Alhassanain(p) Network for Heritage and Islamic Thought

12. Harassment

Allah, the Wise, has said:

اَنَّ الَّّذِينَ يُؤذُونَ اللهَ وَ رَسُولَهُ لَعَنَهُمُ اللهُ فِي الدُّنْياَ وَ الْآخِرَة

(Verily those who annoy Allah and His Messenger - Allahhas cursed them in this World and in the Hereafter.)1

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

لاَ يَحِلُّ لِلْمُسلِمِ اَن يُشِيْرَ اِلَى اَخِيهِ بِنَظْرَةٍ تُؤذِيهِ

(It is not permissible for a Muslim to look at a brother Muslim in a manner that hurts and inconveniences him.)2

Short Explanation

All creatures belong to the household of (the Creation of) God and pre-eminent amongst them are the believers. Anyperson who is of benefit to the creation, becomes the beloved of God, while one who harasses and inconveniences others, especially the believers, in any way, is as if he has declared war upon God.

On the Day of Judgment, God shall call out: Where are those who harassed and tormentedMy friends in the world. A group ofpeople whose bodies would be bare of flesh, would step forward whereupon God shall order them to be hurled into Hell.

Thus, it is essential to refrain from hurting and harassing others - parents, neighbours, friends, and so on. If one has committed this act, forgiveness ought to be sought from those concerned.

1) Harassment of Imam Sajjad

During the time of Imam Sajjad, there lived a person in Madinah, who used to make people laugh to earn his livelihood.

Some people suggested that they should invite Imam Sajjad (a.s .) and allow this person to make him laugh a little in an attempt to sidetrack the Imam from his deep lamentation. They gathered together and were on their way to his house when they saw him coming towards them, accompanied by two of his slaves. When the Imam (a.s .) came near, the comediantook the cloak off Imam Sajjad’s (a.s.) shoulders and put it over his own.The people around burst out laughing when they saw this antic.

The Imam (a.s .) inquired, “Who is this person?”

The people around him answered, “He is a person who makes people laugh and receives money from them for his antics.”

“Inform him that those who expend their lives in a futile way performing absurd acts shall be the losers on the Day of Judgment,” advised the Imam (a.s.).

After hearing this, the comedian stopped his annoying behaviour and mended his ways.3

2) Qaroon and Prophet Musa

Prophet Musa (a.s .), in the course of propagating his religion, had to face severe adversity and hardship from the likes of Firo'un, Bala’m, Bao’ora and even his cousin Qaroon. Qaroon was immensely rich and possessed so much wealth that several strong youths were required to carry just the keys of his treasury. He was one of the high ranking and influential nobles, who used to oppress his inferiors.

Musa (a.s .), in compliance with God’s orders, sought zakaat from him, but Qaroon used to say:

“I too possess knowledge of the Torah and am not inferior to Musa in any way; why should Ipay zakaat to him?”

Eventually, his arrogance forced him to resort to dirty tactics to try to demean Prophet Musa. He approached a woman who was of bad character but was also extremely beautiful and attractive.

He said to her, “I shall pay you a hundred thousand dirhams provided that tomorrow, when Musa (a.s .) is delivering a sermon to Bani Israel, you shout out in front of the people that Musa has committed adultery with you.”

The woman accepted the offer. The next day Bani Israel had gathered and Musa (a.s .), with the Torah in hand, was engaged in preaching to them. Qaroon, in all his finery, was also present in the crowd along with his attendants. Suddenly, the woman stood up, but as she looked at the saintly face of Musa (a.s .), she experienced a change of heart and cried out aloud:

“O’ Musa! Do know that Qaroon has promised me a hundred thousand dirhams if I accuse you, in front of Bani Israel, of having committing adultery with me; but (I declare that) you have never committed such an act and God has protected your holy personality from such uncleanness.”

When he heard this, Musa (a.s .) was devastated and heartbroken, and he cursed Qaroon by saying, “O’ Earth! Seize Qaroon and take him within you.”

Upon Divine orders, the ground underneath split apart and Qaroon and all his wealth fell in.

According to another report, Musa had been preaching the people about his Sharia’h when, in the course of his lecture, he said:

“A person who does not have a spouse and indulges in adultery shall be punished with one hundred lashes and a person who possesses a spouse and (yet) commits adultery, shall be stoned to death.”

At that moment, Qaroon stood up and remarked, “(Would this be true) even if you were to commit such an offense?”

“Yes,” replied Musa.

“The Bani Israelare under the impression that you have committed adultery withsuch and such woman.”

