Alhassanain(p) Network for Heritage and Islamic Thought

50. Satan

Allah, the Wise, has said:

إَنَّ الشَّيْطاَنَ لِلإِنْسَانِ عَدُوٌّ مُّبِينٌ

“Surely the Shaitan is an open enemy to man.”1

Imam Sadiq (a.s) had said:

لَيسَ لِإِبلِيسَ أََشَدُّ مِنَ النِّسَاءِ وَ الْغَضَبَ

“Iblis does not possess weapons more dangerous than woman and anger.”2

Short Explanation

In opposition to Divine guidance, there exists satanic deviation. Within the human, there is a continuous and persistent combat between the divine forces, meaning intellect, and the satanic forces, meaning ignorance.

It is only when the human gains a cognizance of the weapons of the Satan and his forces, and protects himself from their whisperings that he can escape from their snares. And if, at times, the Satan happens to overcome him, he should turn to Allah in repentance and plead for His forgiveness lest his heart gets imprinted with a black blemish, and seek refuge in Him from his evils.

1) Prophet Nuh and Satan

After Prophet Nuh (a.s) had disembarked from his ark, the Satan approached him and said: “You have greatly obliged me and so I wish to thank you for your obligation and give you something in exchange!”

Nuh (a.s) said: “I am indisposed to the fact that I oblige you and you recompense me for it. Anyway, go on and tell me the truth.”

Satan said: “Indeed I have to strive hard and exert myself before I can lead one person astray, but you cursed the people and all of them were destroyed and so, at least at present, I am at ease till another community is born and reaches the age of responsibility before I invite them towards disobedience (of Allah)!!

Now, in reciprocation of your good deed, I shall give you a word of advice. Stay away from three attributes: Firstly - never exhibit arrogance, for it was because of this vice that I did not prostrate before your father, Adam and was expelled from the presence of Allah. Secondly - stay away from greed, for it was this due to this that Adam consumed the wheat and was deprived of Paradise. Thirdly - distance yourself from envy, for it was because of this vice that Qabil killed his brother Habil and eventually perished as a result of Divine punishment.”3

2) Prophet Musa and Satan

Once, Satan approached Prophet Musa (a.s) and said to him: “You are the Prophet of Allah while I am one of His sinning and disobedient creations. It is my desire that I repent before Him, so request Him to accept my repentance.”

Musa (a.s) agreed and prayed for him, whereupon Allah said: “O' Musa! I shall accept your intercession for him. Tell him to prostrate upon Adam's grave in order that I accept his repentance.”

Musa (a.s) met Satan and said: “Prostrating upon Adam's grave shall cause your repentance to be accepted.”

Hearing this, Satan said: “I did not prostrate before Adam when he was alive, how can I prostrate upon his grave now that he is dead? I shall never do such a thing!” Then continuing, he said: “O' Musa! Since you interceded for me before Allah you have obliged me. I shall advise you to be wary of me in three places in order that you do not face damnation and ruin. First: During anger; for in that state my soul is in your heart and my eyes into yours. Second: During a battle (jihad); for in that state I cause the soldiers to bring their wives, children and relatives to mind in order that they turn back from the battle and flee away. Third: Never sit with a non-mahram woman in one place for I shall whisper temptations into both of you.”4

3) Firawn

Once, an inhabitant of Egypt brought a bunch of grapes before Firawn and asked him to transform them into pearls.

Firawn took the grapes inside his chamber and sat down pondering as to how he could transform them into pearls. In the meantime Satan arrived and knocked at his door. Firawn asked: “Who is it?” Satan replied: “Woe unto that Allah, who knows not who stands behind the door.” Having said this he stepped into the chamber, took the grapes from Firawn and recited one of the Holy Names of Allah upon them whereupon they were immediately transformed into pearls.

Then, turning to Firawn, he said: “O' Firawn! Judge with fairness and justice! Despite possessing such virtues and powers I am not worthy of being worshipped, but you, with the ignorance that you possess, claim Allah-ship for yourself and say: 'I am the great Allah of the people?'”

Firawn inquired: “Why did you not prostrate beforeAdam so as not to be expelled from the presence of Allah?”

Satan retorted in disgust: “Because I knew that a dirty entity like you would come into existence from his loins.”5

4) Muawiyah

It has been reported that Muawiyah had been asleep in his palace when he was suddenly awakened by someone. When Muawiyah looked towards him, the person immediately concealed himself behind the curtains.

Muawiyah shouted: “Who are you that have entered the palace without my permission and exhibited such impertinence?”

The man said: “I am Satan.”

Muawiyah asked: “Why did you wake me up?”

He replied: “It is time for prayers and I have aroused you so that you can proceed to the mosque in time for the prayers!”

