Alhassanain(p) Network for Heritage and Islamic Thought

74. The Day of Judgment

Allah, the Wise, has said:

إِنَّما تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ الْقِيامَةِ

“And you shall only be paid fully your reward on the resurrection day”1

Imam Ali (peacebe upon him) said:

إِنَّ الْخَلْقَ لَا مَقْصَرَ لَهُمْ عَنِ الْقِيَامَةِ

“For the people, there is no escape from Qiyaamah”2

Short Explanation

After the Purgatory (Barzakh), all the people shall gather together on a Day in which they would either be rewarded or punished and it would be God, Who would be the Judge over them.

Those who had rejected and denied the truth would be led by the angels towards torture and chastisement, while those who had endured hardships in the way of religion and refrained themselves from sins would be heralded towards Paradise.

That day is the Qiyaamah in which none shall be able to object or protest; this is because in that angelic realm, all the deeds committed in the world would be found recorded in a manner such that not a single deed would be concealed or hidden for anyone to register a protest.

1) The Plaintiff of the Day of Judgment

Ja’far Tayyaar, the brother of Amirul Mu'mineen (peace be upon him), together with eighty two other Muslims, emigrated to Ethiopia in the fifth year after the proclamation of the Prophethood by the Holy Prophet (peace be upon him and his holy progeny) so that not only would they remain safe from the persecutions of the polytheists, but they would also be able to propagate Islam there.

These emigrants stayed there for around twelve years, returning to Medinah in the year 7 A.H., that is, around the time when the Muslims had emerged victorious in the battle of Khaibar.

It has been reported that the Holy Prophet (peacebe upon him and his holy progeny) asked Ja'far: During your stay in Ethiopia, what strange thing did you witness there?

He replied: I witnessed a black Ethiopian woman passing by, carrying a large basket on her head. An eve-teaser elbowed her causing her to fall down, as a result of which the basket on her head fell to the ground as well. The woman turned to the person and said: “Woe unto you from the Judge of the Day of Judgment, Who shall grant justice to the oppressed from the oppressor.”

The Holy Prophet (peace be upon him and his holy progeny) hearing this, was also overcome with great astonishment over this startling speech of the woman.3

2)The Most Wicked of the People on the Day of Judgment

Abdullah Ibn Ubayy Salool (one of the most obstinate hypocrites of early Islam and a staunch enemy of the Holy Prophet (peace be upon him and his holy progeny) sought permission to arrive in his (peace be upon him and his holy progeny) presence.

When the Holy Prophet (peacebe upon him and his holy progeny) came to realize who had come, he expressed his displeasure at the thought of having to meet him; however, he ordered: Allow him to enter.

When he had entered, the Holy Prophet (peace be upon him and his holy progeny) seated him and spoke to him in a warm and friendly manner. When Abdullah had departed, A’aishah queried: O’ Prophet of God! You had not spoken well of him before his entry, however, after he had entered, you spoke to him in a very cordial manner.

The Holy Prophet (peacebe upon him and his holy progeny) stated: O’ A’aishah! The most iniquitous of all people on the Day of Judgment shall be one, whom the people respect in order that they may remain safe from his evils.4

3) Fear of the Day of Judgment

Whenever the Holy Prophet (peacebe upon him and his holy progeny) would leave for a battle, he would make it a point to establish a bond of brotherhood between two of his companions; he did so between Sa’eed Ibn A'bd al-Rahmaan and Tha’labah Ansaari before he left for the battle of Tabuk.

Sa’eed accompanied the Holy Prophet (peacebe upon him and his holy progeny) for jihad while Tha’labah stayed back and was responsible for looking after his family.

One day when Tha'labah went to Sa’eed’s house for arranging food provisions for his family, the Satan tempted him to look at Sa’eed’s wife, and before long, he was soon overcome with lust. Approaching near, he placed his hand upon her, at which point she cried out: Is it appropriate that while your brother has gone on jihad, you intend to violate the chastity of his wife?

These words affected him so drastically that he set out into the wilderness and upon reaching the base of a mountain, fell onto the ground and began weeping day and night - remorseful of his evil action.

When the Holy Prophet (peace be upon him and his holy progeny) and his companions returned from battle, all the people from the city thronged to welcome their brothers, except Tha'labah. Sa’eed went to his house and questioned his wife about Tha'labah, whereupon she informed him of what had transpired.

