Alhassanain(p) Network for Heritage and Islamic Thought

62. Deeds

Allah, the Wise, has said:

مَن عَمِلَ صاَلحِاً فَلِنَفسِهِ وَ مَن اَساَءَ فَعَلَيهاَ

وَمَا رَبُّكَ بِظَلَّامٍ لِّلْعَبِيدِ

“Whoever doesgood , it is for his own soul, and whoever does evil, it is against it; and your Lord is not in the least unjust to the servants.”1

Imam Sadiq (peace be upon him):

کُونُوا دُعاَةَ النَّاسِ بِاَعماَلِکُم وَ لاَ تَکُونُوا دُعاَةً بِاَلسِنَتِکُم

Invite the people (towards guidance) by means of your deeds and not by means of your tongues2

Short Explanation

Since ancient times it has been said that the markets of deeds and actions are bearish; meaning that to a certain extent all the people possess awareness of the rulings of religion, however, when it comes to deeds and actions, they falter and usually fall short of what is expected of them.

All deeds of man are recorded in his Book of Deeds, and only his deeds shall accompany him after his death.

If a person’s deeds have been solely for the sake of God and without having trampled the rights of others or offended any person, God shall suffice for him with respect to all his affairs in this world and the hereafter, will regard him with love and affection, and will exhibit pride over him and his actions before the angels.

1) The Lawful Work

Hasan Ibn Husain Anbari narrates:

Over a period of fourteen years I kept writing letters to Imam Ridha (peace be upon him), seeking permission from him to allow me to work within the administrative setup of the ruler (of the city).

Since the Imam (peacebe upon him) never replied, I, in my final letter, wrote: I fear oppression and persecution. Those working with the Sultan say: “You are of the Shiites and this is why you do not co-operate with us and are evasive.”

In reply, the Imam (peacebe upon him) said: From your letter I sense that you fear for your life. You are aware that if you are placed in a (high and) responsible position, you can adhere to and act upon the teachings and Sunnah of the Holy Prophet (peace be upon him and his holy progeny); this would cause your subordinates to also follow the dictates of your faith.

If you happen to come across instances whereby you have to deal with poor and indigent Mu’minin, ensure that you exhibit consideration, toleration and forbearance towards them!

And since you would now be working with them, it would be deemed that you are one of them, (and thus) you would have to strive hard to perform God-pleasing deeds, since these deeds would then serve to compensate your co-operation with the illegal ruling apparatus.

However, if you are unable to act in this manner, then it is not permissible for you to take up this employment.3

2) The Practicing Ones and Paradise

Imam Baqir (peacebe upon him) once related:

Once, when my father was seated in the company of his companions, addressing them, he (peacebe upon him) said: Which of you is willing to hold flaming fire in his hand till the flames die out?

All those present, as if to express their inability, lowered their heads and remained silent!

I said: Dear father! Do you permit me to do it? He said: No, dear son! You are from me and I am from you. It is these people whom I was addressing.

After this he repeated his request three times but when no one spoke up, he (peace be upon him) said: How numerous are those who talk and how few are those who act. I only wanted to have you tested.

Imam Baqir (peacebe upon him) said: By God! At that moment I observed that they were overcome with such embarrassment that it appeared as if the earth was pulling them towards itself. Perspiration flowed from the foreheads of some, but they did not raise their lowered eyes.

When my father observed their embarrassment, he said to them: May God forgive you! I did not intend anything except goodness. Paradise has many ranks, one of which pertains to none but those who practice and act.

Imam Baqir (peace be upon him) said: After these words (from my father) when I looked at them, they seemed to have calmed down and appeared as if they have been relieved of a heavy and weighty burden.4

3) The Working Youth

Once, when the Holy Prophet (peacebe upon him and his holy progeny) was seated with a group of his companions, he observed a strong and robust youth hard at work since the early morning. Those around him (peace be upon him and his holy progeny) remarked: Had this youth expended his strength and energy in the way of God, he would have been worthy of immense commendation and praise.

Hearing this, the Holy Prophet (peace be upon him and his holy progeny) said: Do not utter such words, for there are several probabilities that exist; he could be working to earn his sustenance in order that he does not have to depend upon others, in which case he is striving in the way of God. He could be working to look after the needs of his feeble parents and weak children, so that they are not dependent upon other people, in which case he is again striving in the way of God.

