Alhassanain(p) Network for Heritage and Islamic Thought

8. Examination

Allah, the Wise, has said:

الَّذِي خَلَقَ الْمَوْتَ وَ الْحَياَةَ لِيَبْلَوَكُم اَيُّكُم اَحْسَنُ عَمَلاً

(Who created death and life that He may try you (to prove) which of you is best in deeds; and He is the Mighty, the Forgiving)1

Imam Sajjad (a.s .) said:

اِنَّماَ خَلَقَ الدُّنْياَ وَ اَهْلَهاَ لِيَبْلُوَهُم فِيهَا

(Allah created the world and its inhabitants in order to examine them in it.)2

Short Explanation

Man faces different types of examination in the world. He is tested through fear, hunger, diseases, death of one’s near and dear ones, financial constraints, false accusations, evil neighbours, and so on

Since this world is a place of deeds and examinations, blessed and happy are those who do not fail at any stage of life.

On one occasion, a person is tested by means of wealth and on another occasion by indigence. He achieves success by resorting to thanksgiving during affluence and patience during poverty. Everyone, without exception, is subjected to trials and examinations which vary only in their ‘quality’ and ‘quantity’. Do you not see how some people, who are accustomed to boasting, lose their patience and fail miserably in the face of examinations?

1) Haroon Makki

Sahl Khorasani approached Imam Sadiq (a.s .) and complained:

“Why is it that in spite of the truth being on your side, you do not stage an uprising? At the present time, there are one hundred thousand of your Shiites, who upon yourorders, would immediately unsheathe their swords for battle.”

The Imam (a.s .), with the intention of giving him a practical answer, ordered the furnace to be lighted. He then instructed Sahl to jump into the flames.

Sahl said, “O’ My Master! May God shower you with His grace and favours! Do not place me in the fire. I take back my words and request you to withdraw your instruction too.”

Meanwhile, one of the sincere companions of the Imam (a.s .), by the name of Haroon Makki, happened to arrive. Just as he entered, the Imam (a.s .) told him to take off his shoes and walk into the hot furnace. As soon as Haroon heard the Imam’s (a.s .) order, he entered the furnace and sat within the flames.

The Imam (a.s.) then turned to Sahl and started to brief him about the circumstances prevailing in Khorasan, as if he had been there to witness the events taking place.

After a while, he said to Sahl, “Get up and have a look inside the furnace.”

When Sahl peered into the furnace, he saw Haroon sitting cross-legged and unharmed inside, surrounded by the fiery flames.

“How many individuals like this one exist in Khorasan?” the Imam (a.s .) questioned Sahl.

“ By Allah! Not a single person like Haroon Makki exists in Khorasan,” replied Sahl.

The Imam (a.s .) then explained, “I shall not stage an uprising when I do not have even five sincere companions. (And do remember) we are very well aware as to when we should stage an uprising.”3

2) Buhlool Succeeds!

Haroon Al-Rashid, the Abbasid Caliph, wished to appoint a judge in Baghdad. After conferring with his courtiers, it was unanimously agreed that none, except Buhlool, possessed the right qualities for the post.

Buhlool was summoned and the post was offered to him. But Haroon declined to accept, saying that he was neither worthy of the post nor capable of undertaking the task.

Haroon said, “All the inhabitants of Baghdad are of the opinion that none except you, is worthy of the post and you deny it!”

Buhlool explained:

“I am more aware of myself than any of you. Whatever I have stated is either true or false. If the reason I have given is true, then it would be improper of me to assume the office of judge when I am not capable. On the other hand, if I have lied to you, then a liar does not deserve to take this post.”

But Haroon insisted that Buhlool took up the responsibility. Buhlool requested that he be granted one night to reflect over the offer. The next morning, Buhlool feigned insanity and placing a staff between his legs ran through the streets and markets of Baghdad, screaming:

“Make room for my horse and keep away lest it kicks you.”

As soon as the people noticed his antics, they commented that Buhlool had gone insane. When Haroon Al-Rashid was informed of this, he said:

“Buhlool has not become insane; rather he has saved his religion and has escaped our clutches. He has enacted this in order to prevent himself from interfering in the affairs and the rights of the people.”4

Author’s note: Yes, each one is subjected to a specific examination. Not only was Buhlool offered authority, but the Caliph would send him food. Buhlool, however, would not eat it, saying,: Throw it to the dogs behind the bath. Even they, if they were to realize that it was the Caliph’s food would refuse to eat it!

3) Abu Hurairah Failed!

Abu Hurairah embraced Islam in the year 8 A.H. He was therefore in the company of the Holy Prophet (peacebe upon him and his holy progeny) for only two years. He died in the year 59 A.H., at the age of 78.