“Bring the lady here,” demanded Musa. “If she testifies to this claim, you are at liberty to act according to the law.”

The woman was brought before Musa (a.s .) who, placing her under oath to speak the truth, asked her:

“Have I committed adultery with you?”

The woman suddenly began to experience a change in her thinking and gave an answer which was opposite to what she had intended.

“No! They lie”, she said. “Qaroon paid me such and such amount in order that I level this accusation at you.”

Qaroon stood humiliated while Musa (a.s .) began weeping, fell down in prostration and supplicated:

“O’ God! Your enemy has hurt me and sought to disgrace me by means of calumny. If I am Your Prophet, grant me ascendancy over him.”

Then he cursed Qaroon whereupon Divine punishment overtook him and the earth consumed him.4

3) It isForbidden to Hurt a Mu'min

Husain Ibn Abi al-A’laa narrates:

I started out for Makkah in the company of twenty other persons. At every resting place, I would slaughter a goat, in order to provide the people with food. When I arrived in the presence of Imam Sadiq (a.s .), he said to me:

“O’ Husain! Woebe unto you that you hurt and cause inconvenience to the Mu'mineen.”

“I seek refuge in God from such an act,” I said.

He explained, “I have been informed that at every resting-place you used to slaughter a goat for your companions.”

“Yes, but By God, it was only for His happiness that I acted in this manner”.

The Imam (a.s.) continued, “Don’t you realize that amongst the group there were some, who desired to possess wealth so they too could perform good deeds like you, but not having the means, they have become upset.”

“I repent over my actions and resolve never to act in that way again,” I said.

The Imam (a.s .) advised, “A Mu'min, in the eyes of God, is more honourable than the angels, the mountains, the seven skies, the seven earths and everything that exists in them.”5

4) Harassing Amirul Mu'mineen is akin to Harassing the Holy Prophet

A'mr Ibn Shaas Aslami, one of the companions present during the treaty of Hudaibiyah, narrates:

Once, Ali (a.s .) and I had embarked upon a journey towards Yemen. During the journey, I happened to get upset with him and my heart was filled with malice towards him.

As I returned from the trip, I proceeded to the mosque and complained to the people about his behaviour. Unfortunately, it so happened that my words eventually reached the ears of the Holy Prophet (s.a.w.).

One morning, on entering the mosque, I noticed the Holy Prophet (s.a.w.) present there together with a few of his companions. As soon as his eyes fell upon me, he gazed at me in anger and continued to do so till I had seated myself.

“O’ A'mr! By God, you have surely harassed me!” he said crossly.

I exclaimed, “I seek refuge in God from ever harassing or annoying you”.

He said, “Yes, you have troubled me for whoever has troubled Ali (a.s .) has troubled me too.”6

5) Maltreatment by Mutawakkil

One of the worst Abbasid caliphs was Mutawakkil, who left no stone unturned in his attempt to harass and torment Imam Hadi (a.s .), the descendants of the Holy Prophet (s.a.w.), the Shiites and the pilgrims of Imam Husain (a.s.).

The governor of Madinah, A'bdullah Ibn Muhammad, acting on Mutawakkil’s instructions, troubled Imam Hadi (a.s .) to such an extent that the Imam (a.s.) was compelled to write a letter of complaint to Mutawakkil.

Later on, Mutawakkil forced the Imam (a.s .) to move from Madinah to Saamarra. Here, he initiated a fresh wave of persecution and harassment, some instances of which follow:

One night, Mutawakkil called Sa’eed, his doorkeeper, and instructed him to climb into Imam’s house and snoop around with a view to finding wealth or weapons. If they were found, he should confiscate them.

On another occasion, relying on a false accusation, he ordered a group of Turks to rush into the Imam’s house, take possession of everything they could find and bring him to the court. When the Imam (a.s .) was brought to the court, Mutawakkil was busy consuming wine and (out of mockery) offered it to the holy Imam (a.s.) and said: “Recite poetry for me!”

On yet another occasion, he had the Imam (a.s.) brought before him and ordered four Khazar Jilfi slaves7 to attack him with swords, but the Imam (a.s.), utilizing the power of Imamate, miraculously repulsed this attack.

In the year 237 A.H., Mutawakkil ordered the grave of Imam Husain (a.s .) and the houses in its vicinity to be destroyed and wanted the area to be used for farming and cultivation.

He decreed that a hand or a leg of anyone who came for the pilgrimage of Imam Husain (a.s .) should be amputated.

