AnecdotesforReflectionPart2SayyidAliAkbarSadaaqat-XKP

Published:2014Tag(s):islampanjatanpanjetanmasoommasumieenimamqaim"alemuhammad""aliraza"alimalikAllah

1ChapterDedication

This book is dedicated to the late Vice President of the World Federation, Sultan Davdani, a

sublime leaderwithqualitiesof compassionandquietoptimism,whobelieved that thegreatest sinwastoremainpassiveinthefaceofchallenges.

2ChapterForeword

IntheNameofAllah,theMostGracious,theMostMercifulTheconceptofmoralityhasexistedsincethecreationofmankind.Intheolddays,therewasaclear

distinction between ‘good’ morals and ‘bad’ morals although people did not always follow theformer.Duringmoderntimes,thedistinctionbetweengoodandbadhasbecomeblurredandmoralityhasbeensignificantlydiluted.Asaresult,thereisadangerthatimmoralitywillprevailovermoralitythroughouttheworld.ThereisnoexcuseforaMuslimtogetcaughtinthisquagmire.ThereisclearguidancefromAllah

throughNobleQur ’an and theProphets andMa’sumin. ProphetMuhammad himself said, “I havebeensentforthepurposeofperfectingmorals.”OneofthebestwaysofunderstandingmoralityisbystudyingpracticalexamplesfromthelivesofProphetsandMa’sumin.AfewbookshavebeenwrittenonmoralstoriesemanatingfromtheIslamicworld,oneof them

being‘PearlsofWisdom’,publishedbytheIslamicEducationBoardofWorldFederationinMarch1993.BearinginmindtheimportanceofthesubjectofAkhlaqiyat,IEB-WFispublishing‘AnecdotesforReflection’in5parts.Thesourceofthispublicationisthebook‘YaksadMawzu’wa500Dastan’by Sayyid Ali Akber Sadaqat. The translation from Farsi to English was carried out by ShaykhShahnawaz Mahdavi. IEB – WF would like to thank Sayyid Ali Akber Sadaqat and ShaykhShahnawazMahdavifortheireffortsandwepraytoAllah(SWT)torewardthemamply.MayAllah(SWT)acceptthisworkasafurtherattemptbyIEB–WFtopropagateIslam.IslamicEducationBoard

TheWorldFederationofKSIMuslimCommunitiesMuharram1426/February2005

3ChapterTransliterationTable

ThemethodoftransliterationofIslamicterminologyfromthe‘Arabiclanguagehasbeencarriedoutaccordingtothestandardtransliterationtablementionedbelow.

ء ` ض ď

ا A ط t

ب B ظ ť

ت T ع ‘

ث Th غ gh

ج J ف f

ح H ق q

خ Kh ك k

د D ل l

ذ Dh م m

ر R ن n

ز Z و w

س S ي y

ش Sh ه h

ص S

LongVowels ShortVowels

ا A ــــــ a

و U ــــــ u

ي I ــــــ i

(SWT) GloryandGreatnessbetoHim-UsedforAllah

(S) Prayersbeuponhimandhisfamily-UsedfortheProphetMuhammad

(as) Peacebeuponhim-Usedfornoblepersonalities[Masculine]

(as) Peacebeuponher-Usedfornoblepersonalities[Feminine]

4ChapterIntroduction

There are numerous ways for man to achieve guidance and emerge from darkness and move

towards light. Allah (SWT), for the prosperity of man and perfection of his morals, has createdproofs,evidencesandvestiges,[1]sogreatinnumberthattheyarebeyondreckoningandcomputation.Fortheguidanceofmankind,HesenttheProphetswithclearproofs[2]books,miraclesandsignssothat,perhaps,thepeoplemightperceivetherightpathandattainprosperityandsuccess.Duringtheentireperiodofhisprophethood,theNobleProphet(S),withregardstorefinementof

soulsandperfectionofmorals,wasanexemplarinspeechanddeed,andhad(even)said,“Ihavebeensent(asaProphet)for(thepurposeof)perfectingthemorals.”[3]Man’sproblemliesinhisdisregardforvirtues,acquisitionofvices,andinclinationtowardslust

andobediencetoShaitan.Somemenstoopsolowthattheyevenleadtheirlivesakintoanimals.Forthe purpose of refinement and treatment of human morals, abatement of rebelliousness andcontrollingthenaturaldisposition,theNobleProphet(S)sparednoeffortandmentionedallthatwasnecessaryinthisregard.AttainmentofprosperityinthisworldandtheHereafterisonlyaccomplishedundertheauspicesof

ateacherand,atthesametime,noteverypersoncancompletelyidentifythetwoextremesofmoralbehaviourinordertodemonstratethemoderateandbalancedpath.Allah,WhoistheAbsoluteWise,introducedalltheProphets,especiallytheNobleProphet(S),asthe‘teacherandtrainer ’ofmorals,so that the people, by following in his footsteps, distance themselves from vices and acquire thehonourofthetwoworlds.IntheQur ’an, thereexistsachapterbythenameof صصقلا (TheNarratives),which itself isproof

thatmanisinneedofstoriesandnarratives.In many places in the Qur ’an, stories of Prophets, kings and nations have been mentioned. In

addition, Allah has presented issues pertaining to wars, peace, family, religion, society and othersimilar topics, in the form of stories and narratives. By reading these accounts, the people cancomprehendanddistinguishthepathsofprogressandregress,andascentanddescentineveryfield,especiallymorals.TheentirechapterYusufhasbeendevotedtothestoryofYusuf,Ya’qub,Zulaikhaandthebrothers.

InthebeginningoftheChapter,Allahsays:“Wenarratetoyou(O’Prophet)themostexcellentofthenarrativesby(meansof)whatWehaverevealedtoyouthisQur’an.”[4]While, in the concludingverseof thisvery chapter,He says:“Indeed (there) in thehistoriesof

theirs,isalessonformenofunderstanding.”[5]Indeed,oneofthedistinguishedfeatsoftheQur ’anisthisverystoryofYusuf(as),whichitrefers

toasthe‘bestofthenarratives’,andattheendofwhich,itsays:“Inthesestoriesthereisalessonforthose,whodesiretotakeamoralandadoptthepathofthePerfectMen.”Inthisregard,AmirulMo’minin(as), inNahjulBalaghasaystohissonImamHasan(as):“Even

thoughIhavenotreachedtheage,whichthosebeforemehave,yetIhavelookedintotheirbehaviourandreflectedovertheeventsoftheirlives.IwalkedamongsttheirruinstillIwasasoneofthem.In

fact,byvirtueofthoseoftheiraffairsthathavebecomeknowntome,itisasthoughIhavelivedwiththemfromthefirsttothelast.Ihavethereforebeenabletodiscerntheimpurefromthecleanandthebenefitfromtheharm.Ihaveselectedforyouthechoicestofthosemattersandcollectedforyoutheirgoodpointswhilekeepingawayfromyoutheuselessones.”Yearsago,Ihadwrittenabookonethics(forthetreatmentofvices),bythenameofIhyaulQulub.

Eversince,Ihadbeenreflectingovertheideaofcompilingabookonmoralstories.Itsohappenedthat, divinely, an opportunity came up before me and with it the motivation for undertaking thisassignment.Inspiteofthelackofnecessarybooks,Icontentedmyselfwiththosethatwereavailableandcommencedthecompilationofthisbook,recordingfourtofivestoriesforeverytopic.I have certainlynot come across anybookwhichhas been compiled in this fashion.Books like

Namunah-e-Ma’arif-e-Islam and Pand-e-Tarikh have been present for around 30 years and I havemade use of them too (in the course of this collection), but in those books, Qur ’anic verses,traditions,poemsandanalogieshaveallbeenaccumulatedtogether;whereas,Ihavesoughttosatisfymyselfbymentioningonly the stories,while abstaining frompresentingconsiderations relating toQur ’anicverses,traditions,poemsandanalogies,whichwouldnotonlyhaveincreasedthesizeofthebook butwould also havemade it difficult to understand formany of the readers.This collectioncatersforthegeneralpublic,youngandoldalike,whoareacquaintedwithbasicreadingandwriting.As far as possible, I have endeavoured to omit scientific issues and those aspects, pertaining to

traditions,whosecomprehensionwouldbedemandingandexactingforthegeneralmasses.Althoughsomeof thestoriesmaynotpossiblypossessanyaspectofrealityandactuality,whatI

havefocusedon is theadmonitionand‘taking-a-lesson’aspectcontained in them,whichhopefully,thehonourablereaderswouldperceiveandcomprehend.Asfarastheissueofassociatingastorytoaparticulartopicisconcerned,Idonotclaimthatthe

storiesalludetojustonetopicorthatparticularonewhichhasbeenspecifiedhere;rather,therearestorieswhichcanbeassociatedwithseveralothertopicstoo,inadditiontothetopicunderwhichithasbeenmentionedhere.Whennarratingatextorpresentingatranslation,Ihavenotrestrictedmyselftotheliteralmeaning

but,forabettercomprehension,haveresortedtoparaphrasing,allusionandconceptualexplanationtoo.Toavoidinterferenceoftopicswithoneanotherandprolongationofdiscussion,Ihaverefrained

frombringingforthtopicsthatarerelatedtothosealreadypresented.Forexample,Ithar(altruism)hasbeenpresentedasoneofthetopicsbutInfaq(spendinginthepathofAllah)hasbeenexcluded.Toprevent the reader fromexperiencingexhaustionandboredom,and for the sakeofvariety, I

havedesistedfrompresentingstoriesofamonotonouskind,likethoseofphilosophersandpoets,buthavestrived tomake thecollectionvaried. In thisway, the readerswill,hopefully,deriveagreaterpleasurefromthenarratives.In view of the fact that trustworthiness ought to be adhered to, I have referred every narrative

presentedhere,tothebookfromwhichithasbeenextracted,alsomentioningthevolumeandpage.ItisonlywiththeobjectiveofachievingagreaterfluencyofworkthatIhaveendeavouredtocorrect,polishoraltersomeofthewordsorsentencesoftheoriginaltext.It is hoped that the readers, after going through the stories andnarratives, reflect uponand take

lessonsfromthemsothattheyareabletocreatewithinthemselves,anewimpetustowardsperfectionofmorals; andAllahWilling, thosewhoare endowedwith laudablemorals, should relate them toothers,forrectificationandremedyoftheweakersouls.SayyidAliAkbarSadaqatAndourfinalprayer(is):

AllPraiseisduetoAllah,theLordoftheWorlds.

Mordad,1378[July1999][1][2][3][4][5]

5ChapterPiety(Taqwa)

Allah,theWise,hassaid:

بابلألا يلوأ يـا نوقتا و ىوقتلا دازلا ریخ نإف

“Butthebestofprovisionsisrightconduct.SofearMe,O’yethatarewise.”[1]Imam‘Ali(as)said:

ىوقت عم لمع للقی .ال

“Nodeed,ifaccompaniedbypiety,istrivial.”[2]ShortExpalantionSpecialtaqwaisacquiredbyrefrainingfromprohibitedanddubiousthings,whereasgeneraltaqwa

isacquiredoutoffearofpunishmentandthefireofHell.Taqwaissimilartothewaterofariverthatflowsbythetreesgrowingalongitsbanks,eachtree

benefitingfromitinthemeasureofitstenderness,covetousnessandessence.Althoughpeoplebenefitfrompietyaccordingtotheirknowledge,perceptionandleveloffaith,theirlevelsofpietydifferindeedsandsincerity.Inreality,pietyisabsoluteobediencewithoutanytransgression,and(itis)knowledgewithoutany

ignorance.Itbecomesthecausefortheacceptanceofone’s(good)deedsandmakesone,whocomestopossessit,distinguishedandpre-eminent.[3]

TheIncorrectPiety

Once,duringtheeraoftheNobleProphet(S),threeladiesapproachedhimtocomplainabouttheir

husbands.Thefirstladycomplained:“Myhusbandhasstoppedeatingmeat.”“Myhusbandhasabandonedtheuseofperfume,”thesecondoneprotested.Thethirdladycomplainedthatherhusbanddidnothaveintimaterelationswithher.

(Bybehavinginthismanner,thehusbandshaddesiredtopracticepietyandabstinence).ThisdisturbedtheNobleProphet(S)somuchthatashecameoutofhishouse,hedidnotevenputonhiscloakproperlyandthus,itdraggedalongthegroundbehindhim.Climbing thepulpitbefore agatheringof thepeople,hepraisedAllah, and said: “Why is it that

someofmycompanionsdonoteatmeat, theydonotapplyperfumeand theydonothave intimaterelationswith theirwives?O’Muslims!Doknowthat I tooeatmeat,makeuseofperfumeandamintimatewithmywives.Thisismytraditionandonewhodistanceshimselffrommytraditionisnotfromme.”Inthismanner,theNobleProphet(S)destroyedthefoundationsofincorrectpietyandcondemned

itsadvocates.[4]

AbuDharr

AbuDharrsaid:“MyprovisionsandsavingsduringthetimeoftheNobleProphet(S)hadalways

beenthreekilogramsofdates.AslongasIlive,Ishallneverseektopossessmorethanthisquantity.”‘Atasays:InoticedAbuDharrofferingprayersinanoldgarment.“O’AbuDharr!Don’tyouhave

abettergarment?”Iaskedhim.“IfIhadone,youwouldhaveseenmeinit,”hereplied.“Butforaperiod,Ihadseenyouwithtwooutfits,”Isaid.“Igavetheotheronetomynephew,whowasingreaterneedthanme.”“ByAllah!Youareneedyyourself,”Iexclaimed.He raised his head towards the sky and implored, “Indeed! O’ Lord! I am in need of Your

forgiveness.”He then turned to me and continued, “It appears that you have come to regard this world as

somethingveryimportantandsignificant.Inadditiontothisgarmentthatyoupresentlyseeonme,Ihaveonemoregarmentwhichisexclusiveforthemosque,somegoatswhichprovidemewithmilk,some food, awooden case inwhich I carrymy belongings and awifewho relievesme from thetroublesofcooking;whatbountycouldbegreaterthanwhatIpossess?”SomepeoplesuggestedtoAbuDharr,“Doyounotdesiretopurchasepropertiesforyourselfasthe

othershavedoneforthemselves?”“WhatneeddoIhave tobecomeanaristocratoranobleman?”hereplied.“Adrinkofmilkand

watereverydayanda(small)amountofwheatinaweekarequitesufficientforme!”[5]

ADrunkardisnottobeTrusted

Isma`il,theeldestsonofImamSadiq(as),hadsomemoneyinhispossession.Whenhelearnedthat

apersonfromthetribeofQuraishwhowaslivinginMadinah,wasabout tosetoutforYemen,hedecidedtohandhimsomemoneysothathecouldpurchaseforhimsomemerchandisefortrade.WhenIsma`ilconsultedhisfather,ImamSadiq(as)abouttheissue,theImam(as)inquired:“Doesthemanconsumeintoxicants?”“Peoplesayso,buthowdoweknowtheyspeakthetruth?”repliedIsma`il.TheImam(as)advisedhim,“Itisnotinyourinteresttogivehimthemoney.”ButIsma`ilstillgavehismoneytotheperson,whoproceededonhistripandinthecourseofit,

embezzledthefunds.DuringtheseasonofHajj,bothImamSadiq(as)andIsma`ilwentonpilgrimage.Isma`ilwasinthe

processofperformingtheTawafoftheKa’bahwhentheImam(as)noticedthathewascontinuallybeseechingAllahtoredeemhislosses.Manoeuvringhimselfthroughthecrowd,theImam(as)reachedhissonandplacinghishandupon

hisshoulder,squeezeditlightlyandsaid:“MySon!DonotseekanythingfromAllahneedlessly,foryouhavenorightuponHim.Youshouldnothavetrustedthepersoninthefirstplace.Itisnotuponotherstorectifyone’sownwrongdoing.”“The people used to say that he consumed intoxicants but I had not seen him consume it!” said

Isma`il.TheImam(as)advisedhimfurther:“Consider the talksof thebelievers tobecorrectanddonot

trustadrunkard;bewaryofgivingmoneytothosewhoarefoolishandweakofunderstandingjustashas been stated in the Qur ’an[6]. Who could be more foolish than a drunkard? Suggestions andintermediation of a drunkard in issues related tomarriage should not be accepted nor should oneplacetrustinhispossessionforheisboundtomisappropriateit.ApersonwhoreliesonadrunkardhasnorightwhatsoeveruponAllahthathemayseekfromHimcompensationfordamagessufferedbyhim.”[7]

SheikhMurtadhaAnsari

ThelateSheikhMurtadhaAnsari,inthecompanyofhisbrother,travelledfromKashantoMashhad

and then arrived in Tehranwhere he eventually settled down inMadershahmadrasah inwhich hesharedaroomwithoneofthestudents.Oneday, theSheikhgave the student somemoney so that he could buy somebread for both of

them.Whenthestudentreturned,theSheikhnoticedthathehadbroughtsomesweetmeattoo,whichhehadplacedontopofthebread.Turningtothestudent,hesaid:“Fromwheredidyougetthemoneytopurchasethesweetmeat?”“Iborrowedit,”repliedthestudent.TheSheikhtookonlythatportionofthebreadthathadnosweetmeatonit,saying:“Ishallnoteat

thesweetmeatforIamnotsureImaylivelongenoughtorepaythedebt!”Yearslater,whenthatstudentcametoNajaf,hewenttotheSheikhandasked:“NowthatyouareattheheadoftheHawza‘IlmiyyahandtheMarja’oftheentireShi’aworld,tellme,whatdidyoudothatAllahgrantedyouthisgreatsuccess?”“ItisbecauseIdidnothavethecouragetoeateventhatportionofthebreadwhichlaybeneaththe

sweetmeat,butyouhadtheaudacitytoeatthebreadaswellasthesweetmeat!”repliedtheSheikh.[8]

TheObjectionof‘Aqil

Once,afterbecomingthecaliph,Imam‘Ali(as)ascendedthepulpit,praisedAllahandsaidtothe

assembly:“ByAllah,aslongasIhaveinmypossession(even)onebranchofadate-palm,Ishallnotextendmyhandtowardsyourwealth.Iamdeprivingmyselfofthiswealthandamgivingittoyou.”Atthispoint‘Aqil,thebrotherofImam(as),stoodup.“ByAllah!Youhaveplacedmeonparwith

thatblackpersonfromMadinah,”hesaid.“Sit down!There is none except you,who could have spoken out in this gathering.You do not

possess any kind of superiority over that black person, save for precedence in Islam, piety andreward,andtheseareissueswhichbringaboutsuperiorityintheHereafter,”Imam‘Ali(as)cautionedhim.[9]

[6][7][8][9][10][11][12][13][14]

6ChapterTrustInAllah

Allah,theWise,hassaid:

نیلکوتملا ب ـ حی هللا نا هللا ىلع لکوتف تمزع اذإف

“Sowhenyouhavedecided,thenplaceyourtrustinAllah;surelyAllahlovesthosewhotrust.”[1]Imam‘Ali(as)said:

ءوس لك نم ةاجن هللا ىلع لكوتلأ .

“Placingone’strustinAllahisthemeansofdeliverancefromeveryevil.”[2]ShortExpalantionTawakkul(placingone’strustinAllah)isajarthathasbeensealedwithAllah’sseal,andonlythat

personwhodoesnotrelyonAllahandplacehistrustinHim,shallbreakopenthesealofthejarandconsumeitscontents.The lowest grade of tawakkul is when a person does not strive to act upon his own principles

beforetherighttime,anddoesnotendeavourtoacquiremorethanwhathasbeenordainedforhim.Theessenceoftawakkulisentrustingone’saffairstoAllah,andifapersonisheedlesstowardstheactual‘cause’,i.e.Allah,heshallnotachievetherealityoftawakkul.Tawakkulcanneverberealizedbymerewordsandclaims,rather,itisaninternalandesotericissue,whichfindsitsrootsinfaithandbelief,anditisbyabandoningallhopesandaspirationsthatapersoncanarriveattherealityoftawakkul.[3]

TheTraderwhoPlacedhisTrustinAllah

DuringthetimeoftheNobleProphet(S)therelivedatraderwho,inallaffairs,alwaysplacedhis

trustinAllah.HeusedtotravelfromSyriatoMadinahfortradeandduringoneofhistrips,hewasconfrontedbyabanditwhodrewhisswordandintendedtokillhim.“Ifitismywealththatyoudesire,comeandtakeitandleavemealone,”pleadedthetrader.“Killingyou is amust, for if I letyougo free,youwill identifyme to theauthorities,” said the

bandit.“InthatcasegivemerespitetillIhaveofferedatworak’atprayer,”requestedthetrader.The bandit agreed and the trader engaged himself in prayers.Having completed the prayers, he

raisedhishandsandbeseeched:‘O’Lord!IhaveheardfromYourProphet thatwhoeverplaceshistrustinYoushallremainprotected.IhavenohelperinthisdesertandYourgraceismyonlyhope.’HavingplacedallhistrustinAllah,hehadhardlycompletedhissupplicationwhenarideronawhitehorseloomedinthedistance.Whenhecameclose,theriderconfrontedthebanditandkilledhimwithonestrokeofhissword.Then,turningtothetrader,hesaid:“O’You,whoplacesyourtrustinAllah!IhavekilledtheenemyofAllahandHehasdeliveredyoufromhim.”“Whoareyouthatyouhavecometomyassistanceinthisdesert?”thetraderasked.“Iamyourtawakkul.AllahbroughtmeoutintheformofanAngelandIwasintheheavenswhen

Jibra`il called out to me and said: “Hasten to the assistance of your master and exterminate hisenemy”,andhereIhavecomeandeliminatedyourenemy.”Havingsaidthus,hedisappearedoutofsight.The trader fell down inprostrationof thanksgiving toAllah and acquired a stronger conviction

withrespecttotheinstructionsoftheNobleProphet(S)regardingtawakkul.OnarrivalinMadinah,heapproachedtheNobleProphet(S)andnarratedwhathadtranspired.“Indeed! Tawakkul raises a person to the pinnacle of success and the rank of a person who

possessesit,isequivalenttotheranksoftheProphets,thefriendsofAllah,therighteousonesandthemartyrs,”saidtheProphet(S).[4]

TheNobleProphetandTrustinAllah

WhenAbuSufiyan, thechiefof thepolytheistsofMakkah, saw the ten thousand strongarmyof

Islam(duringtheconquestofMakkah),hewasfilledwithaweandastonishment.Ashewalkedbesidethe battalions of the Noble Prophet (S), he murmured: “I wish I knew why Muhammad becamevictoriousoverme.Howdidhemanage togather forhimself suchapowerfularmydespitebeingaloneandwithoutsupportinMakkah?”TheNobleProphet(S)overheardhim.“WebecamevictoriousoveryoubyAllah’sassistance!”he

said,placinghishanduponAbuSufiyan’sshoulder.InthebattleofHunain,whentheenemysuddenlyandunsuspectinglyattackedtheforcesofIslam,

chaosreignedsupremewithintheMuslimranks.WhentheNobleProphet(S)watchedthisstateoftheMuslimarmy,hesoughtAllah’shelpbyplacinghistrustinHim,andsupplicated:‘O’Lord!AllpraiseandthanksonlybelongtoYou.Iplacemycomplaint(regardingthestateofaffairs)beforeYouanditisonlyYoufromwhomhelpandassistanceoughttobesought.’Atthatmoment,Jibra`ildescendedfromtheheavensandsaid tohim:“O’ProphetofAllah!You

have reciteda supplicationwhichMusa (as)had recitedwhen the seahadsplit forhimandhewasgranteddeliverancefromtheevilsofFir ’awn.”[5]

TheIllnessofProphetMusa

Once,ProphetMusa (as) became ill.TheBani Israel came to himand realizingwhat his illness

was,advisedhim:“Ifyouconsumesuchandsuchmedicineyouwillrecoverfromyoursickness.”“I shall not seek any cure but will instead wait till Allah cures me without the help of any

medicine,”saidMusa(as)tothem.HisillnessbecameprolongedwhereuponAllahrevealedtohim:“ByMyMajestyandGlory!Ishallnevercureyoutillyouhaveconsumedthemedicinewhichtheyhadrecommendedtoyou.”Musa(as)askedtheBaniIsraeltotreathimwiththemedicinethattheyhadpreviouslysuggested.

Theytreatedhimandshortlyafterthat,Musa(as)regainedhishealth.However,thisincidentleftMusa(as)withafeelingofcomplaintanddejectionbutAllahrevealedtohim:“YoudesiredtoannulMyWisdombymeansofyourtrustinMe!Isthereone,otherthanMe,whohasplacedthemedicinalandbeneficialeffectsinplantsandvariousthings?”[6]

HammadIbnHabib

HammadIbnHabibKufinarrates:“Oneyear,IhadsetoutforHajjaccompaniedbysomepeople.

Just as we passed by a place called Zubalah, a dreadful wind with black dust began to blow. Itsintensitywassogreatandseverethateveryoneinthegroupwereleftscattered.Ifoundmyselfaloneandlostinaplacewithnowaterortrees.Itwasnotlongbeforenightfell.Staringintothedistance,myeyesperceivedthesilhouetteofasingletreeandIbegantrudgingtowardsit.AsIapproachedthetree,Iwitnessedthatayouth,dressedinwhiteapparelandscentedwithmusk,alsocameuptothetree.‘ThispersonmustbeoneoftheauliyaofAllah!’Ithought.IconcealedmyselffearingthatifIcameforward,hewouldmoveawaytoanotherplace.Theyouth

readiedhimselfforhisprayers,recited:

اتوکلم ءيش لک ذاح نم ای

andthenstartedhisprayers.Inoticedthattherewasaspringofwaternearby.Iperformedmyablutionandstoodbehindtheyouthformyprayers.Iobservedthat inthecourseofhisprayers,whentheyouthreachedtheversesthatnarrated Divine chastisement and punishment, he would repeat them with wailing, weeping andlamentation. After the prayers, the youth began to walk away from his place, all the whilesupplicating:

نولاضلا هدصق نم ای

FearingthatImightlosehim,Irushedtowardhimandpleaded:“IplaceyouundertheoathofHeWhohastakenawayexhaustionfromyouandinstilledwithinyoutheecstasyofthissolitude!HavepityuponmeforIhavelostmywayandI(also)desiretobeadornedwithyourtraitsandattributes.”“IfyouhadtrulyplacedyourtrustinAllah,youwouldneverhavelostyourway.Nowfollowme,”

repliedtheyouth.Sayingthis,hewenttoonesideofthetreeand,takingholdofmyhand,broughtmetoaplaceby

meansoftayyal-ardh[7].Itbecameapparenttomethatmorninghaddawned.“Goodnewsforyou,forthisplaceisMakkah,”saidtheyouth.I realized that Icouldhear thevoicesof thepilgrimswhohadcomethere toperformtheHajj. I

turnedtotheyouthandasked:“IplaceyouundertheoathofHe,uponWhomyouhavepinnedyourhopesfortheDayofJudgment!Tellme,whoareyou?”“Since you have placedme under oath, I shall informyou ofmy identity. I am ‘Ali IbnHusain

(Zainul‘Abidin),”theyouthanswered.’”[8]

RelyingupontheButler

Jibra`ilcametoProphetYusuf(as)whilehewasinprisonandaskedhim:“O’Yusuf!Whomadeyouthemostbeautifulofallmen?”Yusufreplied,“Allah.”Jibra`il questioned again, “Whomade you themost beloved of all children in the eyes of your

father?”“MyAllah,”saidYusuf.“Whodirectedthecaravantowardsthewell(intowhichyouwerethrown)?”“MyLord,”repliedYusuf.“Whoprotectedyoufromthestonewhichthepeopleofthecaravanhadhurledintothewell?”“Allah.”“Whodeliveredyoufromthewell?”“MyAllah.”“Whoprotectedyoufromthedeceitoftheladies?”“MyLord.”Jibra`ilfinallyconcluded,“Allahsays:Whatmadeyouseekyourneedfromsomeoneotherthan

Me?Forthisact,youshallstayinprisonforsevenyears(fortheoffenseofplacingyourtrustintheking’sbarmanandaskinghimtoseekyourfreedomfromtheking).”Accordingtoanothertradition,Allahrevealedtohim:“O’Yusuf!Whowasitwhoshowedyouthat

dream?”Yusufreplied,“ItwasYou,O’MyLord!”“WhoprotectedyoufromtheguilesofthewifeoftheKingofEgypt?”askedAllah.“ItwasYou,O’MyLord!”Allah declared, “(Then)why did you seek help from someone else and not fromMe?Had you

placedyourtrustinMe,Iwouldhaveliberatedyoufromyourimprisonment,butnowthatyouhaveplacedyourtrustinsomeoneelse,youmuststayinprisonforsevenyears.”(After this)Yusufweptsomuchinprisonthathis inmatesbecamefrustratedwithhimanditwas

decidedthathewouldonlyweeponalternatedays.[9][15][16][17][18][19][20][21][22][23]

7ChapterSubmission

Allah,theWise,hassaid:

نیم ـ لاعلا برل ملسنل انرمأ و

“AndwearecommandedthatweshouldsubmittotheLordoftheworlds.”[1]ImamBaqir(as)said:

هللا ىضق امل ملسی نأ هللا قلخ قحأ .