Abu Hurairah had come to be regarded as one of the companions of the holy Prophet. However, he failed to benefit from the Prophet’s (s.a.w.) holy company and protect himself from blunders and errors. On the contrary, he misused his position and sold himself for the material gains of this world.

Abu Huairah used to forge traditions and ascribe them to the Holy Prophet (s.a.w.) in return for riches. On the first of the occasions when this occurred, the second Caliph prohibited him from narrating traditions; on the second occasion, the Caliph punished him by lashing him, and on the third occasion, he had him expelled from the city.

When A’laa, the governor of Bahrain passed away in the year 21 A.H., U'mar appointed Abu Hurairah as governor in his place. But within a short period, a large amount of money (four hundred thousand dinars) had found its way into Abu Hurairah’s own pockets. As a result, U’mar dismissed him from his post.

Mua'wiyah used to compel some of the companions and the ‘followers’ to forge traditions against Amirul Mu'mineen (a.s.) and one of the principal personalities in this act was Abu Hurairah.

Once Asbagh Ibn Nubata said to Abu Hurairah, “Contrary to the teachings of the Holy Prophet (s.a.w.) you befriend Ali’s (a.s .) enemies and harbour enmity towards his (peace be upon him) friends!”

Hearing this, Abu Hurairah sighed deeply and simply said, “Inna lillahi wa inna ilaihi raajiu’n.”

Another of the evil deeds committed by Abu Hurairah was that, in order to acquire riches from Mua'wiyah, he accompanied the latter to the mosque of Kufah and slapping his forehead several times in full view of the gathering, said:

“O’ People of Iraq! Do you think I shall ascribe a lie to the Holy Prophet (s.a.w.) and thereby burn myself in the fire of Hell? By Allah! I have heard theHoly Prophet (s.a.w.) say: ‘For every prophet there is aholy sanctuary and mine is in Madinah, between the mountains of E’er and Thaur. Whoever establishes an innovation in my sanctuary, may the curse of Allah, the angels and all the people be upon him’. I take Allah as my witness that Ali (a.s .) introduced an innovation within the sanctuary of the Holy Prophet (s.a.w.).” (God Forbid).

Mua'wiyah was so pleased with this statement that he rewarded Abu Hurairah and made him the ruler of Madinah.5

4) Ibrahim and the Sacrifice of Ismai’l

God ordered Ibrahim (a.s .) to sacrifice his son Ismai’l (a.s.). He did this to examine Ibrahim’s (a.s .) patience and obedience to Allah. If Ibrahim (a.s .) passed this test, he would demonstrate his worthiness of Allah’s grace and favour.

Having been bestowed with a child after years of loneliness without any children, he was being ordered by God to sacrifice with his own hands the apple of his eyes, who had grown up to become a young boy of 13.

Ibrahim (a.s .) said to Ismai’l (a.s.):

“O’ My beloved son! I have dreamt that I am sacrificing you; what do you think about this?”

“Dear father! Act as you have been ordered and, God willing, you shall find me of the steadfast ones,” Ismai’l (a.s .) replied.

Then, he strengthened his father’s resolve by advising:

“Father, death is very painful and I am so fearful of it that its very thought leaves me disturbed and distressed, so bind my hands and legs firmly, lest I beat about with them while my throat is being slit and thereby reduce the rewards ordained for me. In addition, sharpen the knife so that I am put at peacequickly. Also, place me with my face towards the ground and not upon my cheeks for I fear that if your eyes fall upon my face, compassion might overtake you and prevent you from complying with the Divine commandment. Take off your garments so that my blood does not taint them and my mother does not see my blood. If you deem it fit, take my clothes to my mother; they might serve to console her and lessen her grief at my death.”

Hearing this speech, Ibrahim (a.s .) responded, “O’ Son! You are indeed an excellent aide (to me) in executing God’s commandment.”

Ibrahim (a.s .) took his son to Mina (the place of sacrifice), sharpened the knife and then binding Ismai’l’s (a.s.) hands and legs, laid him with his face towards the ground. Ibrahim then raised his head towards the heavens and placed the knife on his son’s throat. But, as he did so, he realized that the knife did not cut. Looking at it, he noticed that the sharp knife had turned blunt. This occurrence was repeated several times, when suddenly a heavenly voice was heard saying:

O’ Ibrahim! Indeed, you have acted as you had dreamt and have complied with the commandment given to you.