U'mar Ibn Faraj, who was made the governor of Makkah and Madinah by Mutawakkil, was ordered to prevent the people from helping or showing kindness to the descendants of the Holy Prophet (s.a.w.). The people, out of fear, refrained from assisting these descendants whose condition became so miserable and adverse that they did not even have proper garments to wear. This harassment and torture reached such a stage that Muntasir, Mutawakkil’s son, out of love for Amirul Mu'mineen (a.s .) was eventually promptedto murder his own father.8

Notes

1. Holy Qur'an, ch. Al-Ahzaab (33), vs. 57.

2. Jaame’ al-Sa’adaat, vol. 2, pg. 215.

3. DarsiAz Akhlaaq, pg. 120; Al-Amaali (Sheikh Mufid), pg. 128.

4. Hikaayat-ha-e-Shanidani, vol. 5, pg. 122; Bihaar al-Anwaar, vol. 13, pg. 253.

5. Namunah-e-Ma'arif, vol. 2, pg. 453; La-aali al-Akhbaar, pg. 135.

6. Daastaan-hai Az Zindagi-e-Ali, pg. 112; Mustadrak al-Sahihain, vol. 3, pg. 122.

7. These were stupid, brutish and wee-eyed people.

8. Muntahal Aa’maal, vol. 2, pgs. 378 – 384.

13. Faith

Allah, the Wise, has said:

ياَ اَيُّهاَ الَّذِينَ آَمَنُوا آَمِنُوا بِاللهِ وَ رَسُولِهِ وِ الْكِتاَب

(O’You who believe! Believe in Allah and His Messenger and the Book, which He has revealed to His Messenger)1

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

اَلإيماَنُ عَقْدٌ بِالْقَلْبِ وَ نُطْقٌ بِالْلِساَنِ وَ عَمَلٌ بِالأرْكاَن

(Faith is (a combination of) conviction in the heart, speaking out by the tongue and deeds by the limbs.)2

Short Explanation

The believers are ranked according to their level of faith. Faith has four pillars - tawakkul3 , tafweedh4 , ridha5 and tasleem6 - and one who possesses these pillars, acquires tranquillity and repose, and his faith attains stability and permanence. The faith of those who are weak in belief is neither stable nor permanent.

Did not Imam Sadiq (a.s .) say: (Allah grants the world to His friends and foes alike, but faith, He bestows only to the chosen ones from amongst His creations)?

Hence, those possessing true and perfect faith have always been in the minority; forbearance being their ‘minister’ and wisdom, the ‘commander of their army’.

1) Harithah’s Martyrdom

One day, after offering the morning prayers in congregation, the Holy Prophet (s.a.w.) looked around the mosque and his eyes fell upon a youth, Harithah Ibn Maalik Ansaari, who sat with his head lowered in a state of drowsiness. His face was pale, his body thin and weak and his eyes appeared to have sunk into their sockets. The Holy Prophet (s.a.w.) approached Harithah and inquired:

“What state are you in?”

“I find myself as a true believer,” replied the youth.

The Holy Prophet (s.a.w.) asked, “Everything possesses a truth; what is the truth behind what you claim?”

“O’ Prophet of Allah! I have become disenchanted with the world,” he answered. “I stay awake (in worship) in the night, and endure thirst (by observing fasts) in the day. It is as if I am witnessing the A’rsh (Throne) of God and the scenario of Reckoning, observing the inmates of Paradise meeting each other and hearing the shrieks of the inmates of hell.”

The Holy Prophet (s.a.w.) remarked, “This is a person, whose heart Allah has illuminated”. Then, addressing Harithah, he continued, “You have acquired perception and insight, so remain steadfast”.

Harithah beseeched: “O’ Prophet of Allah!Request Allah to grant me martyrdom while fighting alongside you!”

The Prophet prayed to Allah to grant martyrdom to Harithah. A few days later, he dispatched an army for battle and Harithah was included in it. During the battle, Harithah killed nine infidels before he himself was killed, being the tenth soldier from the Muslim force to taste the nectar of martyrdom.7

2) Who is a Youth?

Imam Sadiq (a.s .) once asked the students and companions who had gathered around him:

“Who is a ‘youth?”

A person answered, “Someone who is young in age.”

The Imam (a.s .) said, “Despite the old age of the People of the Cave, on account of the faith which they possessed, God has referred to them as ‘youths’. In verse 10 of the chapter al-Kahf, He says: When the youths sought refuge in the cave8 .