“ThemostworthyofAllah’sservantsisonewhosubmitsbeforedivinedecree.”[2]ShortExpalantionTheattributeoftaslim[3]holdsarankhigherthanthoseofridha[4]andtawakkul[5]Thisisbecause

apersonwhopossessesthisattributeabandonshisownquestforseekingsolutionstotheproblemsthatplaguehimandinstead,dissociateshimselffromhisinnerattachmentstosuchanextentthathehandshimselfovertoAllahcompletely.In the attribute of Riďa, the actions are generally consistent with human inclination and

temperament, while in tawakkul, people take Allah as their agent, but such is not the case in theattributeoftasleem.ThechosenonesofAllahareafflictedwithvariouskindsofdifficultiessuchasanill-temperedspouse,poverty,disease,harassmentbythepeople,andsoon;buthavingsubmittedthemselvestotally,theyneithervoiceanyprotestnordotheyexperienceanysortofunhappinessovertheseafflictions.

TheImam’sReply

It has been narrated that sometimes, Imam Sadiq (as) entertained his guestswith sweetmeat and

porridge,whereasatothertimes,hepresentedthemwitholivesandplainbread.Apersononce said tohim:“Ifyoumanageyouraffairswithprudence (and foresight),youwill

alwaysbeconsistentandwillthusbeabletoentertainyourguestsinthesamemanneratalltimes.”“ThemanagementofouraffairsliesinAllah’shands(andweareintotalsubmissiontoHisWill).

WheneverHegrantsus(anincreasedlivelihood),wecaterforourguestsandourselvesliberallybutwheneverHerestrainsourlivelihood,wetooadjustourlivesaccordingly,”repliedtheImam(as).[6]

Mu’adhIbnJabal

Mu’adh embraced Islam at the age of eighteen and participated in the battles of Badr, Uhud,

Khandaqandsomeothers.TheNobleProphet(S)establishedthebondofbrotherhoodbetweenhimand‘AbdullahIbnMas’ud.Mu’adhwascompassionatebynatureandpossessedapleasantpersonality.TheNobleProphet(S)

senthimtoYemenasitsgovernorandshoweredhimwithnumerousadvices,oneofthembeing:“Donotbe toostrictwith thepeople;behavewith theminsuchamanner that theyareattracted toyourspeechandreligion.”During theCaliphateof the secondCaliph,abattleensuedbetween theMuslimsand theRomans

andMu’adhparticipatedinittoo.Intheyear18ah,in‘Amwas,Syria,anepidemicofplaguebegantospread.Abu‘Ubaidah,thecommanderoftheMuslimarmy,wasafflictedwiththediseaseandwhenherealizedthathisdeathwasinevitable,heappointedMu’adhashissuccessor.ThesoldiersrequestedMu’adhtoprayforanendtothecalamitybuthedeclinedtodoso.“Thisisnotacalamity.Instead,itisaprayerofyourProphet(S);deathofthepiousandrighteous

ones,andmartyrdom,whichAllahgrantstoonlyafewfromamongstyou,”hesaid.Hethensupplicated:“O’Lord!GrantthehouseholdofMu’adhtheircompleteshareofthisMercy

(plague).”Shortlyafterwards,membersofhishouseholdwereafflictedwiththediseaseandsuccumbedtoit.

Whenhetoosenseditseffectsinhisfinger,heplacedthefingerinhismouthandbitingit,said,“O’Lord!Thisissmallandtrivial;makeitblessed(forme).”Heeventuallydiedofthisplague(intheyear18ah)attheageof38andwasburiednearJordan.[7]

LearnSubmissionfromthePigeons

Duringthetimeofoneoftheprophets,therelivedaladywhohadasonwhowasinhisyouthand

whom she loved dearly. As divine decree would have it, the son died leaving the mother greatlyaggrievedandimmenselydisturbed.Shewasinsuchastatethatherrelativesapproachedtheprophetofthetimeandsoughthishelp.When he came to themother, the prophet found her in a state of sorrow and agitation andwas

weeping.Hiseyesthenfelluponapigeon-nestnearby.Heturnedtotheladyandasked:“O’Lady!Isthisapigeon-nest?”Theladyrepliedthatitwas.“Dothepigeonsgivebirthtotheiryoungones?”askedtheprophet.“Yes.”“Doalltheyoungonesgrowuptobeabletofly?”“No,wekillsomeofthemfortheirflesh,”saidthelady.Theprophetcontinued,“Anddespitethis,thesepigeonsdonotabandontheirnest?”“No,theydonotmoveawaytoanotherplace,”repliedthelady.Theprophetthenadvised,“O’Lady!Beapprehensivelestyoubeworseoffthanthesepigeonsin

theeyesofyourLord.Thesepigeons,despitethefactthatyoukillandeattheiryoungonesinfrontoftheireyes,donotturnawayfromyou.Whereasyou,asaresultoflosingjustoneson,havedirectedyourangertowardsAllah,turnedawayfromHim,exhibitedallthisagitation,andutteredthingsthatareinappropriate.”Hearing these words, her tears ceased and she never displayed impatience and discontent

thenceforth.[8]

Sa’sah

AhnafIbnQaisnarrates:“Once,IcomplainedtomypaternaluncleSa’sah,ofstomachache.Instead

ofsympathisingwithme,herebukedmeseverelybysaying:“O’Nephew!Wheneveryouexperienceanydiscomfortandyoucomplainaboutittoanotherbeingsimilartoyourself,therecanexistonlytwo possibilities on the issue: the person towhomyou have narrated your problem is either yourfriend,inwhichcase,quiteobviously,hetoowouldbeconcernedforyou;orheisyourenemy,inwhichcasehewouldbedelightedoveryourdisturbedstate.Donotmanifestyourproblemtosomeonewhoislikeyouanddoesnotpossessthepowertofree

youfromit;insteadseekshelterin,andpresenttheproblemtoHim,Whohasafflictedyouwithit,foritisHe,Whocanridyouofit.O’Nephew!IthasbeenfortyyearssinceoneofmyeyeslostitsvisionbutIhavenotrevealedthis

toanyone-notevenmywifeknowsthatIamblindinoneeye!”[9]

SubmissionbeforeaRuling

Thedate-plantationofZubairIbn‘Awwam(acousinoftheNobleProphet(S))layadjacenttothat

of one of the Ansar (the Helpers). Once, there arose a dispute between them in respect of theirrigationoftheirlands.InordertoresolvethedisputetheyapproachedtheNobleProphet(S)andpresentedtheproblemto

him.TakingintoaccountthefactthattheplantationofZubairlayneartheupperpartofthelandwherethe water came from, while that of the other person was near the lower section (and it was thecustomarypracticethattheupperpartwouldbewateredbeforethelowerone),theNobleProphet(S)ruledthatitshouldbeZubair,whoshouldwaterhisplantationfirst,followedbythepersonfromtheAnsar.Despite the totally justnatureof the ruling, theAnsarwasdispleasedandprotested to theNoble

Prophet(S)saying:“YouhaveruledinZubair ’sfavourashehappenstobeyourcousin.”TheNobleProphet(S)wassogreatlyupsetatthisantagonisticstaementthatthecolourofhisface

changed. At this juncture, the following verse was revealed: “But no! By your Lord! They do notbelieve (in reality) until they make you a judge of that which has become a matter ofdisagreementamong them, and then do not find any straitness in their hearts as towhat you havedecidedandsubmitwithentiresubmission.”[10]This verse indicates that nobody can express dissatisfaction with the ruling of the leader of an

Islamicgovernmentof theNobleProphet (S) and seek to followhis own inclinations.One shouldsubmittotallytotheverdictgiven.[11]

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8ChapterContemplation

Allah,theWise,hassaid:

ىمسم لجأ و قحلاب الإ امهنیب ام و ضرألا و تاومسلا هللا قلخ ام مهسفنأ يف اورکفتی ملوا

“Dotheynotreflectwithinthemselves:Allahdidnotcreatetheheavensandtheearthandwhatisbetweenthemtwobutwithtruth,and(for)anappointedterm?”[1]Imam‘Ali(as)said:

هب لمعلا و ربلا ـى لإ وعدی رکفتلأ .

“Contemplationinvites(man)towardsgood(deed)anditsperformance.”[2]ShortExpalantionReflectingoverone’sownstateandthatoftheotherpeopleleadstothemanifestationofthegood,

expiationofsinsandilluminationoftheheart.Itdrawsaperson’sattentiontowardshisHereafterandbringsaboutanincreaseinhisorher(good)deeds.Contemplationisaqualityandanactofworship,thelikeofwhichthereisnone-justastheNoble

Prophet (S)hassaid:“Anhourofcontemplation issuperior toanentireyear ’sworship.”Only he,uponwhoseheartAllahhascastHisglanceandilluminateditwiththelightofHiscognizance,canreachthestationofcontemplation,whereuponhethenbeginstoperceivetheworldwithavisionofcomprehensionandunderstanding,andneverbecomesheedlessofAllah.[3]

Rabi’ah

Rabi’ah IbnKa’b reports:“Once, theNobleProphet (S) said tome:“O’Rabi’ah!Youhavebeen

servingme for sevenyearsand therefore,willyounot ask for something fromme inorder that Igrantittoyou?”“O’ProphetofAllah!GrantmesometimeinorderthatImayreflectoverthematter,”Irequested.

Thenextday,whenIhadarrivedinhispresence,theProphet(S)said:“O’Rabi’ah!Speakoutyourwish.”“PraytoAllahthatHemakesmeenterParadisealongwithyou!”Isaid.Hearingthisrequest,heinquired,“Whoisitthathastaughtyoutoseekthisfromme?”“No one has taught it tome. I considered that if I sought great wealth, it would eventually get

exhausted; if I sought a long life and numerous children, the ultimate eventualitywould be death;hence,asaresultofthiscontemplation,Ieventuallyoptedforthisrequest,”Ireplied.TheNobleProphet(S)loweredhisheadforafewmomentsashedeliberated,afterwhich,raising

hishead,hesaid:“IshallseekyourwishfromAllah,butyoumusthelpme too(in thismatter)byprostratingexcessively.”[4]

ContemplationbeforeAction

OneofthecompanionsoftheNobleProphet(S)saidtohim:“Ialwaystendtosufferlossesinmy

business transactions. The guile and deception of the sellers or the purchasers act likemagic andleavemecheated.”TheNobleProphet(S)advised:“Ineverytransactioninwhichyoufearthatyoumightbedeceived,

demand from thepersonwithwhomyouaredoingbusinesswith the right toannul the transactionwithin a period of three days. This is for the reason that should you happen to suffer losses, youwouldbeable to takebackyourmoney. Inaddition,bepatient and forbearing in thecourseof thetransaction.“Do know that contemplation and patience are fromAllah, while hastiness and impetuosity are

fromShaitan.Youcanlearnthislessonfromadog,forwhenyouthrowapieceofbreadtoadog,itdoesnot immediatelybegin toeat itbutfirstsmells itandafterfindingit tobeappropriate,beginseatingit;similarly,youshouldsmelleverymatterthatcomesupbeforeyou(i.e.reflectandponderover thepros andconsof it anddonot embarkupon itwithout thepreliminaries).You,withyourintellectandwisdom,arenolessthanadog;thus,contemplateandreflectbeforeeveryaction.”[5]

TypesofContemplation

Miqdad,oneoftheloyalcompanionsof‘Ali(as),says:“IwenttoAbuHurairahwhosaidthathe

hadheard theNobleProphet (S) say: ‘Contemplating foranhour isbetter than theworshipofoneyear.’Iwent to Ibn ‘Abbasandheardhimsay that theNobleProphet (S) said: ‘Contemplation forone

hourissuperiortosevenyearsofworship.’Iwent toanothercompanionandheardhimnarrate that theNobleProphet (S)said: ‘Anhourof

contemplationisbetterthanseventyyearsofworship.’Iwasastonishedtoheareachofthemnarratingdifferentlyfromtheotherandso,Iapproachedthe

NobleProphet(S)andinformedhimofthethreedifferentversions.Hesaid:“Allthreeofthemspeakthe truth.”Then, inorder toprovehispoint,hesummonedthe threemen.Allofusgatheredin thepresenceoftheNobleProphet(S).TheNobleProphet(S)askedAbuHurairah:“Howdoyoucontemplate?”“AsstatedbyAllahintheQur ’an:‘(Menofunderstanding)reflecton thecreationof theheavens

andtheearth.’[6].Itooreflectuponthewondersoftheheavensandtheearth,”hereplied.The Noble Prophet (S) remarked, “One hour of your contemplation is better than one year of

worship.”ThenturningtoIbn‘Abbas,heasked,“Howdoyoucontemplate?”“IreflectupondeathandthehorrorsoftheDayofJudgment,”repliedIbn‘Abbas.The Noble Prophet (S) said, “One hour of your contemplation is better than seven years of

worship.”Then,heaskedtheothercompanion,“Inwhatmannerdoyoucontemplate?”Thecompanionanswered,“IreflectuponthefireofHellanditsdreadfulnessandseverity.”“Onehourofyourcontemplationisbetterthanseventyyearsofworship,”theNobleProphet(S)

stated.Inthiswaytheissuewassolvedanditbecameclearthattherewardsforcontemplationdepended

upontheintentionthataccompaniedit.[7]

ThoughtsofLeadership

Sa’dinarrates:“Oneofmyfriendswhowasdisturbedanddistressedduetohismeagrelivelihood,

complainedtomeabouthislowincomeandalargefamily.”“Inordertosafeguardmyreputation,Iintendtoshifttoanothercitysothatnoonebecomesaware

of theabjectstateofmyaffairs,”hesaid.“Youareaware that Iknowaccountingandcanmaintainaccounts; I have approached you so that you use your rank and position to get me a job in thegovernmentsothatImightleadmyremaininglifewithpeaceofmindandwillbegratefultoyouforyourefforts!”Isaidtohim,“Handlingtheaccountsofthekingentailstwoaspects;ontheonehanditcarrieshope

whileontheotherhanditisalsoworkwhichhastobefeared.Donotplaceyourselfinanominoussituationforthehopewhichtheworkpossesses.”“In view of my condition, your advice appears to be inappropriate; in addition, you have not

respondedcorrectlytomyrequest,”saidthefriend.“Yousurelypossesspiety,knowledgeand trustworthinessbut (dorealize that)enviousandfault-

finding individuals lie in wait for you. It is in your own interest that you lead your life withcontentmentandabandontheideaofahighrankandpost,”Iexplained.Myfriendwasupsetwhenheheardthisandsaid,“Whatkindofreasoninganddeliberationisthis?

It is in times of need that friends should step forward for help, for in good times even enemiespretendtobeone’sfriend.”Sensinghisembarrassmentovermyadvice,Itookhimtotheministeroftreasurywhowasknown

tome.Inarratedtohimmyfriend’splightandtheministerassignedhimtheresponsibilityofapettytask.Astimepassed,theofficialsfoundhimtobevigilantandpleasant-manneredandsopromotedhim.

Afteralongtime,IembarkedonajourneytoMakkahwithsomeofmyfriends.Onthewayback,notfarfrommycity,Icameacrossmyfriendwhoseemedtobeinastateofdistress.Hecametowardsmelookingdepressed.“Whyareyouinsuchastate?”Iaskedhim.“Justasyouhadpredicted,agroupofpeoplebecameenviousofmeandaccusedmeoftreason,”

heresponded.“Theking,withoutanyinvestigation,threwmeintoprisonandsubjectedmetotortureand punishment. I remained in prison till the news of the return of the pilgrims reached the city,whereuponIwassetfree.ThekingevenwenttotheextentofconfiscatingtheinheritancewhichIhadreceivedfrommyfather.”Sa’dicontinues:“Isaidtohim,‘Ihadadvisedyoupreviouslythatworkingforkingsissimilartoajourneybysea–beneficial,butatthesametime,dangerous–youmighteitherstriketreasureorendupindestruction,butyourefusedtotakeheed!’”[8]

TheKingdomofReyorKillingtheImam

Yazid instructed his governor, ‘Ubaidullah Ibn Ziyad, that if Husain (as) refused to pledge

allegiance,heshouldfighttheImam(as).PriortotheincidentofKerbala,‘UbaidullahIbnZiyadhadappointed‘UmarIbnSa`dasgovernor

oftheprovinceofRey,butbeforehecouldgothere,‘UbaidullahIbnZiyadsenthimaletter,whichcontainedthefollowinginstructions:‘Husain(as)hasarrivedinIraq.FirstproceedtoIraq,fightwithhim,killhimandthenproceedtowardsRey.’‘Umar Ibn Sa’d approached ‘Ubaidullah and requested: “O’ Amir! Relieve me of this

responsibility!”“IshallrelieveyouofthisresponsibilitybutIshallalsorelieveyouofthegovernorshipofRey,”

‘Ubaidullahresponded.‘UmarIbnSa’dfoundhimselfhesitatingbetweenfightingtheImam(as)andgoverningthegreat

kingdomofRey.Herequested‘Ubaidullahtogivehimrespiteforanightsothathecouldreflectoverthematter.‘Ubaidullahagreedand‘UmarIbnSa’dpassedtheentirenightponderingoverthemattertillheeventuallyoptedfor thekingdomofRey,whichlaybeforehimat thatmoment,butchose todisregardHellandParadise,whichwereinthenextlife.HedecidedtofighttheImam(as).Thenextmorning,hewentto‘Ubaidullahandexpressedhisreadinesstoaccepttheresponsibilityoffighting the Imam(as). ‘Ubaidullahplacedahugearmyathisdisposal so thathecouldproceed toKerbalaforthepurpose.ImamHusain(as)enteredKerbalaonthe2ndofMuharramwhile‘UmarIbnSa’d,inhiscapacityas

thesupremecommanderofhisarmyandwitha four thousandstrongcavalry,arrived thereon the3rd.HeappointedShimras thechiefofhisarmyandon the10thofMuharramwent to theextentof

orderingthekillingofImamHusain(as)andseventytwoofhischildrenandcompanionsjustforthepurposeofacquiringthekingdomofRey.”[9]

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9ChapterHumiliation

Allah,theWise,hassaid:

موق نم موق رخسی ال اونمآ نیذلا اهیأ ای

“Oyouwhobelieve!letnot(one)peoplelaughat(another)people.”[1]TheNobleProphet(S)said:

اتقام هل ارقاح لج و زع هللا لزی مل نیکسم ریغ وأ انیکسم انمؤم رقح نم .

“Ifapersonhumiliatesabeliever, indigentorotherwise,Allahshallalwaysabhorandhumiliatehim.”[2]ShortExplanationFactorssuchasarrogance,malice,envyandthelikecausesomeindividualstoviewotherswhoare

eitherilliterateorlackstrengthandwhomtheyhavecompelledintoperformingbaseandlowlywork,withcontemptandhumiliation.Disparagement in every form is forbidden; moreover, if the humiliated person experiences a

feelingofdisgraceandinjury,thisisboundtoresultinametaphysicalreactionwhichwouldreflectbadly upon the esteem and personality of the offender. Thus, it is befitting to take regard of theweakestofAllah’screationssothat,wetooareencompassedbyHisgraceandcompassion.

MufaďďhalIbn‘Umar

Once,alettersignedbysomeoftheShiiteelders,wasbroughttoImamSadiq(as)byafewofthe

signatoriesthemselves.ThelettercomplainedofthefriendshipofMufaďďhalIbn‘Umar,theImam’srepresentativeinKufah,withsomepigeon-fanciers,whowereapparentlynotofgoodcharacter.After reading the letter, the Imam (as)wrote and sent a letter toMufaďďhal through those very

individualswhohadbroughtthecomplainttohim.Perchance, the Imam’s letter reachedMufaďďhal while some of the signatories of the letter of

complaintwerepresentinhishouse.Opening the letter in their presence, he read it and then handed it over to them. When the

signatories read the letter, they found that it contained some instructions from Imam (as) toMufaďďhal,requiringhimtoarrangeatransactioninvolvingalargeamountofmoney.TheletterdidnotmaketheslightestreferencetoMufaďďhal’sassociationwiththepigion-fanciers.Sincetheissueconcernedtheraisingofmoney,Mufaďďhal’sguestsloweredtheirheadsandsaid

that they needed time to think about it. They asked to be excused from making any monetarycontribution.Mufaďďhal,theintelligentpersonthathewas,requestedthemtostayoverforfoodandprevented

them from leavinghishouse. In themeantime,he sentword to thepigeon-fanciers asking them tocometohishouse.Whentheyhadarrived,hereadouttheImam’slettertotheminfullviewofthepreviousgroup.Withoutwastinganytime,thepigeon-fanciersleftandwhilethepreviousgroupwasstill engaged in consuming the food, they returned, handed over a large amount of money toMufaďďhalandthentookhisleave.At thispoint,Mufaďďhal turned to thecomplainantsand said: “Despite the fact that theseyouths

helpthereligionwhentheoccasiondemandsandthereexistsagreatpossibilitythattheymayturntotherightpath,youdesirethatIshouldnotentertainthemandassociatewiththem?DoyouthinkAllahisinneedofyourprayersandfaststhatyouhavebecomesohaughtyoverthem,butwhenitcomestomoney,youseekexcusesandrefusetoanswerthecalloftheImam(as)?”The elderswho had viewedMufaďďhal’s friendshipwith those youthswith contempt,were left

mortifiedandspeechlessastheydepartedfromhishouse.[3]

TheConductoftheNobleProphet

TheNobleProphet(S)andafewotherindividualswerehavingtheirmealwhenaperson,suffering

from smallpox, came to the gathering. His diseasewas so acute that the boils had become septic.Everyperson,nearwhomthisdiseasedpersontriedtosit,wouldshowhisrevulsionandloathingbyrising up andmoving away from him. (Noticing this) the Noble Prophet (S) made the person sitbesidehimselfandexhibitedgreatkindnesstowardshim.On another occasion, the Noble Prophet (S), together with a few of his companions, was busy

havinghisfoodwhenaleperarrivedinthegathering.ThepeoplepresentexpressedtheirabhorrenceanddetestationoverhisarrivalbuttheNobleProphet(S)askedhimtositnexttohimselfandinvitedhimtoeatthefood.Aperson from theQuraish,whohaddisplayedhis aversion,wasafflictedwith the samedisease

beforemeetinghisdeath![4]

TheConsequenceofHoldingSomeoneinContempt

TherelivedamongstBaniIsra`il,apersonwhowassosinfulandimmoralthattheyeventuallyhad

himexpelledfromtheirmidst.Once, while wandering around, he came across a pious worshipper, above whose head flew a

pigeoncastingitsshadowoverhim(thusprotectinghimfromthesun).Hesaidtohimself:“IamaBanishedpersonbutthismanisapiousindividual;ifIsitnearhimitispossiblethatduetohispiety,Allahmayshowmercyuponmetoo.”With this inmind,heapproached theworshipper and satdownbesidehim.On seeing theexiled

mansitnexttohim,theworshipperthoughttohimself:“Iamthepiousworshipperofthistribewhilstheisadisreputable,Banishedanddespisedsinner;howcanhesitdownbesideme?”Turninghisheadawayfromtheman,theworshipperorderedhimtogoawayfromhim.Just as he had uttered thesewords,Allah revealed to the prophet of the time: “Go to those two

personsandaskthemtostarttheirdeedsafresh,forIhaveforgivenallthesinsoftheimmoralpersonanderasedallthegooddeedsoftheworshipper,”(forexhibitingself-conceitandholdingtheotherpersonincontempt).[5]

TheShortandUglySon

Sa’dinarrates:“Akinghadseveralsons,oneofthembeingshort,thinandugly,whiletheothers

weretallandgood-looking.Thekingwouldlookattheshortsonwithscornandcontempt,therebycausinghimhumiliation.Theson,beingintelligent,realizedwhyhisfatherlookeddownuponhimandsosaidtohim:“O’Father!Ashortbutwisepersonisbetterthanatallbutignorantone.Hewhoistallerisnotnecessarilybetterandsuperior;asheepiscleanbutanelephant,likeacarcass,alwayspossessafoulsmell.”Theson’swordsmadethekinglaughandtheeldersofthecourtapprovedofwhathesaid,buthis

brotherswereupset.Coincidentally,duringthosedays,itsohappenedthattheenemyforcesattackedthekingdomand

thefirstpersonfromtheking’sarmytoheroicallyattacktheenemywastheking’sshortanduglyson.Withadisplayofgreatcourage,hefelledafewoftheenemychiefsandthen,returningtohisfatherandpayinghisrespectstohim,said:“Onthedayofbattletheleanhorsecomesofuse.”Despitethefactthatagroupofhissoldiershadtakenflight,thesonreturnedtothebattlefield.“O’Men!Endeavourhardorelseputonthedressofwomenfolk,”heshoutedwithbittersarcasm.This sarcasm breathed fresh life into the cavalry who fought with renewed vigour till they

eventuallyovercame theenemyforcesandbecamevictorious.Thekingkissedhissonallover thefaceandnamedhimhissuccessor.Fromthenon,helookedatthissonwithgreatrespectandesteem.Theseeventscausedhisbrotherstobecomesoenviousofhimthattheyputpoisonintohisfoodinordertogetridofhim.Fortunately,hissisterwatchedwhatwashappeningthroughasmalldoorandsent a warning signal to her brother by shutting the door loudly. The intelligent brother becamesuspiciousandabstainedfromeatingthefood.“Itisimpossibleforskilledpeopletodiewhiletheunskilledonescontinuetoliveonandtaketheir

place,”hecommented.Whenthekingwas informedof the incident,hereprimandedtheotherbrothersandsenteachof

themtothefarthestpartofhiskingdom.[6]

BringforthOneWorsethanYourself!]