As a substitute for the sacrifice of Ismai’l (a.s .), Jibraeel brought a goat, which Ibrahim (a.s.) subsequently sacrificed. From here, it became a custom that those performing the hajj every year should offer a sacrifice at Mina.6

5) Sa ’d and the Holy Prophet

One of the companions of the Holy Prophet (s.a.w.), by the name ofSa'd , was very poor and was regarded as one of the People of the Ledge.7 He used to offer all his prayers behind the Holy Prophet (s.a.w.), who was greatly distressed by Sa’d’s poverty. One day, the Holy Prophet promised him that if he got some money, he would give it toSa’d . Time passed but no money came to the Holy Prophet (peace be upon him and his holy progeny) who became even more distressed at Sa’d’s situation. It was at this time that Jibraeel descended from the skies, bringing with him two dirhams.

He said to the Holy Prophet (s.a.w.), “Allah has said: We are aware of your distress in connection with Sa’d’s poverty. If you want him to emerge from this state, give him these two dirhams and ask him to engage himself in trade.”

The Holy Prophet (s.a.w.) took the two dirhams and set out of the house for the Dhuhr prayers when he foundSa’d waiting for him near one of the rooms of the mosque.

Turning to him, the Holy Prophet (s.a.w.) asked:

“Can you engage yourself in business?”

“By Allah! I have no capital with which I can do business,” repliedSa’d .

The Holy Prophet (s.a.w.) handed him the two dirhams and told him to start trading with this capital.

Sa’d took the money and after offering the Dhuhr and A’sr prayers set about to earn his livelihood.

God blessed him in such a way that whatever he purchased for a dirham, he would sell it for double the amount. Consequently, his financial state gradually improved. This continued till he eventually purchased a shop near the mosque and began conducting his business from there.

As his business picked up, he began to become lax with respect to his acts of worship, even to the extent that when Bilal recited the adhaan he would not get ready for the prayers. Previously, he was ready well before adhaan was recited!

When the Holy Prophet (s.a.w.) noticed Sa’d’s lateness for prayers, he said to him:

“Sa'd , this world has made you so busy that it has even weaned you away from your prayers.”

Sa’d replied, “What can I do? If I leave my wealth unattended, it will go to waste and I will end up in loss. From one person, I have to collect the money for the goods sold, while from another I have to take possession of the goods purchased.”

The Holy Prophet (s.a.w.) was disturbed at Sa'd’s involvement with his wealth and his negligence with respect to his acts of worship. At that moment, Jibraeel descended and said:

“Allah has said: ‘We possess knowledge of your distress. Which of the two states do you prefer forSa'd ?”

The Holy Prophet indicated that the previous state was beneficial forSa’d .

Jibraeel agreed, “Yes, love for the world causes man to become heedless of the hereafter. Take back the two dirhams, which you had given to him previously.”

The Holy Prophet (peacebe upon him and his holy progeny) approached Sa'd and asked him if he could return the two dirhams that he had given to him.

“If you desire, I shall even give you two hundred dirhams,” saidSa’d .

“No, just give me the two dirhams, which you had taken from me.”

Sa’d handed the money to the Holy Prophet (s.a.w.) and within a short time, his financial situation turned a full circle and before long he found himself in his previous state.8

Notes

1. Holy Qur'an, ch. Al-Mulk (67), vs. 2.

2. Al-Kafi, vol. 8, pg. 75, (New Edition).

3. Hikaayat-ha-e-Shanidani, vol. 4, pg. 65; Safinah al-Bihaar, vol. 2, pg. 714.

4. Pand-e-Taareekh, vol. 1, pg. 181; Raudhaat al-Jannaat, pg. 36; Gharaaib al-Akhbaar of Sayyid Ne’matullah Jazaairi.

5. PaighambarWa Yaaraan, vol. 1, pg. 154-166.

6. Taareekh-e-Anbiya, vol. 1, pg. 164-169

7. These were the people, who did not possess a house of their own and so, lived in the veranda or the rooms of the mosque.

8. Daastaan-ha Wa Pand-ha, vol. 2, pg. 78; Hayaat al-Quloob, vol. 1, pg. 578.

9. EnjoiningThe Good And Forbidding The Evil

Allah, the Wise, has said:

كُنْتُم خَيْرَ اُمَّهٍ اُخْرِجَت للنَّاسِ تَآمُرُونَ بِالْمَعْرُوفِ وَ تَنْهَونَ عَنِ الْمُنكَر

(You are the best group that has been brought forth for mankind: you enjoin goodness and you forbid the evil.)1

Imam Ali (a.s .) said:

مَنْ تَرَكَ اِنْكاَرَ الْمُنْكَرِ بِقَلْبِهِ وَ يَدِهِ وَ لِساَنِهِ فَهُوَ مَيِّتٌ بَيْنَ الْاَحْياَء

One, who refrains from prohibiting the evil by means of his heart, hand and tongue, is (like) a dead amongst the living.2

Short Explanation

Anyone who seeks to enjoin the good and forbid the evil must himself be aware of what is lawful and unlawful, and should not act contrary to what he preaches.