He then continued,9 “Whoever believes in God and observes piety is a youth.”10

3) Levels of Faith

Imam Sadiq, (a.s .) addressing a saddler, who used to serve him, said:

“Some Muslims possess one portion of faith, while there are others, who possess two or three or even seven portions of it. It is inappropriate to burden a person, possessing one portion of faith, with acts suitable for a person possessing two portions of faith. Similarly, it is inappropriate to burden a person who has two portions of faith with acts suitable for a person with three portions of faith.”

The Imam (a.s .) continued, “Let me present an example:

Once, there was a man whose neighbour was a Christian. The man invited him to Islam and the Christian agreed and converted to a Muslim.

The next day at dawn, the Muslim knocked on the door of the convert’s house. When the convert answered the door, the man told him to perform wudhu, get dressed and accompany him to the mosque for prayers. The neighbour duly obliged and both men proceeded to the mosque. They offered not only morning prayers but also many other prayers until itwas sunrise.

The new Muslim wished to return home, when the man asked him:

‘Where are you going? The days are short and very soon it will be time for the Dhuhr prayers. Let us wait until we have offered our Dhuhr prayers.’

So they waited till it was Dhuhr, when they offered their prayer. The convert prepared to leave but the man persuaded him to stay until A’sr time. They offered A’sr prayer after which the convert decided to go. The man told him that it was almostsunset and that they should not go before offering Maghrib prayer. He then persuaded his neighbour to stay for the E’sha prayer also.

Finally, they went back home.

The next dawn, the man again knocked on the door of the convert and asked him to go to the mosque with him.

The newly converted Muslim retorted, ‘For this religion of yours, seek someone who has more time on his hands than me. I am a poor person and have a family to feed and look after!’

The Imam (a.s .) concluded, “The ignorant Muslim reverted him to his original faith of Christianity.”11

4) The Faith of Sa’eed Ibn Jubair

Sa’eed Ibn Jubair was one of the steadfast and loyal companions of Imam Sajjad (a.s.). Hajjaaj was a bloodthirsty tyrant who had ruled over Kufah, Iraq and Iran for almost twenty years after being appointed by the Bani Umayyah and Bani Marwaan. He had killed nearly one hundred and twenty thousand people during his reign, and amongst the friends and descendants of Ali (a.s.) murdered by him, were individuals like Kumail Ibn Ziyaad, Qanbar, the slave of Ali, (a.s.) and Sa’eed Ibn Jubair.

Hajjaaj ordered Sa’eed to be arrested when he became aware of Sa’eed’s belief and inclination towards Imam Ali (a.s.).

Initially, Sa’eed fled to Isfahan, but when Hajjaaj came to know of this, he wrote to the governor of Isfahan, seeking his arrest. The governor possessed a high regard for Sa’eed and therefore advised him to leave Isfahan for a safer resort.

Acting upon this advice, Sa’eed set out towards Qum and then proceeded to Azerbaijan and then to Iraq where he sought to enter the army of A'bd al-Rahmaan Ibn Muhammad, who had initiated a rebellion against Hajjaaj.

A'bd al-Rahmaan was defeated and Sa’eed fled to Makkah where he lived in hiding.

During that period, Makkah was under the rule of Khaalid Ibn A'bdullah Qasri, a ruthless individual, who had been placed there by the Caliph, Waleed Ibn A'bd al-Malik. Waleed wrote to him and gave him the order to arrest the well-known Iraqi personalities who were hiding in Makkah, and to send them to Hajjaj.

Thus, he arrested Sa’eed and had him dispatched to Kufah. At that time, Hajjaaj was in Waasit, a city near Baghdad, where Sa’eed was eventually brought.

Hajjaaj questioned him about himself, the Holy Prophet (s.a.w.), Ali (a.s .), Abu Bakr, U'mar, Uthmaan and many others and then asked him:

“How should I put you to death?”

“Whatever manner you may adopt to kill me, you are bound to be chastised accordingly, on the Day of Judgment,” replied Sa’eed.

“I would like to forgive you.”

“If the forgiveness is from God, then I seek it, but if it is from you, then I do not desire it,” responded Sa’eed.

Hajjaaj ordered the executioner to sever Sa’eed’s head before him. Despite his hands being tied behind his back, Sa’eed recited the following verse of the holy Qur'an:

Surely I have turned myself, wholly to Him, Who originated the heavens and the earth, being upright, and I am not of the associators.12

Hearing this, Hajjaaj ordered his face to be turned away from the Qiblah, whereupon he recited the following verse:

Whithersoever yeturn, there is the presence of Allah13

When Hajjaaj heard this, he ordered his men to place Sa’eed’s face down, upon the ground. When this was done, Sa’eed recited the following verse:

From the (earth) didWe create you, and into it shall We return you, and from it shall We bring you out once again14

Hajjaaj shouted, “Don’t waste any more time! Kill him!”

