). At least a thousand people did Iftaar daily in his house during the month of Ramazan. He gave the same quantity of alms (Sadaqah) in this one month, as he gave in the whole year. He has also written many couplets (Ash’ar) in the praise of Imam Ali (a.s.) and vilifying His enemies. He died on 24th Safar, 358 A.H. in Ray, and is buried in Isfahan. His grave still lies there.