AllahrevealedtoProphetMusa(as):“ThenexttimeyoucometoconversewithMe,bringalong

someonewhoisinferiortoyou.”Musa (as) set out in quest of such a person but failed to find one, because every person that he

encountered,hedidnothavethenervetothinkthathewassuperiortothatperson.Then, deciding to direct his search amongst the animals, his eyes fell upon a diseased dog.He

decidedtotakeitalongwithhim.Hetiedaropearoundthedog’sneckandbeganpullingitbutafterashort distance, he regretted his action and set the dog free.He returned empty-handed to have hisconversationwithAllah.“Whydidyounotbringsomeonealongwithyou,inaccordancewithMyorder?”camethevoice

fromAllah.Musa(as)beseeched,“O’Lord!Ifailedtofindanyonewhocouldbeinferiortome.”

ThereplycamefromAllah:“ByMyMightandGlory!Hadyoubroughtsomeone,regardinghimtobeinferiortoyourself,IwouldhavesurelyerasedyournamefromthelistofProphets(andrelievedyouoftherankofProphethood)!”7.

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10ChapterPride

Allah,theWise,hassaid:

نوربكت ـ سم مه و ةركن مـ مهبولق ةرخآلاب نونمؤی ال نیذلاف

“As to those who believe not in the Hereafter, their hearts refuse to know, and they arearrogant.”[1]TheNobleProphet(S)said:

ربک نم لدرخ نم ةبح لاقثم هبلق يف ناک نم ةنجلا لخدی .ال

“One,whoseheartcontainspride,(evenifit is)inthemeasureofamustard-seed,shallnotenterParadise.”[2]ShortExpalantionAproudandarrogantpersonregardshimselfbetterandsuperiortoothersandbyassumingvain

andwishfulthoughtsinhismind,adoptstheconductofShaitan(Satan)whosaid:“IhavebeencreatedoffirewhileAdamhasbeencreatedofearth,andfirepossessessuperiorityoverearth.”ThefirstsintohavebeencommittedintheworldofcreationwasarroganceonthepartofShaitan.Thus,asfor itbeingavice, therecanbenodoubtorscepticism.Proudandarrogant individuals

lookdownuponothersandanticipateotherstogreetthemandexhibitrespectanddeferencetowardsthem,alwaysnurturingaspectsoftheirsuperiorityandgreatnesswithintheirminds.Thedifferencebetween‘UjbandTakabburisthatsomeonewhosuffersfrom‘Ujbisegocentric,whereasonewhosuffers from takabbur possesses an air of self-superioritywith respect to others and it is for thisreasonthathis(spiritual)sicknessisgreaterthanonepossessing‘Ujb.

AbuJahl

‘AbdullahIbnMas’ud,acompanionoftheNobleProphet(S),wasthefirstpersontoopenlyrecite

theQur ’aninfrontofagathering.HeparticipatedinallthebattlesoftheNobleProphet(S)butwassoshortthatevenwhenhestoodupamongpeoplewhoweresitting,hewouldnotriseabovethem!ItwasforthisreasonthatinthebattleofBadr,herequestedtheNobleProphet(S):“Idonotpossessthestrength to fight in thebattle; canyouassignmesome taskbymeansofwhich I toocanattain thesamerewardasthosewhofight?”“Lookamongstthedyinginfidelsandifyouhappentofindanyoneofthemstillalive,killhim,”

theProphet(S)replied.‘Abdullahnarrates:“AsImovedinthemidstofpeoplewhoseemedtobedead,IcametoAbuJahl,

themostunyieldingenemyoftheNobleProphet(S).Hestillhadsomelifeleftinhim.“IthankAllahthatHehashumiliatedyou,”IsaidasIsatonhischest.AbuJahlopenedhiseyesandgrunted,“Woeuntoyou!Whohasbeenvictorious?”“Victory is for Allah andHis Prophet, and it is for this reason that I shall kill you,” I replied,

placingmyfootonhisneck.Withgreat arrogance,hecried, “O’ tiny shepherd!Youhaveplacedyour footonaveryexalted

place.Doknowthatnothingismorepainfulformethantobekilledbyadwarflikeyou.Oh!Whydidnotoneofthesonsof‘AbdulMuttalibkillme?”IseveredhisheadfromhisbodyandappearedbeforetheNobleProphet(S).“Gladtidingstoyou,O’ProphetofAllah!ThisistheheadofAbuJahl.”[3]“AbuJahlwasmoresinfulandworse thanFir ’awnof the timeofMusa(as).WhenFir ’awnwas

convincedthathewouldperish,hebelievedinAllah,whereaswhenAbuJahlbecamecertainofhisimpendingdoom,hecalleduponLatand‘Uzzatosavehim,”theProphetremarkedlater.[4]

WalidIbnMughairah

Three years after havingbeen appointed as a prophet andwith only a handful of people having

accepted Islam, itwas revealed to theNobleProphet (S): “OpenlyproclaimyourProphethoodanddisregardtheridiculeandtroublesfromthepolytheists,forWeshallprotectyoufromtheirevils.”Oneof the opponentswasWalid IbnMughairah.Once, Jibra`il the divineArchangel,waswith theNobleProphet(S)whenWalidhappenedtopassby.Seeinghim,Jibra`ilaskedtheNobleProphet(S):“ThisWalidIbnMughairah,isheofthosewhoridiculeyou?”WhentheNobleProphetrepliedintheaffirmative,Jibra`ilpointedtowardsWalid’sfoot.WalidcontinuedwalkinguntilhereachedtheplacewhereapersonfromthetribeofKhuza’ahwas

engaged in sharpening arrows. Walid stepped on the sharp splinters and chippings lying on theground,someofwhichpenetratedintotheheelofhisfoot.Hisheelwasbadlybruisedasbloodbegantoflow.Walid’spridepreventedhimfrombendingdownandpluckingthesplintersoutofhisheel.On reachinghishome,heheavedhimself intoachairanddroppedoff to sleepwhilehisdaughtersleptonthefloorbesidethechair.Meanwhile,thebloodgushedoutsoprofuselyfromWalid’swoundthatitreachedthemattressof

hisdaughterwhowokeupfromhersleep.Sheaskedherslave-girlwhyshehadnotshutthelidofthewater-skin.Walidexplained,“Thisisnotthewaterfromthewater-skin.Itisthebloodofyourfather.”

Hethendictatedhiswillandleftthisworld-departingforHell.[5]

TheRichnearthePoor

ArichpersondressedincleanandelegantclothesarrivedinthepresenceoftheNobleProphet(S)

andsatdownbeforehim.Ashortwhilelater,apoorpersonwearingoldandtatteredclothes,cameandsatdownneartherichperson,whoimmediatelygatheredhisneatgarmentsfromnearthepoorpersonanddrewittowardshimself.Havingobservedthis,theNobleProphet(S)remarkedtotherichman:“Didyoufearthatthepoor

personnexttoyoumightmakeyourclothesdirty?”“No,”repliedtheman.“Thenwhydidyoubehaveso?”askedtheNobleProphet(S).“Ihaveacompanion(soul)thatmakesgooddeedsappeareviltomeandvice-versa.O’Prophetof

Allah!Asapunishmentforthisreprehensibleactofmine,Igifthalfofmywealthtothepoorman”.Turningtothepoorperson,theNobleProphet(S)inquired,“Doyouaccepttheoffer?”“No,O’ProphetofAllah,”saidtheman.Whentherichpersonwantedtoknowthereason,thepoormanexplained:“IfearItoomightcome

toacquiretheprideandself-conceitwhichhasoverwhelmedyou.”[6]

SulaimanIbn‘AbdulMalik

OneFriday,SulaimanIbn‘AbdulMalik,(oneoftheCaliphsofBaniMarwan)putonnewclothes,

appliedperfumeandorderedthatthechestcontainingtheroyalturbansbebroughtbeforehim.Withamirrorinonehand,hekepttryingononeturbanafteranothertillhewaseventuallysatisfiedwithone.Withpompandglory,hesetoffforthemosque.Asheenteredthemosque,heascendedthepulpit,

looking particularly pleased with his appearance, and kept adjusting his outfit. The sermon hedeliveredmadehimfeelelatedwithhimselfandseveraltimesduringthesermon,heappearedtobeobsessedwithhisdressandthoughttohimself,“IamaSultan,young,awe-inspiringandimmenselygenerous.”Attheendofhissermon,hedescendedfromthepulpitandheadedtowardshispalace.Onceinside,

heaskedafemalewhoseemedtobeoneofhisslave-girls:“Whatisyouropinionaboutme?”“Ifindyoutobehonourableandjoyous;alas!Ifonlyitwerenotforthepoemofapoet!”replied

theslave-girl.Sulaimanwastakenabackbythiscomment.Heinsistedonhearingthepoem,sosherecited:‘Youareagoodcommodityandinvestment,ifonlyyouremainforever,Butalas!Forman,thereisnoeternity.’AssoonasSulaimanheard it,heburst into tearsandcontinuedtoweepfor theentireday.In the

eveninghesummonedtheslave-girlinordertofindoutwhathadpromptedhertorecitethatpoem,butshesworethattillthatdayshehadneithercomebeforehimnorhadsherecitedanypoem.Alltheother slave-girls vouched for her testimony. It then struck Sulaiman that the incident had asupernaturaldimensionattachedtoitandthethoughtfilledhimwithgreatfearandapprehension.Notlongafterwards,hedepartedfromtheworldwiththeself-conceitthathadcometoseizehim.[7]

KhusrowParvez

Of the kings to whom the Noble Prophet (S) had sent letters inviting them to Islam, one was

KhusrowParvez,theemperorofIran.Theletterwassenttohimthrough‘AbdullahIbnHadhakah.Onreceivingtheletter,Khusroworderedittobetranslated.Whenitwastranslated,henoticedthattheNobleProphet(S)hadwrittenhisownnamebeforetheemperor ’sandthisprovedtoohardforhimtodigest.Hetoretheletterinfury,totallyignored‘Abdullahandrefrainedfromrespondingtotheletter.WhentheNobleProphet(S)wasinformedofthisact,heprayed:“O’Lord!Youtootearaparthis

kingdom.”KhusrowwrotetoBadhan, thekingofYemen:“Ithasreachedmyearsthatapersonhasclaimed

Prophethood inHijaz.Arrange tosend twobraveandcourageouspersons tohimso that theymaybringhimtomeasacaptive.”Badhansenttwopersons,BabwaihandKharkh’AsrahtoHijazandtheypresentedBadhan’sletterto

theNobleProphet(S).Hesaidtothem:“YoumayrestnowforIshallhandovermyreplytoyoutomorrow.”Thenextmorningwhentheyarrivedbeforehim,theNobleProphet(S)toldthem:“InformBadhan

thatlastnight(10thofJumadaal-Ula,year7ah),whensevenhoursofthenighthadpassed,myLordkilled Khusrow Parvez at the hands of his son Sheerwaih, and shortly we shall prevail over hisempire.IfyouacceptIslam,youcancontinuetoruleoveryourregion.”[8]

[51][52][53][54][55][56][57][58]

11ChapterHumbleness

Allah,theWise,hassaid:

انوه ضرألا ىلع نوشمی نیذلا نمحرلا دابع و

“AndtheservantsoftheBeneficentAllaharetheywhowalkontheearthinhumbleness.”[1]TheNobleProphet(S)hassaid:

هللا هعفر الإ هللا دحأ عضاوت ام .

“There is none, who exhibits humility for (the sake of) Allah, except that Allah grants himgreatnessandeminence.”[2]ShortExpalantionHumblenessistherootofallvirtues.Ahumblepersonisalwayssubmissivebeforethemajestyand

greatnessofAllah,andlaysthefoundationofhisactsofworshipontheplatformofthissignificantvirtue.NonecancomprehendtherealityofhumilityexcepttheNearOnes,fromamongsttheservantsof

Allahwhohavecomprehended theUnityofAllah.Submissivenessand fear (with respect toAllah)canonlystemfromhumblenessanditisforthisreasonthatthehumbleonespossessanappearancewhichcausesthemtoberecognizedbytheangelsanddivineGnostics.Theirappearance,demeanor,andsocialanddomesticconductclearlyrevealsthattheyarefaraway

fromeverykindofprideandarrogance.[3]

TheHumblenessofSalmanFarsi

SalmanhadbeenthegovernorofoneofthecitiesofSyriaforsometime.Hisconductduringthe

period of his rule remained unchanged from that before his governorship; hewould alwayswearordinary clothing, travel on foot and even place his household things as security and surety (forborrowingmoney).Once,whilemoving through the bazar, he saw amanwho had purchased some alfalfa andwas

lookingforsomeonetocarryittohishouseforhim.Salmanapproachedtheperson,whofailedtorecognizehim,andagreed tocarryhis load freeofcharge.Themanplaced the loadofalfalfaonSalman’s back. As they were walking, they came across a person who immediately recognizedSalman.“O’Leader!Whereareyoucarryingthisburden?”heexclaimed.Hearingthesewords,theowneroftheloadrealizedthatthepersoncarryinghisloadwasSalman.

Hefelldownonhiskneesandimplored:“Forgiveme,forIhadfailedtorecogniseyou.”“Nevertheless,Imustcarrythisloadtoyourhouse,”saidSalman.When he had done so, he said to the man, “I have fulfilled my promise; now it is for you to

promisethathenceforthyouwillneverseektheservicesofanyoneforanything.(Andknow!)Byyoucarryingthingswhichyouareableto,itwillnotreflectnegativelyuponyourmanliness.”[4]

BilaltheAbyssinian

Bilal was one of those Muslims who had made great progress spiritually to the extent that he

becamethemuezzinof theNobleProphet (S).TheNobleProphet (S)wouldsay tohim:“O’Bilal!Invigoratemysoul(bymeansofyourAdhan).”TheNobleProphet(S)notonlyplacedhiminchargeofthepublictreasury,butalsotreatedhimas

ifhewerehisbloodbrother.“When I enter Paradise, I shall hear your footsteps ahead ofme, as youwalk on its lush-green

ground,”hehadtoldBilal.Consequently,theotherMuslimswouldapproachBilalandcongratulatehimfortheloftyrankthat

hehadcometoacquireforhimself,butheneverallowedtheircomplimentstomakehimarrogant,nordidhepermit thepeople’spraises tochangehim.Withgreathumbleness,hewould respond totheirpraisesbysaying,“IamanAbyssinianand(tillyesterday)Ihadbeenaslave.”[5]

TheHumblenessoftheNobleProphet

AbuDharr narrates: “Once, I observed Salman and Bilal arriving in the presence of theNoble

Prophet (S). Salman, out of respect, fell down at the Prophet’s feet and kissed them. The NobleProphet(S)endeavouredtopreventhimfromperformingthisact.“Donotperformactsthatthenon-Arabsperformfortheiremperors,”advisedtheNobleProphet

(S).“Iam(just)aservantfromamongsttheservantsofAllah-Ieatwhattheyeatandsitwheretheysit.”[6]

MuhammadIbnMuslim

Muhammad IbnMuslimwasawealthy individual from thenoblesofKufahandacompanionof

ImamBaqir (as) and ImamSadiq (as).Once, ImamBaqir (as) advised him: “O’Muhammad!Youmustbehumbleandmodest.”Onhis return toKufah fromMadinah,Muhammad IbnMuslimpickedup apair of scales anda

container of dates. He then sat down at the door of Kufah’smainmosque and began calling out:“Wh'oeverneedsdates,shouldpurchasethemfromme.”(Heactedthussothatnottheslightestprideshouldremainwithinhim).Hisrelativesobjectedtohimbysayingthathehaddisgracedthemthroughthisactofhis.“MyImamhasinstructedmetoperformataskandIshallnotdisobeyhim;Ishallnotmovefrom

thisplacetillIhavesoldallthedatesthatareinthiscontainer,”saidMuhammad.“Ifitisasyousay,thenyoumightaswelltakeuptheworkofamiller,”hisrelativessaidtohim

sarcastically.Totheirsurprise,Muhammadagreed.Hepurchasedahand-millandbusiedhimselfwithgrinding

wheatintoflour,theintentionbeingtoemancipatehimselffromvanityandself-importance.[7]

NewSection

‘IsaIbnMaryam(as)oncetoldhisdisciplesthathesoughtafavourfromthem.“Whatdoyouwantustodo?”theyasked.‘Isa(as)movedfromhisplaceandwashedthefeetofallthedisciples!“O’SpiritofAllah!Itismorebefittingthatweshouldwashyourfeet!”theyexclaimed.“Thepersonwhoisthemostdeservingtoserveisonewhoisascholar.Ihaveactedthusinorder

thatImayhavedemonstratedhumbleness.YoutooshoulddevelopthequalityofhumblenessandafterIhavegoneyoushouldbehavewiththepeoplewithhumilityandmodestyjustasIhavebehavedwithyou,”‘Isa(as)said.“Itisbymeansofhumblenessandnotarrogancethatwisdomflourishes,justasitis

onsoftgroundthatplantsgrow,notonhardmountainousterrain.”[8][59][60][61][62][63][64][65][66]

12ChapterRepentance

Allah,theWise,hassaid:

هیلإ اوبوت مث مکبر اورفغت ـ سا نأ و

“AndthatyouaskforgivenessofyourLord,thenturntoHim.”[1]ImamSadiq(as)said:

هیلع رتسف هللا هبحأ احوصن ةبوت دبعلا بات اذإ .

“Ifaservantrepentssincerely,Allahloveshim(and)soconcealshissins.”[2]ShortExpalantionRepentanceisthecordofAllahwhichthoserepentingmustnecessarilygrasp;theyneedtoclean

theirinterioroftheirsinsandtestifyagainstthemselvesbeforetheirLord.Theyshouldberepentantfromthedepthsoftheirheartswithregardstotheirpastmisdeeds,and

fearfulwithregardstotheremainingperiodoftheirlives.Theauliya(friends)ofAllahrepentforthe(inappropriate)thoughtsthatmayhavepassedthroughtheirminds,whilethespecialonesrepentforengaging themselves in anything other thanAllah, even as the generalmasses repent for the sinscommittedbythem.Itisvitalthat,inordertomakeamendsforpast(mis)deedsandrefrainfromcommittingsinsinthe

future,thepersonrepentingshouldnotlookuponanysinasbeingtrivialandinsignificant,butshouldalways experience regret over his past lapses, keep his soul away from various kinds of lust andguideittowardsstruggle(againstlust)andworship.[3]

TheInventorofaReligionandRepentance

ImamSadiq(as)related:“Inancienttimestherelivedamanwhosoughttoearnhislivelihoodand

procuregreatwealthbylawfulmeansbutwasunsuccessful.Hethenstrivedtoachievehisobjectivesbyunlawfulmeansbutonceagainfailed.Satanappearedbeforehimandsaidtohim:“Youtriedtoacquiregreatwealthbylawfulaswellas

unlawfulmeansbutwereunsuccessful.Doyouwantmetoshowyouawaybywhichyouwouldnotonlybecomewealthybutyouwouldalsoattractnumerousfollowers?”Themanexpressedhiswillingnesstoknowhowhecouldgetrich.“Concoctareligionandinvitepeopletofollowit,”suggestedSatan.Themanfabricatedareligionandsoon,hehadalotoffollowersthroughwhomhebecamerich.

Onedayherealizedthathehadmadeamistakebyleadingnumerouspeopleastraysoheresolvedtoinform the people of the falsity of his religion and the error of his ways. But however hard hestressedandemphasized,thepeoplesimplyrefusedtoaccepthisword.“Yourpreviousviewswerecorrect;haveyoubecomescepticalofyourownreligionnow?”they

asked.When he heard thesewords, he got some shackles and chained himself.He pledged that hewouldnotunchainhimselfuntilAllahacceptedhisrepentance.AllahrevealedtotheProphetofthetimetoconveythefollowingmessagetotheperson:“ByMy

Honour!Evenifyouweepandsupplicatetotheextentthateveryligamentofyourbodyfallsapart,Ishall never accept yourprayers, till you inform thosepeoplewhohavedied after havingbeen ledastraybyyouoftherealityandtheyturnbackfromyourreligion.”[4]

TheEmployeeofBaniUmayyah

‘AliIbnHamzahrelates:“IhadayoungfriendwhoworkedasascribewithintheBaniUmayyah

administration.Once, he askedme to arrange an appointment for him tomeet Imam Sadiq (as). Isought permission from the Imam (as) and he agreed tomeet theman.At the appointed time,myfriendandIarrivedintheImam’s(as)presence.MyfriendgreetedtheImam(as),satdownandsaid:“MayIbemadeyourransom!Ihadoccupieda

positionintheMinistryofTreasuryoftheBaniUmayyahandhavemanagedtoacquiregreatwealth,althoughIhavecommittedsomecrimestoo!”“IftheBaniUmayyahdidnothavepeoplelikeyoutocollecttaxesforthemandaccompanythemin

theirbattles,theycouldnothaveusurpedourrights,”saidImamSadiq(as).“Doesthereexistawayformysalvation?”pleadedtheyouth.TheImam(as)asked:“IfItellyou,wouldyouactuponit?”Theyouthrepliedintheaffirmative.“Fromthepossessionsthatremainwithyou,returnthosewhoseownersareknowntoyou,andas

forthosethingsforwhichtheownersareunknowntoyou,givethemoffincharityonbehalfoftheirowners.Inexchangeforthisact,IshallguaranteeyouParadise!”saidImam(as).Loweringhishead, theyouth respondedafter a longdeliberation: “May Ibemadeyour ransom! Ishalldoasinstructedbyyou.”‘AliIbnHamzahsays:WegotupandproceededtowardsKufah.There,myfrienddivestedhimself

of all his possessions - evenhis clothes - either returning them to their owners or giving them tocharity.IcollectedsomemoneyfrommyfriendstopurchasesomeclothesforhimandIusedtosendhimmoneyforhisexpenses.Afewmonthsafterthisincident,hefellillandweusedtovisithimregularlyduringhissickness.

Oneday,whenIpaidhimavisit,Ifoundhimonthevergeofdying.Openinghiseyeshesaidtome:“O’‘Ali!TheImam(as)hasfulfilledhispromise.”Thenhedepartedfromtheworld.Weperformedtheablutions,shroudedhisbodyandfinallyburiedhim.Sometimelater,IvisitedtheImam(as).Assoonashiseyesfelluponme,hesaid:“O’‘Ali!Ihavefulfilledmypromisetoyourfriend.”“MayIbemadeyourransom!Itisasyousay.Hetoomentionedit(theguaranteeofParadise)to

mebeforehisdeath,”Isaid.”[5]

ReturnbeforeDeath

Mua’wiyahIbnWahabnarrates:“WhenwesetoutforMakkah,therewasanoldmanwithuswho

used to engage himself in acts ofworship, but did not profess theShi’ite faith.This oldmanwasaccompaniedbyhisnephew,whowasoftheShi’ites.Duringthejourney,theoldmanfellsick.Isaidtohisnephew:“Whydon’tyouinformhimofthe

true faith; it ispossible thatAllahmay takehimaway from theworld in the stateof true faithandWilayah.”However,theotherpeopleadvisedhimtoleavethemanaloneandtolethimdieuponhisownfaith.