His aim should be to guide the people. He should talk nicely and be aware of the difference in the level of understanding of the people. If he is opposed, he should exhibit patience and if supported and favoured, he should thank God.

1) Bishr Haafi

Once, Imam Kadhim (a.s .) was passing by the house of Bishr Haafi, when he heard the sound of dance and music coming from inside.

At that very moment a slave-girl came out of the house to throw some garbage.

“Is theowner of this house a free person or a slave?” the Imam (a.s.) asked her.

The slave-girl replied, “He is a free man.”

Hearing this, the Imam (a.s .) remarked, “You speak the truth, for had he been a slave, he would have feared his Master.”

When the slave-girl came back inside the house, Bishr, who had been consuming wine, asked her what took her so long. As soon as the slave-girl related what had happened, Bishr immediately got up and ran bare-footed after the Imam (a.s.). Once he had caught up with the Imam, he expressed shame and repentance over his acts, sought forgiveness and amended his wrongful ways.3

2) Mulla Hasan Yazdi, the Forbidder of Evil

During the reign of Fath Ali Shah Qajaar, there lived in Yazd a scholar, by the name of Mulla Hasan Yazdi4 who was held in high esteem by the people. The governor of the city of Yazd used to oppress the people and treat them with great cruelty. Mulla Hasan advised him to stop his evil deeds. When he refused to mend his ways, Mulla complained to Fath Ali Shah, but this too proved unproductive.

Since Mulla was particularly assiduous with respect to the issue of enjoining the good and forbidding the evil, he assembled the people of Yazd who, upon his orders, collectively threw the governor out of the city.

When Fath Ali Shah was informed of this incident, he was immensely upset and ordered Mulla Hasan Yazdi to be brought before him in Tehran.

As soon as Mulla came, Fath Ali Shah asked him about the incident in Yazd.

Mulla replied, “Your governor in Yazd was a tyrant and I wanted to relieve the people of his evils by throwing him out of Yazd.”

The answer so enraged the Shah that he ordered Mulla’s legs to be tied.

Ameen-uddaulah said to the Shah, “He is not at fault. It was without his permission that the people threw out the governor.”

In spite of his feet being fettered, Mulla Hasan spoke out:

“Why do we need to lie? I had the governor thrown out of Yazd because of his oppression.”

Eventually, due to the intervention of Ameen-uddaulah, Mulla Hasan’s legs were untied.

That night, Shah witnessed the Holy Prophet (s.a.w.) in his dream and observed that two of his toes were tied.

“Why are your toes tied?” he asked the Holy Prophet.

The Holy Prophet (s.a.w.) replied, “It is you who has tied them.”

Shah pointed out that he had never shown such disrespect.

The Holy Prophet (s.a.w.) explained, “But was it not you who had ordered Mulla HasanYazdi’s feet to be tied?”

Shah woke up from his sleep greatly alarmed. He ordered Mulla Hasan to be given resplendent clothes and to be returned to his city with great honour and respect. Mulla Hasan refused to accept the clothes and returned to Yazd. Later, he travelled to Kerbala and remained there for the rest of his life.5

3) God’s Command to Destroy City

God ordered two angels to destroy a city. On reaching there, the angels noticed one of the inhabitants beseeching and supplicating to God. One of the angels said to the other:

“Don’t you see this person supplicating?”

“Yes I do, but God’s order has to be executed,” replied the other one.

“Wait. Let me ask God as to what should be done.”

Praying to God, the first angel inquired: “In this city there is a person, who entreats and beseeches you. Do we still impose thechastisement upon the city?”

The answer came from God:

“Execute the commandment which has been given to you, for that person has never been perturbed and distressed forMy sake, nor did he show anger over the evil deeds committed by the other people.”6

4) Yunus Ibn Abd al-Rahmaan

When Imam Kadhim (a.s .) departed from the world, his representatives had huge sums of wealth in their possession. As a result of their greed some of them began to deny the Imam’s death and thereby laid the foundation of a sect known as Waaqifiyyah. Ziyaad Qandi possessed seventy thousand gold coins while Ali Ibn Abi Hamzah had thirty thousand.

Meanwhile, Yunus Ibn A'bd al-Rahmaan invited the people towards the Imamate of Imam Ridha (peace be upon him) and regarded the Waaqifiyah sect as false and erroneous. When Ziyaad Qandi and Ali Ibn Abi Hamzah realised what Yunus was doing, they sent him a message asking:

“Why do you invite the people towards Imam Ridha (a.s.)? If your objective is to acquire riches, we will make you rich.”