Muawiyah said: “You are Satan, and Satan is an entity who never desires any good for the people. Is it correct to accept a thief's claim that he had come to the house for the purpose of guarding it?”

Satan said: “I woke you up lest you continue to sleep and your prayers become lapsed thereby causing you to sigh in regret and your heart to grieve that the time for prayers had passed away and you did not go to the mosque for offering your prayers! This sigh is more significant and important than hundreds of prayers and I did not want you to engage yourself in such sighing and lamentations, for then you would have been graced by Allah's mercy.”

Having heard this Muawiyah attested the veracity of his words.6

5) Prophet Yahya and Satan

Once, the accursed Satan manifested himself before the Prophet Yahya Ibn Zakariya (a.s). Observing that he had in his possession numerous ropes, Yahya (a.s) inquired: “O' Iblis! What are these ropes that you hold in your hand?”

Satan replied: “These ropes are the various attachments, inclinations and lusts that I have found in the children of Adam.”

Yahya (a.s) asked: 'Does thereexist a rope for me too?'

Satan said: 'Yes. When you satiate yourself with food, you experience weightiness and it is for this reason you become disinclined with respect to your prayers, dhikr and supplications.'

Hearing this, Yahya (a.s) vowed: 'By Allah! Never shall I eat to my fill, ever again.'

Iblis responded by pledging: “By Allah! Never shall I advise anyone, ever again.”7

Notes

1. Surat Yusuf (12), Verse 5

2. Bihar al-Anwar, vol. 78, pg. 246

3. ‘Unwan al-Kalam, pg. 167

4. Shanidaniha-e-Tarikh, pg. 258; Mahajjatul Baidha, vol. 5, pg. 59

5. Pand-e-Tarikh, vol. 1, pg. 23; Anwar al-Nu’maniyyah, pg. 80. This incident has been narrated slightly differently, in the book, Jawame’ al-Hikayat, pg. 21

6. Dastanha-e-Mathnawai, vol. 2, pg. 15

7. Iblis Nameh, vol. 1, pg. 35; Mahasin Barqi, pg. 439

51. Patience

Allah, the Wise, has said:

فَاصْـبِرْ کَماَ صَبَرَ أُُولُوا الْعَزمِ مِنَ الرُّسُلِ

“Therefore bear up patiently as did the messengers endowed with faithfulness bear up with patience.”1

Imam ‘Ali (a.s) said:

حَلاَوَةُ الظَّفَرِ تَمْحُوا مَراَرَةَ الصَّـبْرِ

“The sweetness of success erases the bitterness of patience.”2

Short Explanation

For some, the initial phase of patience is bitter while its final phase is sweet, while for others, its initial as well as its final phase is bitter, while for yet others, patience, in all phases, is sweet.

One who exhibits patience willingly, refrains from complaining before the others and does not fret and fume, is of the Patient Ones, while one, who is not forbearing in the face of misfortunes and does not beseech and supplicate to Allah, is regarded as being of the Impatient Ones.

It is in the face of misfortune and calamity that a truly patient person is differentiated from a false claimant. A patient person is submissive in the face of adversities while one who claims falsely is overcome with perturbation, anguish and sorrow.3

1) Survival of Religion Lies in Patience

One day the Noble Prophet (s.a.w), accompanied by the Commander of theFaithfuls( a.s), had been heading towards the mosque of Quba when they happened to come across a lush-green garden. Witnessing it Imam ‘Ali (a.s) commented: “O Prophet of Allah! It is a nice garden.” The Noble Prophet (s.a.w) responded: “Your garden in Paradise is nicer!”

They passed by the garden and continued on their way; in the course of their walk they passed by seven gardens and on each occasion the same conversation ensued between the two. Then, the Noble Prophet (s.a.w) took ‘Ali (a.s) into his arms and began weeping intensely, causing the Imam (a.s) to weep too. When he (a.s) sought to know the reason for the Noble Prophet's (s.a.w) weeping, he (s.a.w) said: “I suddenly recollected the malice that has taken root in the breasts of the people towards you and which they shall make manifest after my death.”

The Imam (a.s) inquired: “O Prophet of Allah! What should I do?” He (s.a.w) advised: “Patience and fortitude. If you fail to exhibit patience you shall fall into far greater difficulties.”

He (a.s) said: “Do you fear the destruction of my faith and religion?” He (s.a.w) replied: “Your (faith and religion's) existence lies in patience.”4

2) EaseAfter Patience

The only son of an indigent woman had gone on a journey which had transformed into a protracted one. Extremely worried, she approached Imam Sadiq (a.s) and complained: “My son has been away on a journey, which has turned into a very long one and I am terribly distressed.”

The Imam (a.s) said: “O' Lady! Be patient and control yourself.”