Sa’eed testified to the Unity of God and the Prophethood of the Holy Prophet (s.a.w.) and prayed: O’ God! Do not grant Hajjaaj respite after me in order that he does not kill anyone else. As he uttered these words, the executioner severed his head.

After the martyrdom of this epitome of perfect faith, Hajjaaj suffered a derangement of his senses and did not live for more than fifteen nights. Before his death, he would occasionally lose consciousness, but regaining it, he would repeatedly mutter:

“Why did I ever get involved with Sa’eed Ibn Jubair?”15

5) Salman Farsi’s Rank

Faith has ten ranks and Salman Farsi was on its tenth rank. He possessed knowledge of the unseen, the ability to interpret dreams and misfortunes, was well versed in genealogy and had even been favoured with gifts of Paradise, in this world. The Holy Prophet (s.a.w.) said: “Whenever Jibraeel would descend, he would, on behalf of God, say: Convey my salutation to Salman!”

Here is an example of the high degree of Salman’s faith. Once, Abu Dharr paid Salman a visit. Salman had placed a utensil over the fire to heat its contents. The two men sat together for some time, talking to each other, when suddenly the vessel toppled over, but to Abu Dharr’s amazement, its contents did not spill. Salman, picking the utensil up, placed it back upon the fire. A little later, the vessel fell over again, but once again its contents did not spill. Again Salman picked it up and placed the vessel upright.

Amazed, Abu Dharr hurried out of Salman’s house and was lost in contemplation over what he had witnessed. He happened to come across Amirul Mu'mineen (a.s .) on the way and narrated the incident to him.

Having heard Abu Dharr’s narration, the Imam (a.s .) said:

“If Salman were to inform you ofall that he possesses knowledge of, you would surely say: ‘May God have mercy upon the murderer of Salman.’ O’ Abu Dharr! Salman is the ‘door’ of God upon the earth. One, who recognises his status, is a Mu'min while one, who rejects him, is an infidel. Salman is (one) of us, Ahlul Bayt.”16

Notes

1. Holy Qur'an, ch. Al-Nisaa (4), vs. 136.

2. Bihaar al-Anwaar vol. 69, pg. 69.

3. Relying on God. (Translator’s comments)

4. Entrusting one’s affairs to God. (Translator’s comments)

5. Satisfaction and pleasure over Divine decree. (Translator’s comments)

6. Submission to God. (Translator’s comments)

7. Al-Kafi, vol. 2, ch.: The Chapter of Reality of Faith, tr. 2 & 3.

8. اِذ آوَى الفَتْيَةُ اِلىَ الْكَهْفِ

9. مَنْ آمَنَ بِاللهِ وَ اتَّقَى فَهُوَ الْفَتى

10. Hikaayat-ha-e-Shanidani, vol. 5, pg. 58; Tafsir Nur al-Thaqalain, vol. 3, pg. 244.

11. Namunah-e-Ma'arif, vol. 2, pg. 479; Al-Kafi, ‘The chapter of Levels of Faith’, tr. 2.

12. Holy Qur'an, ch. Al-Ana’am (6), vs. 79. إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّماواتِ وَ الْأَرْضَ حَنِيفاً وَ ما أَنَا مِنَ الْمُشْرِكِينَ

13. Ibid, ch. Al-Baqarah (2), vs. 115. فَأَيْنَما تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ

14. Ibid, ch. Taha (20), vs. 55. مِنْها خَلَقْناكُمْ وَ فِيها نُعِيدُكُمْ وَ مِنْها نُخْرِجُكُمْ تارَةً أُخْرى

15. Daastaan-ha-e-Maa, vol. 2, pgs.39-45.

16. Muntahal Aa’maal, vol. 1, pg. 114.

14. Brotherhood

Allah, the Wise, has said:

اِنَّماَ الْمُؤمِنُونَ اِخْوَةٌ

(The believers are but brethren)1

Imam Baqir (a.s .) said:

عَلَيكَ بِاِخْواَنِ الصِّدْقِ فَاِنَّهُم عُدَّةٌ عِندَ الرَّخاَء وَ جُنَّةٌ عِندَ الْبَلاَء

(It is incumbent) upon you to take true friends for yourself, for they are an asset, in times of ease and a shield, during adversities2

Short Explanation

At any age, brotherhood and friendship are necessary for someone, who is worthy of them. Allah has not bestowed upon His servants a bounty more important than success in keeping and associating with religious friends.