However, if by means of this work he seeks to increase his wealth and manifest his superiority over those who are underprivileged, then he has travelled on the path of Satan and deviated from the right path.5

4) (Good) Deeds Cause a Jew to Become a Muslim

The Holy Prophet (peace be upon him and his holy progeny) once owed a few dinars to a Jew. One day, the Jew sought his money from him (peacebe upon him and his holy progeny), whereupon he (peace be upon him and his holy progeny) said: Presently I do not have any money. The Jew said: I shall not leave you till you repay my money.

Hearing this, the Holy Prophet (peacebe upon him and his holy progeny) said: If that is the case then I too shall sit by you here. He (peace be upon him and his holy progeny) sat down beside the Jew and continued to do so for such a long period that he recited his Dhuhr, Asr, Maghrib, Isha and the morning prayers of the next day, right there.

Observing the state of affairs, the companions of the Holy Prophet (peacebe upon him and his holy progeny) began to threaten the Jew, but he (peace be upon him and his holy progeny) said to them: What is this that you are doing?

How can a Jew hold you a captive? They replied. Hearing this, the Holy Prophet (peacebe upon him and his holy progeny) explained: God has not sent me as a Prophet in order that I permit those, who have established a religious covenant with me, to be oppressed.

Till sunrise of the next day he (peacebe upon him and his holy progeny) continued to be seated there, whereupon the Jew, addressing the Holy Prophet (peace be upon him and his holy progeny), said: O Prophet of God! By God! It was not impertinence and audaciousness that prompted me to behave in the manner I did with you; rather, I desired to know whether the traits mentioned in the Torah about the Final Prophet, conformed with you or not?

This is because I have read in the Torah that Muhammad Ibn Abdullah would be born in Makkah, and subsequently emigrate to Medina; he would neither possess a bad temperament, nor would he be discourteous. He would not speak with a loud voice and would not be foul-mouthed and abusive.

I now bear witness to the Unity of God and to your Prophethood, and I place my entire wealth at your disposal for you to utilise in whatsoever manner God commands you to.6

5) The Conduct of Mua’wiyah and Abu al-Aswad Du’ali

Mua'wiyah, in order to attract people towards himself, would usually send them money, honey or other similar gifts. Impoverishedpeople who could not even afford curd to satiate their hunger, would suddenly receive leather sacs of honey from Mua’wiyah, which at times would even contain money which he would place in them. All this was done to ensure that they do not incline towards Amir al-Mu'minin (peace be upon him). Those who would be willing to reject the money and also refuse to abandon Ali (peacebe upon him) were very miniscule in number.

One day Mua'wiyah sent some sacs of honey for Abu al-Aswad Du’ali,7 one of the companions of Amir al-Mu'minin (peace be upon him), in order to attract him towards himself. Abu al-Aswad Du’ali was in the mosque when he was handed Mua'wiyah’s letter and told: Sacs of honey have been delivered to your house.

Just as he reached home, he observed that his five year old daughter was about to put a finger, coated with honey, into her mouth. Seeing this, he shouted: O My Daughter! Do not eat it for it is poison. The girl immediately wiped her finger in the mud, and (after he had explained the situation to her) recited a couplet: O Son of Hind! Do you wish to destroy our faith and religion by means of pure honey? Never shall our support cease for Ali (peace be upon him).

Abu al-Aswad, holding Mua'wiyah’s letter in one hand and his daughter’s hand in the other, approached the Imam (peace be upon him) and recited his daughter’s verses for him (peace be upon him). Hearing them, the Imam (peace be upon him) smiled and prayed for both of them.8

Notes

1. Qur’an, 41:46.

2. Safinah al-Bihar, v. 2, p. 278.

3. Baa Mardum In Guneh Barkhord Kuneem, p. 65.

4. Daastaan-ha Wa Pand-ha, v. 2, p. 140, Kashkool of Bahrani, v. 2, p. 93.

5. Dunyaa-e-Jawaanaan, p. 316; Mahajjah al-Baydha, v. 3, p. 140.

6. Daastaan-ha-e-Zindagi-e-Payaambar, p. 82; Bihar al-Anwar, v. 16, p. 16.

7. He died due to plague, in the city of Basrah, at the age of eighty five and had witnessed the lives of the Holy Prophet (peace be upon him and his holy progeny), Amir al-Mu'minin, Imam Hassan, Imam Husayn and Imam Sajjad (peace be upon them) in the course of his lifetime. He is credited with writing, upon the instructions and assistance of Amir al-Mu'minin (peace be upon him), a book on nahw (Arabic grammar) and placing dots on the Arabic letters that form the words of the Qur’an.