The lady left, but after having waited for a few more days and with no sign of her son's arrival she was not able to take it any more and so, approaching the Imam (a.s) again, she said: “My son has still not returned. What should I do?”

The Imam (a.s) said to her: “But did I not advise you to be patient and exhibit fortitude.” She lamented: “By Allah! I have reached the limit of my patience and do not possess the strength to bear this separation any more!”

Hearing this, the Imam (a.s) said: “Return home for your son has arrived.”

Confounded, she returned to her house only to find her son back from his journey. Even as she was overjoyed at seeing him, she thought to herself: “How did the Imam (a.s) know that he had returned? Does Revelation descend upon him? Let me go and ask him about this issue.”

Approaching the Imam (a.s) she asked: “Just as you had informed, my son has returned from his journey. But tell me, do you receive revelation that you were able to inform me of the unseen?”

He (a.s) said: “I deduced this from one of the traditions of the Noble Prophet (s.a.w). He (s.a.w) had said:

عِندَ فَناَءِ الصَّبرِ ياِتيِ الْفَرَجُ

“When man's patience reaches its end, ease and relief sets in upon him.” When I observed that your patience had reached its termination, I realized that relief had arrived and so informed you that your son had arrived and my deduction proved to be correct.'”5

3) The Patience and Fortitude of Bilal

Bilal was originally from Abyssinia and in Madinah, was one of the slaves of the tribe of Bani Jama.' After he had embraced Islam he had to suffer intense hardships at the hands of his owners.

During the onset of Islam those in Mecca who had embraced the faith had to face great adversities - especially those, who did not possess any familial or tribal support, or were slaves and servants. Some, due to the intensity of sufferings, even backtracked from their (new) religion but Bilal exhibiting great patience, increased in steadfastness asthus, his owners increased their torture upon him.

Abu Jahl would force him to lie on his stomach on the hot sands of Hijaz, pin him down by means of a millstone till his brains would almost come to a boil due to the intensity of the heat and then say to him: “Deny the Allah of Muhammad!” However, all that Bilal would say was: “Ahad Ahad” - meaning Allah isOne .

One of those, who greatly persecuted him, was Umayyah Ibn Khalaf, who used to torture him repeatedly. However, as Divine decree would have it, he was killed in the battle of Badr at the hands of Bilal.

During one of those occasions when Bilal was being tortured, the Noble Prophet (s.a.w) happened to pass by. Witnessing him, he (s.a.w) said to Abu Bakr: “Had I possessed money, I would have purchased Bilal.” Later he (s.a.w) approached his uncle Abbas and said: “Purchase Bilal for me.” Even as Abbas went in search of the woman who owned him, Bilal was being subjected to torture and persecution - pinioned under the weight of heavy stones and almost on the verge of death.

Abbas approached the woman and expressed his desire to purchase Bilal whereupon she began to criticize and speak ill of him, but eventually sold him. Thus, Bilal, as a result of his patience in the face of torture and persecution, became free and entering into the services of the Noble Prophet (s.a.w) he became his muezzin.6

4) Patience isBetter than Retaliation

When the battle of Uhud had concluded, the Noble Prophet (peace be upon him and his family) dispatched Harith Ibn Samt to search for the body of his uncle, Hamzah, amongst the dead. When Harith witnessed that Hamzah's liver had been taken out and his body mutilated by cutting off the ears, nose and other parts of the body, he could not bring himself to inform the Noble Prophet (s.a.w) of this unpleasant occurrence.

As a result, the Noble Prophet (s.a.w) himself arrived amongst the dead, but when his eyes fell upon the mutilated body of his uncle, he was immensely disturbed. As he wept, he said: “By Allah! Nothing has disturbed me more than this. If Allah grants me dominance over the Quraish, I shall mutilate seventy of their individuals.”

At that moment, Jibrail descended with the following verse: “And if you take your turn, then retaliate with the like of that with which you were afflicted; but if you are patient, it will certainly be best for those who are patient,” whereupon the Noble Prophet (s.a.w) said: “I shall exhibit patience over this calamity.”

The person who killed Hamzah was Wahshi - the slave of Jubair - who, upon the orders of Hind (Muawiyah's mother. Her father, 'Atabah, had been killed in the battle of Badr) had torn open Hamzah's stomach, pulled out his liver and presented it to her. Taking the liver she bit into it, but by Divine decree was unable eat it. Arriving at Hamzah's body, she went on to mutilate it and then rewarded Wahshi by gifting him her necklace, bracelet and ear-rings.7

5) The Wedding Night

Sibt al-Sheikh has narrated: “One of the elders of Arabia - the chief of a tribe that dwelled in the environs of Baghdad, decided to marry his son to a maiden from amongst his relatives. As per the custom prevalent there, the marriage and its consummation was supposed to take place on the same night. On the appointed night preparations were made for feast and entertainment, and the supreme religious authority of the Arab world - Sheikh Mahdi Khalisi, was invited to recite the marriage formula.