But do you not observe that the primary Grace which God granted to the Prophets at the time of their Prophethood was a friend, brother and wali? It is apparent from this that after the bounty of cognizance of God and His Prophets, there is no bounty more pure and pleasant than brotherhood in the path of God and a righteous friend.

One ought to refrain from entering into friendship and brotherhood with those, who seek these alliances out of avarice or worldly motives. A few brothers (in religion) who possess greatcognizance, are better than numerous ones who lack this attribute.3

1) A Mu’min is the Brother ofAnother Mu’min

Imam Baqir (a.s .) related:

Once, a group of Muslims had set off on a journey, but in the course of their travel, they lost their way. Their supplies were soon exhausted and they were overcome by intense thirst.

(With no water in sight and imagining their end to be near) they put on their shrouds and sat down, resting themselves against the trees.

Suddenly, an old man in white apparels approached them and said:

“Arise, for you have nothing to fear. Here is some water for you.”

They scrambled for the water and drank to their fill after which, turning to the old man, they said, “May God have mercy upon you! Who are you?”

“I belong to the Jinn community, who had pledged allegiance to the Holy Prophet (s.a.w.). I had heard him say: ‘A Mu'min is the brother of another Mu'min. He is his eyes and his guide (too).’ I could not allow you to die of thirst, while I was here.”4

2) Bond of Brotherhood

Muhammad Ibn A’jlaan narrates:

I was in the company of Imam Sadiq (a.s .) when a man, from a distant city, arrived and greeted the gathering.

“How were your brothers when you took leave of them?” the Imam (a.s .) asked him.

The man spoke well of them and praised them a great deal. The Imam (a.s .) then questioned, “Do the rich visit the indigent ones when they fall sick?”

He said that they seldom did.

The Imam (a.s .) carried on, “Do the rich seek to know the condition of the impoverished ones?”

“Rarely” answered the man.

“Do the affluent ones help out the poor and the needy?”

The man responded, “You speak of attributes, which are rare amongst our people.”

The Imam (a.s .) remarked, “How then do these people consider themselves to be (our) Shiites (when there exists no bond of brotherhood between the affluent and the impoverished ones).”5

3) At the Door of a Brother

Imam Baqir (a.s .) said:

An angel was once passing by a house, when he witnessed a man standing near its door. The angel questioned him, “Why do you stand here?”

“This is the house of my brother and I wish to greet him,” answered the man.

The angel asked, “Is he of your kith and kin or is it that you are inneed of his help that you have come to pay him a visit?”

“The reality is not as you make it out to be. We are just brethren in faith and I only wish to meet him and greet him for the sake of God”.

“I am God’s messenger towards you,” the angel said. “He has sent you His greetings and has said: O’ My Servant! You have paidMe a visit and desired My pleasure and so, as a reward for upholding the rights and sanctity of religious brotherhood, I have made Paradise compulsory for you and have distanced you from My fire and wrath.”6

4) The Benevolent Governor

An inhabitant of the city ofRey, narrates:

One of the scribes of Yahya Ibn Khaalid was appointed as governor of Rey. I had some taxes to pay and feared that the new governor would extract it from me, for in such a case, I would face very difficult times. Some of my friends informed me that he was a follower of the holy Imams (a.s .), but I was fearful that if it was not so, he would not hesitate to put me behind bars.

With the intention of performing Hajj, I presented myself in the presence of Imam Musa Kadhim (a.s .) and informed him of my predicament. The Imam (a.s .) wrote a letter to the governor, the contents of which were as follows:

In the name of God, the Most Beneficent, the Most Compassionate. Do know that beneath the A’rsh (Throne) of God, there exists a shade of Mercy into which none shall enter except he who exhibits goodness and kindness towards his brother-in-faith, liberates him from his sorrow and endeavours to make him happy. Behold! The bearer of this letter is one of your brethren.Wassalaam.

After returning from Hajj, one night I proceeded to the governor’s house and asked the sentry to tell the governor that a person had brought a message from Imam Kadhim (a.s.).

As soon as he was informed, the governor rushed out towards the door in sheer delight. He was barefooted and took me into his arms, repeatedly kissing my forehead and inquiring after the Imam’s well being.

Having gone through the Imam’s (a.s .) letter, he gave me half of all the money and clothes he possessed, and as for the things which could not be divided, he gave me the monetary equivalent of half its value, asking me after each distribution:

“Have I made you happy?”

I would reply, “By God! You have pleased me greatly.”

He took out his register and erasing all the debts written across my name, handed me a letter which contained an order, exempting me from all taxes.