8. Khazinah al-Jawahir, p. 536.

63. Food

Allah, the Wise, has said:

وَ يُطعِمُونَ الطَّعاَمَ عَلیَ حُبِّهِ مِسکِيناً وَ يَتِيماً وَ اَسِيراً

“And they give food out of love for Him to the poor and the orphan and the captive”1

The Holy Prophet (peacebe upon him and his holy progeny) has said:

إنَّ الاِطعاَمَ مِن مُوجِباَتِ الجَنَّةِ وَ المَغفِرَة

“Surely, feeding (others) is one of the causes for forgiveness (of sins) and entering into Paradise”2

Short Explanation

Do know that eating less for the well-being of one’s interior and exterior self is always recommended. Consuming food is indispensable for the body and is necessary for procuring strength for performing acts of worship and other needful tasks. However, eating excessively causes the heart to become hard and cruel, passions to be aroused and the body to become sick. It ought to be noted that procurement of food by lawful means is mandatory; all the prophets and the auliya (friends of God) always abstained from impure, unlawful and dubious food, and constantly endeavoured to procure their livelihoods by lawful means. This is because the foremost of the achievements and successes is attained by means of the morsels that enter into the stomach.

1) The Excessive Eater and the Moderate Eater

Two mystics from Khorasan set out on a journey together. One of them was weak, consuming food only once in two nights, while the other was strong and healthy, eating food three times a day.

As fate would have it, when they happened to be near a city both of them were taken into custody, charged with spying for the enemies, imprisoned in a house and the door of the house was locked and sealed. A couple of weeks later it came to be known that they were not spies but two innocent people. When the house was opened, it was observed that the strong mystic had died while the weak one was still alive. The fact that it was the stronger of the two, who had died caused great astonishment amongst the people.

Coming to know of the bewilderment of the people, a learned doctor from amongst them said: On the contrary, it would have been a matter of great astonishment had the weak mystic died; the death of the strong one was caused by the fact that being an excessive eater, he could not get himself to endure these fourteen days without food, whereas the weak one, being accustomed to eating less, was able to endure this adversity and managed to survive.3

2) Food with Friendship

Abd al-Rahman Ibn Hajjaj narrates:

We were in the house of Imam Sadiq (peace be upon him) and were having food with him when some more rice was brought for us. We sought to excuse ourselves from eating more whereupon the Imam (peacebe upon him) said: Whoever likes us more shall consume more food with us.

Hearing this, we once again sat down and began eating the food. Witnessing this, the Imam (peacebe upon him) stated: This is so much better.

He (peace be upon him) then continued: One day, the Holy Prophet (peace be upon him and his holy progeny) was presented with some rice, whereupon he (peace be upon him and his holy progeny) invited Salman, Abu Dharr and Miqdad to join him in eating it. They sought to excuse themselves but he (peace be upon him and his holy progeny) insisted: “Whoever likes us more ought to eat more with us.” Hearing this, all of them ate to their full.4

3) One Morsel and SellingOne’s Faith

Fadhl Ibn Rabi’ relates:

Once, Sharik Ibn Abdullah Nakhai’ arrived before Mahdi Abbasi, the third Abbasid Caliph, who said to him: You must accept to perform one of these three tasks: Become a judge in the judicial setup, educate my children, or eat my food.

Sharik thought that teaching the Caliph’s children was a tough proposition; becoming a judge was tougher; however, eating the Caliph’s food appeared to be simple and so he accepted the third option. Mahdi instructed the cook to prepare various kinds of delicacies which were then brought before Sharik, who satiated himself with them.