They pledged to give him ten thousand gold coins if he kept quiet and refrained from inviting the people towards the Imam (a.s.).

Yunus Ibn A'bd al-Rahmaan7 replied to them by quoting a narration from Imam Baqir (a.s .) and Imam Sadiq (a.s.), which says:

‘When innovations manifest themselves amongst the people, it is imperative for the elders and leaders to manifest what they know (so that people refrain from evil) and if they fail to do so, God shall take away from them, the light of faith.’ Under no circumstances shall I abandon jihad in the path of religion and the affairs of God.”

After receiving this forthright and explicit reply from Yunus, Ziyaad Qandi and Ali Ibn Abi Hamzah became his enemies.8

5) The Caliph on the Rooftop!

One night, the second Caliph was surveying the streets to ascertain the general state of affairs in the city. In the course of his inspection, he happened to pass by a house from which he heard suspicious noises. He climbed over the wall of the house and looked inside. A man and a woman were sitting together, with a jar of wine placed before them.

Addressing them harshly he said, “You commit sins in solitude in the belief that God shall not make manifest your secret?”

The person turned to the Caliph and said, “Do not be so hasty, for if I have committed one sin, you have committed three. Firstly, God has said in the Qur'an: and do not spy9 . You have been doing just that. Secondly, He has said in the Qur'an: and go into the houses by their doors10 . You have entered from over the wall. Thirdly, He has said: So when you enter houses, greet your people with a salutation11 . You have not done so.”

The Caliph asked, “If I were to pardon you, do you resolve to amend your ways?”

“By God! I shall never repeat this act again,” the man replied.

The Caliph said, “Now you can be at ease, for I have pardoned you.”12

Notes

1. Holy Qur'an, ch. Aale I’mraan (3), vs. 110.

2. Jaame’ al-Sa’adaat, vol. 2, pg. 235.

3. Darsi Az Akhlaaq , pg. 128; Minhaaj al-Karaamah (of A'llamah Hilli).

4. Author of Muheej Al-Ahzaan.

5. Hikaayat-ha-e-Shanidani, vol. 3, pg. 146; Qisas al-U’lema, pg. 101.

6. Jaame’ al-Sa’adaat, vol. 2, pg. 231.

7. Imam Ridha (peace be upon him) had said: Yunus Ibn A'bd al-Rahmaan, in his time, is as Salman Farsi was, in his own.

8. Muntahal Aa’maal, vol. 2, pg. 253.

9. Holy Qur'an, ch. Al-Hujaraat (49), vs.12 ( وَ لاَ تَجَسَّسُوا )

10. Ibid, ch. Al-Baqarah (2), vs.189 ( وَ آْتُوا الْبُيُوتَ مِن اَبواَبِهَا )

11. Ibid, ch. Al-Nur (24), vs.61 ( إِذاَ دَخَلتُم بُيُوتاً فَسَلِّمُوا )

12. Pand-e-Taareekh, vol. 5, pg. 29; Al-Ghadeer, vol. 6, pg. 121.

10. Fairness

Allah, the Wise, has said:

كُونُوا قَوَّامِينَ لِله شُهَداَءَ بِالْقِسطِ

(Be upright for Allah, bearers of witness with justice.)1

Imam Ali (a.s .) has said:

مَنْ يُنْصِفُ مِنْ نَفْسِهِ لَمْ يَزِدهُ اللهُ إلاَّ عِزًّا

(One, who exhibits fairness on his part, Allah shall increase him in glory.)2

Short Explanation

A person’s faith does not become perfect until he observes fairness with respect to himself and others. In exchange, God shall increase his honour and glory.

Man, by nature, prefers his own self and loves everything that is associated with him. He also possesses a dislike for everything bad and evil. Thus, if he helps someone in need, he would be commended by one and all. Similarly, (justice demands that) if he does not desire anything bad and evil for himself, he should not desire it for the others too.

This also holds true when mediating between two warring parties; never should he side unfairly with one, against the other, even if the outcome results in his own detriment.

1) An Advice from the Holy Prophet

An Arab approached the Holy Prophet (s.a.w.) when he was about to embark upon a military expedition.

Seizing the reins of the Prophet’scamel, he said, “O’ Prophet of Allah! Inform me of a deed that would earn me Paradise.”