Some of the youths proceeded towards the bridegroom in order bring him to the marriage gathering in a special ceremony and with special formalities. As was their custom, they began firing bullets into the air and in the process a bullet from the gun of one of the youths - a Sayyid (descendant of the Noble Prophet (s.a.w)) - accidentally struck the bridegroom in the chest and killed him.

Witnessing this, the Sayyid youth ran away and the episode was brought to the attention of the bridegroom's father. The late Sheikh Mahdi Khalisi, coming to know of the incident, instructed the father to exhibit patience and advised: “Do you know that the Noble Prophet (s.a.w) has a great obligation upon us and all of us are in need of his intercession; this youth did not do this intentionally but it was by providence that the bullet happened to strike your son killing him. Forgive this youth for the sake of his grandfather (s.a.w) and exhibit patience over this misfortune so that Allah grants you the rewards of the Patient Ones!”

Upon hearing the Sheikh's counsel the father of the bridegroom became silent and after little reflection said: “We have numerous guests now and the occasion of joy has been transformed into an occasion of grief. For completing the right of the Noble Prophet (s.a.w), call the Sayyid youth and instead of my son, marry him to the maiden and lead them to the bridal chamber!”

The Sheikh praised and commended him (for this gesture of his). When the people went after the Sayyid youth and informed him that he was to get married in place of the chief's son he initially refused to believe it, thinking it to be a ploy to seize him and kill him.

However, ultimately the Sheikh married the maiden to the Sayyid youth on that night itself, while the dead son was buried the next day.”8

Notes

1. Suratul Ahqaf (46), Verse 35

2. Ghurar al-Hikam, tr. 4882

3. Tadhkeratul Haqa`iq , pg. 86

4. Dastan-ha-e-Zindagi-e-’Ali, pg. 97 (a work of this author, published by Intesharat-e-Nasir, Qum); Aine-e-Dil; Manaqib (of Ibn Shahr Ashub), vol. 1, pg. 322

5. Hikayat-ha-e-Shanidani, vol. 5, pg. 147, Layali al-Akhbar, vol. 1, pg. 266

6. Paighambar Wa Yaran , vol. 2, pg. 66; Asad al-Ghabbah, vol. 1, pg. 206

7. Muntakhab al-Tawarikh, pg. 51

8. Dastan-ha-e-Shigaft, pg. 255

52. Charity

Allah, the Wise, has said:

إِنْ تُبْدُوا الصَّدَقاَتِ فَنِعِمَّا هِيَ

“If you give alms openly, it is well.”1

The Noble Prophet (s.a.w) said:

تَصَدَّقُوا وَ لَو بِتَمرَةٍ

“Give charity, even if it happens to be a (piece of) date.”2

Short Explanation

Charity is of two kinds: The first being the “concealed charity” - one that had been the conduct of the Imams and which wards away poverty, lengthens the life, does away with seventy kinds of evil deaths and smothers the Divine wrath. The second being the “manifest charity” - one, that increases the sustenance and breaks Satan's back.

An important point in connection with charity is that quantity (with respect to money, clothes or food) is not the criterion for perfection; rather, it is the purity and sincerity of intention, which is the requisite for perfection.

At times when the Noble Prophet (s.a.w) did not possess any money, he would give his clothes in charity and would recommend: “Commence your day with charity, for it serves to insure you.”

1) Auspicious and Inauspicious Times

Once, Imam Sadiq (a.s) related: “There was a piece of land that I owned in partnership with an astrologer and it was mutually decided that it should be divided between us. He made preparations so that his arrival should be in an auspicious hour while I should arrive in an inauspicious hour so that the better portion of the land fell in his hands. The land was divided but it so happened that the better portion came as my share of the land! The man slapped his right hand over his left in regret and said ruefully: “Oh! Had I never lived to see such aday! ”

I said to him: “Why are you so upset today?” He said: “I am an astrologer and I brought you out of your house in an inauspicious hour while I myself came out in an auspicious hour. However, now that the land has been divided, you have come to acquire the better portion of it.”

I (the Imam) said: “I shall inform you of a tradition of the Noble Prophet (s.a.w) wherein he said: 'If one desires that Allah wards away from him the inauspiciousness of a day, he should start his day by giving charity, and if one desires to ward away the inauspiciousness of the night, he should commence his night by giving charity.'”