The kitchen attendant said to Mahdi: O Caliph! This sheikh, after consuming these delicacies, shall never attain salvation.5

Fadhl Ibn Rabi’ states:

By God! After consuming that food, not only did Sharik began to increase his association with the Bani Abbas and agree to educate their children, but also consented to become the judge. Once, Sharik’s pay-slip, which was used to collect his salary from the treasury, was handed over to him. When he approached the treasurer for his pay he insisted that he be paid immediately in cash. Noting his insistence, the treasurer said to him: You have not sold linen or an expensive garment that you insist so vehemently on receiving immediate cash payment.

Hearing this, Sharik retorted: By God! I have sold something that is more precious than linen – I have sold my religion!6

4) The Blessing is in the Bread

The Blessing is in the Bread7

The Holy Prophet (peacebe upon him and his holy progeny) has said: Regard bread with great esteem for most of the entities that exist between the Arsh (Throne) and the earth have some form of contribution in making and preparing it. He (peacebe upon him and his holy progeny) then said: Previous to you, there lived a Prophet by the name of Daniyal. One day he gave a loaf of bread to a pauper, who, upon receiving it frowned and flung it in the middle of the road, saying: What can I do with a loaf of bread, which has no worth.

When Daniyal witnessed this he raised his hands towards the skies and said: Honour bread with a lofty rank!

Due to that reprehensible act of that person, God withheld the rains from pouring and prohibited the earth from bringing forth its vegetation. Circumstances became so adverse that people resorted to cannibalism, and began eating one another.

Two women, each of them possessing two children, decided amongst themselves that one day the child of one woman would be eaten while the next day it would be the turn of the child of the other. On that day one child was consumed; however the next day, the mother of the other child whose turn it was to be eaten, refused to give her child. This led to a great dispute between them until eventually they approached Daniyal and placed their issue before him.

When he came to realise the condition of the people, he prayed to God, Who then opened the doors of His mercy upon them.8

5) The Food of Death

After the death of Mu’tasim Abbasi (d. 227 AH), his son Harun, titled Waathiq Billaah Abbasi, became the Caliph. It has been recorded that he was immensely fond of sexual intercourse, and so requested his doctor to provide him a concoction that would serve to increase his sexual strength.

Excessive sexual intercourse wastes away the body and I do not want your body to be wasted, the doctor advised. But Waathiq insisted: You have got to prepare it for me.

The doctor, seeing no alternative, set about to prepare the concoction; he ordered meat of wild beasts to be boiled seven times in vinegar that was procured from wine. This meat was to be consumed in a measure equivalent to the weight of 54 peas, after drinking wine.

However, Waathiq consumed more than the prescribed quantity and before long was afflicted with dropsy. The doctors were unanimous in their opinion that his stomach would have to be split open after which he would have to be placed within a furnace heated by means of olive oil.

They then set about putting their suggestion into execution and, despite his repeated requests, refrained from providing him water for 3 hours till large boils manifested themselves upon his body, whereupon he was taken out of the furnace.

Do not place me in the furnace again for I shall surely die, he beseeched, but once again they put him inside. When the boils burst they pulled him out of the furnace in a state that his entire body had turned black; he died shortly afterwards.

A cloth was placed over his dead body, and his corpse lay forgotten and unattended as the people soon became occupied in pledging allegiance to his brother Mutawakkil. Thus, in the year 232 AH, at the age of 34, he succumbed to his food of death.9

Notes

1. Qur'an, 76:8.

2. Safinah al-Bihar, v. 2, p. 83.

3. Hikaayat-ha-e-Gulistaan, p. 154.

4. Shanidanihaa-e-Taareekh, p. 26; Mahajjah al-Baydha, v. 3, p. 22.

5. لَيسَ يُفلحُ الشّيخُ بَعدَ هَذِهِ الاَکلَةِ اَبَداً

6. Pand-e-Taareekh, v. 4, p. 86; Muruj al-Dhahab, v. 3, p. 320.

7. The Holy Prophet (peace be upon him and his holy progeny) has said: اللَّهُمَّ باَرِک لَناَ فيِ الخُبز and also اَکرِمُوا الخُبز

8. Namunah-e-Ma’arif, v. 1, p. 276; Safinah al-Bihar, v. 1, p. 375.

9. Tatimmah al-Muntaha, p. 231.

64. Pride

Allah, the Wise, has said:

اعْلَمُوا أَنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ

“Know that this world's life is only sport and play and gaiety and boasting among yourself”1

The Holy Prophet (peacebe upon him and his holy progeny) said:

لمثقال ذرة من صاحب تقوى و يقين اءفضل من مل ء الاءرض من المغترين

“An atom’s weight of good deed by a person, possessing piety and firm faith is better than good deeds that are so numerous so as to fill the earth, by one, who is conceited.”2

Short Explanation

A conceited person is (in reality) underprivileged in this world and would be left cheated in the hereafter. One ought not to be proud and conceited with respect to one’swealth, family, soundness of health, leadership, authority and the likes of these, for all of these are transitory and shall not remain forever.

Man, as a result of possessing a good life or attaining some of his personal desires, should never become conceited; at times it so happens that these themselves become causes of adversity and calamity for man.

If one happens to perform numerous acts of worship or develops a fear of God or becomes repentant (over past misdeeds), it is better for him to thank God for having granted him this state of mind than to receive praise from people. This is because praise and extolment of people is a scourge which brings about pride, conceit and heedlessness (towards God).

On the Day of Judgment, the greatest loser and the most remorseful of all would be one, who was proud and conceited (in this world).3

1) The Inner Pride

Some of the companions of the Holy Prophet (peace be upon him and his holy progeny) were seen to be constantly praising a particular person in his (peace be upon him and his holy progeny) presence. One day they saw him while they were with the Holy Prophet (peace be upon him and his holy progeny) and pointing to him said: That is the person whom we used to praise.

The Holy Prophet (peacebe upon him and his holy progeny) looked at the person and said: I am witnessing on his face a satanic blackness. As the person came near and greeted him (peace be upon him and his holy progeny), the Holy Prophet (peace be upon him and his holy progeny) said to him: I place you under the oath of God; tell me, did you not say to yourself: “Amongst the companions of the Holy Prophet (peace be upon him and his holy progeny) there is none, who is superior to and better than me?”

The person confessed: Yes, the thought did pass my mind.

(In this manner the Holy Prophet (peace be upon him and his holy progeny), by means of his inner vision, informed him of his inner conceit and pride.)4

2) Pride with Respect to one’s Wealth and Children

Aas Ibn Wail was an irreligious person, who used to ridicule the Holy Prophet (peacebe upon him and his holy progeny). He was the one who had referred to him (peace be upon him and his holy progeny) by means of that outrageous title of abtar - meaning one without a son and lineage.

He left behind an equally unworthy son by the name of Amr Ibn Aas, who was the mastermind behind the policies of artifice and deception of Mua'wiyah against Imam Ali (peace be upon him).

One of the companions of the Holy Prophet (peacebe upon him and his holy progeny) reports:

Aas Ibn Wail owed me some money and so, approaching him I sought my money from him. However, he refused saying: I shall not give you your money. I said to him: In that case I shall collect my dues from you in the hereafter.

In the hereafter, if at all it exists, I would have numerous children and great riches; if I go there and you too happen to come there, I shall return your money to you! He replied with an air of supreme arrogance and conceit.

God revealed the following verses to the Holy Prophet (peacebe upon him and his holy progeny):

أَفَرَأَيْتَ الَّذِي كَفَرَ بِآيَاتِنَا وَقَالَ لَأُوتَيَنَّ مَالًا وَوَلَدًا

أَطَّلَعَ الْغَيْبَ أَمِ اتَّخَذَ عِنْدَ الرَّحْمَٰنِ عَهْدًا

كَلَّا ۚ سَنَكْتُبُ مَا يَقُولُ وَنَمُدُّ لَهُ مِنَ الْعَذَابِ مَدًّا

“Have you, then, seen him who disbelieves inOur communications and says: I shall certainly be given wealth and children? Has he gained knowledge of the unseen, or made a covenant with the Beneficent? By no means! We write down what he says, andWe will lengthen to him the length of the chastisement.”5 ,6

3) The Proud Champion

Once, there was a champion wrestler, who by utilising his great skills and defeating all his opponents, had come to acquire great fame for himself.