“Conduct yourself with people in the same manner as you would want them to behave towards you and refrain from doing to them what you would not want them to do to you,” advised the Prophet (s.a.w.) and then added, “Let go of the reins (for I have to go for jihad).”3

2) The Equity of Imam Ali

Shu’bi narrates:

Like the other youths, I entered the vast open ground of Kufah, where I witnessed Amirul Mu'mineen (a.s .) standing beside two containers which were filled with gold and silver coins. He had a small whip in his hand. A huge crowd had gathered around him and he kept them back by means of his whip, to prevent them from hampering the distribution of the money.

The Imam (a.s .) began distributing the money amongst the people until nothing remained for himself and he returned home empty-handed.

I returned home and said to my father, “I witnessed a very strange act today but I fail to comprehend if this person’s action was good or bad because he never retained anything for himself!”

My father inquired, “Who was the person?”

“Amirul Mu'mineen (a.s.),” I replied and then went on to narrate what had transpired earlier. Upon hearing Ali’s (a.s .) fairness in distributing the money, my father began to weep and said to me, “My son, you have witnessed the most excellent person from amongst the people.”4

3) A’di Ibn Haatim

A’di, the son of the well-known Haatim Taai, was one of the sincere and loyal companions of Amirul Mu'mineen (a.s.). From the year 10 A.H. when he accepted Islam, A’di had always remained in the service of the Imam (a.s .), and had fought alongside him in the battles of Jamal, Siffeen and Nahrawaan. In the battle of Jamal he sustained an injury to one of his eyes as a result of which he lost his vision.

Once he came to Mua'wiyah for some purpose. Mua’wiyah asked him why he had not brought his sons with him.

“They were killed while fighting alongside Amirul Mu'mineen (a.s .),” he replied.

“Ali has not been just to you, for he sent your sons to be killed while he has kept his own sons alive!” said Mua’wiyah.

A’di retorted, “(On the contrary) I have not done justice to Ali for he has been killed, whereas I am still alive. O’ Mua'wiyah! Our rage towards you still smoulders in our hearts. Do know that (the pain of) having our throats slit or the agony of death is easier for us to bear than hearing bad comments about Ali (a.s.).”5

4) The Fairness of Abu Dharr

On the way towards the battle of Tabuk6 , Abu Dharr fell behind the army because he was mounted on a slow animal. When the others realized this, they notified the Holy Prophet (s.a.w.), who said:

“If he possesses goodness in him, God shall make him reach you.”

Meanwhile, Abu Dharr, disappointed with his animal, dismounted and proceeded on foot. The Holy Prophet (s.a.w.) found a convenient place and had decided to pitch the tents, when one of the Muslims shouted that there was someone in the distance approaching them.

The Holy Prophet (s.a.w.) prayed:

O’ Lord! May it be Abu Dharr!

The others informed him that it was indeed Abu Dharr. The Prophet supplicated:

May Allah forgive Abu Dharr! He travels alone, shall die alone and shall be resurrected alone. He then asked the people to provide Abu Dharr with some water, as he appeared to be thirsty.

But when Abu Dharr arrived in his presence, the Prophet (s.a.w.) observed that he had a container of water in his possession, and so asked him, “Abu Dharr! You had water with you and yet you remained thirsty?”

“Yes! O’ Prophet of Allah! May my parents be sacrificed for you! On the way, I was overcome by thirst. I reached a place where there was some water. Tasting it, I found it to be cold and delicious and so said to myself: (It is not fair) if I drink this water before the Holy Prophet (s.a.w.),” replied Abu Dharr.

Hearing this, the Holy Prophet (s.a.w.) said, “O’ Abu Dharr! May Allah forgive your sins! You shall lead your life in solitude, die as a stranger, away from home, and enter Paradise alone.”7

Notes

1. Holy Qur'an, ch. Al-Maidah (5), vs. 8.

2. Jaame' al-Sa'adaat, vol. 1, pg. 368.

3. Al-Kafi, vol. 2, Chapter of Fairness, tr. 10.

4. Al-Ghaaraat, vol. 1, pg. 55; DastaanhaiAz Zindagi Ali, pg. 7.

5. Ibid.

6. Located three hundred miles north of Medinah.

7. PaighambarWa Yaaraan, vol. 1, pg. 49; Al-Isaabah, vol. 4, pg. 65

11. Altruism

Allah, the Wise, has said:

وَ يُوثِرُونَ عَلىَ اَنْفُسِهِم وَ لَوْ كاَنَ بِهِم خَصاَصَةٌ

(And prefer (the Mohajirs) over themselves though poverty may afflict them.)1

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

اَيُّما اِمرِئٍ اِشتَهىَ شَهوَةً فَرَد شَهوَتَهُ وَ آثَرَ عَلىَ نَفسِهِ غُفِرَ لهُ

(One, who covets something, (but) suppressing his desire gives others preference over himself, shall have his sins forgiven.)2

Short Explanation

The highest degree of generosity and munificence is altruism. An altruistic person, despite having his own acute needs and necessities, makes a sacrifice by giving others preference over himself.