I took his leave and said to myself, “This person has been immensely kind to me and there is no way I can repay his munificence. Let me go for Hajj again and pray for him there and also inform the Imam (a.s .) of his generosity and kindness.”

That year I started out for Makkah and presenting myself before the Imam (a.s .), informed him of what had transpired. As I narrated the events, I observed that his face continually brightened up with delight and so I inquired:

“Have his deeds pleased you?”

He said, “By Allah! His deeds have truly pleased me and he has (also) pleased God, the Holy Prophet (s.a.w.) and Amirul Mu'mineen (a.s.).”7

5) Imam Ali, the Brother of the Holy Prophet

One of the extremely significant steps undertaken by the Holy Prophet (s.a.w), five or eight months after his migration to Madinah, was to establish the bond of brotherhood between the Muhaajir (The Emigrants) and the Ansaar (The Helpers).

A'bdullah Ibn A'bbas says:

When the verse

اِنَّماَ الْمُؤمِنُونَ اِخْوَةٌ

(The believers are but brethren)8 was revealed, the Holy Prophet (s.a.w.) proclaimed brotherhood to be a general law amongst the Muslims and, taking into consideration their ranks and positions, established the bond between every two persons by making one the brother of the other; Abu Bakr with U'mar, U'thman with A'bd al-Rahmaan and so on.

Amirul Mu'mineen (a.s .) had stretched himself on the ground, when the Holy Prophet (s.a.w.) approached him and said:

“Arise, O’ Abu Turaab! By God! I have not made you the brother of anyone for I have kept you for myself.”9

Notes

1. Holy Qur'an, ch. Al-Hujaraat (49), vs. 10.

2. Bihaar al-Anwaar vol. 78, pg. 251.

3. Tadhkirah al-Haqaaiq, pg. 52.

4. Al-Kafi, vol. 2, ‘The Chapter of Brotherhood of the Mu'mineen’, tr. 10.

5. Al-Kafi, vol. 2, ‘The Chapter of The Right of a Mu'min upon his brother’, tr. 10

6. Namunah-e-Ma'arif, vol. 1, pg. 81; Jaame’ al-Akhbaar, pg. 118.

7. Pand-e-Taareekh, vol. 2, pg. 47; Bihaar al-Anwaar vol. 11, ‘The BiographyOf Imam Kadhim (peace be upon him)’.

8. Holy Qur'an, ch. Al-Hujaraat (49), vs. 10.

9. Namunah-e-Ma'arif, vol. 1, pg. 82; Kashf al-Ghummah; Tafseer al-Burhaan.

15. Independence

Allah, the Wise, has said:

لَا تَمُدَّنَّ عَينَيكَ اِلىَماَ مَتَّعْناَ بِهِ اَزواَجاً مِنهُم

(Do not strain your eyes after what We have provided with some of them pairs among them to enjoy)1

Imam Sadiq (a.s .) said:

شَرَفُ الْمُؤْمِنِ قِياَمُ اللَّيْلِ وَ عِزُّهُ اسْتِغْناَؤُهُ عَنِ النَّاس

(The honour of a Mu'min lies in nocturnal worship and his esteem lies in his being independent of the people).2

Short Explanation

Contrary to the reprehensible attribute of greed is the attribute of independence and self-reliance. In common usage, if it is said that a person has no need for anything, the immediate notion that comes to mind is that he is affluent. However, the actual meaning is to be self-sufficient, self-contained and not avaricious with respect to that which the others possess.

Persons who are independent with respect to God’s creation, are highly respected and they possess ‘trust in God’ which is, by far, the greatest asset.

The fact that begging and seeking from others iscensured, is because it erodes away the honour and status of a person, makes him a captive of others and lessens his inclination toward God.

1) A Lesson from the Holy Prophet

One of the companions of the Holy Prophet (s.a.w.) once found himself in severe poverty. His wife advised him to go to the Holy Prophet (s.a.w.) and request his help.

The man approached the Holy Prophet (s.a.w.), but as soon as the Prophet’s (s.a.w.) eyes fell upon the man, he said:

“If a person seeks something from me, I shall certainly grant it to him, but if he were to exhibit himself as being self-sufficient and free from want, Allah shall make him affluent.”3

Hearing this, the man said to himself, “The Holy Prophet (s.a.w.) has intended me by this speech of his”.

Without uttering a word, he returnedhome and narrated the incident to his wife.

His wife said, “The Holy Prophet (s.a.w.) is also human; explain your dilemma to him and see what he has to say.”