His overwhelming strength and power filled him with such pride and conceit that one day, looking towards the heavens, he called out: O Lord! Now arrange to send down Jibraeel so that I can test my strength against him, for on this earth there is none that can stand up against my strength.

Before long God afflicted him with weakness and frailty, and in order to crush his vanity, reduced him to such a state of penury that he was forced to live in the ruins of dilapidated houses. So overcome was he with weakness that one day when he placed his head upon a brick to rest, a mouse darted over his face and began nibbling his toes, but he did not possesses the strength to even pull his legs away from the nibbling rodent.

A holy person, who happened to pass by him, observed his state and said: God has made one of his smallest soldiers to become dominant over you in order that you realise your mistake and repent over your conceited behaviour. God, in addition to being The Patient, is also The Concerned and if you seek forgiveness, He shall surely grant you soundness of health.7

4) The Scholar of Arabic Grammar

Once, there was a person who had studied and acquired such immense mastery over Arabic grammar that people referred to him as the ‘scholar of Arabic grammar’.

One day he boarded a ship and, since he prided himself on his knowledge of Arabic grammar, turning to the captain of the ship, asked: Have you studied Arabic grammar? No, replied the captain of the ship. Hearing this, the scholar criticised: Then you have wasted half of your life!

This criticism greatly hurt and disturbed the captain, but he kept quiet and did not say anything. The ship continued on its way when suddenly a storm struck as a result of which it founditself caught in the midst of a whirlpool and was on the verge of sinking.

Observing this, the captain, who knew how to swim, asked the scholar: Do you know to swim? The scholar replied: No. Hearing this, the captain remarked: Then your entire life is about to be wasted, for the ship is about to sink and you cannot swim!

It was then that the scholar became aware of his conceit and came to realise that the best knowledge is that which man utilises to eliminate the vices that exist within him so that he does not drown in the sea of pride and vanity.8

5) The Arrogance of Abu Jahl

One night Abu Jahl, the most obstinate enemy of the Holy Prophet (peace be upon him and his holy progeny), was circumambulating the Ka’bah in the company of Walid Ibn Mughirah, and while engaged in the act, began to speak about him (peace be upon him and his holy progeny).

Abu Jahl said: By God! He speaks the truth.

Walid rebuked: Keep quiet! How do you speak such a thing?

Abu Jahl replied: We knew him, from his childhood, to be a truthful and trustworthy person. How could he, after having grown up and his intellect having matured, become a liar and a traitor?

Walid said: If this is the case, then why don’t you testify to his truthfulness and accept Islam? Abu Jahl said: Do you desire the womenfolk of the Quraish to say that I, Abu Jahl, have submitted myself out of fear of defeat. By the idols Lat and Uzza, I shall never follow him.

Due to this pride and haughtiness, God revealed the following verse9 :

أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلَٰهَهُ هَوَاهُ وَأَضَلَّهُ اللَّهُ عَلَىٰ عِلْمٍ وَخَتَمَ عَلَىٰ سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلَىٰ بَصَرِهِ غِشَاوَةً فَمَنْ يَهْدِيهِ مِنْ بَعْدِ اللَّهِ ۚ أَفَلَا تَذَكَّرُونَ

“Have you then considered him who takes his low desire for his god, and Allah has made him err having knowledge and has set a seal upon his ear and his heart and put a covering upon his eye.”10

Notes

1. Holy Qur'an, ch. Al-Hadeed (57), vs. 20.

2. Jaame' Al-Sa'adaat, vol. 3, pg. 5.

3. Tadhkerah al-Haqaaiq.

4. Shanidanihaa-e-Taareekh, pg. 378, Mahajjah al-Baidhaa, vol. 6, pg. 298.

5. Holy Qur'an, ch. Maryam (19), vs. 77-79. أَ فَرَأَيتَ الَّذِي مِنَ الْعَذاَبِ مَدّاً

6. Hikayaat-ha-e-Shanidani, vol. 5, pg. 157, Mahajjah al-Baidhaa, vol. 6, pg. 204.

7. Rangaarang, vol. 1, pg. 411.

8. Daastaan-ha-e-Mathnawi, vol. 1, pg. 52.

9. Holy Qur'an, ch. Al-Jaathiyah (45), vs. 23. خَتَمَ عَلیَ سمَعِهِ وَ قَلبِهِ وَ جَعَلَ عَلیَ بَصَرِهِ غِشاَوَةً

10. Daastaan-ha Wa Pand-ha, vol 5, pg. 85, Tafseer Iraqi, vol. 25, pg. 27.

65. Anger

Allah, the Wise, has said:

يا أَيُّهَا الَّذِينَ آمَنُوا لا تَتَوَلَّوْا قَوْماً غَضِبَ اللَّهُ عَلَيْهِمْ‏

“O you who believe! Do not make friends with a people with whom Allah is wroth.”1

The Holy Prophet (peacebe upon him and his holy progeny) said:

الْغَضَبُ يُفْسِدُ الْإِيمَانَ كَمَا يُفْسِدُ الْخَلُّ الْعَسَلَ

“Anger corrupts faith just as vinegar corrupts honey.”2

Short Explanation

One of the harmful diseases, which possesses numerous ill-effects and also causes aggravation of the nerves, is anger. This is especially so if it creates a feeling of vengefulness and malice, for then its harm becomes twofold.

Anger that manifests itself while battling the infidels or opposing someone who seeks to inflict harm upon one’s reputation, family, etc., is not only regarded as commendable by religion and intellect, but is also a sign of courage and valour.

But in instances other than the above, anger is from the whisperings of Shaitan and a key to all evils. It destroys intellect and forces changes in the physical and mental disposition of man by altering the colour of the face and the eyes, and bringing about mental aggravation and stress; it is also accompanied by other effects such as abuses, taunts, violence, ridicule, murder and other similar acts.

It is better to stay away from all such things that induce anger, and repel it by practicing patience and forbearance.3

1) Dhul Kifl

When the life of Prophet Elisha was nearing its end, he decided it was time to appoint his successor. With this in mind, he gathered the people and said: Whosoever from amongst you undertakes to perform three things, I shall make him my successor: To fast during the days, to remain awake during the nights and abstain from anger.

A youth by the name of U’waidiya, who apparently did not possess a great status in the eyes of the people, stood up and said: I am willing to accept the undertaking. The next day when Prophet Elisha repeated his words, once again it was only this youth who stood up to accept the offer, and so Prophet Elisha appointed him as his successor; shortly afterwards he departed from the world.

God granted Prophethood to the youth, who was none other than Prophet Dhul Kifl.4

Once, Shaitaan resolved to make him angry and thus cause him to break his pledge, and so appointing asatan by the name of Abyadh for this task, commanded him: Go and make him angry.

Dhul Kifl would usually remain awake during the nights and sleep a little during the day. Abyadh waited till he had gone to sleep; then, approaching him, he shouted: I have been oppressed and have suffered injustice. Grant me justice from my oppressor!

Dhul Kifl said: Go and bring the person before me. Thesatan said: I shall not move from here since I know he shall not come with me. Giving him his ring, Dhul Kifl asked him to take it to the oppressor and ask him to come in his presence.

Abyadh took possession of the ring and departed. The next day arriving again, he wailed: I have been oppressed; the oppressor disregarded your ring and refused to come with me!

Dhul Kifl’s doorkeeper said: Let him rest, for neither did he sleep yesterday nor has he slept the whole of last night. But Abyadh insisted: I shall not let him sleep; I have been oppressed.

Hearing this, Dhul Kifl wrote a letter and handed it to Abyadh so that he could show it to the oppressor who would then present himself before Dhul Kifl.

On the third day, no sooner had Dhul Kifl closed his eyes when Abyadh appeared again and woke him up to state that the person still refused to come. This time Dhul Kifl took hold of Abyadh’s hand and, without any sign of anger, set off in the sun to talk to the person.

Realizing he had failed in his task of making Dhul Kifl angry, Abyadh slipped away from him and took to flight.5

2) Who is the Strong One?

Once, the Holy Prophet (peace be upon him and his holy progeny) happened to be passing by a locality when he noticed a large crowd. In the midst of the people stood a strong and powerful man, who was exhibiting his strength by lifting a gigantic stone, which the people referred to as ‘stone of the strong ones’ and ‘weight of the champions’. The spectators, visibly impressed over his display of strength, were seen complimenting and praising him.