Even the act of giving alms occupies a lower rank than altruism. Attaining the pleasure of Allah plays a pivotal role in it. If a person, in an effort to save the life of a drowning person, gets drowned himself, the commendation from the Lord for this self-sacrifice, is a thousand times more than that for the alms which he pays out.

1) The Altruistic Slave

A'bdullah Ibn Ja’far, the husband of Hadhrat Zainab (a.s .) was a person whose generosity was unparalleled. Once, as he happened to pass by a palm-plantation, he noticed a slave working there. At that very moment, the slave’s food was brought and handed over to him. As he was about to start his meal, a hungry dog came before him, wagging its tail.

The slave placed a portion of his food before the dog and the animal immediately ate it up. The slave put some more food in front of the dog and before long it was eaten too. This continued till he had given his entire food to the dog.

A'bdullah, who had been witnessing the incident, asked the slave, “What is your daily ration of food?”

“The amount which you have just witnessed,” the slave answered.

“If that is the case, why then did you give the dog preference over yourself?” enquired A’bdullah.

“This dog had come from afar and was hungry and I did not deem it appropriate to drive him away in that state of hunger.”

“With what will you satiate yourself today?”

“I shall overcome my hunger by patience and steadfastness,” the slave explained.

A'bdullah, observing the slave’s selflessness and altruism, thought to himself that the slave was more generous than himself. By way of commendation and compensation for his altruism, A’bdullah purchased the slave and the plantation from the owner, freed the slave and finally gifted the entire plantation to him.3

2) The Incident of the Mosque of Merv

Abu Muhammad Azdi narrates:

When the mosque of Merv caught fire, the Muslims assumed that it was the work of the Christians and retaliated by setting their houses ablaze.

When the king came to know of this act, he ordered those involved in the incident to be arrested and punished. He ordered that the culprits should face one of three types of punishment - death, severing of a hand or whipping. Each punishment was to be written on a small piece of paper which was then placed in a box. Every guilty person was required to draw a piece from the box and would be subjected to the punishment written on it.

When one of these people picked and read his paper, he broke down in tears because his sentence was the death penalty.

A young boy, who appeared to be happy as he was to be punished with lashes, asked the distressed person:

“Why are you agitated and weeping? These punishments should not be a problem in the path of serving the religion.”

The first person responded, “We have served our religion and therefore do not fear death, but the truth is that I have an old mother, and since I am her only son, she is entirely dependant upon me. When she hears about my death, she will not survive.”

Having heard this, the youth reflected for a while and then said, “Neither is my mother alive nor do I have an attachment with anyone. Let us exchange our punishment so that I get killed instead of you and you face the lashes, after which you can return home to care for your mother.”

The two exchanged their punishment; the youth was killed, while the other person, after being lashed, returned home to his mother.4

3) The Battle of Yarmuk (Tabuk)

In the battle of Yarmuk, a group of Muslim soldiers would go out for battle everyday. After a few hours of confrontation, the unhurt and those who had minor injuries would return, while the wounded or dead would be left on the battlefield.

HudhaifahU’dwi, recounts:

One day, my cousin, together with some other soldiers, set out for the battlefield. Unfortunately, after the conclusion of the day’s battle, he failed to return. Picking up a container of water, I set out for the battlefield, hoping to provide him with a drink in case he happened to be alive.

After searching for sometime, I found my cousin who was barely alive. I stooped down beside him and asked him if he needed some water. He nodded. At that very moment, another soldier, who lay near him, heard me and then sighed loudly to indicate that he was very thirsty.

My cousin signalled to me to provide water to the soldier first. As I went to attend to the injured soldier, I realized that he was Hishaam Ibn A’as. I asked him whether he needed water.He signalled in the affirmative. Instantaneously, another injured soldier demanded water and Hishaam too refused to drink the water before the other soldier had drunk it. I moved towards the third soldier, but just as I reached him, he breathed his last. Returning to Hishaam, I observed that in this ensuing period, he too had died. I hastened towards my cousin, only to find him dead too!5

4) Imam Ali in Place of the Holy Prophet

When the leaders of Quraish realised that the inhabitants of Madinah had pledged their loyalty to the Prophet, their hatred towards him intensified. Consequently, their leaders decided that on the eve of the first of Rabi’ al-Awwal, one brave person from every tribe would gather together, besiege the Prophet’s house and kill him as he lay asleep in his bed.