Sa’eed came out of his house and began to search for Tha'labah till he eventually found him seated near a stone and repentantly slapping his head and wailing out loudly: Woe from the shame and humiliation of the Day of Judgment.

Sa’eed took him in his arms, consoled him and sought to take him to the Holy Prophet (peace be upon him and his holy progeny) to find out a way for his forgiveness, but Tha'labah said: Tie my hands and place a rope around my neck in an appearance similar to that of slaves who have attempted to run away.

When Sa'eed brought him before the Holy Prophet (peace be upon him and his holy progeny), he (peace be upon him and his holy progeny) said to him: You have indeed committed a grave offence. Go away from me, seek forgiveness from God and await His orders.

After a period of time, when the verse of Forgiveness and Repentance5 was revealed at the time of the A'sr prayers, the Holy Prophet (peace be upon him and his holy progeny) sent Ali (peace be upon him) and Salman to bring Tha'labah.

They set out into the desert in search of him, eventually finding him conversing with his Lord and seeking His forgiveness. Witnessing his state, Amirul Mu'mineen’s (peace be upon him) eyes filled up with tears and he (peace be upon him) gave him the good news that God had forgiven him!

It was night when they brought him to Medinah; the Holy Prophet (peacebe upon him and his holy progeny) was reciting the chapter al-Takaathur in the Maghribain prayers. No sooner did Tha'labah hear the first verse6 , he gave out a cry; hearing the second verse7 , he shrieked loudly and when he heard the third verse8 , he fell down unconscious; after the prayers, people found that he had died.

The Holy Prophet (peacebe upon him and his holy progeny) and the companions began to weep. He (peace be upon him and his holy progeny) instructed that Tha'labah be given the ablutions and prayers offered over him. As he (peacebe upon him and his holy progeny) accompanied Tha’labah’s funeral procession, he was seen to be walking on the tips of his toes. When the people sought to know the reason for it, he (peace be upon him and his holy progeny) said: The angels who had come to participate in his prayers and join his funeral procession were so great in number that I had to walk upon my toes!9

4) Imam al-Mujtaba

When Imam Hasan (peacebe upon him) was about to die, those around him observed that he (peace be upon him) was weeping and so they asked: O’ Son of the Prophet of God! Despite your relationship with the Holy Prophet (peace be upon him and his holy progeny) and the rank and status that the Holy Prophet (peace be upon him and his holy progeny) has mentioned about you do you still weep? Twenty times you have performed Hajj on foot; on three occasions you have given one half of all your wealth in the way of God, and yet you weep?

The Imam (peacebe upon him) said: I weep due to fear of Qiyaamah and separation from my friends.10

5) Taubah Ibn Summah

There lived a person by the name of Taubah Ibn Summah, who spent most of the time of his day and night in vigilance and self-examination of his soul.

One day he sat to count the number of days he had lived and calculated the figure to be 21,500. When the enormity of the figure struck him, he said: Woe unto me! Would I be meeting the Exalted God on the Day of Judgment with this figure? If I were to have committed even one sin per day, I would have 21,500 sins; what then would be my state? Having said this, he fell down unconscious.

When the people approached him, they found that he had died in that state of unconsciousness; it was only the thought and fear of the reckoning of the Day of Judgment that brought about his death.11

Notes

1. Holy Qur'an, ch. Aale I’mraan (3), vs. 185.

2. Nahjul Balaghah (Faidh), pg. 488.

3. Hikaayat-ha-e-Shanidani, vol. 2, pg. 12; Aa’laam al-Waraa, pg. 21.

4. Baa MardumIn Guneh Barkhord Koneem, pg. 129; Mustadrak al-Wasaail, vol. 2, pg. 92.

5. Holy Qur'an, ch. Aale I’mraan (3), vs.135.

6. أَلْهاكُمُ التَّكاثُرُ

7. حَتَّى زُرْتُمُ الْمَقابِرَ

8. كَلاَّ سَوْفَ تَعْلَمُونَ

9. Khazinah al-Jawaahir, pg. 315; Raudhah al-Anwaar of Sabzwaari.

10. Pand-e-Taareekh, vol. 4, pg. 208.

11. Sarmaayeh-e-Sa’adat, pg. 39.

75. Working

Allah, the Wise, has said:

وَ أَنْ لَيْسَ لِلْإِنْسانِ إِلاَّ ما سَعى‏

“And that man shall have nothing but what he strives for”1

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

الْمُؤْمِنَ إِذَا لَمْ يَكُنْ لَهُ حِرْفَةٌ يَعِيشُ بِدِينِهِ

“If a Mu'min does not possess a profession, he shall endeavour to earn his livelihood by using his religion (which is immensely reprehensible)”2

Short Explanation

The best food for oneself and one’s family is that which has been procured by one’s own effort, legitimately.

Lawful food is a consequence of lawful work and earnings, and one who works in this manner and strives for the sake of himself and his family is akin to a soldier striving in the way of God.

Those who have habituated themselves to laziness and lethargy, face great difficulties with respect to their livelihoods such that they are unable to procure earnings sufficient to fulfill even their basic necessities. They thus, pollute themselves by engaging in illegal and unlawful professions.

One who is incapable in earning his basic needs of this world, would also be impotent in earning for his hereafter.

1) The Endowment Letter

During his caliphate Amirul Mu'mineen (peacebe upon him) once said: All throughout Iraq my subjects are in ease and comfort – they drink sweet water and eat bread made of wheat.

The Imam (peace be upon him) had freed one of his slaves, by the name of Abu Naizar, upon the condition that he should work for him (peace be upon him) in his plantation for five years. Later on, the Imam (peacebe upon him) granted him the task of supervising his fields and springs, one of which came to be popularly known as ‘river of Abu Naizar’.

He relates:

One day the Imam (peacebe upon him) came to inspect his field and dismounting from his horse inquired: Do you have some food with you?

I replied: Yes, although I fear it does not match up to your standards – I have gourd with some fat oil.

The Imam (peacebe upon him) said: Bring it.

When I had brought the food, he washed his hands and then proceeded to eat it. After he had finished, he washed his hands again, drank some water and then said: Bring me the pickaxe.

When I brought it, he took it from me, entered into a dry well and began to dig so hard that he was eventually overcome with exhaustion and fatigue.

To do away his exhaustion he came out of the well; perspiration dripping from his holy forehead which he would clear by means of his fingers.

A little later he once again entered the well, raising a din as he worked hard in it. While he (peace be upon him) was digging, all of a sudden, a fountain of water gushed out like the neck of a camel. The Imam (peacebe upon him) immediately emerged from within the well and still perspiring, kept saying: This is charity! This is charity. Bring me some ink and paper.

I hurriedly brought some ink and paper for the Imam (peace be upon him), who wrote the following bequest: This is an endowment from the servant of God, Amirul Mu'mineen (peace be upon him) given to the needy ones of Medinah as charity – a charity that cannot be sold, gifted or transferred till for so long as God is the owner of the heavens and the earth, except if Hasan and Husain (peace be upon them) fall in need of it for then this well would become their property.3

2) U'mar Ibn Muslim

One day Imam Sadiq (peacebe upon him) inquired about one of his companions by the name of U'mar Ibn Muslim, whereupon a person informed him: He has confined himself to acts of worship and has totally abandoned his trade.

Hearing this, the Imam (peacebe upon him) said: Woe unto him! Does he not know that the prayers of one, who abandons his work andprofession are not answered?

Continuing, the Imam (peacebe upon him) related:

When the second and third verses of the chapter al-Talaaq were revealed, stating: “And whoever is careful of (his duty to) Allah, He will make for him an outlet, And give him sustenance from whence he thinks not; and whoever trusts in Allah, He is sufficient for him”4 , some of the companions of the Holy Prophet (peace be upon him and his holy progeny) enclosed themselves in their houses, abandoned their work and confined themselves in acts of worship, saying: God is sufficient for us to provide us sustenance.

When the Holy Prophet (peacebe upon him and his holy progeny) was informed of this, he asked them: What has caused you to adopt this attitude?

They replied: According to the second and third verses of the chapter al-Talaaq, God has taken upon Himself to provide us our sustenance and hence we have restricted our activities to acts of His worship!