The Holy Prophet (peacebe upon him and his holy progeny) questioned: Why have these people gathered here? Some people, informing him of the weight-lifting acts of the champion, said: A person is displaying his strength.

Hearing this, he (peacebe upon him and his holy progeny) said: Should I inform you, who (in reality) is a strong person and a champion? A champion is one, who, when someone abuses him, does not get enraged, exhibits tolerance, prevails over his ego and gains dominance over thesatan of his self.6

3) One Advice

Once, a person approached the Holy Prophet (peacebe upon him and his holy progeny) and said: Impart me knowledge and teach me the rulings of religion. He (peacebe upon him and his holy progeny) said: Go and refrain from getting enraged.

The man said: This very sentence shall suffice for me, and then proceeded to return to his tribe.

When he reached his tribe he observed that dispute had arisen amongst them and having armed themselves, they stood facing each other ready for battle. Observing this, the man too put on his battle-dress ready to join his friends for battle when suddenly he recollected the words of the Holy Prophet (peace be upon him and his holy progeny) asking him to abstain from anger.

Dropping his weapons, he proceeded towards the opposition and began to reason with them: Battle and war shall not yield anything. I shall pay you from my own wealth whatever you desire!

Realizing the truth of his words, they acquiesced: We are more deserving of disregarding and ignoring the differences that have taken place.

And thus, by this advice of the Holy Prophet (peace be upon him and his holy progeny), a major conflict was averted.7

4) The Imam (peace be upon him) and the Slave

Imam Sadiq (peacebe upon him) had sent his servant out to perform a task for him. When a long time had passed and he had not returned, the Imam (peace be upon him) set out in search for him. After searching for a while, the Imam (peacebe upon him) found him asleep.

Without the slightest exhibition of anger, the Imam (peace be upon him) sat down near his head and began to fan him till he woke up from his sleep. After he had woken up, he (peace be upon him) said to him: By God! It does not befit you that you sleep during the night as well as during the day. You ought to sleep during the night, but work for us during the day.8

5) Bad Disposition and the Servants

Abdullah Ibn Taahir, after the death of his brother Talhah (d. 213 A.H.), was appointed the governor of Khorasan. He continued to rule over it till the time of Al-Waathiq Billah and, after seventeen years of governorship, died in the year 230 A.H. at the age of forty eight.

Abdullah Ibn Taahir relates:

One day when I was with the Abbasid Caliph, none of the servants were seen to be around. Observing this, the Caliph called out: O’ Slave! O’ Slave! A Turkish slave suddenly appeared and discourteously said to the Caliph:

The servants too have important tasks to do for themselves such as eating, using the lavatory, performing ablutions, offering prayers and sleeping; just as we go out for some important task you raise your voice and holler out O’ Slave! ’ Slave! How long will you go on saying: O’ Slave?

Abdullah says: Hearing this outburst, the Caliph lowered his head; I was convinced that the moment the Caliph raised his head he would order the slave to be beheaded!

However, when the Caliph raised his head after a few moments, he said to me: O’ Abdullah! When the masters conduct themselves in a good manner, the slaves become ill-mannered; (however) we cannot become ill-mannered in order that the slaves behave in a good manner (Meaning that the slaves misuse the patience and tolerance of their masters).9

Notes

1. Holy Qur'an, ch. Al-Mumtahanah (60), vs. 13.

2. Jaame' Al-Sa'adaat, vol. 1, pg. 288.

3. Ihyaa al-Quloob, pg. 56.

4. He was one of the prophets and lived after the period of Prophet Sulaiman.

5. Taareekh-e-Anbiya, vol. 2, pg. 196.

6. Iblees Naameh, vol. 1, pg. 75; Majmua-e-Warraam, vol. 2, pg. 10. The late Sheikh Saduq has reported in his book Ma’ani al-Akhbaar, that the Holy Prophet (peacebe upon him and his holy progeny) had stated three things in connection with a person, who is a champion - one of them being that when he is enraged, his anger does not distance him from truthful and correct speech.

7. Shanidanihaa-e-Taareekh, pg. 305, Mahajjah al-Baidhaa, vol. 5, pg. 293.

8. Muntahal Aa’maal, vol. 2, pg.130.

9. Lataaif al-Tawaaif, pg. 94.