The Imam (a.s) then said (to the astrologer): “I gave charity while coming out (of my house) today; charity is better for you than astrology.”3

2) Hatim’s Mother

'Atbah Beente 'Afif, the mother of Hatim Tai, was an open-hearted and generous lady, who used to distribute all her wealth amongst the needy ones.

When her brothers saw her giving her wealth in charity, they prevented her from accessing it and said: “You are indulging in extravagance and ruining your property.”

For a period of one year they did not provide her with any money. When the year had passed they spoke amongst themselves and said: “She has suffered much in this year as a result of scarcity and perhaps now, after this prohibition, she would spend her wealth moderately and not exhibit extravagance.” And so, they gave her a herd of camels so that she could make use of them.

At that juncture a woman from the tribe of Hawazan approached her and, as in the past, sought food and assistance from her.

Hatim's mother gifted the entire herd of camels to her saying: “In this period (of one year), I have tasted the sufferings of poverty and have promised to myself that whatever I come to possess, I shall give in charity to the needy and the deprived ones!”4

3) In the Darkness of the Night

Mu'alla Ibn Khunais narrates: “One rainy night Imam Sadiq (a.s) started out from his house with the intention of proceeding towards the tent of the tribe of Bani Sai'dah (under which they used to gather in the heat of the day, while it would be utilized as a sleeping place by the travelers and the indigent ones, during the night).

I followed the Imam (a.s) when I noticed that something had suddenly fallen out of his hands. He (a.s) supplicated: “O' Allah! Return to me that which has fallen.” I advanced nearer and saluted him at which he questioned: “Mu'alla?” I said: “Yes. May I be made yourransom! ” The Imam (a.s) said to me: “Move your hand over the ground and hand over to me whatever you happen to find.”

As I moved my hand over the ground I found some pieces of bread scattered around; gathering them all, which eventually became a sack-full, I handed them to him (a.s) and said: “May I be made your ransom. Allow me to carry the sack upon my back.” He (a.s) said: “No. I am more deserving of carrying the sack, but yes, I do permit you to accompany me.”

Thus, together with the Imam (a.s), I reached the tent of Bani Sai'dah, where a group of poor people lay asleep. The Imam (a.s) began placing one or two pieces of bread below their garments till all the pieces of bread were used up.

As we turned back, I said to him: “May Ibe made your ransom! Are they Shiites?” The Imam (a.s) replied:

لَو عَرَفُوه لَوَاسَينَاهُم بِالدُّقًّةِ

“Had they been Shiites, I would have provided them with all that they needed - even their salt.”5

4) The Mother of the Satans

Sayyid Ne'matullah Jazairi narrates in his book: “One year, a famine struck. During that period a preacher, from atop the pulpit in the mosque, preached: “When one desires to give charity, seventy Satans cling onto his hands to prevent him from giving it.”

Hearing this, a person said to his friends in amazement: “Giving charity has no such thing associated with it. I have some wheat present in my house which I shall immediately bring to the mosque and distribute amongst the poor.”

With this in mind, he set off for his house. When he reached home and informed his wife of his intention, she began to reprimand him saying: “In this period of drought do you not have consideration for your wife and child? Maybe the drought will extend for a long time, in which case we shall die of hunger and …”

In short, she rebuked him to such an extent that eventually the man returned to the mosque empty-handed.

His friends asked him: “What happened? Did you see how seventy Satans clung to your hand and prevented you?”6

The man said: “Honestly speaking, I did not see the Satans, but I certainly saw their mother, who prevented me from performing this good deed.””7

5) The Widely Respected Shia Government Minister

Perhaps, the only Shiite minister to have been widely popular amongst the people of all classes was Sahib Ibn Ubbad (326 ah to 385 ah). Initially he had been the minister of Muayyad al-Daulah Dailami (d. 373 ah), after whose death, he became the minister of Muayyad's brother, Fakhr al-Daulah.

Sheikh Saduq compiled the book 'Uyoon Akhbar al-Ridha for him while Husain Ibn Muhammad Qummi authored the book Tarikh Qum upon his orders.

During the period when he was the minister, it was not possible for one who came to him in the afternoon of the month of Ramadhan, to leave except after consuming iftar - at times the people breaking their fast at his place totaled one thousand in number. His charity in this holy month would equal that of all the other months combined as it was from his infancy that his mother had trained him to act in such a manner.

During his childhood, when he would start out for his classes, his mother would give him a dinar and a dirham everyday and advise him: “Give (these in) charity to the first needy you come across!” This act transformed itself into a habit for him.

From his childhood to youth and then on until he became a minister, he never disregarded the recommendation and training of his mother. Fearful of forgetting this recommendation, he instructed the slave, who was in-charge of his quarters, to place one dinar and one dirham under his mattress every night. Upon waking up in the morning, he would give them in charity to the first needy he encountered.