The Holy Prophet (peacebe upon him and his holy progeny) rebuked them saying: The prayers of one, who abandons his work and busies himself in worship, are not answered. It is incumbent upon you to work and earn your sustenance.5

3) To Work isBetter than Consuming Charity

Once the Holy Prophet (peacebe upon him and his holy progeny) was informed that a person from Madinah had become afflicted with abject poverty. He (peacebe upon him and his holy progeny) said: Bring him to me!

When some people brought the person before him, he (peacebe upon him and his holy progeny) said to him: Bring whatever you possess in your house; do not regard anything as insignificant.

The person went home and returned with a bowl and sackcloth. The Holy Prophet (peacebe upon him and his holy progeny) placed them for auction, and they were eventually purchased by a person for two dirhams.

Handing over the money to the poor Muslim, the Holy Prophet (peacebe upon him and his holy progeny) advised: Utilize one dirham to buy some food for your family and use the other dirham to purchase an axe for yourself.

The man did as instructed; purchasing an axe he approached the Holy Prophet (peacebe upon him and his holy progeny), who then said to him: Go into the desert and collect firewood; collect every piece of wood that you find and do not consider anything to be trivial and insignificant, and then proceed to sell them.

He went away and begun to act as per the instructions of the Holy Prophet (peace be upon him and his holy progeny). Fifteen days later his financial state had improved; he came to the Holy Prophet (peace be upon him and his holy progeny) who said to him: It is better for you that you work and earn your wage rather than take charity and enter the plains of Qiyaamah on the Day of Judgment with the ugly sign of charity manifesting upon your face.6

4) Putting the Soul to Labour

Fadhl Ibn Abi Qarrah relates:

Once when we approached Imam Sadiq (peace be upon him), we found him hard at work in his field. Observing this, we said to him (peace be upon him): May we be made your ransom! Either permit us to do the work or let your servants do it.

The Imam (peacebe upon him) said: No. Let me work. I desire that I meet God after having exerted myself and worked by my own hands in seeking lawful sustenance.

He (peace be upon him) then added: Even Ali (peace be upon him) used to inconvenience himself for the purpose of procuring lawful income.7

5) Ya’qub Ibn Laith Saffaar

All the rulers of the Saffaar dynasty had been Shiites and their rule had extended for a period of fifty six years. They were seven in number, the first of them being Ya'qub Ibn Laith Saffaar (d. 265 A.H.).

Ya'qub originally was a coppersmith by profession and it is for this reason that he came to be known as Saffaar. Slowly, he set about gathering an army for himself and began killing the anti-religious Khawaarij. His activities witnessed an upturn till he eventually occupied Khorasan, Seestaan and several other cities.

It has been recorded that he was an extremely gifted administrator such that few have been known to possess the management and systematization skills that he possessed. The obedience of his soldiers to his orders was unparalled.

When Ya'qub would order his army to proceed for battle, the soldiers would ready themselves in such a manner that they would collect their mounts while they were grazing, mount them and set out towards their target.

It was observed that once, a person’s horse was chewing some hay; the person pulled it out of the animal’s mouth in order that there be no delay, even in the measure of chewing of the grass by the animal, in obeying the orders of the Ya’qub. Addressing the horse, he said: King Ya'qub has prohibited the animals from eating their food!

Another person was observed to be naked under his battle-dress. When questioned, he replied: I was engaged in performing the ablution of janaabat when the king’s announcer announced: “Get ready for battle”. Not wanting to delay myself in complying with the king’s order, I did not wear my clothes and satisfied myself with wearing only the battle-dress!8

Notes

1. Holy Qur'an, ch. Al-Najm (53), vs. 39.

2. Bihaar al-Anwaar, vol. 103, pg. 9.

3. IslamWa Kaar Wa Kushish, pg. 24.

4. َ مَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجاً وَ يَرْزُقْهُ مِنْ حَيْثُ لا يَحْتَسِبُ وَ مَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ‏

5. Daastaan-ha Wa Pand-ha, vol. 9, pg. 73.

6. Hikaayat-ha-e-Shanidani, vol. 3, pg. 57; Bihaar al-Anwaar, vol. 103, pg. 10.

7. Shanidani-ha-e-Taareekh, pg. 47; Mahajjah al-Baidhaa, vol. 3, pg. 147.

8. Tatimmah al-Muntaha, pg. 262.

76. Begging

Allah, the Wise, has said:

وَ أَمَّا السَّائِلَ فَلا تَنْهَرْ

“And as for him, whoasks, do not chide (him)”1

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

لو لا ان السائل يكذب ما قدس من رده

“If it were not for the telling of lies by the beggars, one who rebuffedthem, would not be consecrated”2

Short Explanation

Some people have transformed themselves into beggars, adopting begging as their profession; despite possessing the means, they extend their hands before others, requesting help and assistance. These are those who, on the Day of Judgment, shall meet God in a state that their faces shall be devoid of flesh.