Howeverhisnephewdidnotheed theiradvice.Hewent tohisuncleandsaid:“O’Uncle!After thedeathoftheNobleProphet(S),thepeople,withtheexceptionofahandfulwhohadadheredtoAmirulMo’minin (as), became apostates despite the fact that theCaliphate (ofAmirulMo’minin (as)) hadalreadybeenstipulatedbytheNobleProphet(S).”Hearingthesewords,theoldmanheavedasighandsaid,“Iacceptthisfaith,”andthenbreathedhis

last.”Mua’wiyahIbnWahabrelates:“WeenteredMadinahandarrivedbeforeImamSadiq(as).‘AliIbn

Sari,oneofourcompanions,relatedtheincidentoftheoldman’srepentanceandhisacceptanceofImamatejustbeforehisdeath,totheImam(as)whosaid:“HeisoftheinmatesofParadise.”‘AliIbnSariremarkedinastonishment:“Theoldmandidnotknowanythingaboutourfaithand

wastotallyignorantofitslawsandrulings;itwasonlywhenhissoulwasabouttoseparatefromhisbodythatheacceptedthisfaith!”The Imam (as) explained: “What (more) do youwant of him?ByAllah!He has (already) enteredParadise.”[6]

AbuLubabah

Abu Lubabah was one of the distinguished companions of the Noble Prophet (S) and had

participatedinthebattleofUhudandtheconquestofMakkah.Oneofthesensitiveaspectsofhislifewastheincidentofhisrepentance.When the tribeofBaniQuraidhahviolated their covenantwith theNobleProphet (S), theNoble

Prophet(S)initiatedamilitaryexpeditionagainst themandbesiegedtheirfort.SomepersonsfromthetribeofAusapproachedhimandrequested:“JustasyouhadhandedoverthefateofthetribeofBaniQainaqa’atobedecidedbythetribeofKhazraj,leaveituponustodecidethefateofthetribeofBaniQuraidhah.”“WillyoubesatisfiedifIweretoappointonepersonfromyourtribetoruleinthematter?”the

NobleProphet(S)asked.Theyagreed.TheNobleProphet(S)suggestedSa’dIbnMu’adh,buttheBaniQuraidhahrefusedto

accepthim.TheytoldhimtosendAbuLubabahtothemsothattheycouldconferwithhim.TheNobleProphet (S) assigned Abu Lubabah, who had his house, property and family in the fort of BaniQuraidhah,thetaskofconductingconsultationswiththem.AssoonasAbuLubabahentered the fort,menandwomen,oldandyoung, surroundedhimand

beganlamentingandcomplainingtohim(overthestateofaffairs)withtheintentionofattractinghispityandcompassion.Thentheyasked:“ShouldwesubmitbeforetheruleoftheNobleProphet(S)?”“You could do that,” he replied, making a gesture (by pointing to his neck) to indicate that

submissionwasequivalenttodeath.He quickly realized that by performing this act, he had been unfaithful and disloyal to the NobleProphet(S).Itwasonthisoccasionthatthefollowingversewasrevealed:“Oyouwhobelieve!Benotunfaithful toAllah and theMessenger, nor beunfaithful to your trustswhile youknow.Know thatyourpropertyandyourchildrenareatemptation,andthatAllahisHewithWhomthereisamightyreward.”7Overcome with shame, he came out of the fort and proceeded straight towards the mosque of

Madinahand,tyinghimselftooneofitspillarsinthemosque,calledout:“NoneshoulduntiemetillAllahacceptsmyrepentance.”Heremainedinthatstatefortentofifteendays,allowinghimselftobeuntiedonlyforprayersor

togotothewashroom.“IfAbuLubabahhadcometome,Iwouldhavesoughtforgivenessforhimbutsincehehimself

awaits Allah’s forgiveness, leave him alone till Allah forgives him,” the Noble Prophet (S)commentedwhenhecametoknowwhatAbuLababahhaddone.UmmeSalamahstates:“Oneday,atdawn,IsawtheNobleProphet(S)happyandsmiling.MayAllahalwayskeepyousmiling!Whatisthereasonforit?”Iaskedhim.“Jibra`ilhasinformedmethatAbuLubabah’srepentancehasbeenaccepted,”hesaid.“DoIhaveyourpermissiontoinformhimofthegoodnews?”Iasked.“Youmay if youwish,”he answered.From inside the room I calledout: “Glad tidings,O’Abu

Lubabah!Allahhasacceptedyourrepentance.”Thepeoplerushedforwardtountiehimbutheordered:“IplaceyouundertheoathofAllahthat

none,excepttheNobleProphet(S),shoulduntieme.”When the Noble Prophet (S) arrived in the mosque for the morning prayers, he untied Abu

Lubabah from the pillar which stands even today, in theMosque of the Noble Prophet (S) and ispopularlyknownasthe‘PillarofRepentance’orthe‘PillarofAbuLubabah’.[8]

Buhlul,theGravedigger

Buhlul[9],theGravediggerMu’adhIbnJabalwasintearswhenhearrivedinthepresenceoftheNobleProphet(S)andgreeted

him.TheNobleProphet(S)repliedtohisgreetingandasked:“Whatmakesyoucry?”“At the door of themosque, there is a good-lookingyouthwhoweeps as intensely as amother

whoseyoungsonhasdied,andhewishestomeetyou,”repliedMu’adh.TheNobleProphet(S)agreedtomeethim.The youth entered and greeted the Noble Prophet (S) who returned his greeting and enquired:

“Whydoyouweep?”“WhyshouldInotweep?IhavecommittedsinswhichAllahwillneverforgiveandHeisboundto

hurlmeintoHell,”saidtheyouth.“HaveyouassociatedsomeonewithAllah?”“No.”“Haveyoukilledanybody?”“No.”“Even ifyoursinsareof themagnitudeofmountains,Allahshall forgive them,”said theNoble

Prophet(S).“Mysinsaregreaterthanthemountains,”theyouthexplained.“Areyoursinsinthemagnitudeofthesevenearths,theseas,thesands,thetrees,allthatliesonthe

earth,intheskies,thestars,theThroneandtheChair?”askedtheNobleProphet(S)).“Mysinsaregreaterthanallofthesethings.”“Woeuntoyou!AreyoursinsgreaterthanyourLord?”Theyouthloweredhisheadandreplied,“Allahisdevoidofallblemishes;it ismyLord,whois

greater.”“Wouldyounotrelateoneofyoursinstome?”enquiredtheNobleProphet(S).“Whynot?” responded theyouth,whosenamewasBuhul. “For sevenyears Iused todigup the

gravesofthedead,takeouttheirshroudsandsellthem.Onenight,amaidenfromamongsttheAnsar(TheHelpers)diedandwasburiedinthecemetery.WhenIdugopenhergravetoremovetheshroudfromherbody, theSatan temptedmeandIcommittedagravesin.AsIwas turningback, thebodycalledouttome:“O’Youth!Don’tyoufeartheRuleroftheDayofJudgment?WoeuntoyouofthefireoftheDayofJudgment!”Havingnarratedthis,theyouthwantedtoknowwhatheshoulddo.“O’Sinner!StayawayfrommeforIfearthatImightburninyourfiretoo!”criedouttheNoble

Prophet(S).Theyouthleft,headingstraighttowardsthemountains.Hetiedhishandstohisneckandbecame

engrossedinworship,supplicationsandseekingforgiveness.For fortydays,heweptdayandnight to theextent thateven thewildbeastswereaffectedbyhis

weeping.AfterfortydaysheaskedAllahtoeitherpunishhimbymeansoffireorforgivehim,sothathemightnothavetofacehumiliationontheDayofJudgment.Allah revealed the following verse, which refers to the forgiveness of Buhul: “And thosewho,

whentheycommitanindecencyordoinjusticestotheirsouls,rememberAllahandaskforgivenessfortheirfaults…andwhoforgivesthefaultsbutAllah.”[10]TheNobleProphet(S)recitedthisversewithasmilingfaceandthenasked:“Whocantakemeto

thatyouth?”Mu’adh agreed to take him.Accompanied byMu’adh, the Noble Prophet (S) went to the place

wheretheyouthwas.Hesawhimstandingbetweentwoboulders,handstiedtohisneckandengagedinsupplication.Hisfacehadbecomedarkduetothescorchingsunandallhiseyelasheshadfallenoffduetotheintenseweeping.Wildbeastshadgatheredaroundhimwhilethebirdscircledoverhishead,allofthemweepingoverhisdistressedandpitiablestate.TheNobleProphet(S)advancedtowardshim,untiedhishandsandclearedthesoilfromthetopof

hishead.“O’Buhul!Gladtidingsforyou;youhavebeenliberatedbyAllahfromthefire(ofHell),”hesaid.

Then,turningtohiscompanions,hesaid,“Thisishowyoushouldmakeamendsforyoursins.”[11][67][68][69][70][71][72][73][74][75][76][77]

13ChapterIgnorance

Allah,theWise,hassaid:

نیلهاجلا نع ضرعأ و فرعلاب رما و وفعلا ذخ

“Taketoforgivenessandenjoingoodandturnasidefromtheignorant.”[1]Imam‘Ali(as)hassaid:

رش لك لصأ لهجلأ .

“Ignoranceistherootofallevils.”[2]ShortExpalantionIgnoranceisastatethatexistswithinhumansandonewhopossessesitadvancestowardsdarkness,

whereas one who keeps it away from himself reaches luminosity and acquires discernment andinsight.Ifapersonchoosesanincorrectpathforhimselfandpermitsignorancetoguidehiminhisactions,

hewouldbe lookedupon as a sinner andof the inmates ofHell.However, if he sets about on thecorrectpath,andactsonthebasisofknowledgeandcognizance,heshallbeofthedeliveredones.Beingpleased and satisfiedover one’s actions is thekey that opens thedoorof ignorance and theworsttraitofanignorantpersonistoclaimtopossessknowledgedespitebeingignorant.Anignorantperson,uponnoticinghisownfaults,doesnotexperienceuneasinessanddiscomfort,

anduponbeingadvised,doesnotpayheedtoit.Despitehavingknowledgeofhisignorance(calledsimpleignorance)hestillcommitsblunders.

TheIgnorantCommander

Ya’qubLaithSaffar(d.265ah)hadacommanderbythenameofIbrahimwhodespitebeingbrave

andcourageous,wasextremelyignorant.Onceduringwinter,Ya’quborderedthathispersonalwinterclothesbegiventoIbrahim.Ibrahim

had a servant by the name of Ahmad Ibn ‘Abdullah, who had hatred towards him.When Ibrahimreturned home, Ahmad asked him: “Don’t you know that whomsoever Ya’qub Laith gives hispersonalclothes,heputsthatpersontodeathwithinthatweek?”“Ohno!Iwasnotawareofthis.Whatisthewayout?”askedIbrahim.Ahmadsuggestedtohimthatheshouldfleefromthere.HeevenagreedtoaccompanyIbrahimand

arranged tomeethim the followingday.Later,Ahmadsecretlywent toYa’qubLaithand informedhim that Ibrahimwas intending to flee to Sistan fromwhere hewould initiate a rebellion againstYa’qubLaith.Ya’qubponderedforawhileandwasonthevergeoforderinghisarmytoprepareforbattlewithIbrahimwhenAhmadmadearequest.“Allowmetosingle-handedlybringIbrahim’sseveredheadbeforeyou,”hesaidtoYa’qub.Ya’qubLaithagreed.AsIbrahimwasabouttoleavethecitywithhissoldiers,Ahmadattackedhim

frombehind,severedhisheadwithhisswordandbroughtitbeforeYa’qubLaith.Ya’qubhandedthepositionofIbrahim,hisignorantcommander,toAhmadwhothuscametoenjoygreatesteeminhiseyes.[3]

TheCaliph’sIgnorantSon

Mahdi‘Abbasi,thethird‘AbbasidCaliph,hadasonbythenameofIbrahim,whowasamisguided

individual.HeshowedintenseenmityandmalicetowardsAmirulMo’minin(as)inparticular.OnceheapproachedMa’mun,theseventh‘AbbasidCaliph,andsaidtohim:“Isaw‘Ali(as)inmydream.Weweretravellingtogethertillwereachedabridgewhereuponhe

grantedmeprecedenceincrossingit.Isaidtohim:‘YouclaimtobetheCommanderoftheFaithful,butwearemoredeservingofthisstatus’.‘Ali(as)didnotgivemeaproperanswer.”“Howdidheansweryou?”Mamunquestioned.“Hesimplygreetedmeseveraltimesbysaying‘Peace,Peace’,”repliedIbrahim.“ByAllah!Hehasansweredyouloudandclear,”explainedMa’mun.Ibrahimwaspuzzled.Ma’mun

wenton,“Heviewedyouasan ignorantperson,unworthyofrespondingto.This isbecauseAllah,describingHisspecialservantsintheQur ’an,says:“AndtheservantsoftheBeneficentAllaharetheywhowalkontheearthinhumbleness,andwhentheignorantaddressthem,theysay:Peace,”[4]whichis (an expression) indicative of their lack of regard (with respect to the ignorant ones) and their(personal)greatness.“‘Ali (as) looked upon you as an ignorant person and behaved with you as the Qur ’an has

recommendedwhendealingwithignorantpersons.”[5]

TheHandsomebutIgnorantPerson

Apleasant,dignifiedlookingpersonenteredthecourtofAbuYusufKufi(d.182ah),thejudgeof

HarunRashidwhoregardedhimwithgreatrespect.Thepersonsatinthegatheringwithsuchsilenceanddignity,thatitpromptedthejudgetoregardhimasapersonofgreatvirtue.Heaskedthemanifhewantedtosaysomething.“Iseekananswertoaquestion,”saidtheperson.“WhateverIknow,Ishallansweryou,”respondedthejudgehumbly.Thepersonenquired,“Whencanapersonbreakhisfast?”“Whenthesunsets,”repliedthejudge.“Whatifthesundoesnotsettillmidnight?”Hearingthis,thejudgelaughedoutandsaid,“HowappropriatelyhasthepoetJarirIbn‘Atiyyah(a

poetoftheUmayyadperiod,whohaddiedintheyear110ah)said:Silenceisabeautyforapersonwhoisweakandignorant[6];surely,theintelligenceofapersonis

knownbyhisspeech,justashislackofintelligencealsobecomesmanifestasaresultofhisspeech.”Thus,thejudgecametoknowoftheignoranceofthegood-lookingperson.[7]

QaisIbn‘Asim

QaisIbn‘AsimwasatriballeaderduringtheAgeofIgnorancebuthelateracceptedIslam.Once,duringhisoldage,inordertoseekwaystomakeamendsforhispastmisdeeds,hearrived

in thepresenceof theNobleProphet (S) and said: “In thepast, ignorancehad instigatednumerousfatherstoburytheirinnocentdaughtersalive.Itoo,hadburiedtwelveofmydaughtersaliveatshortintervals.Mywifegavebirthtomythirteenthdaughterinsecretand,makingitappeartomeasifithadbeenastillbornchild,shesecretlysenttheinfanttoherownrelatives(forupbringing).YearspassedtillonedayIreturnedhomesuddenlyandunexpectedlyfromoneofmytrips,onlyto

find a small girl in my house. Since she resembled my children, I found myself perplexed tilleventuallyIcametoknowthatshewasmydaughter.Iimmediatelytookholdofthegirl,whowasweepingprofusely,andtookhertoaremotelocation,

refusing to permit myself to be affected by her wailing. She kept pleading, ‘I shall return to mymaternal uncles and shall never come to your house again’, but I paid no heed to her request andburiedheralive.”Whenhehadnarrated this,Qaisnoticed that tears floweddown theNobleProphet’seyesand

heardhimmurmuring: “Onewhodoesnot lookuponotherswithmercy shallnotbe lookeduponwithmercy.”[8]ThenturningtoQais,hesaid,“Youhavedifficultdaysaheadofyou!”“WhatshouldIdotolessentheburdenofmymisdeeds?”inquiredQais.“Foreverydaughterkilled,setfreeaslave-girl,”repliedtheNobleProphet(S).[9]

ALongBeard

JahidhBasri,(d.249ah)whohasabooktohisnameineverybranchofscience,states:“Ma’mun

‘Abbasiandafewotherindividualshadgatheredtogetherandwereengagedinconversation.“Apersonwhosportsalongbeardisstupidandfoolish,”oneofthemremarked.Someothersobjectedbysaying,“Onthecontrary,wehaveseenindividualsgrowinglongbeards

butwhowerecleverandintelligent.”“Impossible!”exclaimedMa’mun.Atthatmoment,amanwithalongbeardandridingacamelcametowardsthem.Ma’mun,inorder

toprovehispoint,summonedthepersonandaskedhimwhathisnamewas.“AbuHamdwaih”,repliedtheman.“Whatisyouragnomen?”askedMa’mun.“‘Alawiyyah.”Ma’munsaidtothosearoundhim,“Apersonwhoissoignorantsoastobeunabletodifferentiate

between a name and an agnomen, all his other acts would also be characterizedwith the sameignorance.”Turningtothemanonceagain,heasked,“Whatworkdoyoudo?”“Iamajurisprudentandanexpertinvarioussciences.Ifthekingdesires,hecanquestionme.”“Apersonsoldasheeptoanotherperson,whotooktheanimalinhispossession.Buthehadnotyet

paid the price of the animalwhen it released its dung,which fell into the eyes of another person,blindinghim.Underthecircumstances,whoseobligationisittopaythecompensationfortheinjurycaused?”askedMa’mun.Thepersonwiththelongbeardreflectedforawhileandthensaid:“Thecompensationshouldbe

paidbythesellerandnotthepurchaser.”Thosearoundwantedtoknowwhy.“Itisbecausethesellerdidnotinformthepurchaserthathehadplacedacatapultinsidetherearof

thesheep,whichitusedforhurlingstonesinordertoprotectitself,”explainedtheperson.Hearingthis,Ma’munandthosearoundhimburstoutinlaughter.Themanwasgivensomemoney

andheleft.“Thetruthofmystatementhasbecomemanifestbeforeyouthattheeldershavestated[10]:Along-

beardedpersonisadimwit,”saidMa’mun.[11][78][79][80][81][82][83][84][85][86][87][88]

14ChapterGreed

Allah,theWise,hassaid:

اعوله قلخ ناسنإلا نإ

“Surelymaniscreatedofahastytemperament.”[1]TheNobleProphet(S)said:

لمألا لوط و صرحلأ : ناتلصخ هیف بشت و مدآ نبا بیشی .

“(As)manbecomesold,twoattributesinhimturnyoung-greedandloftyaspirations.”[2]ShortExpalantionIfman is greedy in acquiring things, he shall not possess the proximity of Allah, since he has

abandonedtheattributeoftawakkul(trustinAllah),isnotcontentwithwhatAllahhasappointedforhimandhasadoptedhastiness,whichisanattributeofSatan.Allahhascreatedtheworldsimilar toashadow;followingtheshadowyieldsnothingexceptfor

exhaustionand fatigue. Ifoneseeks theworld inexcessofwhat isnecessary,notonlydoeshenotacquireitbutalsosufferstroublesandhardships.TheNobleProphet (S)hassaid:“Agreedyperson(always)remainsexcluded.”Andanexcluded

personishatedandreproached.A greedy person’s thoughts are disturbed and his troubles numerous - constantly involved in

seekingandcomputingriches,neitheratpeaceinthisworldnorinclinedtowardstheHereafter.[3]

TheMudfromaGraveisaGreedyPerson’sMedicine

Sa’direlates:“Ihadheardthatatraderwhoownedfortyslavesandonehundredandfiftycamel-

loadsofgoodsusedtotravelfromcitytocityforthepurposeoftrade.Onenight,ontheislandofKish,heinvitedmeintohisroom.Iwenttohisroombutthroughoutthatnight,hewasrestless.Hekeptramblingonceaselesslyand

wouldsay:“SuchandsuchstoreroomofmineisinTurkistan,acertaincargoofmineisinIndia,thisisthedeedofsaleofaparticularland,anothercargoisheldupduetosomemerchandise,suchandsuch person is the guarantor for a loan… I am contemplating travelling to Alexandria, but theMediterraneanSeaisstormyatthemoment…O’Sa’di!Ihaveanotherjourneybeforeme,whichifIweretoaccomplish,Iwouldspendtherest

ofmylifeinsolitudeandneverembarkuponanymorejourneys,ever.”“Whichisthatjourneyafterwhichyouwillneverundertakeanyotherjourney?”Iaskedhim.Hereplied,“ Iwish to take Iraniansulphur toChina, for Ihaveheard that it sellsataveryhigh

pricethere;fromChina,IshalltakeporcelainbowlstoRome;inRomeIshallpurchasetheexquisiteRomansilkforsellingitinIndia;inIndia,IshalltakeIndianirontoHalab(Syria)fromwhereIshallpurchase theHalabimirror andglass, andproceed towardsYemen; there, I shall purchaseYemeniclothesandbringthemtoIranafterwhichIshallquittravellingandsettledowntomanageashop.”Hecontinuedontosuchanextentthathewaseventuallyovercomewithexhaustionand,unableto

speakanymore,hesaidtome:“O’Sa’di!Tellmewhatyouthinkofwhatyouhavejustheard.”I said, “You surely know that at a very far place from the land of Ghour (between Hirat and

Ghaznah) when a trader fell off his mount and died, a person commented: “Only two things cansatiateagreedyworld-lovingperson-contentmentortheearthofagrave.”[4]

GreedyforPleasure

YazidIbn‘AbdulMalik(the tenthUmayyadcaliph)becamecaliphafter ‘UmarIbn‘Abdul ‘Aziz.

Contrarytohispredecessor,heusedtoengagehimself,dayandnight,infeasting,festivegatherings,drinking andmerry-making in the company of two of his slave-girls, Salamah andHababah,whowerebeautifulsingers.HababaheventuallybrushedasideherrivalSalamahandtookthereinsofthecaliphinherhands.

Maslamah Ibn ‘AbdulMalik,approachedhisbrotherYazidandsaid:“‘Umar Ibn ‘Abdul ‘Azizwasextremely just whereas you, in contrast, drink and engage yourself in various pleasures and havehanded over the kingdom to a singer, Hababah. Moreover, while the people are keen to catch aglimpseofyou,youhavedroppedyourself intoherarms.Leaveherasideandpayattention to theaffairsofthecaliphate.”Yazid resolved to heed his brother ’s counselling and decided to lead the Friday prayers.

Meanwhile,Hababahhadinstructedherslave-girlstoinformherthemomentthecaliphsteppedout.Assoonastheslave-girlsinformedherthatthecaliphhadcomeout,sheappearedbeforehimand,with a lute in hand and in a melodious and enchanting voice, recited the following poem: “If anenamouredonehaslosthisintelligence,donotcensurehim;thepoorthingisexhibitingpatienceduetotheintensityofhisanguish.”The caliph, seeing his beloved one in that engaging state and hearing her captivating voice,

coveredhisfacewithhishands.“Hababah!Enough!Stopit!”hecriedandthenrecitedthefollowingpoem:“Lifeisnothingexcept

livingluxuriouslyandgratifyingoneself;evenifthepeoplecensureyou.”Andthenheshrieked:“O’thebelovedofthebelovedones!Youhavespokenthetruth.MayAllah

destroy anyone who criticizes me forbeing in love with you!O’ Slave! Go and askmy brotherMaslamahtogotothemosqueandleadtheprayersinmyplace.”Hethenheadedtowardshispleasure-hallfirst,andlater,forgreaterfunandenjoyment,proceeded

towardsBaital-Rass,whichissituatednearDamascus.Oncethere,hesaidtohisslaves:“PeoplethinkthatthereisnopleasurewithoutanybitternessandIwishtoprovethefalsityofthisnotionoftheirs.”He remained there in order that no news or letters ever reached him. He remained completely

engrossedinmerry-makingwithouttheslightestoftroubles.However,asfatewouldhaveit,onedayaseedofpomegranategotstuckinHababah’sthroatand,

followingaboutofseverecoughing,shepassedaway.Dayandnight,thecaliphheldthelifelessbodyofHababahinhisarmsandshedtearsoverit,anditwasonlyontheinsistenceofherrelativesthatherstinkingbodywaseventuallyburied.Thecaliphtoo,afterthisincident,didnotliveformorethanfifteendaysandwaslaidtorestnearthegraveofHababah.[5]

‘IsaandtheGreedyPerson

Prophet ‘Isa (as) had been travelling in the company of another person when, after having

journeyed for a period, they were overcome by hunger. They reached a village where ‘Isa (as)requestedhiscompaniontogoandbringsomebread,whileheengagedhimselfinprayers.Theman returnedwith three loaves of bread andwaited for ‘Isa (as) to join him, but since his

prayerscontinuedforalongtime,thepersonquietlyconsumedoneloafofbread.“Weretherethreeloavesofbread?”‘Isa(as)askedaftercompletinghisprayers.“No,therewereonlytwo,”repliedtheman.Ashortwhileaftertheyhadeatentheirfood,theysetoffagainandonthewayencounteredaherd

ofdeer.‘Isa(as)summonedoneofthedeertowardshim,sacrificedit,andboththemensatdowntoeat it.When they had finished eating, ‘Isa (as) commanded: “O’ deer!Move by the permission ofAllah!”Thedeerimmediatelycametolifeandsprintedaway.Witnessingthis,themanstooddumbfoundedanduttered,“Subhanallah(GlorybetoAllah).”“IputyouundertheoathofHe,WhohasmanifestedthissignofHispowerbeforeyou!Tellme

whathappenedtothethirdloafofbread?”‘Isa(as)askedhim.“Therewereonlytwoloavesofbread!”themaninsisted.They continued on their journey and soon reached the outskirts of a large village where they

happenedtoseethreegoldbrickslyingbeforethem.“Thereappearstobegreatwealthhere!”themanremarked.“Yes.Onebrickisforyou,thesecondformeandIshallhandoverthethirdtothepersonwhoate

thethirdloafofbread,”said‘Isa(as).Thegreedymanblurtedout,“Iatethethirdloafofbread.”‘Isa (as) parted companywith him and handing him the bricks, said: “All three bricks are your

propertynow.”Themansatdownbesidethegoldbricksandwaslostinthoughtastohowhewouldcarrythem

andputthemtogooduse,whenthreepersonspassedby.Whentheireyesfelluponthegoldbricks,theykilledthemanandtookpossessionofthebricks.Astheywerehungry,theydecidedthatoneofthemwouldgotothenearbyvillageandarrangetogetsomebread.Thepersonwhohadgonetogetthebread,thoughttohimself:“IshallpoisonthebreadsothattheothertwoarekilledandthenIshallhaveallthethreebricksformyself.”Inthemeantime,hisothertwofriendshadalsoconspiredtokillhimuponhisreturnsothatthey

coulddividehisshareofthebricksbetweenthemselves.Whenhereturned,theykilledhimasplannedandwith great satisfaction in their actions, began eating the bread.Before long they too died as aresultofthepoisoncontainedinthebread.On his return, ‘Isa (as), observing four dead persons lying near the three gold bricks

remarked[6]:Thisishowtheworldconductsitselfwiththosewhocovetit.[7]

DhulQarnain

DhulQarnain[8], during the course of his journey, reachedDhulumat, where he came across a

palaceinwhichhenoticedayouthstandingtheredressedinwhite,faceraisedtowardstheskiesandhishandsplaceduponhislips.Theyouth,uponseeinghim,askedhimwhohewas.“DhulQarnain,”camethereply.Theyouth (whowas theangel Israfeel) said tohim,“When theDayof Judgmentarrives, I shall

blowtheTrumpet.”Then,pickingupastoneandhandingit toDhulQarnain,hesaid,“If thisstonebecomessatiated,youtooshallbecomesatiatedandifthisstonehappenstobehungry,youtooshallbehungry!”DhulQarnain carried the stone to his friends and placed it on a scale in order toweigh it, but

despite weighing against a thousand similar stones, it still weighed more than all of them takentogether.9At thatmoment,ProphetKhidhr (as)came to them;placingastoneon theoppositescale,heput

someearthoverthestonewhensuddenly,allofthemobservedthatthescaleshadbalancedperfectly.DhulQarnainwanted toknowthereasonfor this fromProphetKhidhr(as),whoexplained:“Allahwishedtoadmonishyouthatinspiteofconqueringsomanynations,youarestillnotsatisfied;mancanneverbecomesatiatedexceptwhenahandfulofearthisdroppedoverhisface,andnothingcanfillhisstomachexceptearth.”DhulQarnainbegantoweepandturnedback.Onanotheroccasion,hecameacrossamansittingnearagraveandfiddlingwithsomedecayed

bonesanddecomposedskullsthatlaybeforehim.Heaskedthemanwhathewasdoing.Themanreplied,“Iwanttoseparatethebonesofthekingsfromthoseofthepooronesbutfind

myselfunabletodoso.”DhulQarnainpassedbyandthoughttohimself,“Thatactofhiswasintendedforme.”He then settled down in Daumah al-Jandal[10], abandoned his quest for global conquest and

engagedhimselfinAllah’sworship.[11]

Ash’abIbnJubairMadani(d.154ah)

Hewasapersonwhowassquint-eyed,baldontwosidesofhisheadandunabletopronouncethe

lettersر(ra)andل(lam).Hepossessedsuchintensegreedformaterialwealthandfoodthatheneverseemed to be fully satisfied in this regard.When questioned about this attribute of his, he replied:“EachtimeIseesmokebellowingoutofsomeone’shouse,IfeelasiftheyarepreparingthefoodformeandIsitwaitingforthefood.Butwhen,despitewaitingforaverylongtime,thereisnosignofanyfood,Idipdrybreadinwaterandeatit!AndwheneverIheartheadhanbeingrecitedoveradeceased,Ifeelthatthedeceasedhassetaside

onethirdofhiswealthformeandwiththisthoughtinmind,Igotohishouseandassistingivinghimtheablutions,coveringhiminhisshroudand, finallyparticipating inhisburial.Butwhenafterhisburialthereisnosignofthewealth,Ireturnhomedisappointedanddejected.Andwhen Iwalk through the streets, I spreadmycloakapart in thehope thatperhaps aperson,

while throwinga thing fromhis rooforwindow tohisneighbour,mayslip-upand that thingmaylandinmycloak.”Itissaidthatoncewhilepassingthroughastreet,hecameacrosssomechildrenengagedinplaying

games.Hedecidedtotellthemalie.“O’ Children! Why do you stand here when at a crossroad further down there is a person

distributinghisloadofredandwhiteapplesamongstthepeopleforfree?”hetoldthem.Hearing this, the children immediately rushed towards the crossroad. As they ran, Ash’ab was

himselfovercomewithgreedandhetoostartedtoruntowardsthecrossroad.“Youhavefabricatedthestoryyourself,sowhydoyourun?”thepeopleaskedhim.Hereplied,“ThechildrenranoutofseriousnesswhereasIrunoutofgreed.Maybethereisreally

someoneouttheredistributingtheapplesandIdonotwishtoremaindeprivedofthem.”[12][89][90][91][92][93][94][95][96][97][98][99][100]

15ChapterEnvy

Allah,theWise,hassaid:

هلضف نم هللا مهاتآ ام ىلع سانلا نودسحی مأ

“OrdotheyenvythepeopleforwhatAllahhasgiventhemofHisgrace?”[1]ImamSadiq(as)hassaid:

دسحی وال طبغی نمؤملا نإ .