It so happened that one night the servant forgot to place the money. The next morning Sahib Ibn Ubbad, upon waking, thrust his hand under the mattress to collect the money only to realize that the servant had forgotten to place the money there. He took this to augur ill for himself and thought: “Surely, my end has drawn nigh that the servant forgot to place the charity.”

He ordered the blanket, mattress and pillows that lay in his bedroom to be given in charity to the first destitute that came his way as an expiation for the forgetfulness. Having collected all the items - all of which were costly and expensive - he set out of his house, only to encounter an old blind Sayyid (descendant of the Noble Prophet (s.a.w)), who was shedding tears as his wife led him by the hand.

Sahib's servant went forward and asked him: “Will you accept these items?” The man asked: “What are the items?” The servant replied: “A blanket, mattress and some brocaded pillows.” As soon as he heard this the destitute fell down unconscious.

When Sahib Ibn 'Ubbad was informed of this scenario he approached the man and ordered water to be sprinkled over his face. When the man had regained his consciousness, Sahib asked him: “What caused you to lose consciousness?”

He answered: “I am a respectable person. It is of late that I have fallen into bad times. I have a daughter from this wife who had reached the age of marriage; a person sought her hand in marriage and they were married. It has been two years now that we have been collecting items for her Dowry. Last night my wife said to me: “We must make arrangements for a blanket and brocaded pillows for my daughter.” Try as much as I could, I could not get her to change her mind till there ensued a dispute between us over this issue. Finally I said to her: “Tomorrow morning, hold my hand and take me out of the house”, so that I could pass in front of you. Then, when your servant spoke those words to me, it was but natural that I should fall down unconscious.”

Sahib was greatly affected by this speech. Summoning the daughter's husband, he gave him sufficient wealth so that he could engage himself in a respectable profession, after which, he gave the entire dowry of the daughter in a measure befitting a minister's daughter.8

Notes

1. Suratul Baqarah (2), Verse 271

2. Jami’ al-Sa’adat, vol. 2, pg. 145

3. Ba Mardum In Guneh Barkhord Konim , pg. 135; al-Kafi, vol. 4, pg. 6

4. Jawame’ al-Hikayat, pg. 248

5. Muntahal A’mal, vol. 2, pg. 127

6. The Noble Prophet said: O’ ‘Ali! Do you know that almsdoes not go out of the hands of a Mumin, except that seventy Satans, attempt to dissuade him, by various means from giving it. Wasail al-Shi’a, vol. 6, pg. 257

7. Iblis Nameh, pg. 60; Anwar al-Nu’maniyyah, vol. 3, pg. 96

8. Pand-e-Tarikh, vol. 4, pg. 112; Raudhah al-Jannat, pg. 105

53. Silah Rahim

Silah Rahim1

Allah, the Wise, has said:

فَهَلْ عَسَيْـتُمْ إِنْ تَوَلَّيْـتُمْ أَنْ تُفْسِدُوا فِي الأَرْضِ وَ تَقَطَّعُوا أََرْحَامَکُمْ

”But if you held command, you were sure to make mischief in the land and cut off the ties of kinship.”2

Imam Baqir (a.s) said:

صِلَةُ الأََرْحَامِ تَطِيبُ النَّفْسَ وَ تَزِيدُ فِي الرِّزقِ

“Establishing the bonds of kinshipfreshens the soul and increases the sustenance.”3

Short Explanation

The term “rahim” is used to denote those, who are one's relatives by birth, and it is forbidden to severe one's relationship with them.

Those, who associate with their relatives in a goodly manner and seek to help them, Allah shall lengthen their lives, grant them an increase in their livelihood and subject them to an easy reckoning on the Day of Judgment.

On the other hand those, who distance themselves from their relatives and seek to trouble them shall have to face detrimental consequences for such acts of theirs - destruction of their faith, ruining of their hereafter, lessening of their life-span, diminution in sustenance and, the worst of all, the termination in the bestowal of Divine grace and favour upon them. Allah has mentioned in the 'Hadith-e-Qudsi': “I am the Rahman. One, who severs his relation with his relatives, I shall severMy relation with him.”4

1) Plague

Once, one of the companions of Imam Sadiq (a.s) said to him (a.s): “My brothers and cousins have made life very difficult for me in my house, to the extent that I lead my life in only one room. If I were to even attempt to complain to them or the governor, they shall take away all the wealth and property that I possess.”

The Imam (a.s) said: “Be patient for after adversity you shall be in ease and comfort.”

Later, narrating the incident, the man said: ” (Paying heed to the Imam's counsel) I decided against initiating legal proceedings against them. Before long plague struck the region in the year 131 ah and all those relatives, who used to trouble him died as a result of it.”

After a period he presented himself before the Imam (a.s), who inquired: “How are your relatives?”