A Mu'min is one, who does not bark like a dog, does not possess avarice, and whose self-esteem prevents him from stretching out his hands before every Tom, Dick and Harry. How then is it possible for the face, which falls into prostration for God and the hands that rise up towards the heavens in the qunoot, to humiliate and debase themselves before others?

Of course, the Mu'mins ought to identify those that are needy and while preserving their respect and esteem, assist them in order that they do not stretch out their hands for begging.

1) Imam Sadiq and the Beggar

Masma’ Ibn A'bd al-Malik relates:

We were in the company of Imam Sadiq (peacebe upon him) at Mina (where the Pilgrims halt during Hajj) and engaged in eating grapes that lay before us in a vessel when a beggar approached us and asked the Imam (peace be upon him) for some help.

The Imam (peace be upon him) ordered a bunch of grapes to be given to him. When the grapes were offered to him, the beggar refused saying: I am not in need of this. I require dirhams.

The Imam (peacebe upon him) said: May God increase your sustenance. The beggar departed but returned shortly and said: Give me that bunch of grapes. The Imam (peacebe upon him) said: May God increase your livelihood, but this time did not give him any grapes.

Not very long afterwards, another beggar arrived and asked him for something to be given to him. The Imam (peace be upon him) picked up three grapes with his own hands and handed them to him. The beggar took the grapes and said: Praisebe to the God of the Worlds, Who provided me these grapes.

Hearing this, the Imam (peacebe upon him) said to him: Wait.

Then filling his two palms with grapes, he handed them to the beggar. The beggar took the grapes and again praised God.

When the Imam (peacebe upon him) heard this, he turned to his slave and inquired: How much money do you have with you? The slave replied: Twenty dirhams. The Imam (peace be upon him) handed them over to the beggar. The beggar once again praised God, saying: O’ Lord! Praise is forYou , this money is from You and You do not have any partner.

For the third time, the Imam (peace be upon him) asked him to wait and this time, removing his garment, handed it to him. The beggar took the garment and, wearing it, said: Praisebe to the God, who has dressed and covered me. Then, addressing the Imam (peacebe upon him), he said: O’ Aba A’bdillah! May God grant you a goodly recompense!

Having prayed for him (peace be upon him) the beggar began to move away; however, this time the Imam (peace be upon him) did not stop him.

We figured that had the person not prayed for the Imam (peace be upon him) and had continued to only praise God, the Imam (peace be upon him) would have continued to bestow him with gifts.3

2) Abbas Dous

Once A'bbas Daus was in the public bath when a person approached him and said: I intend to start begging and hence I desire to remain with you in order to acquire its skills from you!

A'bbas said: It is not necessary for you remain with me. Just keep in mind that the art of begging has three principles and if you utilize these three principles, you would be a perfect beggar: Firstly, you must beg, irrespective of the place; secondly, you must beg, irrespective of the person; and thirdly, you must accept irrespective of whatever is given to you. The person kissed the hand of A'bbas and left.

One day coincidentally, A’bbas had gone to the public bath in order to cleanse himself and rid his body of its excess hair. There he was approached by that person, who said to him: Give me something. A'bbas said: Are you begging in the public bath? The person said: (I beg) irrespective the place. A'bbas said: (You beg) even from A'bbas? The person said: (I beg), irrespective of the person. Finally A'bbas said: Even if it be the excess hair of the body? The person replied: (I take) irrespective of whatever is given.