“Atruebelieverexults,butneverenvies.”[2]ShortExpalantionEnvystemsfromblindnessoftheheartandrejectionofAllah’sgrace–thetwowingsofkufrand

disbelief.Anenviousperson’sevilafflictshimbeforeitcanafflicttheenvied;justlikeIblees,whoseevilovertookhisownselfandmadehimtheeternallyaccursedone,whereasAdamwentontoattaintherankofProphethood.Thebalance (ofdeeds)of a jealousperson is light, therebymakingHell his abode,whereas the

balance (of deeds) of the enviedperson is heavy, thereby leadinghim toParadise. Inviewof this,Qabeel, who hadmurdered his brother Habeel because of this vice, hurled himself in Hell whilesendinghisbrothertoParadise.Ifthisvicepenetratesintothesoulofaperson,hewouldneverbeabletorepent(forhismisdeeds)

but instead, would always be on the lookout to cause harm and injury to those, who are eithersuperiortohimorpossessmorethanhim.[3]

TheFriendof‘Isa

Imam Sadiq (as) said: “Stay away from jealousy and do not harbour envy with respect to one

another.”Having said this, the Imam (as) continued: “One of the practiceswhich Prophet ‘Isa (as)adoptedforhimself,wastotravelfromcitytocity.Duringoneofthesejourneys,hetookalongwithhimacompanionwhowasofshortbuildandwhoalsohappenedtobeoneofhisattendants.Afterawhile,theyreachedthesea.‘Isa(as)recitedthenameofAllah,steppedontothewaterand

beganwalking over it effortlessly.Repeatingwhat ‘Isa (as) has performed, the companion recitedwhattheprophethadandbegantofollowhimoverthewater.Inthemiddleoftheseahethoughttohimself,“‘IsaisaprophetandwalksoverwaterandIamwalkingoverwatertoo,sowhatsuperioritydoeshepossessoverme?”Thesethoughtshardlycrossedhismindwhenhesuddenlyfellintothewaterandbegantopleadto

‘Isa(as)forhelp.‘Isa(as)tookholdofhishandandpulledhimoutofthewater.“Whatdidyousaythatcausedyoutofallintothewater?”heasked.Thecompanionconfessedto

thethoughtsthathadpassedthroughhismind.“YouplacedyourselfinapositionotherthanwhatAllahhadordainedforyou,thusbecomingthe

objectofHiswrath,” remarked ‘Isa (as). “Seek forgiveness so thatyou regainyourprevious rankonceagain.”As soonas the companion sought forgiveness, hebegan to follow ‘Isa (as)over thewateronce

again.”Afternarratingthisincident,ImamSadiq(as)advised:“FearAllahandavoidjealousy.”[4]

‘AbdullahIbnUbayy

AsthepeopleofMadinahwereacceptingtheNobleProphet(S)inincreasingnumbers,‘Abdullah

IbnUbayy,oneoftheJewishelders,becameevenmoreenvioustowardstheNobleProphet(S),andthusplannedtokillhim.HeinvitedtheNobleProphet(S),‘Ali(as)andtheothercompanionsforhisdaughter ’swedding-

feast.Meanwhile,hehadahugepitdugupinthecourtyardofhishouse,filleditsbasewithswords,arrowsandlances,andhaditcoveredupwithacarpet.Inadditiontothis,hepoisonedthefoodandalso concealed some Jews, armedwith poisoned swords, in the house.His ideawas thatwhen theNobleProphet(S)andhiscompanionswalkedtowardsthepit,theywouldfallintoitwhereuponthearmedJewswouldrushoutandputthemtodeath.Hehadpoisonedthefoodsothatshouldthisplanfail,theywouldbekilledbymeansofthepoison.Jibra`il, throughtheordersofAllah,revealedthesetwoplanswhichstemmedfromjealousyand

envytotheNobleProphet(S)andsaidtohim:“YourLordsays:Goto‘AbdullahIbnUbayy’shouseandsitwhereverherequestsyoutositandeatwhateverhepresentsbeforeyou,forIshallsufficeyouandprotectyoufromhisevildesigns.”The Noble Prophet (S), Amirul Mo’minin (as) and the other companions entered ‘Abdullah’s

house.‘Abdullahusheredthemtothecourtyardofhishouse.Asperhisrequest,allofthemsatoverthepitbutnothinghappened,muchto‘Abdullah’sastonishment.He then ordered the poisoned food to be brought.When it was placed before them, the Noble

Prophet(S)told‘Ali(as)torecitethefollowingoverthefood:“InthenameofAllah,TheHealer;inthenameofAllah,TheSufficient; in thenameofAllah,TheAcquitter; in thenameofAllah,withWhosenamenothingorsickness,intheearthorintheheaven,cancauseharm,andHeistheAll-Hearing,theAll-Knowing.”Then,allofthematethefoodandcameoutofthegatheringwithoutbeingharmedintheslightest.

‘Abdullah’sbewildermentknewnobounds;heassumedthat thefoodhadnotbeenpoisonedandsoorderedthearmedJewstoeatit,asaresultofwhich,allofthemdied.Meanwhile,hisdaughterwhowasthebride,decidedtositdownonthecarpetcoveringthepit.As

soon as shedid so, sheplummeted into thepit.Her shrieks filled the air, only to subsidewithherdeath.‘Abdullahorderedhisservantsnottorevealthecauseofallthedeathsinthehouse.Whenthenews

oftheseincidentsreachedtheNobleProphet(S),heaskedthejealous‘Abdullahwhathadhappened.“My daughter fell off the roof of the house; as for the others, they died due to diarrhoea,” he

replied.[5]

TheStrangeActoftheEnviousPerson

During the caliphate of Hadi ‘Abbasi[6], there lived in Baghdad a wealthy person who was

righteousandbeneficent.Inhisvicinity,thereresidedaperson,whowasenviousofhiswealth,andnomatterhowmuchhetriedtotaint thewealthyperson’sprestigeandbringhimintodisrepute,hecouldnotsucceed.Finally,hedecidedtopurchaseaslave,trainhimandthenusehimtoimplementhisevilintention.Oneday,afterayearhadpassed,heaskedhisslave:“Howobedientareyoutoyourmaster?”

Theslavereplied,“Ifyouaskmetohurlmyselfintothefire,Ishalldoso.”Themanwasoverjoyedtohearthis.“MyneighbourisrichandwealthyandIbearanimositytowardshim.Iwantyoutocarryoutmy

instructions.Tonight,bothofusshallclimbontotheroofofhishousewhereyouwillkillmesothatheisaccusedofmymurderandisputtodeathbythegovernmentasapunishmentforkillingme,”hesaidtotheslave.Howevermuchtheslaveinsistedonnotcarryingouttheseinstructions,itwastonoavailandthe

manremainedunyielding.Atmidnight,aspertheordersofhisenviousmaster,theslaveseveredhismaster ’sheadontoptheroofoftherichneighbourandhurriedbacktohisbed.Thenextday, thedeathof thejealouspersoncametolightandHadi‘Abbasihadtherichperson

arrested,andsubjectedhimtointerrogation.Hethensummonedtheslaveandinterrogatedhimtoo.Theslave,observingthattherichpersonwastotallyinnocent,divulgedtheincidentofjealousyandthe subsequentkilling.Hearing the incident, theCaliph loweredhishead, reflected for awhile andthenraiseditagain.“Although you have killed a person, you exhibited courage and saved an innocent person from

accusation,therefore,Ishallsetyoufree,”theCaliphsaidtotheslave.Inthismanner,theharmofenvyandjealousyreboundedupontheenviouspersonhimself.[7]

TheEnvyoftheWomenfolk

IbnAbiLailawasthejudgeduringthecaliphateofMansurDawaniqi.“Many strange and interesting cases are brought before the judges and it ismy desire that you

relateoneofthemtome,”Mansursaidtohim.IbnAbiLailarelated:“Onedayanoldandhumbleladyapproachedmeandimploredmetodefend

herrightandpunishheroppressor.Iaskedherwhoshewantedtocomplainabout.Shereplied,“Myniece.”I ordered the niece to be brought before me.When she arrived, I observed that she possessed

charming looks and an appealing physique. I asked her the reason for her aunt’s complaintwhereuponsherelatedtheentirecaseasfollows:“Iamthedaughterofthisoldwoman’sbrotherandsheismyaunt.MyfatherdiedwhileIwasstillachildandthisauntofminetookcareofmeandwasnevernegligentwithrespecttomyupbringing.WhenIgrewup,withmyconsent,shemarriedmetoagoldsmith.Mycomfortablelifemademyauntenviousofme.Sheornamentedherdaughterandbroughther

beforemyhusband,whobecamecaptivatedbyherandsoughtherhandinmarriage.Thisauntofminestipulatedthatshewouldmarryherdaughtertohimonlyiftheauthoritytoretain

ordivorcemewasplacedinherhands.Myhusbandagreedtothiscondition.“Afteraperiod,myaunthadmedivorcedandIseparatedfrommyhusband.Meanwhile,myaunt’s

husband,whohadbeenawayonajourney,returnedhome.Afterrealisingwhathadhappened,heusedtoconsoleme.Ipresentedmyselftohiminsuchamannerthathefoundmeattractive.Eventually,hefellformeandexpressedhisdesiretomarryme.I said to him, “I shall only agree upon the condition that the authority of divorcingmy aunt be

placedinmyhands.”“Heagreedandafterthemarriage,IhadmyauntdivorcedandIcontinuedtolivewiththishusband,

who died after a period of time. One day, my first husband approached me and expressed hisinclinationtomarrymeagain.“Iamwillingtomarryyouagainbutupontheconditionthatyoushouldgrantmetheauthorityto

eitherretainordivorcemyaunt’sdaughter,”Itoldhim.HeacceptedandonceagainIgotmarriedtomyfirsthusbandand,withtheauthorityvestedinme,I

alsohadmyaunt’sdaughterdivorced.Nowyou can judge that I have committed no offense; all that I have done is to recompense the

baselessenvyofthisauntofmine.”[8]

TheConsequenceofJealousy

Once,duringtheCaliphateofMu’tasim‘Abbasi,alearnedpersonarrivedinhiscourt.Mu’tasimwasso impressedwithhis talksandspeeches thatheorderedhimtocometo thecourt

everyfewdays.ThemanusedtocomeregularlyandbeforelongbecameoneoftheconfidantsoftheCaliph.Anotherof theCaliph’sconfidantsbecamejealousof thispersonandfearing thathewouldtakeoverhisministry,consideredwaysofgettingridofhim.Oneday,at thetimeofDhuhr,ashewasleavingtheCaliph’sgatheringtogetherwiththelearned

person, he requested him to accompany him to his house so that they could talk and have lunchtogether.Thelearnedmanacceptedhisrequest.Whentheysatforlunch,garlicwasalsoservedwiththefoodandthemanconsumedalotofit.At

the timeof ‘Asr, the jealouspersonproceeded towards theCaliphand said: “As I amburdenedbyyour favours and bounties, I cannot conceal this secret from you. This learnedman who is yourconfidant,hasbeensecretlycomplainingtothepeoplethatthefoulodourfromtheCaliph’smouthiskillinghimbuttheCaliphrepeatedlysummonshimtogotohim.”TheCaliphwashorrifiedtohearthisandorderedthelearnedmantobebroughtbeforehim.Since

hehadconsumedalotofgarlic,hecoveredhismouthwithahandkerchiefandsatatadistancefromtheCaliph.Observingthis,theCaliphbecamecertainofthetruthfulnessoftheminister ’swords.Hewrotealettertooneofhisassistantsinstructinghimtokillthebearerofthatletterandheaskedthelearnedmantotakeittotheassistant.Thejealousconfidantwaswaitingoutsidetheroom.AssoonasthemancameoutoftheCaliph’s

courtwiththeletterinhishand,theconfidantthoughtthatthelettercontainedtheCaliph’sordersforalargesumofmoneytobegiventohim,andthisaddedfueltohisalreadyflamingenvy.Heofferedtwo thousanddirhams to theman in return for the letter.The learnedmanaccepted themoneyandalsoacceptedtheconfidant’srequestnottogototheCaliphforafewdays.ThejealousconfidanttookthelettertotheCaliph’sassistantwhoimmediatelybeheadedhim.Some

dayslater,theCaliphenquired,“Whereisthelearnedman?Hashegoneonajourney?”Those around him said, “No, we have seen him just recently.” The Caliph ordered that he be

broughtbeforehim.Whenhehadarrived,theCaliph,withgreatastonishment,inquired:“Ihadgivenyoualettertohandovertomyassistant,didyounotdoasinstructed?”Themanrecountedtheincidentoftheletterandthejealousminister.TheCaliph said, “I shall ask you a question; do not lie.Did you tellmy confidant that the foul

odourfromtheCaliph’smouthtroubledyou?”Thelearnedmanrepliedinthenegative.“Whythendidyousitawayfrommewhenyoulastcametoseemeandcoveredyourmouthwitha

handkerchief?”askedtheastoundedCaliph.“Your confidant had taken me to his house and fed me garlic and so when I arrived in your

presence,Ifearedlesttheodourshouldinconvenienceyou,”repliedtheman.Hearing this, the Caliph uttered, “Allahu Akbar!” and then related the whole incident to those

presentaroundhim.Allofthemwereleftastonishedandamazed.[9][101][102][103][104][105][106][107][108][109]

16ChapterTruthandFalsehood

Allah,theWise,hassaid:

اقوهز ناک لطابلا نا لطابلا قهز و قحلا ءآج لق

“And say: The truth has come and the falsehood has vanished; surely falsehood is a vanishing(thing).”[1]Imam‘Ali(as)said:

لطابلا رصن نم قحلا ملظ .

“One,whohelpsfalsehood,hasoppressed(anddoneinjusticeto)thetruth.”[2]ShortExplanationThereareseverallevelstocomprehendingtruthandfalsehood,andindividualsdiffervastlywith

respect to acceptance and rejection of them.The general rule,with regards to the truth, is that theheart should be inclined towards Allah, His commandments and the realities, while the rule withregards to falsehood, is that the heart should be averse to things that are prohibited and related tootherthanAllah,andtheinteriorshouldbekeptawayfromdirtyandimpurecarnalattachments.Apiouspersoncomprehendsthatfalsehoodweansapersonawayfromrealitiesanditshallcease

toexist,anditisonlytruth,whichisdeep-rootedandcontinuestoexist.Thus,onemustadheretothepeopleoftruthandstayawayfromthepeopleoffalsehood.

TheRightofaDeceasedMuslim

Zurarah relates: Iwas in the companyof ImamBaqir (as) in the funeralprocessionof aperson

from Quraish. ‘Ata, the jurist of Makkah, was amongst those present in the funeral procession.Suddenly,theairwasfilledwiththewailingofalady.‘Atainstructedhertoremainquietasotherwisehewouldhavetoturnback.Buttheladycontinuedtowailandso‘Atalefttheprocession.IinformedtheImam(as)about‘Ata’sturningback.“Why?”inquiredtheImam(as).I replied,“Due to the lamentationofa lady.Heaskedher tokeepquietandwhenshedidnot,he

left.”ImamBaqir(as)said,“Staywithmeandweshallaccompanythedeceased.Ifwenoticefalsehood

togetherwith the truth and forsake the truth due to that falsehood,wewould not have fulfilled theright of the Muslim.” i.e. escorting the funeral of the Muslim, which is his right, should not beforsaken for the sake of the wailing of that lady (which, according to the non-Shi’ite sects, isforbiddenandprohibited).Whentheprayerswereofferedforthedeadperson,hisrelativesaidtotheImam(as):“MayAllah

havemercyuponyou!Youcan turnback for youdonot possess the strength towalk.” Imam (as)continuedtoaccompanythefuneralprocession.Zurarahcontinues: I said to ImamBaqir (as),“Therelativeof thedeceasedhaspermittedyou to

turnback.”“If you have somework, youmay go,” said the Imam (as). “I have neither come herewith his

permissionnordoIneedhispermissiontoreturn.Ihavecomeheretoseektherewards,sincemanshallberewardedinthemeasureinwhichheaccompaniesafuneralprocession.”[3]

Mua`wiyahIbnYazid

Afterthethree-yearCaliphateofYazid(whobroughtaboutthemurderofImamHusain(as)),the

lootingsandcrimes inMadinahandsacrilegewith respect to theKa’bah, theCaliphate reachedhissonMua’wiyah.WheneverMua’wiyahsleptatnight, twoslave-girlswouldremainawake,onenearhisheadwhiletheothernearhisfeet,inordertoprotecthimfrominconveniences.Onenight,thinkingthattheCaliphwasasleep,theslave-girlsbeganconversingwitheachother.“TheCaliphlikesmemorethanyouandifhedoesnotsethiseyesuponmethreetimesaday,he

getsrestlessanddisturbed,”theonethatsatneartheCaliph’sheadsaid.“Hellistheabodeforbothofyou,”commentedtheotherslave-girl.Notbeingabletosleep,Mua’wiyahheardtheconversation.Predictably,hefelttheurgetogetup

andputtheslave-girltodeath,buthecontrolledhimselfandwaitedtohearmoreoftheirdialogue.Thefirstslave-girlwantedtoknowwhythesecondonehadmadethatremark.Shegotthefollowingreply:“Mua’wiyahandYazid,thegrandfatherandfatherofthisMua’wiyah,weretheusurpersoftheCaliphate,sincetherankwastherightandprivilegeofthehouseholdoftheNobleProphet(S).”WhenMua’wiyahheard this,hedrifted intodeepreflectionandfinallymadeuphismind tostep

downfromthefalseCaliphateandinformthepeopleofthetrueleader.Thenextmorningheorderedallthepeopletobepresentinthemosque.Whenthemosquewasfull,

heascendedthepulpitandafterpraisingAllah,said:“O’People!TheCaliphateistherightofImamSajjad(as)whereasmygrandfather,myfatherandIwereitsusurpers.”Hedescendedfromthepulpit,returnedtohishouse,lockedhimselfinandrefusedtoallowanyone

toenterit.Whenhismotherwasinformedoftheincident,sheapproachedhim,beatingherheadwithherhands.“Oh!HowIwishthatyouhadbeenthebloodofmymonthlycyclesothatImightnothavehadto

witnesssuchanactfromyou!”sheshouted.Mua’wiyah remarked, “ByAllah! Iwish I hadbeen justwhat youdesired so that youhadnever

givenbirthtome!”Forfortydayshedidnotemergefromhishouse.Inthemeantime,MarwanIbnHakamtookover

thereinsoftheCaliphate.MarwanthenmarriedMua’wiyah’smother(Yazid’swife)andafewdayslaterhehadMua’wiyahpoisoned.[4]

AcceptingtheTruth

Onenight,Sa’idIbnMusayyabenteredthemosqueoftheNobleProphet(S)whereinheobserveda

personofferingprayers.Hewasrecitingtheminaloudandbeautifulvoice.Sa’idinstructedhisslavetogotothepersonandrequesthimtorecitehisprayerssoftly.“Themosqueisnotourproperty;thispersonhasarightoverittoo,”theslavesaid.Sa’iddecidedtodoithimself.Hecalledoutinaloudvoice:“O’Worshipper!Ifyouareoffering

your prayers forAllah, then lower your voice, but if you are offering it for the people, (then dorealize)theyshallnotbenefityouintheleast.”Theperson,appreciatingthetruthinthisadvice,loweredhisvoiceandrecitedtheremainderofthe

prayersinalowvoice.Assoonashehadcompletedhisprayers,hepickeduphisshoesandleftthemosque. After he had left, it transpired that the person was ‘Umar Ibn ‘Abdul ‘Aziz, the ruler ofMadinah.[5]

TheIntoxicatedturnsGrateful

DhunnunMisrirelates:“IhadcomeoutofEgyptforawalkandwasstrollingalongthebanksof

the riverNile gazing at itswater,when I suddenly caught glimpse of a scorpionmoving forwardhastily.Iwonderedwhereitwasheading.Asitreachedtheriverbank,afrogsurfacedfromwithinthewater; thescorpionclimbedonto itsbackand the frogbegan toswimthrough thewater.“There issomethingmysterious about this event,” I thought tomyself. I jumped into thewater and began toswimafterthem.Iobservedthatwhenthefroghadreachedland,thescorpiongotdownfromhisback.Icontinuedto

followthescorpiontillIreachedatree.There,Ifoundayouthlyinginitsshade.Besidehimwasablacksnakethatwasabouttobitehim.Suddenly,thescorpionrushedforwardandstungthesnakeintheback.Thesnakediedinstantly.Afterthis,thescorpionproceededtowardsthewater,climbedontothefrog’sbackandwasferried

totheotherside.Istoodabsolutelyamazed.“Thispersonissurelyoneoftheauliya(closefriends)ofAllah!”Iwhispered.Iwasabouttokiss

hisfeetwhenIrealizedthatthemanwasintoxicated,andthisonlyservedtoaddtomyamazement.Iwaitedpatientlyfortheyouthtorecoverfromhisdrunkenstateandwhenheregainedconsciousness,hesawmestandingnearhim.“O’ one,who is the leader of his time!You have comenear this sinner and honoured him,” he

exclaimedinastonishment.Itoldhimtoleaveasidetherhetoricbuttolookatthesnakebesidehim.Seeingthesnakenearhim,

he slappedhis foreheadand inquiredwhathadhappened. I related tohim theentire incidentof thescorpion,frogandthesnake.OnhearingaboutthisandobservingthegraceofAllahuponhim,heraisedhisheadtowardstheheavenandcried:“O’You!IfYourgraceupontheintoxicatedonesisinsuchmeasure,howmuchwoulditbeupon(Your)friends?”Then,afterperformingablutionintheNile,heturnedtowardshishouse.Fromthenon,heengaged

himselfinself-rectification,tillhereachedsuchastageandrankthateverysickpersonforwhomheprayedwouldbecomecured.”[6]

TheGratitudeofAbuDharr

WhenAbuDharrreceivedthenewsthataProphethadmanifestedhimselfinMakkah,heinstructed

hisbrotherAnistogoandacquiresomeinformationabouthim.HisbrotherwenttoMakkah,camebackanddescribedtheNobleProphet(S)tohim.“You have not been able to smother the flames that smolder within my heart,” Abu Dharr

complained.HethereforemadearrangementstoundertakeajourneytoMakkah.Onhisarrivalthere,hetook

shelter inonecornerofamosquetillonthethirdday,under theguidanceof‘Ali(as),hecovertlyapproachedtheNobleProphet(S)andgreetedhim.WhentheNobleProphet(S)askedhimhisnameandinquiredabouthim,AbuDharrgavehimthe

answers,followingwhichheacceptedIslam.TheNobleProphet(S)advisedhim:“ReturntoyourcityanddonotstayinMakkahforIfearthat

youmightbesubjectedtopersecution(here).”“ByHe,inWhoseHandliesmysoul!Ishallshoutoutinfrontofthepeopleandloudlyproclaim

myacceptanceofIslam,”respondedAbuDharr.HeheadedstraighttowardsMasjidulHaramwhereinaloudvoice,hetestifiedtotheUnityofAllah

and theProphethoodof theNobleProphet (S).Hearing this, thepeopleofMakkah rushed towardshim tobeat himup till hedroppeddown,unconscious.As ‘Abbas, thepaternaluncleof theNobleProphet(S)witnessedthescene,hethrewhimselfuponAbuDharrandshoutedouttothepeople:“O’People!Woeuntoyou!DoyounotseethatthispersonisfromthetribeofGhaffarandwasamidstyouwhileonajourneytowardsSyria?”Withthesewords,hemanagedtosaveAbuDharr ’slife.Thenextday,hisconditionimprovedbutAbuDharragainproclaimedhisnewfaithandwasbadly

beatenuponcemore.For thesecondtimeinasmanydays,‘Abbas intervenedandsavedhimfromtheirbeatings.Afterthis,AbuDharrleftMakkahandreturnedtohiscity.[7]

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17ChapterLawfulandUnlawful

Allah,theWise,hassaid:

ابیط الالح ضرألا يف امم اولک سانلا اهیأ ای

“Omankind!eatthelawfulandgoodthingsoutofwhatisintheearth.”[1]ImamKadhim(as)said:

هیف كرابی مل يمن نإ و يمنی ال مارحلا نإ .