The man replied: “All of them are dead!”

The Imam (a.s) said: “They died as a result of the inconveniences that they had subjected you to; a punishment for their deeds (for severing the bonds of relationship) with respect to you - their relative.”

The Imam (a.s) then asked: “Did you want them to stay alive and inconvenience you?” Whereupon the man replied: “By Allah! No.””5

2) The Imam’s Bonds of Kinship

Hasan Ibn ‘Ali, a cousin of Imam Sadiq (a.s), was a courageous, robust and physically powerful person such that he was referred to as the lance of the family of Abu Talib. Possessing a wide nose, he was popularly known as Hasan Aftas.

He was the standard-bearer in the uprising initiated by 'Abdullah Mahdh (the grandson of Imam Hasan (a.s)) against Mansur Dawaniqi. His relations with Imam Sadiq (a.s) turned sour over the issue and he even went to the extent of attacking him (a.s) with a large knife with the intention of killing him (a.s).

Salimah, one of Imam's (a.s) slave-girls, relates: “The Imam (a.s) was on his death-bed and I was at his bedside, nursing him, when he suddenly dropped into unconsciousness. As soon as he had regained his consciousness, he instructed me: 'Give seventy dinars to Hasan Aftas and such and such sums to such and such individuals.'”

I said to him: “Should we give seventy dinars to the person, who had lunged at you with a knife and desired to kill you?”

He (a.s) said: “Do you not desire that I should be one of those about whom Allah says:

وَ الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يَخْشَوْنَ رَبَّهُمْ وَ يَخافُونَ سُوءَ الْحِسابِ وَ الَّذِينَ صَبَرُوا ابْتِغاءَ وَجْهِ رَبِّهِمْ وَ أَقامُوا الصَّلاةَ وَ أَنْفَقُوا مِمَّا رَزَقْناهُمْ سِرًّا وَ عَلانِيَةً وَ يَدْرَؤُنَ بِالْحَسَنَةِ السَّيِّئَةَ أُولئِكَ لَهُمْ عُقْبَى الدَّار

“And those who join that which Allah has bidden to be joined and have awe of their Lord and fear the evil reckoning. And those who are constant, seeking the pleasure of their Lord, and keep up prayer and spend (benevolently) out of whatWe have given them secretly and openly, and repel evil with good; as for those, they shall have the (happy) issue of the abode.”6

He (a.s) then continued: “Yes, O' Salimah! Allah has created the Paradise and made it pure and fragrant such that its fragrance can be perceived at a distance of two thousand years - but this fragrance shall not reach the person, who has severed ties with his relatives, and one, who has been disowned by his parents.”7

3) Abbas,The Prophet’s Uncle

'Abbas, the uncle of the Noble Prophet (s.a.w), was a person who exhibited great kindness towards his relatives and thus found himself to be an object of praise and commendation of the Noble Prophet (s.a.w), who lauded him by saying:

هَذاَ عَبَّاس بنُ عَبدِ الْمُطَّلِب اَجوَدُ قُرَيش کفًّا وَ اَوصَلُها رَحماً

“Abbas Ibn 'Abdul Muttalib is the most generous and benevolent towards his relatives from amongst all the Quraish.”

During one of the battles, the Noble Prophet (s.a.w) ordered: “Whoever happens to encounter anyone from the Bani Hashim (during the battle) should not kill him, for the Bani Hashimhave been made to participate in the battle under compulsion.”

During the battle of Badr a person by the name of Abu Yasir captured Abbas, who, not intending to resist the capture stood firm and unmoving like a staff. When the battle had concluded the Noble Prophet (s.a.w), for the sake of equity, did not exhibit any discrimination between Abbas and the other captives.

At night all the captives were tied by means of ropes and Abbas was seated near the tent of the Noble Prophet (s.a.w). The moans and groans of Abbas kept reaching his (s.a.w) ears as a result of which, he could not sleep till midnight and kept turning from one side to another.

One of the Muslims, who was near him (s.a.w), inquired: “O' Prophet of Allah! Why do you not sleep?”

He (s.a.w) replied: “The moans of my uncle Abbas distress me and prevent me from sleeping.” A little later the moans subsided and could not be heard anymore. The Noble Prophet (s.a.w) inquired: “What has happened that I do not hear the moans of my uncle Abbas anymore.” The man said: “I have loosened the ropes that bound him.” Hearing this, he (s.a.w) instructed: ” (In that case) loosen the ropes of all the other captives too.”8

4) Non Observance of Silah Rahim & Death

Shoa'ib Aqarquqi narrates: “Imam Musa Ibn Ja’far (a.s) said to me: “Tomorrow, a person by the name of Yaqub - an inhabitant of Maghreb - shall meet you and inquire about me; guide him to my house.”