Hearing this, A'bbas exclaimed: Bravo! You have learnt the principles of begging excellently.4

3) The Limits of the Impoverished Ones

Abu Baseer states: I informed Imam Sadiq (peacebe upon him): One of your Shiites, a pious person by the name of U'mar, due to his destitution, approached Isa Ibn Aa’yan and sought some help from him. However, Isa said: ‘I have some zakaat in my possession but I shall not give it to you for I have observed that you have purchased meat and dates, which indicates that you are not indigent.

U’mar said: In one business transaction my share of profit turned out to be one dirham; I spent one-third of it to purchase some meat, spent another one-third for purchasing some dates and utilized the remaining in fulfilling other requirements of the house.

The Imam (peace be upon him) was visibly disturbed upon hearing this and placing his hand upon his forehead (as a sign of distress and disconcertedness) said: God has stipulated for the impoverished, a share in the wealth of the affluent ones in a measure that would enable them to lead their lives in a good manner; had that measure not been sufficient, He would have stipulated an even greater share.

Therefore, the poor ones ought to be given in the measure such that they are able to provide for themselves with respect to food, clothing, marriage, charity and Hajj; strictness and stringency ought not to be exhibited with respect to them, especially for the likes of U'mar, who is of the pious ones.5

4) The Respectable Destitute

Once Amirul Mu'mineen (peace be upon him) sent nine hundred kilograms of dates from his own farm situated in Yanba’ (in the outskirts of Medinah) for one person. This person was of those who, though in need of financial help never permitted himself to ask for it, neither from him (peace be upon him) nor from others.

A person commented to the Imam (peacebe upon him): By God! That person had never sought any help from you that you gave him this gift. It would have been quite sufficient had you given him just one kilogram!

The Imam (peacebe upon him) said: May God never increase the likes of you among the people! I exhibit munificence while you exhibit parsimony? If I do not give him that which he expects from me except after he has asked me for it, I would not have been doing him any favour. This is because I would then have compelled the face, which prostrates on the ground before God and worships Him, to plead before me.

And one who acts thus with his brother Muslim, despite knowing that he is deserving of help, has not spoken the truth to God. This is because when he prays for his brother Muslim saying:

اللهم اغفر للمؤمنين و المؤمنات

“O’ Lord! Forgive the male and female believers!” he seeks forgiveness for his brotherMuslim, he is effectively seeking Paradise for him. But at the same time when it comes to giving to him the temporal provisions of this world he exhibits stinginess!

Thus it is inappropriate for him to speak out something which he does not practice.6

5 ) The Young Beggar

Once a young man and his wife were having their meals which consisted of roasted chicken, when a beggar came up to the door and asked for some help. The young man came out and with great harshness, drove him away from his house. The needy one having faced theoutburst, turned and walked away.

It so happened that after a period of time this young man lost all his wealth and became a pauper. He also divorced his wife, who subsequently got married to another person.

As fate would have it, one day this lady and her second husband were having their food – roasted chicken – when suddenly a beggar came up to the door and sought help. The man said to his wife: Arise and hand this chicken to the beggar. The lady picked up the food and approached the beggar, but when her eyes fell upon him, she recognized him to be her erstwhile husband. Handing him the chicken, she returned; her eyes swimming in tears.

When the husband noticed this, he asked her the reason for her weeping. She replied: This beggar was my former husband. She then went on to narrate the entire incident of her former husband and the beggar, and how he had scolded him and driven him away.

When the lady completed her narrative, her second husband said: O’ Wife! By God! I was that beggar!7

Notes

1. Holy Qur'an, ch. Al-Dhuha (93), vs. 10.

2. Jaame' al-Sa'adaat, vol. 2, pg. 98

3. Baa MardumIn Guneh Barkhord Koneem, pg. 123; Bihaar al-Anwaar, vol. 47, pg. 42.

4. Daus is a tribe from Yemen and this A'bbas Daus was proverbial and beguiling in the art of begging.

5. Pand-e-Taareekh, vol. 1, pg. 142; Sharh Man Laa Yahdhuruhu al-Faqeeh, the Book of Zakaat, pg. 36.

6. Islam Wa Mustamandaan , pg. 251; Furu’ al-Kafi, (Old Publication), pg. 167.

7. Dunyaa-e-Jawaan, pg. 331; Aathaar al-Saadiqeen, vol. 8, pg. 139.

77. Helping Others

Allah, the Wise, has said:

فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَن يَنقَضَّ فَأَقَامَهُ قَالَ لَوْ شِئْتَ لَتَّخَذْتَ عَلَيْهِ أَجْرًا

“Then they found in it a wall which was on the point of falling, so he put it into a right state”1

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

مَن قَضَى لِاَ خِيْهِ الْمُوْمِن حاَجَةً فَكَانَّما عَبدَ اللهَ دَهْرَةً

“One who fulfils the desire of his brother Mu’min, would be as if he has worshipped God for his entire life”2

Short Explanation

God has created the people in a manner that they remain associated and connected to one another so that, by this way, they strive to fulfill each other’s needs and requirements.