“Surely, the unlawful things do not grow (and multiply) and if they ever do, they are neverblessed.”[2]ShortExpalantionConsumption of lawful things results in soundness of health and a good Hereafter, whereas

consumptionofunlawfulthingscauseshardeningoftheheart-thegravestofdiseasesfortheheart.Itsilleffectsarealsoseentomanifestinone’sprogenyandevenbecomescauseforapersontostandupinoppositiontoAllah!TheProphetsandtheauliyaneverateunlawfulthingsandalwayscounseledtheirummahtoearnalawfulincomeanddesistfromunlawfulthings.Whyshouldonewhoshalleventuallybeinneedofonlyagraveandafewmetersofshroudstrive

to collectwealth by unlawfulmeans only to leave it for the others, not tomention its burden andresponsibility?In regards to earning a lawful income, it has been reported from the Noble Prophet (S) that

worshipconsistsofseventyparts, themostexcellentofthembeingtheearningofalawfulincome.Theactofearningalawfulincomecausesaperson’shearttobecomeilluminated,hisactsofworshiptobeaccepted,andthepersonfindshimselfinthecontinuousprotectionofAllah.[3]

TheJewsandtheUnlawfulFood

When the Noble Prophet (S) was seven years of age, the Jews (having perceived signs of

Prophethoodinhimandthereforedecidingtotesthim)discussedamongstthemselves:“WehavereadinourScripturesthattheProphetwilldistancehimselffromunlawfulanddubiousfood,soletustesthim.”Thus,theystoleafowlandgiftedittoAbuTalibsothatthemembersofhisfamilycouldeatit.All

of them ate, except for the Noble Prophet (S) who did not touch the food. When questioned, hereplied:“ThisfowlisunlawfulandAllahhasprotectedmefromunlawfulthings.”Afterthisincident,theJewsgotholdofaneighbour ’sfowlwiththeintentionofpayinghimlater

andsentittoAbuTalib,butonceagaintheNobleProphet(S)refusedtoeatthefood,saying:“Thisfoodisdubious(withrespecttoitslawfulness).”WhentheJewscametoknowoftheseincidents,theycommented,“Thischildshallcometopossess

aloftyrankandstatus.”[4]

ByUnlawfulMeans

During the period when ImamBaqir (as) was in the captivity ofMansur Dawaniqi (the second

‘AbbasidCaliph),heusedtoeatverylittlefood.Once,arighteousladywhowasthefolloweroftheAhlulBaytpreparedtwoloavesofbreadbylawfulmeansandsentittotheImam(as)sothathecouldeatthem.ThejailwardensaidtoImam(as):“Acertainpiouslady,whohappenstobeyourfollowerhassenttheseloavesasapresentforyouandhasswornthatithasbeenmadeoutoflawfulmeansandhasrequestedyoutoeatthem.”TheImam(as)refusedtoaccepttheloavesandaskedforthemtobereturnedtothelady.“Tellher:Weknowthatyourfoodislawful;however,sinceyouhavemadeitreachusbyunlawful

means,itdoesnotbefitustoeatit,”hesaid.[5]

TheSatan’sSnare

Oneof the studentsofAyatullahSheikhMurtaďaAnsari recounts:“Onenight,whilewewere in

NajafengagedinstudiesunderthetutelageoftheSheikh,IsawShaitaninmydreams.Hewasarmedwithnumerousropesandcordsinhishands.“Whataretheseropesfor?”Iaskedhim.Hereplied,“Iput themaroundpeople’snecks,drawthemtowardsmyselfandensnare them.Just

lastnight,IhadputoneofthesestrongcordsaroundtheSheikh’sneckandhadmanagedtodraghimfromhisroomtothemiddleofthestreetinwhichhishouseissituated,butunfortunatelyheescapedfrommyclutchesandreturnedhome.”ThenextmorningwhenIwenttotheSheikh,Irelatedthepreviousnight’sdreamtohim.“Shaitanhasspokenthetruth,”theSheikhexplained.“Thataccursedhaddesiredtobeguilemebut

by the grace ofAllah, I escaped fromhis grasp.Yesterday, I did not have anymoney to purchasesomethingforthehouse.Isaidtomyself:‘IhaveoneriyalfromthemoneyofImamal-Zaman(as)andthereisstillsometimebeforeIcanputittouse.Ishallborrowitfornowandrepayitlater.’“Ileftthehousewiththatmoney,butasIwasabouttopurchasetheitemwhichIneeded,Isaidto

myself:“HowdoIknowIshallbeabletorepaythisdebtlater?”Iwaveredandthenallofasuddendecidedagainstgoingaheadwiththepurchase.AssoonasIreturnedhome,Iputthemoneybackinitsplace.”[6]

TheCaliph’sFood

Once, in a gathering of Harun Rashid (the fifth ‘Abbasid Caliph), which included a number of

aristocrats,theconversationdriftedtowardsBuhulandhisinsanity.Whenitwastimeforlunch,aking’sluncheonwasspreadout,andadelicacyespeciallyprepared

forHarunwasplacedbeforehim.HarunhandedthisfoodtooneofhisslavesandorderedhimtotakethefoodtoBuhul,inthehopeofdrawinghimtowardshimselfwiththisbenevolentact.When the slave brought the food before Buhul, whowas seated in the ruins of a broken down

house,henoticedthatsomedogsnearbyweretearingapartandeatingthecarcassofadeaddonkey.Buhulrefusedtoacceptthefood.“Placethefoodbeforethedogs,”hesaidtotheslave.“ThisistheCaliph’sspecialfoodandhehassentittoyououtofhisrespectforyou.Donotinsult

theCaliph!”orderedtheslave.Buhulresponded,“Loweryourvoiceforifthedogscometoknowofthis,eventheywouldrefuse

toeatthisfood.”(Since,withregardstotherichesattheCaliph’sdisposal,itisnotknownwhichpartofitislawfulandwhichpartisnot.)[7]

‘Aqil

Once, ‘Aqil, thebrotherof Imam‘Ali (as), seekingsomemonetaryhelp,asked theImam(as) to

givehimsomethingbecausehewaspoor.TheImam(as)said,“Bepatient till Idistribute themoneyamongst theotherMuslimsfor then, I

shallgiveyouyoursharetoo.”Butwhen‘Aqilpersistedwithhisrequest,theImam(as)saidtoaperson:“Take‘Aqilbythehand

towardsthemarketandaskhimtoforceopenthelockofoneoftheshopsandtakeawayeverythingfromit!”‘Aqilimmediatelyasked,“Youwantmetobearrestedasathief?”“Andby giving youmoney from the public treasury of theMuslimsyouwantme to be looked

uponasathief?”theImam(as)retorted.“IshallgotoMua’wiyah,”replied‘Aqil.Imam‘Ali(as)suggestedtohimtodoashepleased.‘AqilwenttoMua’wiyahtoseekhelpfrom

himwhereuponMua’wiyahgavehimahundred thousanddirhamsandsaid:“Ascend thepulpitandinformthepeopleastohow‘Ali(as)behavedwithyouandhowIcooperatedwithyou.”‘Aqilclimbedupthepulpitand,afterthankingandpraisingAllah,said:“O’People!WhenIsought

from ‘Ali (as) his religion, he abandoned me - his brother, and adhered to his religion.However,whenIapproachedMua’wiyah,hegavemepreferenceoverhisreligion.”[8]

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18ChapterForbearance

Allah,theWise,hassaid:

بینم هاوا میلحل میهاربإ نإ

“MostsurelyIbrahimwasforbearing,tender-hearted,oft-returning(toAllah).”[1]ImamSadiq(as)hadsaid:

ملحتف امیلح نکت م ــ ل اذإ

“Ifyouarenotforbearingthenportrayyourselfasonepossessingforbearance.”[2]ShortExpalantionForbearanceisAllah’slanternfromtheilluminationofwhichapersonachievestheproximityof

Allah. A forbearing person, in the face of ill treatment by his family, friends and other people,exhibitspatienceforthesakeofdivinepleasure.Therealityofforbearanceiswhenaperson,despitehaving thepowerandability toextract revenge,pardons thepersonwhohascausedhimharmandinjury;wereadinthesupplications:“O’Lord!Yourgraceis(too)expansiveandYourforbearanceis(too)immensethatYoushouldpunishmeformydeedsanddisgracemeformysins.”Since thesignificanceofa truebelievermore thananyoneelse, thus, it is imperative forhim to

exhibitforbearanceinthefaceoftroublesandinconveniencesofthefoolishones,forifheweretostandupinconfrontationwiththem,itwouldbetantamounttoaddingfueltothefireandonlyservetoaggravatetheissue.[3]

TheNuisancesofthePigeon-Fancier

SheikhAbu‘AliThaqafihadaneighbourwholovedpigeons.Hispigeonswouldperchontheroof

oftheSheikh’shouseandinordertomakethemflyaway,hewouldflingstonesatthem,anactthatcauseddisturbanceandinconveniencetotheSheikh.Oneday,theSheikhwassittinginhishouserecitingtheNobleQur ’an,whentheneighbourhurled

astoneatthepigeons.ThestonestrucktheSheikhonhisforehead,injuringhimandcausingbloodtoflowdownhisforehead.TheSheikh’scompanionswereoverjoyedandspokeamongstthemselves:“Tomorrow,theSheikh

isboundtocomplaintothegovernorofthecityandweshallsoonberelievedofthepigeon-fancier ’snuisance.”TheSheikhsummonedhisservantandinstructedhimtobringa longbranchofa tree.Whenthe

slavehadbroughtthebranch,theSheikhsaidtohim:“Nowtakethisbranchtothepigeon-fancierandaskhimnottothrowstonesbuttousethisinsteadtomakethepigeonsfly.”[4]

ToleranceTowardstheCommander’sDeeds

WhileHishamIbnIsma`il(thematernaluncleof‘AbdulMalikIbnMarwan)wasthegovernorof

Madinah,havingbeenappointedbyYazid,heusedtoharassImamSajjad(as) immensely.Whenhewas dismissed from the post,Walid took his place, ordered him to be arrested and placed him incustody so that all those people who had grievances against him could come forward and seekcompensation.Hishamsaid,“Idonotfearanyoneexcept‘AliIbnal-Husain(as).”Thisfearwasbecausehehad

subjectedtheImam(as)toenormoustroubles.However,theImam(as)hadinstructedsomeoftheindividualsknowntohim(andwhohadhada

hand inHisham’s arrest) not to cause anyharm tohim, evenbyusing abadword.Heeven sent amessage toHisham stating: “Listen, if you are unable to pay themoneywhich they have imposeduponyouaspenaltyandpunishment,wecanarrangetohaveitpaidforyou.Restassured!Youneednotbeworried,eitherwithrespecttousorwithrespecttoourfollowers.”WhenHishamrealisedtheImam’scivilityandcourteousnesstowardshiminspiteofhisimproper

conduct,herecitedaloud[5]:“AllahknowsbestwhereHeplacesHismessage.”[6]

QaisMinqari

Anarratorsays:“I learnt topractice forbearance fromQais Ibn ‘AsimMinqari.Once, Iwatched

himpreachingandexhortingthepeopleasheleanedonhisswordinfrontofhishouse.Inthecourseofhispreaching,Iobservedthatsomepeoplecametohimwithadeadbodytogetherwithapersonwhosehandsweretied.“Thisisyournephewandhehaskilledyourson,”theysaidtoQais.Thenarratorcontinues:“ByAllah!Qaisneitherdiscontinuedhisspeechnordidhegetupfromhis

place.Instead,hecontinuedtillhisspeechfinished,afterwhich,heturnedtohisnephewandsaid:“O’Nephew!You have committed an evil deed, disobeyed your Lord, severed your relationship, usedyourweapontoyourowndetrimentanddishonouredthepeopleofyourtribe!”Then,turningtohisotherson,hesaid:“Untiethehandsofyourcousin,buryyourbrotherandgive

yourmother,frommyproperty,ahundredcamelsasbloodmoneyforthedeathofyourbrother,forshecomesfromadifferentfamily.”[7]

ImamHasanandtheSyrian

Oneday,ImamHasan(as)wassittinginhisplacewhenhewasconfrontedbyamanwhohadcome

fromSyria.AssoonasthemansethiseyesupontheImam(as),hebegantocurseandrevilehim;buttheImam(as)remainedsilenttillhehadcompletedhisoutburst.When he had stopped, the Imam (as) turned towards him, greeted him, smiled and then said:

“Brother!Youseemtobeastrangerhereandyouhaveapparentlymadeamistake.Ifyouwantmetodisregardyourbehaviourandforgiveyou,Ishalldoso;ifyouseeksomethingfromme,Ishallgrantittoyou;ifyouwantmetoguideyou,Ishalldoso;ifyouarehungry,Ishallfeedyou;ifyouareinneedofclothes,Ishallprovidethemtoyou;ifyouareneedy,Ishallgiveyouallthatyouneed;ifyouhavebeenexpelled,Ishallgrantyoushelterandifyouhaveadesire,Ishallfulfillitforyou.Ifyoucanbemyguest for thedurationofyour stayhere, itwouldbe toyourbenefit, sincemyhouse islargeandcontainsallamenities.”HearingthesewordsofImamHasan(as),themanburstintotearsandsaid:“Ibearwitnessthatyou

areAllah’sCaliphupontheearthandAllahknowsbestwhereHeplacesHismessageandcaliphate.Before thismeeting of ours, I regarded you and your father asmy greatest enemies amongst thepeople,butnowyouarethemostbelovedofthemallforme.”ThemanstayedwithImamHasan(as)ashisguestfortheentiredurationofhisstayinMadinahandeventuallybecameoneofthesincerefollowersoftheAhlulBayt.[8]

SheikhJa’farKashifal-Ghita

SheikhKashif al-Ghitawasoneof those illustrious scholarswhowereknown topossess ahigh

degreeofforbearance.One day, the Sheikh distributed some money amongst the impoverished people of the city of

Isfahanafterwhichhebegantoleadthecongregationalprayers.Betweenthetwoprayers,whenthepeople were engaged in reciting their supplications, a poor sayyid[9] entered the mosque, stoodbeforetheSheikhandshoutedrudely:“O’Sheikh!Handoverthemoneyofmygrandfather(khums)tome.”“Youhavearrivedlate;unfortunately,Ihavenothingleftwithme,”theSheikhreplied.Thesayyid,withgreatimpertinence,spatonhisbeard!Insteadofreactingviolently,theSheikhspreadouthiscloakandbegantowalkamidsttherowsof

people,saying,“WhoeverlovesandrespectstheSheikh’sbeard,shouldhelpthissayyid.”Thepeople,having witnessed what had transpired between the two, immediately obeyed and very soon theSheikh’scloakwasfilledwithmoney.Hehandedallthemoneytothesayyidandproceededtoleadthecongregationforthe‘Asrprayers.[10]

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19ChapterModesty

Allah,theWise,hassaid:

قحلا نم ي ــ حتسی ال هللا و مکنم يیحت ـ سیف يبنلا يذؤی ناک مکلاذ نإ

“Such(behaviour)annoystheProphet:heisashamedtodismissyou,butAllahisnotashamed(totellyou)thetruth.”[1]TheNobleProphet(S)said:

هلک ریخ ءایحلأ

“Everykindofmodestyisgoodness.”[2]ShortExplanationModestyisaluminosity,theessenceofwhichisfaith,andtherefore,modestystemsfromfaithand

oughttobestrengthenedbymeansofit.Apersonwhopossessesmodestyenjoyseverykindofgoodness–restraininghimselfintheface

ofeveryrepugnantandimpureact-butonewholacksmodestyandshame,acquireseverykindofevil, althoughhemayappear toengagehimself inactsofworship.Apersonwho lacks thisvirtueshallbeleftdeprived(ofmercy)andwillbeafflictedwiththepunishmentoftheHereafter.Modesty,intheinitialstage,transformsinto‘fearofAllah’,whileinthefinalstage,into‘perceptionofAllah’.A person who is in possession of this virtue, is heedful of Allah, distant from sins and

disobediences,andcloakedwithhonourandlove.[3]

MusaandtheDaughtersofShu’aib

When Musa (as) killed the person from Qabt, the followers of Fir ’awn schemed to have him

murdered,andsohefledfromEgypt.Aftertravellingforbetweenthreeandeightdaysandenduringgreat troubles,hereached thecityofMadyan,wherehestretchedout to restbeneatha treesituatednearawell.He realized that therewere two ladiesstandingnear thewell,waiting for theshepherds to finish

drawingwatersotheytoocoulddrawwaterfromthewell.Hewenttothemandofferedtohelpbydrawingthewaterforthem.AsaresultofMusa’shelp, thewomenbroughtthewaterhomesoonerthanusualandthispromptedtheirfather,Sho’aib(as)toinquire:“Howdidyoumanagetobringthewatersoonerthanusualtoday?”Theynarratedtohimtheentireepisode,whereuponSho’aibsaid,“Gotothemanandbringhimto

meinorderthatImayrewardhimforhisact.”The ladies approachedMusa (as). As soon as they conveyed their father ’s message to him, he

immediately agreed, as hewas hungry, tired and a stranger in the place.Themaidens led thewaywhileMusa (as) followed them,butas theywalked, theoutlinesof theirbodiesbecamevisibleandthisappearedunsuitabletoMusa’smodesty(tolookat).Consequently,hesaidtothem:“Ishallleadthewaywhileyoufollowupbehindme;correctmeifyoufindmeheadinginthewrongdirection(orthrowpebblesbeforemesothatIknowwheretogo)forwe,thechildrenofYa’qub,donotlookatthebacksofwomen.”WhentheladiesapproachedSho’aib(as)andrelatedtheincident tohim,hegavehisdaughter in

marriagetoMusa(as),owingtothelatter ’sassistance,modesty,purity,trustworthinessandphysicalstrength.[4]

TheModestyoftheEyes

It has been related in the commentaryRuhulBayan that in a city there lived three brothers.The

eldestbrotherhadbeenthemuezzinofthemosqueinthecityandusedtorecitetheadhanfromthetopofitsminaret.Afterextendinghisservicesfortenyears,hediedandthesecondbrothertookoverhisbrother ’stask.Afewyearslater,thisbrotherdiedtooandso,thepeopleapproachedthethirdbrotherandurgedhim toaccept this responsibilityandnot to let the soundofadhanbe terminated.Butheflatlyrefused.“Weshallgiveyoualargeamountofmoney!”theysaidtohim.Buthereplied,“Evenifyouweretogivemeahundredtimesmore,Iwouldnotacceptthistask.”“Istherecitationofadhananevilact?”theyaskedhim.“No,butIshallnotreciteitfromthetopoftheminaret.”When they sought to know the reason for his refusal, he said, “Thisminaret is a place that has

causedmy twowretched brothers to die without faith. I was nearmy eldest brother when hewasbreathing his last and I desired to recite the Surat Yasin to ease the agony of his death, but heprohibitedmefromrecitingit.“Thesecondbrothertoodepartedfromtheworldinthesamemanner.Inordertoknowthereason

for this problem, Allah graced me and I saw my eldest brother in my dream, in a state ofchastisement. I said to him: ‘I shall not leave you till you tellmewhat caused both of you to diewithoutfaith?’Hesaid:‘Wheneverweascendedtheminaret,wewouldlookatthewomenfolkinthepeople’shouses,withoutshameandmodesty.Thisactofoursusedtoengageourheartsandoccupyourthoughts, leavingusneglectfulandheedlessofAllah,andthis iswhathascausedustobecomewretchedandearnedforusanevilHereafter.’”[5]

Zulaikha

WhenZulaikhafollowedYusuftogratifyherselfandproposedtocommitthesin,Yusufsuddenly

observedthatshehadcoveredsomethingwithapieceofcloth.“Whatdidyoudo?”heaskedher.“I have covered the face of the idol so that it does not watchmewhile I commit the sin,” she

replied.Hearingthis,Yusufsaid,“(If)youexhibitshynessandmodestybeforeastonethatdoesnotsee,itis

morebefittingformetoexhibitshameandmodestybeforetheOne,WhoseesandWhoisawareofwhatismanifestaboutmeandwhatisconcealedwithinme.”[6]

TheModestyofAmirulMo’minin

ThemarriageformulabetweenImam‘Ali(as)andHadhratZahra(as)hadbeenrecitedintheyear

2ah,but theweddingceremonytookplaceonlylater(afteronemonthoroneyear,aspervaryingreports).Duringthisperiod,‘Ali(as),outofshyness,wouldnotutterthenameofFatimah(as)andshetoo

behavedlikewise.This continued till one day, thewives of theNobleProphet (S) approached ‘Ali (as) and asked:

“Why do you delay the wedding ceremony? If you experience a feeling of shyness and timidity,permitustospeaktotheNobleProphet(S)aboutit.”Imam‘Ali(as)grantedthempermission.Enmasse,theyarrivedinthepresenceoftheNobleProphet(S).“O’ProphetofAllah!” theysaid.“HadKhadijahbeenalive,Fatimah’sweddingceremonywould

have leftheroverjoyedandFatimah(as)herselfwouldbehappytosethereyesuponherhusband.‘Ali(as)tooawaitshiswifeandwelookforwardtothisjoyousoccasion.”HearingKhadijah’sname, tearswelledup in theNobleProphet’s eyes.With aheaveof sigh, he

said,“WhereistherethelikeofKhadijah…?”andthenadded,“Butwhydid‘Ali(as)notapproachmedirectlyforthis?”Thewivesreplied,“Hismodestyrestrainedhimfromdoingso.”Hearingthis,theNobleProphet(S)directedthemtomakepreparationsfortheweddingceremony.

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20ChapterFear

Allah,theWise,hassaid:

اعمط و افوخ هوعداو

“AndcallonHimfearingandhoping.”[1]TheNobleProphet(S)hassaid:

افوخ مکدشأ القع مکمتأ

“The most perfect and complete from amongst you in intellect is the one who is most fearfulamongstyou(ofAllah).”[2]ShortExpalantionFearofAllahisthesentineloftheheart;thisisbecauseafearfulperson,bymeansoffear,remains

mindfulofDivinepleasureandsoarstoloftyheights.HewitnessestheDivinethreatsandwarnings,andthusrefrainsfromdeedsthataredictatedbycarnalandbasedesires.ApersonwhoworshipsAllahoutofHisfearnevergetsdeviatedandeventuallyreacheshisgoal

andobjective.HowcanheaffordnottobefearfulespeciallysincehedoesnotpossessknowledgeofwhathisfinaloutcomewouldbeandisunawareifhisBookofDeedswouldbelightorheavy?Afearfulpersonfindshimselftornbetweentwofears-fearofthepastandthatofthefuture.Fear

servestosuppressone’s(reckless)soulandwhenaperson’ssoulissuppressedwithrespecttocarnalandcapriciousdesires,hisheartcomestolife.Thisleadstosteadfastness,whicheventuallypreparesthegroundforthehearttodevelophopeandbecomehopeful(ofdivinemercy).[3]

TheFearfulYouth

SalmanFarsiwaspassingthroughtheblacksmiths’marketofKufahwhenheobservedthatacrowd

hadgatheredaroundayouthwho layon theground, senseless.When thepeople sawSalman, theyrequestedhimtoreciteasupplicationsothattheyouthcouldcomeoutofhisunconsciousness.AssoonasSalmancamecloser,theyouthgotupandsaid:“Thereisnothingwrongwithme.Itis

just that Iwaspassing through thismarketwhen Inoticed theblacksmiths strikingmetalwith theirironhammerand thismademerecallwhatAllahhassaid in theQur ’an:“Inaddition therewillbemacesofiron(topunish)them.”4Asthisversecrossedmymind,Iwasovercomebythisstate.”Salmanbecame interested in theyouth,grew fondofhimandmadehimhisbrother.Theywere

alwaysfriendswitheachother tilloneday theyouthfell illandwasalmoston thevergeofdying.Salman sat down near his head and then, addressing Izra’eel, said: “O’ Izra’eel! Be tolerant andlenienttowardsmyyoungbrotherandbekindandgentletohim!”“O’ServantofAllah!Iamthefriendofallthebelieversandkindtothemall,”Izra`ilreplied.[5]

TheMuteLanguageoftheStone

Ithasbeenreportedthatonceinthecourseofhisjourney,oneoftheProphetscameacrossasmall

stoneandobservedthatalargequantityofwaterflowedoutfromit.Astheincidentlefthimgreatlyastonished,Allahmadespeechcomeoutfromthestone,whichsaid:“EversinceIheardthatmenandstoneswouldbethefuelofthefireofHell,Ihavebeeninastateofweeping(outoffearthatIshouldbeoneofthosestones).”ThestonethenrequestedtheProphettopraythatitshouldremainprotectedfromthefire(ofHell)

andtheProphet,accedingtohisrequest,prayedforit.It sohappened thatafteraperiod, theProphetagainpassedby thatplaceand,witnessing that the

water still continued to flow from the stone as before, inquired: “What is it thatmakes youweepnow?”Thestonereplied,“BeforeIcouldbesatisfiedofmydeliverancefromthefire(ofHell),mytears

wereoutoffear,butnow,Iweepoutofthanksgivingandduetojoyandhappiness.”[6]

PunishmentbyFire

Once,AmirulMo’minin (as)was in the companyofhis companionswhenapersonapproached

himandsaid:“O’AmirulMo’minin(as)!PurifymeforIhavecommittedsodomywithaboy.”“Gohomeforyouappeartohavebeenaffectedbybileormelancholia,”advisedtheImam(as).ThenextdaythepersonturnedupagainandconfessedtohisdirtyactbuttheImam(as)repeated

whathehadpreviouslystated.ThethirddaytooheconfessedandagainImam‘Ali(as)repeatedhisearlier advice.When theman arrivedon the fourthday and confessed tohis crime, the Imam (as)said:“Nowthatyouhaveconfessedfourtimes,chooseoneofthethreepunishments,whichtheNobleProphet(S)hasstipulatedforthisact–tobebeheadedbymeansofasword,tobehurleddownfromaheightortobeburnedwithyourhandsandfeettied.”“Whichofthesethreepunishmentswouldbetheseverestforme?”themanasked.“Burningbyfire.”“O’‘Ali!(as),Ichoosethispunishment.”The Imam (as) told him to prepare for it. The man got up, offered a two-rak’at prayer and

supplicated: “O’ Lord! I have committed sin andYou are aware of it. FearingYourwrath, I haveapproachedthesuccessorandthecousinoftheNobleProphet(S)andhaveaskedhimtopurifymeofit.Heaskedme tochooseoneof the threepunishmentsand Ihavechosen themost severeone.O’Lord!IpleadtoYoubyYourmercytomakemyburninginthisworldanexpiationformysinandnottoburnmeintheHereafter!”Havingsaidthis,hegotup,begantoweepandthenhurledhimselfintothepitofroaringflames.

The Imam(as)began toweepwhenhe saw thisand sodidhiscompanions; thenhe said ina loudvoice:“O’Man!Risefromwithinthefireforyouhavecausedtheangelstoweep.Allahhasacceptedyourrepentance.Riseandhenceforthdonotconductsuchanact!”Itisreportedinanothertraditionthatapersonasked‘Ali(as),“O’AmirulMo’minin(as)!Doyou

invalidatethepunishmentofAllah?”Imam‘Ali(as)replied,“Woeuntoyou!WheneverthereexistsanImamappointedbyAllahanda

sinnerrepentsforhissin,itisuponAllahtoforgivehim.”[7]

TheFearfulOnes

Whentheverse:“AndsurelyHellisthepromisedplaceofthemall.Ithassevengates;forevery

gate there shall be a separatepartyof them”[8]was revealed to theNobleProphet (S), hewept sointenselythatitmadehiscompanionsweeptoo,butnoneknewwhatitwasthatJibra`ilhadrevealedwhichhadmadetheNobleProphet(S)wailinsuchafashion.Oneof the companionswent toFatimah (as) and informedherof the incident.Coveringherself

withhercloak,whichwaspatchedintwelveplacesbymeansofdatepalmleaves,shecameoutofthehouse.WhenSalmanFarsi’seyesfelluponthecloak,helookedatitinamazementandthen,burstinginto tears, said to himself: “The emperors ofRome and Iran attire themselves in silken and gold-embroideredclothesbutthedaughteroftheNobleProphet(S)coversherselfwithsuchacloak!”WhenFatimah(as)cametotheNobleProphet(S),hesaidtoSalman:“Mydaughterbelongstoa

groupthathastakengreatprecedenceinsubservienceandobedience(toAllah).”Fatimah(as)thenasked,“Father!Whatwasitthatmadeyougrieve?”TheNobleProphet(S)recitedtheverseswhichhadbeenbroughtbyJibra`il.ThementionofHell

andthepunishmentofthefirelefthersodistraughtthatherkneesfailedtoholdherweightandshecollapsedontothefloorsaying,“Woeuntohewhoentersthefire.”“O’IwishIhadbeenasheepthatwaseatenandmyskinhadbeentornapartsothatIwouldnever

havehadtohearofthefireofHell,”utteredSalman.“O’Iwishmymotherhadnevergivenbirth tomesothatIwouldneverhaveheardof theHell-

fire,”saidAbuDharr.“Iwish Iwas a bird in the desert so that Iwould not have hadReckoning nor punishment, and

wouldnothaveheardofthefireofHell,”mutteredMiqdad.AmirulMo’minin(as)said,“Iwishthewildanimalshadtornmeintopiecesandmymotherhad

notgivenbirthtomesothatIwouldnothavehadtohearof theHell-fire.”Then,placinghishanduponhishead,hebegantocryandwailed,“Oh!HowdistantisthejourneyoftheDayofJudgment!Woe to thosewhodidnotmakeprovisionfor theDayofJudgement. In this journeyof theDayofJudgment,theyshallbeledtowardsthefire;O’thesickones,whoshallbeinthebindsofcaptivityandwhose injuriesshallneverbe treated.Noneshallstepforward tountie them;fireshallbe theirfoodandwater,andtheyshallbeturnedupsidedowninthevariousstationsofHell.”[9]

Yahya

WhenProphetYahya(as)observedtheclericsofBaytulMaqdaswearingveilsmadeofhaircloth

andheadgearsofcotton,he requestedhismother tomakea similardress forhim.Later,hebeganworshippingwiththeminBaytulMaqdas.Oneday,Yahya(as)lookedathisbody,whichhadbecomeconsiderablythin,andbegantoweep.