The man returned to the Holy Prophet (s.a.w.) for the second time but heard the same sentence from him and again came back home without saying a word. When this was repeated for the third time, the man borrowed a pickaxe from one of his friends and set off towards the mountains. Throughout the day he worked hard to gather firewood, which he sold for some flour and that night, he and his wife had bread for dinner.

The next day, he worked harder and collected more firewood and this continued for several days till he was able to purchase a pickaxe for himself.

After some period, as a result of his hard work, he managed to purchase two camels and a slave, and slowly became one of the affluent ones.

One day, arriving before the Holy Prophet (s.a.w.), he narrated to him the events of his life and the effect of his words, whereupon the Prophet (s.a.w.) responded:

“I had said (before): One who seeks to be independent (of others), Allah shall make him independent."4

2) AlexanderAnd Deozhan

When Alexander was selected the supreme commander of Greece, people from all walks of life approached him to congratulate him upon his selection. However, Deozhan, the well-known philosopher, did not go to meet him and so Alexander himself went to meet Deozhan. Deozhan was a person, who followed the policy of contentment, self-sufficiency and not depending on people.

As he was lying under the sun, he sensed that a large group of people was approaching him. He raised himself slightly, when his eyes fell upon Alexander, who was advancing with great pomp and grandeur; but Deozhan behaved just as he would behave if an ordinary person visited him.

Alexander greeted him and said, “If you need anything from me, just speak out!”

“I have only one request,” said Deozhan. “I had been enjoying the warm sunshine and presently you are obstructing it. Could you move over to one side?”

Those accompanying Alexander considered this speech to be very foolish and imprudent and spoke amongstthemselves , saying:

“What a foolish man he is to have wasted such an opportunity!”

But Alexander, who felt dwarfed before the towering contentment and self-sufficiency of Deozhan, fell into deep reflection at these words.

On the way back he turned to his companions who had ridiculed Deozhan and remarked: “Indeed, had I not been Alexander, I would have desired to be Deozhan.”5

3) Not under Obligation of Avicenna

It has been narrated that once, Avicenna, in great ministerial splendour and fanfare, was passing by a sweeper, who was reciting this poem loudly whilst performing his menial work:

O’ Soul! I have held you in high esteem, so that you are a means of serenity for the heart.

Hearing this, Avicenna smiled and said to him (derisively), “Indeed, you have truly held your soul in high esteem by engaging yourself in such (lowly) work.”

The sweeper stopped his work, turned to him and said, “I make my living by means of this lowly work so that I am not compelled to be under the obligation of the lofty Avicenna.”6

4) The Recitation of Surah Al-Waaqia’h

A'bdullah Ibn Masu’d had been one of the close companions of the Holy Prophet (s.a.w.) and had developed into being a distinguished and zealous personality of Islam. During the caliphate of U'thman, he suffered a bout of illness, which eventually resulted in his death.

U'thman once came to pay him a visit and finding him distressed, asked, “What distresses you so greatly?”

“My sins,” he answered.

“Tell me your wish so that I can fulfill it for you.”

“I desire God’s mercy”, replied Ibn Mas’ud.

The caliph asked,“ If you permit, I could call for the doctor”.

“It is the Doctor who has made me sick.”

“If you want, I could present you with gifts from the Public Treasury.”

Ibn Masu’d retorted, “At the time when I was in need, you did not give me a thing and now that I am not in need, you wish to shower me with presents!”

U'thman insisted, “Let these gifts be for your daughters then.”

“They are not in need of your presents,” Ibn Masu’d replied tersely. “I have instructed them to recite the chapter Al-Waaqia’h every night, for surely, I have heard the Holy Prophet (s.a.w.) say: One, who recites the chapter Al-Waaqia’h every night, shall never be afflicted by poverty.”7

Notes

1. Holy Qur'an, ch. Al-Hijr (15), vs. 88.

2. Jaame’ al-Sa’adaat, vol. 2, pg. 108.

3. مَنْ سَأَلَناَ اَعْطَيْناَهُ وَ مَنْ اِسْتَغنَى اَغْناَهُ الله

4. Pand-e-Taareekh, vol. 3, pg. 129; Wafi, vol. 2, pg. 139.

5. Riwaayat-ha Wa Hikaayat-ha, pg. 39; Daastaan-ha-e-Paraakandeh; vol. 2, pg. 66.

6. Namunah-e-Ma'arif, vol. 1, pg. 162; Naameh-e-Daanishwaraan.

7. Daastaan-ha Wa Pand-ha, vol. 7, pg. 112; Majma’ al-Bayaan, vol. 9, pg. 211.