At times a Mu'min falls in need of money for his house rent or treatment of disease or requires a recommendation in order to attain someone’s assistance but some people, despite possessing the means and the ability, due to some imaginary or apparent benefits, hesitate to offer their help. In such cases, God gets them entangled with their enemies (in this world) while, on the Day of Judgment, they shall be made to suffer punishment and chastisement.

The recommendations and rewards related to fulfilling the needs of the people have been emphasized in such great measure that one is left amazed that despite this great path available for procuring the success in the hereafter, how very few are those who make the best of it.

Imam Sadiq (peacebe upon him) has stated: Fulfilling a need of a Mu'min brother is better than liberating a thousand slaves and giving a thousand horses (for jihad) in the path of God.

Despite all the emphasis, it is the whisperings (of the Shaitaan) and attachment to the world, which prevent man from helping out the others.3

1) Nine Thousand Years

Maimoon Ibn Mahraan narrated:

I was sitting beside Imam Hasan (peacebe upon him) when a man came up to him and said: O’ Son of the Holy Prophet (peace be upon him and his holy progeny)! I owe a person a debt but do not possess any money to repay it and so he intends to hurl me into prison.

The Imam (peacebe upon him) said: Presently I do not possess any money by which I can pay off your debt. The man pleaded: Then do something so that he does not put me into prison.

The Imam (peace be upon him) had been in a state of itekaaf, but he put on his shoes and intended to move out of the mosque whereupon I said to him: O’ Son of the Prophet of God! Have you forgotten that you are in a state of itekaaf (and you must not go out of the mosque)?

The Imam (peacebe upon him) said: No! I have not forgotten. However I have heard from my father that the Holy Prophet (peacebe upon him and his holy progeny) used to say: “One, who strives to fulfill a desire of his Muslim brother is like one who has spent nine thousand years, fasting during the days and worshipping during the nights.4

2) Breaking the Circumambulation

Aabaan Ibn Taghlib narrates:

I was engaged in the circumambulation of the Ka’bah in the company of Imam Sadiq (peace be upon him) when one of my friends asked me to move to a side and listen to his request. Not wanting to leave the company of the Imam (peace be upon him), I ignored him and disregarded his request.

In the next round around the Ka’bah that person signaled me to come towards him; this time however the Imam (peace be upon him) happened to see him and so asked me: O’ Aabaan! Does he have some work with you? I replied in the affirmative, whereupon the Imam (peacebe upon him) inquired: Who is he? I said: One of my friends. The Imam (peacebe upon him) further inquired: Is he also a Mu'min and a Shiite? I replied: Yes. Hearing this, the Imam (peacebe upon him) instructed: Go to him and fulfill his desire.

Should I discontinue my circumambulation? I queried. He (peacebe upon him) replied: Yes. I asked: Is it permissible to discontinue even the obligatory circumambulations and leave them midway if it is for the purpose of fulfilling the needs of a Mu'min? He (peacebe upon him) replied: Yes.

I halted my circumambulation and proceeded towards the man. After assisting the person, I returned to the Imam (peace be upon him) and requested him to inform me of the rights of a Mu'min upon another Mu'min…5

3) Concern towards the Needy

Waqidi relates:

It so happened that once I was faced with abject poverty and was compelled to seek a loan from an A’lawi6 friend of mine, especially since the month of Ramadhan was near at hand. I wrote him a letter and he reciprocated by sending me a sac containing one thousand dirhams.

Soon after, I received a letter from another friend requesting me to assist him with a loan. I sent the sac containing the thousand dirhams, which I had taken as loan, to him so that so that he could be relieved of his problem.