I found the person performing the circumambulation (of the Kabah), and as I inquired about his health, I realized that he appeared to know me and so asked him: “How do you know me?” He said: “A person appeared to me in my dreams and said: “Meet Shoa'ib and ask him whatever you desire to know!” Upon waking up I inquired about you and the people pointed you to me.”

I found him to be an intelligent person and upon his request took him to the Imam's (a.s) house. Reaching there, I sought permission to enter the house and the Imam (peace be upon granted) obliged.

As soon as the Imam's (a.s) eyes fell upon him, he (a.s) said: 'O' Yaqub! You arrived here (Mecca) yesterday but on the way, at such and such a place, there ensued a quarrel between you and your brother - to the extent that both of you hurled Abuses and insults at each other. This is neither our conduct nor that of the religion of our forefathers. We do not approve of such a conduct from anybody; fear Allah, Who isOne and has no partners. Very soon death shall cause a separation between both of you - a consequence of having broken the bond of kinship!'

He said: 'May Ibe made your ransom! When am I going to die?'

The Imam (a.s) replied: 'Verily, your end had neared too, but since you resolved your differences with your aunt and re-established your bonds of kinship at such and such place, your life has been increased by twenty years.'

A year later I met Yaqub during the season of Hajj and inquired after his health, whereupon he said: 'On the return journey my brother died before he could reach home and was buried on the way.'”9

5) The Painful Consequence of Breaking Family Ties

The intense slandering with respect to Imam Musa Ibn Ja’far (a.s) that reached the ears of Haroon al-Rashid, the Abbasid caliph, provoked him to say: 'Present before me someone from the descendants of Abu Talib so that I can become aware of his (a.s) activities.'

Haroon's minister, Yahya Barmaki, and some others suggested the name of ‘Ali Ibn Ismail - the Imam's (a.s) nephew.

Upon Haroon's orders, a letter was dispatched to him asking him to present himself before the Caliph in Baghdad. When the Imam (a.s) came to know of this, he called for him and questioned: “Where do you intend to go?”

‘Ali Ibn Ismail answered: “Baghdad.”

The Imam (a.s) inquired: “For what purpose?”

He replied: “I am burdened by great debts.”

The Imam (a.s) said: “I shall repay your debts and arrange for your expenses”, however ‘Ali Ibn Ismail refused the offer and instead, said: “Advise me!”

The Imam (a.s) said: “I advise you that you do not associate yourself in shedding my blood and do not make my children fatherless.” Repeating this three times, he (a.s) presented him with three hundred dinars and four thousand dirhams.

Later, when Ismail had left, he (a.s) said to those around him: “His slandering and vilification shall contribute to my murder.”10

Arriving in Baghdad ‘Ali Ibn Ismail went to Yahya Ibn Khalid Barmaki. That night Yahya said to him: “Tomorrow, in the presence of the Caliph, when you are questioned about Musa Ibn Ja’far (a.s), you must say: 'I have never witnessed two caliphs exercising authority at one time - you, in Baghdad and Musa Ibn Ja’far (a.s), in Madinah. He is about to incite the people into rebelling against you!!'”

The next morning, arriving in the presence of the caliph, ‘Ali Ibn Ismail maligned and slandered the Imam (a.s) as much as he could. In the course of his talks he even said that people from distant places brought money for him and armed him with weapons, and that he was taking the pledge of allegiance from the people and intended to establish a separate state and government.

Hearing this, Haroon appeared to have been jolted out of sleep; he dismissed him from his presence and sent a sum of four thousand dirhams (or twenty thousand dirhams according to another report) for him to the place where he had been staying.

When the money was brought before him, an intense pain rose up inside his throat and he died then and there - a consequence of having severed the bond of kinship with his uncle - Musa Ibn Ja’far (a.s).

The bags of money were carried back to Haroon's coffers while sorrow and regret was the only thing that Ismail carried to his grave.”11

Notes

1. Establishing bonds of kinship.

2. Surat Muhammad (47), Verse 22

3. Jami’ al-Sa’adat, vol. 2, pg. 260

4. Ihya al-Qulub, pg. 127

5. Shaytan, vol. 1, pg. 515; al-Kafi

6. Suratul Ra’d (13), Verse 21-22

7. Hikayat-ha-e-Shanidani, vol. 5, pg. 30; Al-Ghunyah of (Sheikh) Tusi, pg. 128

8. PaighambarWa Yaran, vol. 4, pg. 85; Tabaqat, vol. 4, pp. 2-7

9. Muntahal A’mal, vol. 2, pg. 206

10. Muntahal A’mal, vol. 2, pg. 213

11. Jame’ al-Nurain, pg. 24