God divulged their sinister plan to the Prophet, who said to Amirul Mu'mineen (a.s.):

“As the polytheists intend to murder me tonight, God has ordered me to migrate. Will you sleep in my place so that they do not find out that I have gone?”

“O’ Prophet of Allah! Will you remain alive and well if I do this?” Ali (a.s .) asked.

The Holy Prophet (s.a.w.) confirmed that he would. Hearing this, Amirul Mu’mineen’s (a.s .) face lit up with delight and he fell down in prostration of thanksgiving (to the Almighty Lord). He then said, “May my life be sacrificed for you! Go wherever God has ordered you to go; if you need me to do any work for you, just command me, and I shall unconditionally perform it, and from God I seek grace and success.”

The Holy Prophet (s.a.w.) took Ali (a.s .) in his arms, wept profusely and entrusted him to the protection of Allah. Then, Jibraeel took the Holy Prophet (s.a.w.) by the hand and led him out of the house and towards the cave of Thaur.

That night, Amirul Mu'mineen slept in the Holy Prophet’s (s.a.w.) bed and covered himself with his cloak.

The infidels had initially intended to attack the house in the darkness of the night, but Abu Lahab, who was also with them, advised against it saying that it was night and the women and children were asleep. He told them to wait till morning. When morning dawned, they rushed into the house only to find Ali (a.s .) in the Prophet’s bed. They asked him where Muhammad was.

“Did you leave him with me (that you now ask me about him)? You wanted to get rid of him (and so) he has gone away himself,” he retorted.

They left Ali (a.s .) and set off in pursuit of the Holy Prophet (s.a.w).6

However, it was as a result of this act of self-sacrifice on the part of Ali (a.s .), that the Holy Prophet (s.a.w.) remained alive and unharmed. God revealed the following verse on this occasion. It pertains to Ali (a.s.)

And among men is he, who sells himself to seek the pleasure of Allah; and Allah is Affectionate to the servants.7

5) The Self-Sacrifice of Haatim Taai

Once, there was a severe famine in the place where Haatim Taai was staying. The provisions had dwindled until there was nothing left and the people were suffering intense hunger and hardship.

Haatim’s wife narrates:

One night, there was not a morsel to be found in our house. Haatim, my two children, A’di and Safaanah andmyself , found that we could not sleep due to our hunger.

With great difficulty, Haatim put A’di to sleep while I did likewise with Safaanah. Haatim then began to narrate a story with the intention of putting me to sleep, but the intensity of hunger kept me awake. All the same, I pretended to be so fast asleep that even when he called out to me several times, I did not reply back.

Haatim had been gazing into the desert from a hole in the tent, when he noticed a silhouette, advancing towards us. As it came nearer, Haatim realised that it was a lady and called out:

“Who is it?”

The lady bemoaned, “Haatim, my children are howling like wolves owing to their hunger.”

Haatim told the woman not to worry, as he would remove their hunger. Hearing this, I got up from my place and asked him how he would do it.

He said, “I shall feed every one.”

He then proceeded towards the only horse which we possessed and which we utilized to transport our belongings. He sacrificed it and gave a portion of it to the lady saying:

“Cook it and feed it to your children.” Turning to me, he said, “Awaken the children so they can eat too.”

After a short while, he added, “It is a great shame to eat while others sleep beside you with an empty stomach.”

He proceeded to wake them up himself. Everyone ate the meat, except Haatim, who sat and derived pleasure out of watching them eat.8

Notes

1. Holy Qur'an, ch. Al-Hashr (59), vs. 9.

2. Jaame' al-Sa'adaat, vol. 2, pg. 118.

3. Hikaayat-ha-e-Shanidani, vol. 5, pg. 114; Al-Mahajjah al-Baidhaa, vol. 6, pg. 80.

4. Namunah-e-Ma'arif, vol. 2, pg. 435; Mustatraf, vol. 1, pg. 157.

5. Daastaan-ha Wa Pand-ha, vol. 1, pg. 173; Mustatraf, vol. 1, pg. 156.

6. The Holy Prophet (peace be upon him and his holy progeny) remained in the Cave of Thaur for three days and on the fourth day proceeded towards Medinah, entering it on the 12th of Rabi’ al-Awwal in the 13th year after the proclamation of Prophethood, and from this migration commenced the Islamic calendar.

7. Holy Qur'an, ch. Al-Baqarah( 2), vs. 207.وَ مِنَ النَاَسِ مَن يَّشْرٍي نَفْسَهُ ابْتِغاَءَ مَرْضاَتِ اللهِ وَ اللهُ رَؤُفٌ بِالْعِباَد

8. Raahnama-e-Sa’adat, vol. 2, pg. 350; Safinah al-Bihaar, vol. 1.pg. 208.