It was not long before both, the A’lawi friend as well as one to whom I had sent the money, arrived at my place. The A’lawi enquired: What did you do with the money that I sent to you? I said: I have utilized it in a good deed. Hearing this he laughed and, placing that sac of money before me, said: Having sent you the money,I had no more money left. With the month of Ramadhan approaching, I decided to seek some money from this friend, only to receive the sac with my own seal upon it, which I had sent for you.

As all of us are in need, we have come here so that we distribute the money amongst ourselves till such time that God provides an opening for us.

We divided the money amongst ourselves and parted from each other.

However within the first few days of the month of Ramadhan all the money was exhausted. One day Yahya Ibn Khaalid summoned me; when I presented myself before him, he said: I have dreamt that you are faced with poverty. Tell me the truth.

When I narrated to him the past incidents, he was greatly astonished, and subsequently ordered thirty thousand dirhams to be given to me and ten thousand dirhams to be given to each of the other two friends.

It was because of our concern and care towards fulfilling the needs of our brethren that this windfallcame our way.7

4) Extinguishing the Lamp

Haarith says:

One night I was engaged in conversation with Amirul Mu'mineen (peacebe upon him). As we talked, I said to him (peacebe upon him): I am in need of something.

The Imam (peacebe upon him) said: O’ Haarith! Do you regard me worthy of informing me of your need?

Of course O’ Ali: I said

When he heard this, the Imam (peacebe upon him) suddenly rose from his place and extinguished the lamp; then, with great affection and compassion he sat down beside me and said: Do you know why I have extinguished the lamp? I have done this so that you can speak out all that is there in your heart without any kind of formality, and that I do not see the embarrassment upon your face.

Now speak out all that you desire to state for I have heard the Holy Prophet (peace be upon him and his holy progeny) say: “When the needs of a person are placed in the heart of another, they becomes a divine trust, which must be concealed from others; the one who conceals them, shall be given the rewards of worship.

But if they happen to be divulged, it befits all those who become aware of them to endeavour to fulfill them for the needy one.”8

5) Lettuce

One of the scholars of Najaf relates:

One day, at a greengrocer’s shop, I witnessed the late Ayatullah Sayyid Ali Aaqa Qaadhi9 (d. 1366 A.H.) busy selecting lettuces. However, contrary to the normal practice, I observed him selecting those that had become withered and those that possessed large and coarse leaves.

He selected the lettuces and handed them to the owner of the shop, who weighed it for him after which, tucking them under his cloak, he moved out of the shop. I hastened after him and enquired: Sir, why did you select the lettuces that were inferior and undesirable?

He replied: This greengrocer is a poor person and I occasionally help him; however, I do not wish to give him something gratuitously so that firstly, his esteem and honour does not erode and secondly, he does not, God forbid, habituate himself to taking things free of charge and thus become lax in his work.

I am aware that no one shall purchase these lettuces from him and he shall have to dump them outside when he closes his shop and so, in order to prevent him from suffering losses, I purchased them from him.

As for me, it does not make a difference if I eat lettuces that delicate and tender or those that are large and coarse!10

Notes

1. Holy Qur'an, ch. Al-Kahf (18), vs. 77.

2. Jaame' al-Sa'adaat, vol. 2, pg. 230.

3. Ihyaa al-Quloob, pg. 121.

4. Riwaayat-ha Wa Hikaayat-ha, pg. 122; Daastaan-ha-e-Paraakandeh, vol. 2, pg. 152.

5. Shanidani-ha-e-Taareekh, pg. 69; Mahajjah al-Baidhaa, vol. 3, pg. 356.

6. One, who is from the descendants of Imam A'li (peace be upon him) (Translator’s comments)

7. Namunah-e-Ma’arif, vol. 2, pg. 438; Farajun Ba’d al-Shiddah, pg. 186.

8. Baa MardumIn Guneh Barkhord Koneem, pg. 95; Wafi, vol. 6, pg. 59.

9. He was the teacher of irfaan (mysticism) for Allamah Tabatabai, Ayatullah Behjat, Ayatullah Sayyid A'bd al-Kareem Kashmiri and numerous others, and truly, the like of him has rarely been seen in the past sixty years.

10. Seema-e-Farzaanegaan, pg. 349; Mehr-e-Taabaan, pg. 20.

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.