Allahrevealedtohim:“Youcryoveryourbodythathasthinneddown?ByMyGloryandMajesty!Had you possessed the slightest knowledge of the fire (of Hell), youwould haveworn overcoatsmadeofiron,notthesewovenclothes.”Hearingthis,Yahyawepttosuchanextentthatthefleshofhischeeksbecamewornout.Zakariyya(as)saidtohisson,“IhadsoughtyoufromAllahsothatyoucouldbetheappleofmy

eyes.Whydoyoubehaveinsuchamanner?”“Father,butwasitnotyouwhohadsaid:‘Surely,betweenParadiseandHellthereliesapassand

none except those who cry immensely due to fear of Allah, shall be able to traverse it’,” Yahyareplied.“Yes,Idid!,”admittedZakariyya(as).WheneverZakariyya(as)intendedtopreachandexhorttheBaniIsra`il,hewouldfirstlookaround

him,andifhenoticedYahya(as)amongst them,hewouldrefrainfrommentioninganythingaboutParadise and Hell. Once, Zakariyya (as) was engaged in delivering a sermon to the people whenYahya(as),hisheadcoveredwithhiscloak,arrivedandsatdownamongstthepeople.Zakariyya(as),whohadnotnoticedYahya(as),preached:“Allahhassaid:‘InHellthereisamountainbythenameofSakaranalongsidewhichthereliesadesertbythenameofGhadhaban,inwhichthereisawellwhosedepth is equivalent to one hundred years of travel.Within thiswell, there exist caskets of fire andwithinthesecasketsliechestsoffire,whichinturncontainclothesandchainsoffire.”AssoonasYahya(as)heardthename‘Sakaran’,heraisedhishead,shriekedandinastateofutter

distressanddisturbance,rushedoutandheadedtowardsthewilderness.ZakariyyaandYahya’smothersetoffinsearchofhim;someoftheyouthsofBaniIsra`iltoo,out

of respect forYahya’smother joined themin theirsearch.TheycameacrossashepherdandaskedhimifhehadseenayouthwithYahya’sdescription.“AreyoulookingforYahyaIbnZakariyya?”inquiredtheshepherd.“Yes,”theyreplied.“He is presently in a particular place with his feet in the water and his eyes glued towards the

heavens,prayingandcommunicatingwithhisLord,”heexplained.Thesearchpartywenttothatplaceandlocatedhim.CallingYahya(as)towardsherself,hismotherplaced him under the oath ofAllah and requested him to return home. Soon,Yahya (as) returnedhomewithhismother.[10]

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21ChapterTreachery

Allah,theWise,hassaid:

امیثأ اناوخ ناک نم بحی ال هللا نإ

“SurelyAllahdoesnotlovehimwhoistreacherous,sinful.”[1]ImamSadiq(as)said:

نئاخلا نمتأت نأ كل سیل

“Itisnotforyoutotrustatreacherousperson.”[2]ShortExpalantionIfa thingsuchasmoney,abusiness,acaror the like isplacedas trust inone’spossession,one

shouldnotbeunfaithfultoit,spoilordisfigureitordenyhavingreceiveditasatrust.ApersonwiththisvicedoesnothavecredibilityneitherintheeyesofAllahnorintheeyesofthe

people.Hedropsdownfromtheleveloffaithandthe(evil)reactionofhisdeedrebounds–affectinghim,hiswealthandhisfamilyinadetrimentalway.Ithasbeenstronglyadvisedthatoneshouldnotbedeceivedbyaperson’s(prolonged)prayersand

(numerous) fasts - for it is possible that the personmay have simply become fond of performingtheseacts–instead,oneshouldtestapersonfortruthfulness,andfaithfulnesswithrespecttothetrusts(placedinhiscustody).Oneshouldneverplaceatrustinthepossessionofanunfaithfulperson.Lendingmoneyorgiving

one’s daughter in marriage to a treacherous person is disapproved and if one does so and thenhappenstosufferlossorharm,itisonlyhimselfthatheshouldcensureandrebuke.

TheTreacherousMinister

During his reign,Gushtasp had aminister by the name ofRastRawishan[3].As a result of this

prestigiousname,Gushtaspheldhiminhighesteemandfavoredhimovertheotherministers.ThisministerexhortedGushtaspintooppressingthesubjectsandconfiscatingtheirpropertyinthe

belief that the orderliness of the kingdom’s affairs was dependent upon the treasury and that thesubjectsought tobepoor inorder that theyremainedsubservientandobedient.HehimselfhadnotonlyaccumulatedalotofwealthbuthadcometoharbouranimositytowardsGushtasp.One day, when Gushtasp came to the treasury, he realised that there was no money to pay his

workers. Furthermore, his cities were falling into ruin and the people were in distress. This leftGushtaspinastateofbewilderment.Outofsheerdespair,heclimbedontohishorseandsetoffintothewilderness.Ashewandered,his

eyesfelluponaflockofsheepinthedistance.Whenhecamenearer,heobservedthatthesheepweresleepingwhile a dog lay suspended from the gallows. In astonishment, he asked the shepherd thereasonforkillingthedog.Theshepherdreplied:“Thisdogwasaloyalanimal;Inurturedhimandtrustedhimtoprotectthesheep.Afteraperiod,hecameincontactwithashe-wolfandbothbecamefriends.Whennightfell, theshe-wolfwouldtakeholdofasheep,eathalfofit,andleavetheotherhalfforthedog.“Oneday,Inoticedadecreaseinthenumberofsheepandafterinvestigation,cametoknowofthe

dog’streachery.Therefore,Ihunghimuponthegallowssothatitisknownthattheconsequenceoftreacheryandevilistortureandpunishment!”Hearing this, Gushtasp thought to himself, “My subjects are like these sheep and I am like the

shepherd;ImustinvestigateandstudytheconditionofthepeoplesothatIknowthecausefortheirdeplorablestate.”He returned to his court and asked for the list of prisoners who were locked in his prisons.

Studyingthelist,heconcludedthathisminister,RastRawishan,hadimprisonedallofthemandthathewasthecauseofalltheevilsandtroubles.Hehadtheministerhangedandadmittedtohimselfthathehadbeendeceivedbyhisname.Graduallyhemadethekingdomprosperous,rectifiedthepastdamages,paidattentiontothestate

ofthecaptivesandrefrainedfromtrustinganyone,everagain.[4]

TreacheryduringZiarat

Al-Hajj Hasan, the son of Ayatullah al-Hajj Husain Tabataba`i Qummi, relates: “I had come to

TehranfromMashhadfor the treatmentofmyeyes.During that time,oneof the tradersofTehranwhowasknowntome,hadtravelledtoKhurasanfortheziaratofImamRiďa(as).Onenight,IdreamtthatIwasinthesanctuaryofImamRiďa(as)whowasseatedonthesepulcher.

Suddenly,IobservedthatthetradershotanarrowattheImam(as)whichgreatlytroubledhim.Forthesecondtime,fromanotherdirectionofthesepulcher,heletflyanotherarrowtowardstheImam(as) and again the Imam (as) was deeply troubled. The third time, the trader shot an arrow frombehindbuton thisoccasion, theImam(as)collapsedonhisback.Shockedandpetrified, Iwokeupfrommysleep.Whenmyeyetreatmentwascompleted,IwishedtogobacktoKhorasanbutthendecidedtostayon

till the trader returned from Khorasan. When he returned, I spoke to him and asked him certainquestions but could not get to the bottom of the matter. Eventually, I narrated my dream to him,whereupon,withtearsflowingfromhiseyes,heexplained:“Oneday,havingenteredthesanctuaryofImamRiďa(as),Inoticedthatbeforemestoodaladywithherhandplacedonthesepulcher.Iplacedmyhandonhersandsotheladywenttotheothersideofthesepulcher.Ifollowedherthereandonceagainplacedmyhandonhers.Thistime,theladywentbehindthesepulcher.Whenshehadplacedherhanduponit,Ididexactlythesameasbeforeandaskedherwhereshewasfrom.SherepliedthatshewasfromTehran;webecamefriendsandreturnedtoTehrantogether.”[5]

TheDaughter’sDisloyaltytowardstheFather

Satrun,whosetitlewasDhizanwasthekingofHadhar,astatelocatedbetweentheriversTigrisand

Euphrates.InHadhar,therewasabeautifulpalacebythenameofJausaq.Once, thekingattackedacitythatwasunderthecontrolofShapur; lootingandplunderingit,he

massacredagreatnumberofitspeopleandeventuallyoccupiedit.IntheprocesshemanagedtotakeShapur ’ssisterascaptive.WhenShapurcametoknowofthis,hegatheredhisarmyandsetouttowardstheking.Dhizanhad

lockedhimselfinsideastrongfortwhichShapurlaidsiegeto.ThissiegecontinuedforaperiodoffouryearsbutShapurwasunabletopenetratethefort.Oneday,Dhizan’sdaughter,Nadhirah,anextremelybeautifulmaiden,wasstrollingoutsidethefort

whenShapur ’seyesfellonher.Hewasinstantlycaptivatedbyherbeauty.Hesentwordtoherthatifshehelpedhimconquer thefort,hewouldmarryher.Duringoneof thenights,Nadhirah,whotoohadfallenforShapur,gottheguardsofthefortintoxicatedandopeneditsdoorstoShapur ’sforces.Inthebattlethatensued,herfatherDhizanwaseventuallykilled.Inkeepingwithhispromise,ShapurmarriedNadhira.Onenighthenoticedthattherewasbloodon

herbed.Ashesetabouttoinvestigatethecauseofit,heobservedthatastrandofthickhairlayonherbedandthishadcausedherdelicateandsubtlebodytobecomescratchedandinjured.“Whatdidyourfatherfeedyouwith?”heaskedher.“Yolkofeggs,brainoflambs,butterandhoney,”shereplied.Whenheheardthis,Shapurreflectedforawhileandthensaid:“Despitethesecomfortsprovidedbyyourfather,youwerenotloyaltohim;howcanyoueverbe

loyalandfaithfultome?”Heorderedthatshebetiedtoahorse’stailandtheanimalmadetogallopthroughthedesertsothat

thedesertthornsbecomecolouredbythebloodofthistreacherousandunfaithfuldaughter.[6]

TheIndianandtheSixthImam

ImamKadhim(as)narrates:“Oneday,Iwaswithmyfatherinthehousewhenafriendenteredand

toldmyfatherthatsomepeoplewerestandingoutside,waitingtoseehim.Myfatheraskedmetofindoutwhotheywere.AsIwentoutside,Isawnumerouscamelsladenwithchestsandamanseatedonahorse.“Whoareyou?”Iaskedtheman.“IamfromIndiaandseekthehonourofmeetingtheImam(as),”hereplied.Ireturnedtomyfatherandinformedhimaboutthemanoutside.“Don’tletthisimpureandtreacherouspersonenterthehouse,”heinstructed,andsoIdidasIwas

told.Thepeoplepitched their tentsat thatveryplacenear thehouseandwaited fora long time tillYazid IbnSulaimanandMuhammad IbnSulaiman intervenedandprocuredpermission for them tomeetmyfather.WhentheIndianentered,hesatdownbeforetheImam(as)withfoldedkneesandsaid:“Mayyou

have good health! I am from India and the king has sentmewith some presents which are to behanded over to you. For several days I have been seeking permission to enter but you have beenrefusingtomeetme.DotheProphets’childrenconductthemselvesinthismanner?”Myfather(as)loweredhisheadandanswered,“Youwillcometoknowthereasonforitlater.”He

thenaskedmetoopentheletterthattheIndianhadbrought.Intheletter,thekingofIndiahadextendedhisgreetings.Thenhehadwritten: “It isbecauseofyou that Ihavebeenguidedaright. Ihadbeenpresentedwithanextremelybeautifulslave-girl,andIfoundnone,saveyouwhocouldbeworthyofpossessingherandso,inadditiontosomeclothes,ornamentsandperfumes,Igifthertoyou.Outofonethousandpersons,Iselectedonehundred,andfromthem,Iselectedtenandfromtheten,Ihaveshortlistedoneperson,MizanIbnKhabbab,whoistrustworthy.Isendhimtoyoutogetherwiththeslave-girlandthepresents.”MyfatherturnedtotheIndianandsaid,“O’Unfaithfulperson!Turnback,forIshallneveraccepta

trustthathasbeensubjectedtounfaithfulness.”The Indian swore that he had not been unfaithful, howevermy father told him, “If your clothes

were to testify that you had been unfaithful with respect to the slave-girl, would you become aMuslim?”“Doforgiveme!”imploredMizan.“ThenwriteyourdeedstothekingofIndia.”“Ifyouknowsomethinginconnectionwiththeissue,youwriteitdown,”saidMizan.Themanhadasheepskinoverhisshoulder;theImam(as)toldhimtoplaceitontheground.Myfatherthenofferedatwo-rak’atprayerafterwhichhewentintoprostrationandsupplicated:

مهنامیإ عم انامیإ … زعلا دقاعمب كل ـئـ سأ ينإ مهللأ

thenraisinghishead,heturnedtowardsthesheepskinandsaid:“SpeakoutallthatyouknowaboutthisIndian.”Thesheepskinbegantospeakasifitwereasheep,andsaid:“O’Sonof theProphetofAllah!Thekingconsideredthispersontobe trustworthyandhadlaid

greatemphasiswithregards toprotecting theslave-girland thegifts.Whenwehad travelled somedistance,wereachedadesertwhereheavyrainslashedus.Allourbelongingshadbecomesoakedduetotherain.Ashortwhilelaterthecloudsclearedawayandthesunbegantoshine.Atthatpoint,this

unfaithfulpersoncalledouttotheservant,whohadbeenaccompanyingtheslave-girl,anddispatchedhim towards the city to purchase something.When the servant had gone, he said to the slave-girl:“Enterintothistentwhichwehavepitchedbeneaththesunsothatyourclothesandbodydryup.Theslave-girlenteredthetentandpulledupherclothesuptohercalves.Assoonashiseyesfelluponherlegs,hebecamemesmerizedandpersuadedtheslave-girlintobeingunfaithful.”The Indian, disturbed and distressed at witnessing the sheepskin (speaking out his misdeed),

confessedtohismisdemeanourandsoughtforgiveness.Thesheepskinreturnedto itsoriginalstateandtheImam(as)orderedhimtoputiton.AssoonastheIndianhadplaceditoverhisshoulder,itencircled and tightened itself around his neck and the man was almost on the verge of beingstrangulatedwhentheImam(as)said:“O’Sheepskin!Leavehimsothathecanreturntothekingwhowouldbethemostappropriatepersontopunishthismanforhisunfaithfulness.”Thesheepskinrevertedback to itsoriginalstate.TheIndian,overcomewithfright, implored the

Imam(as)toacceptthegifts.“IfyoubecomeaMuslim,Ishallgifttheslave-girltoyou,”saidtheImam(as).Buthedeclinedtheoffer.TheImam(as)thenacceptedthepresents,butrefusedtotaketheslave-

girl,andthemanreturnedtoIndia.Afteramonth,a letterarrived from thekingof India, inwhich,afterextendinghisgreetingshe

wrote:“Youacceptedthatwhichdidnothaveanysignificantvalue,whereasrejectedthatwhichwasvaluable.This leftmegreatlydisturbedandIsaid tomyself: ‘Thechildrenof theProphetspossessdivine insightandwisdomand it ispossible that thepersonwhohadescorted theslave-girl,mighthaveexhibitedunfaithfulness.’Andso,Iwrotea letter inyournametomyself,andsaid to themanthat your letter had reached me in which you had mentioned his unfaithfulness. I said to him:‘Nothing,exceptthetruth,cansaveyou’,whereuponheconfessedandrelatedtometheentireepisodeofhisunfaithfulnesswithregards to theslave-girland the incidentof thesheepskin.Theslave-girlalsoconfessedandsoIorderedbothofthemtobebeheaded.“IbearwitnesstotheUnityofAllahandtheProphethoodoftheNobleProphet(S)andhavetostate

thatIshallpersonallyarriveinyourpresencelater.”Before long,hearrived inMadinahafterhavingabdicatedhiskingshipand transformedhimself

intoatrueMuslim.[7][152][153][154][155][156][157][158]

22ChapterTheWorld

Allah,theWise,hassaid:

وهل و بعل الإ ایندلا ةایحلا ام و

“Andthisworld’slifeisnaughtbutaplayandanidlesport.”[1]TheNobleProphet(S)stated:

ءيش يف هللا نم سیلف همه ربکأ ایندلا و حبصأ نم

“Hewhorisesinthemorningsuchthathisgreatestconcernisfor(theissuesof)theworld,shallhavenothingof(theguardianship)ofAllah.”[2]ShortExpalantionTheworldislikeafigurewhoseheadispride;itseyes,greed;itsears,covetousness;itstongue,

dissimulation; its hands, lust; its legs, vanity and its heart, heedlessness.Whoever loves theworld,willbedraggedbyittowardsarroganceandpride;whoeverlikestheworld,willbemadegreedybyittowardsitselfandwhoeverdesirestheworld,willbehauledbyittowardscovetousness.Apersonwhohaspraised theworldhascloakedhimselfwith thegarmentofdissimulation;one

whosegoalandobjectiveisthisworld,hisheartgetsfilledwithvanity,andonewhotruststhisworld,isovercomebynegligenceandheedlessness(withrespecttoAllah).Consequently,Hellshallbetheabodeoftheworldlypeople.[3]

EsteemandHumiliation

HarunRashid,the‘AbbasidCaliph,wasveryfondoftheBarmakifamily.Theywerehiscloseand

special companions, generally occupying ministerial posts, and from amongst them, he wasparticularlyfondofJa’farBarmaki.Thismutualrespectandesteemcontinuedforover17years.In189 ah, due to certain events, the Barmaki family became the object of Harun’s wrath andconsequently,allofthemwentthroughverydifficulttimes.Muhammad Ibn ‘AbdulRahmanHashminarrates: “On thedayof ‘EidulAdha, I approachedmy

motherwhowashavingaconversationwithaladydressedinoldclothes.“Doyourecognizethislady?”mymotheraskedme.IsaidIdidnot.“Thisis`Ubadah,themotherofJa’farBarmaki,”shesaid.Imovedtowards‘Ubadahandspoketoherforsometime,allthewhileexperiencingastonishment

overthestateshewasin.“O’MyMother!Whathaveyouseenofthewondersoftheworld?”Iaskedher.‘Ubadahreplied,“O’Son!Ihaveexperiencedadayof‘Eid,similartothisday(‘EidulAdha),when

Ihadfourhundredslave-girlsstandingbeforemeatmyserviceand(yet)IusedtocomplainthatmysonJa’farhadnotgrantedmemyright (fully) for I shouldhavehadmoreslave-girls servingme.Todayisanotherdayof‘EidbutIamnowfacedwithasituationinwhichtheonlythingsIrequirearetwosheepskins-oneforuseasamattressandtheotherforuseasablanket.”MuhammadHashmicontinued:“Igaveherfivehundreddirhams,whichmadehersohappythatshe

almost died of delight. ‘Ubadah kept coming to our house periodically, till she eventually passedaway.”[4]

Imam‘AliandthePublicTreasury

Shu’bi narrates: “Accompanying the other youths, I too entered the vast open ground of Kufah

whereIsawAmirulMo’minin(as)holdingasmallwhipinhishandandstandingneartwocontainersfilledwithgold and silver coins.Heused thewhip tokeepback thehuge crowd that hadgatheredwhilsthewasdistributingthemoney.The Imam (as) continued to distribute themoney till therewas nothing left for himself, and he

returnedhomeempty-handedatwhichpoint,Iwenthometoo.“IhavewitnessedaverystrangethingtodayandIfailtocomprehendifthisperson’sactwasgood

orbad,inthatheneverretainedanythingforhimself!”Isaidtomyfather.My father inquired as to what I was talking about. I narrated to him all that I had witnessed,

whereuponmyfather,burstingoutintears,saidtome:“Son,youhavejustwatchedthemostexcellentpersonfromamongstallthepeople.”[5]Zadhanreports:“QambarandIsetoffseeAmirulMo’minin(as).Whenwereachedhim,Qambar

said:“O’AmirulMo’minin!Arise,forIhaveconcealedasignificanttreasureforyou.”“Whatisthetreasure?”inquiredtheImam(as).“AriseandaccompanymeinorderthatIshowittoyou,”insistedQambar.TheImam(as)gotupandfollowedhimintothehouse.Qambarbroughtoutalinenbag,whichwas

fullofsmallsacscontaininggoldandsilvercoins.“O’Ali! Iknow thatyoudistribute everythingamongst thepeople andnever retainanything for

yourselfandso,Ihavesavedthisespeciallyforyou!”saidQambar.Imam (as) remarked, “I would have preferred you to set this house on fire and burn down

everything.”Ashesaidthis,hestruckthebagwithhissword,causingthegoldandsilvercoinstofallout. He then ordered us to distribute the coins among the people. After we had carried out hisinstructions,theImam(as)said:“BearwitnessthatIhavenottakenanythingformyselfandhavenotbeennegligentwithrespect to thedistributionofmoneyamongst theMuslims.O’GoldandSilver!Deceivesomeoneotherthan‘Ali.”[6]

HadhratSulaiman

Sulaiman Ibn Dawud (as) was one of those very few Prophets to whom Allah had granted

sovereigntyovertheeastandthewestoftheworld.Foryears,heruledoverjinn,men,animals,birdsandwildbeasts,andknewthelanguageofallcreatures-anauthoritysogreatandextensivethatitwasineffable.HehadprayedtoAllah:“GrantmeakingdomthelikeofwhichYoushallnevergranttoanyone

afterme.”AfterAllahhadgracedandhonouredhimwithsuchakingdom,HadhratSulaiman(as)saidtohis

servantsoneday:“Ihavenotpassedonesingleday,frommorningtonight,inastateofhappiness.TomorrowIshallentermypalace,climbontoitsroofandviewmysubjects.Donotpermitanyonetoapproachmelestmyhappinessshouldturnintosadness.”Thenextmorning,takingholdofhisstaff,heclimbedtotheuppermostportionofhispalaceand

stoodthere, leaninguponhisstaff,observinghiskingdomandsubjects,andexperiencing joyoverwhatAllahhadgrantedtohim.Ashewaslookingaround,hesuddenlynoticedagood-lookingyouth,dressedincleanclothes,appearingfromonecornerofhispalace.“Whograntedyoupermissiontoenterthepalace?”heaskedtheyouth.“TheLord,”repliedtheyouth.“Whoareyou?”askedSulaiman(as).“Izra`il.”“Whyhaveyoucome?”“Toseizeyoursoul,Sulaiman.”“IhadwantedtodaytobemydayofhappinessbutAllahdesiredotherwise;complywiththeorders

giventoyou,”saidSulaiman(as).Izra`il seizedhis soulwhilehestood leaningonhis staffwhile thepeople, lookingathimfrom

afar,thoughthimtobealive.Whentimepassed,therearoseacontroversyamongstthepeople.Somesaid,“Ithasbeenseveral

days thathehasnoteatenordrunkanythingandsohe isourAllah.”Anothergroupsaid,“He isasorcerer;hehasmadeittoappeartousthathestands,whereas,inreality,itisnotso.”Athirdgroupsaid,“HeisaProphetofAllah.”Allahsentanarmyofantstoeatthroughhisstaffasaresultofwhich,thestaffbrokeandSulaiman

collapsed.Itwasthenthatthepeoplerealizedthathehadpassedawayseveraldaysbefore.[7]

TalhahAndZubair’sLovefortheWorld

TalhahandZubairhadbeenoftheeldersduringtheinitialphaseofIslamandhadextendedfitting

contributions in the battles.After the death of theNoble Prophet (S), both of them, and Zubair inparticular, vehemently supported Amirul Mo’minin (as) and never hesitated in offering theirassistancetohim.Theirsupportcontinuedtill‘UthmanwasmurderedandthepeopleselectedImam‘Ali(as)astheir

leader.Whenthishappened,thesetwoapproachedImam(as)andformallyrequestedhimtoappointthemasgovernorsofsomecities.However, when they encountered a negative reply from Imam ‘Ali (as), they conveyed a harsh

messagetohimthroughMuhammadIbnTalhah,whichsaid:“WehavehadtomakealotofsacrificesforthesakeofyourCaliphateandnowthatyouhavethereinsofpowerinyourhand,youactasadictator,bringingtotheforethelikesofMalikAshtarandpushingusintothebackground?!”Imam‘Ali(as)sentamessagethroughMuhammadIbnTalhahsaying:“WhatshouldIdoinorder

thatyoumaybepleased?”“Appoint one of us as the governor of Basrah and the other as the governor of Kufah,” they

replied.“ByAllah!WhenIdonotconsiderthemtobetrustworthyhereinthisplace(Madinah),howcanI

placethemoverthepeopleofBasrahandKufah?”askedImam‘Ali(as).He then instructedMuhammad IbnTalhah to go and tell them: “O’Sheikhs! FearAllah andHis

Prophetwithrespect to theummahof theNobleProphet (S)anddonotoppress theMuslims;haveyounotheardAllahsay:“(Asfor)thatfutureabode,Weassignittothosewhohavenodesiretoexaltthemselves in the earth nor to make mischief and the good end is for those who guard (againstevil).”[8]Havingfailedtorealizetheirambitionsofpowerandriches,TalhahandZubairdecidedtogoto

Makkah.TheyapproachedImam‘Ali(as)toseekhispermissiontogotoMakkahforperformingthe‘Umrah. The Imam (as) told them that they did not really intend to perform the ‘Umrah, but theysworethattheyhadnoothermotiveandwerefirmandfaithfulintheirpledgeofallegiance.UpontheImam’sorders,theyrenewedtheirpledgewithhimandthensetoutforMakkah.There,

theybroketheirpledge,raisedanarmyandinthecompanyof‘Aishah,setouttowardsBasrahfortheBattleoftheCamel!Ontheway,theymetYa’liIbnMunabbah,whocarriedwithhimapproximatelyfourhundredthousanddinarsforImam‘Ali(as)fromYemen.ThetwomenforcefullytookawaythemoneyfromhimandutilizeditforfightingtheImam(as).In this battle (36 ah), thirteen thousand soldiers from the army of Talhah and Zubair and five

thousandsoldiersfromImam‘Ali’s(as)armywerekilled.Talhahwaseventuallykilledbyanarrowshot by Marwan, who belonged to his own army. After killing him, Marwan declared: “I haveextractedrevengeof‘Uthman’sbloodfromTalhah.”ZubairwithdrewfromthebattleandwasmurderedonthewaybyIbnJurmuz.Theconsequenceof

their penchant for power and proclivity towards worldly desires was nothing but an ignominiousdeath.[9]

WhatheDesiredandWhatEventuallyHappened!

Onthe23rdofMuharram,169ah,Mahdi‘AbbasidiedinMasabdhanandthecaliphatepassedonto

his son Musa, titled Hadi ‘Abbasi, who at that time, had gone to Jorjan to fight the people ofTabaristan.[10]HarunRashid,hisbrother, took thepledgeofallegiance forhimfrom thepeopleofMasabdhan

andBaghdadandsentamessagetoinformhimofthesituation.Hadiquicklyreturnedtothecapital.HarthamahIbnA’ayunrecounts:“Onenight,Hadi‘Abbasisummonedmetoaprivatemeetingwith

him.“DoyouknowhowdisturbedIambecauseofthisinfideldogYahyaIbnKhalid?Hehasturnedthe

peopleagainstmeandiscoaxingthemtosupportHarun.Youmustgototheprisonimmediatelyandbeheadhim,”hesaid.“Thenproceed to thehouseofHarunandmurderhim.After this, survey theprison and kill every person from the progeny of Abu Talib. When you have executed theseinstructions,preparethearmyandproceedtowardsKufah;oncethere,driveoutallthedescendantsof‘Abbasfromtheirhousesandsettheirhousesonfire.”Hearingtheseinstructions,ashiverranthroughme.“Idonothavethestrengthtocarryoutthesegreatanddifficulttasks,”Ipleaded.“Ifyouexhibitnegligenceinobeyingmyorders,Ishallkillyou,”hesaid,andorderedmetostand

whereIwaswhilsthewentintothewomen’squarters.IthoughtthatsinceIhadexhibitedaversiontowardstheseacts,hewouldassignthemtosomeone

elseandthenhavemekilled.Ipromisedtomyself that if Iweredeliveredfromthispredicament,Iwould set off for a place where nobody would recognize me. Suddenly, a slave appeared andinformedmethatHadi‘Abbasihadsummonedme.Anticipatingdeath,ItestifiedtotheUnityofAllahandtheProphethoodoftheNobleProphet(S)andadvancedforward.Midway,Iheardaladyspeakout:“O’Harthamah!IamKhaizran,Hadi’smother.Comeandseewhatcalamityhasbefallenus.”AsIenteredtheroom,Khaizran,whowasbehindthecurtains,said:“WhenHadienteredthehouse,

I moved aside the covering frommy head and begged pardon for Harun, but he refused. At thatmomenthewassuddenlyovercomebyafitofseverecoughing.Hedranksomewaterbutitdidnothelpandhediedthereandthen(18Rabi’al-Awwal,170ah).NowgoandinformYahyaIbnKhalidofhisdeathsothathecantakethepledgeofallegianceformysonHarun.”Harthamah continues: “I informed Yahya of Hadi’s death and then proceeded towards Harun’s

house,whereIfoundhimrecitingtheNobleQur ’an.IinformedhimthathehadbecometheCaliphbutherefused tobelieve itandsoInarrated theentire incident tohim.Thatverynight,Harunwasinformedofthebirthofhisson,Mamun.”[11]

[159][160][161][162][163][164][165][166][167][168][169]

23ChapterLies

Allah,theWise,hassaid:

تحسلل نولاكأ بذكلل نوعامس

“(Theyare)listenersoffalsehood,devourersofwhatisforbidden.”[1]Imam‘Askari(as)said:

بذکلا اهحاتفم تلعج و تیب يف اهلک ثئابخلا تلعج

“Alltheevilshavebeenplacedinahouseandlieshavebeenmadeitskey.”[2]ShortExplanationSpeakinguntruths-trivialorgreat,injestorinseriousness-isnotpermittedsinceithasbeensaid:

“Alltheevilshavebeenplacedinahouseandlieshavebeenmadeitskey”,itbecomesveryimportanttoabstainfromthisact.Since lies refer to unrealities and one who utters lies, neither does so for the purpose of

exaggerating his point nor for effecting reconciliation between twowarring factions, it causes theangels to distance themselves from him. It brings about destruction of his faith, reduction in hislivelihood,andhumiliationanddisgraceintheeyesofthepeople- totheextentthatifuntruthsareascribed to Allah and the Noble Prophet (S) in the month of Ramadhan, it even results in theinvalidationoffasts.[3]

WalidIbn‘Uqbah

Abi Mu’eet Walid Ibn ‘Uqbah was a Muslim who initially appeared to be such a righteous

individualthattheNobleProphet(S)evenassignedhimtheresponsibilityofcollectingthezakatandsadaqatfromthetribeofBaniMustalaq.WhenthepeopleofthetribecametoknowofthearrivalofarepresentativeoftheNobleProphet(S),theycameforwardtowelcomehim.DuringtheAgeofIgnorance,therehadexistedenmitybetweenWalidandthistribe,andseeingthe

peoplecometowardshiminalargegroup,thoughtthattheyhadpreparedthemselvestokillhim.HequicklyturnedbackandreturnedtoMadinah.HewenttotheNobleProphet(S),andtoldhimthatthepeopleofthetribewerenotwillingtopay

theirzakat,whichobviouslywasnottrue.TheNobleProphet(S)wasupsettohearthisandmadeuphismindtodespatchanarmytowardsthe

tribe,whenAllah revealed the followingverse: “Oyouwhobelieve! If anevil-doer comes toyouwithareport,lookcarefullyintoit[4](toascertaintheveracityofit).”[5]Aftertherevelationofthisverse,theliarWalidcametoberecognizedasacorruptperson.“HeisoftheinmatesofHell,”theNobleProphet(S)saidabouthim.Walid later teamedupwith ‘Amr Ibn ‘Asand the twowouldconsume intoxicantsandharboured

feelingsofanimositytowardstheNobleProphet(S)andAmirulMu’mineen(as).Thethirdcaliph,duringhiscaliphate,appointedhimthegovernorofKufahandonemorning,ina

stateofintoxication,heledthemorningcongregationalprayersbyperformingfour-rak’atsinsteadofthestipulatedtwo.[6]

HungerandLies

AsmaBint‘Umais,reported:“Onthenightof‘Aishah’smarriagewiththeNobleProphet(S),afew

ladiesandIwerewithher,dressingherup.WhenwewenttothehouseoftheNobleProphet(S),wedidnotfindanyfoodexceptasinglebowlofmilk.Hedrankalittlemilkfromitandthenhandeditto‘Aishah.Overcomebybashfulness,shedidnottakeit.“DonotrefusetheProphetofAllah;takethebowlanddrinkthemilk,”Isaidtoher.Shyly,shetook

thebowlanddranksomemilkfromit.“Passonthebowltoyourcompanionsinorderthattheymaydrinkfromittoo,”theNobleProphet

(S)instructedher.Theladies,whowerewithus,said,“Wearenothungry.”Hearingthis,theNobleProphet(S)remarked,“Donotgatherhungerandliestogether(i.e.whydo

youliewhileatthesametime,youremainhungry?).“O’ProphetofAllah!Ifweweretopossessanappetiteforsomethingbutwedenyhavingit,would

wehaveutteredalie?”Iinquired.“Alie,eveniftrivialandinsignificant,isrecordedintheBookofDeeds,”statedtheNobleProphet

(S).[7]

TheLiesofthePoet

Khusro Hirawi was a contemporary of ‘Abd al-Rahman Jami, and the following verse is his

composition:“Theflowerofyourfacehaswateredthegardenofbeauty,andithasbeenthecurlsofyourhairthathaveimpartedthetwiststotheviolets.”It has been reported that he said: “My father, who had prepared food on the occasion of my

circumcision,hadutilizedthreehundredkilogramsofpowderedsaffron.”Thosepresentaroundhimaskedhimwhatfoodhehadputsuchalargequantityofsaffronin.“Onehundredand twentykilos in saffron-seasoned rice,ninetykilos inpea-soup, thirtykilos in

fricasseeandthirtykilosinsweat-meat,”hereplied.“Thissumsuptotwohundredandseventykilos;whatabouttheotherthirtykilos?”hiscompanions

pointedout.Bewildered, Khusro thought for a while after which he raised his head and lied with great

exuberance:“Iremembernow.Heusedthefinalthirtykilosin‘quttab’!”[8]and[9]

ZainabtheGreatLiar

DuringthecaliphateofMutawakkil‘Abbasi,awomanclaimedthatshewasZainab,thedaughterof

FatimahAl-Zahra(as).“YearshavepassedsincethetimeofZainab,butyouappeartobeyoung,”saidMutawakkiltoher.“TheNobleProphet(S)caressedmyheadandprayedthateveryfortyyearsIshouldbecomeyoung

again!”saidthewoman.Mutawakkil called for the elders from the progeny of Abu Talib, ‘Abbas and the Quraish and

placed the issue before them.All of themunanimously averred that thewomanwas lying becauseZainabhaddiedintheyear62ah.Zainab,thegreatliarretorted,“Theyaretheoneswholie.Ihadconcealedmyselffromthepeople

andnoneknewofmywhereaboutsuntiltoday.”“You must establish the falsity of her claims by means of proofs,” insisted Mutawakkil to the

elders.“AskImamHadi(as)toprovefalseherclaims,”theyadvised.MutawakkilcalledfortheImam(as)

andinformedhimoftheissue.“Shelies,forZainabhaddiedinsuchandsuchyear,”saidtheImam(as).“Presentyourevidencetoprovefalseherclaim,”Mutawwakildemanded.TheImam(as)said,“ThefleshofthechildrenofFatimah(as)isforbiddenuponthewildbeasts;

sendherbeforethelionsifshespeaksthetruth!”Mutawakkilturnedtothewomanforananswer.“Inthisway,hedesirestokillme,”saidthewoman.“Anumberofpeople from theprogenyofFatimah (as)arepresenthere.Youcansendwhoever

youdesire(beforethewildbeasts),”respondedtheImam(as).The narrator states: “The faces of all the sadat present in the gathering turned pale. Some said,

“Whydoeshenotgohimselfinsteadofreferringtoothers?”Mutawakkil asked the Imam (as)whyhehimselfwasnotgoingbefore the lions.The Imam (as)

instantlyagreedtogo.Mutawakkilorderedforaladder,andtheImam(as)enteredintotheenclosurewherethelionsweremaintained.Thewildbeasts,insubmissionandhumility,placedtheirheadsonthegroundbeforetheImam(as)andheinturn,caressedtheirheads.Alittlelaterheorderedthemtomoveasideandallofthemobeyed!Mutawakkil’s minister advised him, “Ask Imam Hadi (as) to come out immediately for if the

peoplewitnessthismiracle,allofthemwouldflocktohim.”TheladderwaslaidagainandtheImam(as)climbedout.“WhoeverisofthechildrenofFatimah(as)shouldcomeforwardandsitamongstthewildbeasts,”

proclaimedImamHadi(as).The woman (having witnessed the scene) admitted, “O’ Imam! My claims are false. I am the

daughterofacertaindestitute,andpovertyforcedmetoresorttothisdeception.”Mutawakkil ordered his guards to throw the woman to the lions but his mother intervened andintercededforZainabwhowasthenpardoned.”[10]

ThePlainLieofAmirHusain

SultanHusainBayaqrawhoruledoverKhorasanandZabolistan,andYa’qubMirzawhoruledover

Azerbaijan,werefriendswhofrequentlysentlettersandgiftstoeachother.Once, Sultan Husain handed over some exquisite and valuable items to a person named Amir

HusainAbyurdiandinstructedhimtopickthebook‘KulliyatJami’fromthelibraryandpresentittoSultanYa’qubMirzaalongwiththeotheritems.AmirHusainapproachedthelibrarianandaskedforthebook,butthelibrarianerroneouslyhanded

him Muhyuddeen ‘Arabi’s book, Al-Futoohat Al-Makkiyyah, which greatly resembled the bookKulliyatJami’insizeandvolume.AmirHusainsetoutforAzerbaijanandarrivinginYa’qubMirza’spresence,handedhimSultanHusain’sletterandpresents.Aftergoingthroughthecontentsoftheletter,Ya’qubinquiredafterthehealthofSultanHusainand

theotherministersoftheSultanate.HethenaskedaboutAmirHusain’shealthandwithreferencetothelongtwo-monthjourneythatAmirHusainhadundertakentoreachhim,hesaid:“Youmustsurelyhavehadacompaniontomakeyourjourneypleasant.”“Yes, I had in my possession the book ‘Kulliyat Jami’, which has been transcribed recently.

Throughoutthejourney,Iwasengagedinreadingitandthoroughlyenjoyedit,”repliedAmirHusain.AssoonasYa’qubMirzaheard thenameofKulliyatJami’,hesaid,“Ihadbeendesirousof this

bookandamextremelypleased thatyouhavebrought it.”AmirHusainsentoneofhis servants tobringthebookandwhenitwasbrought,hehandedittoYa’qubMirza.WhenYa’qubMirzaopenedthebook,heobserved that itwasAl-FutoohatAl-Makkiyyah.He turned toAmirHusainandasked,“ThisisnotKulliyatJami’-whydidyoulie?”Amir Husain, embarrassed and ashamed, did not even wait to take the reply of the letter, but

immediatelysetoutforKhorasan.“Whenmyliehadbeenexposed,IwishedthatIhaddied,”saidAmirHusainlateron.[11]

[170][171][172][173][174][175][176][177][178][179][180]

24ChapterTheft

Allah,theWise,hassaid:

امهیدیأ اوعطقاف ةقراسلا و قراسلأ

“And(asfor)themanwhostealsandthewomanwhosteals,cutofftheirhands.”[1]ImamSadiq(as):

ذخأ ام مرغ و هدی تعطق قراسلا قرس اذإ

“Whenathiefcommitsatheft,hishandsarecutandheismadetoindemnifywhathehastaken.”[2]

ShortExplanationDenyingthewifeherdower,notrepayingone’sdebts,notpayingone’sobligatoryzakatandsoon,

arealsoexamplesoftheft,butthemeaningthatimmediatelycomestominduponhearingoftheft,is‘taking into possession the property and wealth of others, secretly and deceptively’ . This is themeaningwhichisactuallyintendedhere.Ifthereweretobenosecurity(inthesociety),thepeoplewouldbeunabletosleepinpeaceforfear

of thieves. It is for the purpose of establishing andmaintaining security that Islam has ordered athief’s fingers to be severed; even if the act happens to be committed by a child, he has to becastigatedinsomemanner,sothathedesistsfromcommittingthisevilactinthefuture.Itisduetothenon-implementationofthisQur ’anicrulingthatanincreasingnumberofthievesarefoundeveninIslamicsocietiesthesedays.

TheImamandtheThief’sConfession

ApersonapproachedImam‘Ali(as)andconfessedthathehadcommittedatheft.“AreyouabletorecitesomethingfromtheNobleQur ’an?”Imam(as)askedhim.“Yes,Iknowthechapteral-Baqarah,”repliedtheman.The Imam (as) said, “I forgive you because of the chapter al-Baqarah.” Ash’ath Ibn Qais, who

happened towitness this, asked the Imam (as)whether he could repeal a punishment that hadbeenstipulatedbyAllah.“Whatdoyouknow?Ifapersonconfessestohiscrime,anImamhastheauthoritytoeitherpunish

himorpardonhim,butif twopersonstestifytoaperson’scrime,it isnotpermissibletoannulthepunishment(andpardonhim),”theImam(as)retorted.[3]

TheBedouin’sCamel

SheikhTawoosal-Haramainnarrates:“IhadbeenstandingnearMasjidal-HaraminMakkahwhenI

witnessedaBedouinadvancingonhiscamel.Whenhereachedthemosque,hedismounted,madehiscamelsitdown,tieditstwokneesandthen,raisinghisheadtowardsthesky,implored:“O’Lord!IentrustuntoYouthiscamelandtheloadthatliesuponit.”ThenheenteredMasjidal-Haram.WhenhehadcircumambulatedtheKa’bahandofferedhisprayers,hecameoutofthemosqueandfoundhiscamelmissing.Helookeduptowardsthesky.“IthasbeensaidintheholyShari’ahthatpropertyshouldbesoughtfromone,untowhomithas

beenplacedastrust.IhadentrustedmycameluntoYou,soreturnmycameltome,”hesaid.HardlyhadheutteredthesewordswhenIobservedthatsomeoneemergedfrombehindthemountainofAbuQubais,with the reinof a camel in the lefthandand the righthand severedand suspendedfromhisneck.HecameclosetotheBedouin.“O’Youth!Takeholdofyourcamel,”hesaid.“Whoareyouandhowdidyoulandupinthisstate?”askedtheBedouin.“Iwasimpoverishedandneedyandhencestoleyourcamel,”saidthestranger.“Iwentbehindthe

mountainofAbuQubaiswhenIsuddenlynoticedaridercomingtowardsme.Ashecameclosertome,he shoutedout:Bringyourhand forward.When I had extendedmyhand, he severed itwith astroke of his sword and, hanging it on my neck, said to me: Return this camel to its ownerimmediately.”[4]

BuhulandtheThief

Whenever Buhul happened to have money in excess of his expenses, he used to save it by

concealing it in one corner of a ruined and broken down house; this continued till the amounteventuallyreachedafigureofthreehundreddirhams.Thenextoccasionwhenhehadsavedanothertendirhamsandhadgonetotheplacetoaddittohis

concealedsavings,atraderwholivedintheneighbourhood,foundoutaboutthehideout.AssoonasBuhul had left the hiding place, the neighbour dug up the money that was concealed beneath theground.The next time when Bulool came to the place, he found his money missing and immediately

realizedthatitwastheworkofthetrader.Hedecidedtoapproachthetrader.“Iwishtotroubleyoubytellingyouaboutmysecret,”Buhulsaidtothetrader.“Ihaveplacedmy

moneyindifferentplaces.”Thenhebeganenumeratingtheplacestilltheentirefigurereachedthreethousanddirhams.“TheplacewhereIhaveplacedthreehundredandtendirhamsisthesafestofthemall. I nowwish to transfer allmymoney to thisplace in the ruinedhouse.”Saying this, hebid thetradergoodbyeandleft.The trader decided to return the three hundred and ten dirhams to the place fromwhere he had

stolen themoneywith the intention thatwhenBuhulplacedallhismoney there,hewould steal theincreasedamount.Somedayslater,Buhulreturnedtotheruinsandfoundthethreehundredandtendirhamsinitsoriginallocation.Takingoutthemoney,hedefecatedthereandcovereditwithearth.ImmediatelyafterBuhulhadleft,thetraderrushedtowardsthespotand,removingtheearth,soughtto collect the entiremoney, only to find his handdirtied by the excrement.He thus comprehendedBuhul’sdeception.AfewdayslaterBuhulvisitedhim.“Iwant you to compute some figures associatedwithmymoney,” saidBuhul. “Howmuchdoes

eightydirhamsaddedtofiftydirhamsaddedtoonehundreddirhams,andthissumaddedtothedirtyodourthatemanatesfromyourhands,sumupto?”Sayingthis,hetooktohisheels.Thetraderrushedafterhiminhotpursuit,butfailedtocatchhim.

[5]

TheQur’an-RecitingBlindThief

‘Allam Ibn Al-Thaman says: “I was employed by a trader in Basrah when one day, I had to

undertakea journey to ‘Ubullah. Iput fivehundreddirhams inabagand setout for the journey. Ireached the banks of the riverTigriswhere I hired a boat.As Iwas passing by the region namedMismar,Inoticedablindpersonsittingbytheriverbank,recitingtheQur ’an.Inaverysadvoice,hecalledout:“O’Seaman!TakemeintheboatforIfearthattheanimalsmightkillmeatnight.”Initiallythe boatman refused but when I rebuked him, he consented. The blind man sat in the boat andcontinuallyrecitedtheQur ’anfrommemorytillwecamenear‘Ubullah,whereuponhestoppedhisrecitationandbegantodisembarkfromtheboat.All of a sudden, I realized that the trader ’s money, which had been given to me in trust, was

missing.Boththeboatmanandtheblindpersonremovedtheirclothestoprovethattheyhadnottakenthemoney.I thoughttomyself,“Thetraderisboundtokillme.”ThousandsofthoughtswhirledinmymindandIbegantoweepandpray.As I walked towards ‘Ubullah, a man came up to me and sought to know the reason for my

lamentations.Iinformedhimofthetheftofthetrader ’smoney.“Ishallshowyouaway(toextricateyourselffromthisproblem),”hesaid.“Purchasesomegood

food,gototheprisonandpleadtotheprisonwardentoletyouin.Insidetheprison,gotoAbuBakrNaqqashandgivehimthefood.Hewillinquireaboutyourproblem,andwhenhedoesso,narratetheentirestorytohim.”I followed his instructions andwhen I had narratedmy problem toAbuBakrNaqqash, he said:

“NowproceedtowardsthetribeofBaniHilalandgotoacertainhouse.Openthedoorandenterthehouse.Thereyouwillnoticesomehandkerchiefshangingbehindthedoor.Tieoneofthemtoyourwaist andsitdown inacorner.Agroupofpeoplewill enterandengage themselves inconsumingintoxicants; you shouldpickup a bowl too and after callingout, ‘For the health ofmy (maternal)uncle,AbuBakrNaqqash,’begindrinkingfromit.Uponhearingmyname,theywillinquireaftermyhealth.Passthismessagetothem:‘Yesterday,mynephew’smoneywasstolen.Handitbacktohim,’andtheywillhandoverthemoneytoyou.”I did as instructed and they too, without any protest, handed over the bag of money to me. I

requestedthemtoinformmeastohowthethefthadtakenplace.Aftergreatreluctance,oneofthemaskedmeifIrecognisedhim.Lookingcloselyathim,IrealizedhewasthesameblindmanwhohadbeenrecitingtheQur ’an,whiletheotherpersonwastheboatman.“One of our associates swims underwater behind the boat,” he explained. “When the Qur ’an is

recited,thetravellerbecomessoabsorbedthathedoesnotnoticethatwehavethrownhismoneyintothe water. It is collected by the associate in the water and carried to the shore, to be distributedamongstourselveswhenwegathertogetherthenextday.Todaywasthedayforthedistributionofthemoney,butsincewehavereceivedordersfromourchief,AbuBakrNaqqash,wehavereturnedthemoneytoyou.”ItookpossessionofthemoneyandthankedAllahforhavingbeendeliveredfromthisquandary.[6]

[181][182][183][184][185][186]

[1]1.obleQur ’an,SuratIbrahim(14),Verse5رونلا ىلإ تاملظلا نم كموق جرخأ نأ انتایآب ىسوم انلسرأ دقل و

[2]2.Ibid,SuratulHadid(57),Verse25طسقلاب سانلا موقیل نازیملا و باتكلا مهعم انلزنأ و تانیبلاب انلسر انلسرأ دقل

[3]3.SafinatulBihar,Volume1,Page411. قالخألا مراكم ممتأل تثعب

[4]4.NobleQur ’an,SuratYusuf(12),Verse3 نآرقلا اذه كیلإ انیحوأ امب صصقلا نسحأ كیلع صقن نحن

[5]5.Ibid,Verse111 بابلألا يلوأل ةربع مهصصق يف ناك دقل

[6]1.NobleQur ’an,SuratulBaqarah(2),Verse197

[7]2.Al-Kafi,Volume2,Page61

[8]3.TadhkeratulHaqaiq,Page79

[9]4.Hikayat-ha-e-Shanidani,Volume2,Page74;Al-Kafi,Volume5,Page496

[10]5.PaighambarWaYaran,Volume1,Page47;A’yanal-Shi’a,Page329–347

[11]6.NobleQur ’an,SuratulNisa(5),Verse5( مکلاوما ءاهفسلا اوتؤت الامایق مکل هللا لعج يتلا )

[12]7.BaMardumInGunehBarkhordKonim,Page35;BiharulAnwar,Volume4,Page267

[13]8.Dastan-haWaPand-ha,Volume4,Page151;ZindagiWaShakhsiyyat-e-SheikhAnsari,Page70

[14]9.Namunah-e-Ma’arif,Volume3,Page171;Al-Wafi,Volume3,Page60

[15]1.NobleQur ’an,SuratAle‘Imran(3),Verse159

[16]2.BiharulAnwar,Volume78,Page79

[17]3.Tadhkerahal-Haqaiq,Page72

[18]4.KhazinatulJawahir,Page679;Majalisal-Muttaqin(ofShahid-e-Thalith)

[19]5.Dars-haiAzZindagi-e-Payambar-e-Islam,Page216;BiharulAnwar,Volume21,Page150

[20]6.Jame’al-Sa’adat,Volume3,Page228;‘Ilm-e-Akhlaq-e-Islami,Volume2,Page290

[21]7.Literally:Foldingupoftheearth.Coveringagreatdistanceinafractionofamoment,miraculously.(Tr.)

[22]8.Pand-e-Tarikh,Volume5,Page182;BiharulAnwar,Volume11,Page24

[23]9.Namunah-e-Ma’arif,Volume3,Page280;LayaliulAkhbar,Page92

[24]1.NobleQur ’an,SuratulAn’am(6),Verse71

[25]2.Jame’al-Sa’adat,Volume3,Page204

[26]3.SubmissiontothewillofAllah.(Tr.)

[27]4.Satisfactionandpleasureoverdivinedecree.(Tr.)

[28]5.CompleterelianceuponAllah.(Tr.)

[29]6.Shanidani-ha-e-Tarikh,Page32;MahajjatulBaiďa,Volume3,Page43

[30]7.PaighambarWaYaran,Pages264–259;TabaqatIbnSa’d,Volume3,Pages122-124

[31]8.Namunah-e-Ma’arif,Volume2,Page761

[32]9.Pand-e-Tarikh,Volume5,Page188;Al-KunaWaal-Alqab,Volume2,Page13

[33]10.NobleQur ’an,SuratulNisa(4),Verse65( امیلست اوملسی (و

[34]11.Dastan-haWaPand-ha,Volume9,Page102;Majma’ulBayan,Volume3,Page69

[35]1.NobleQur ’an,SuratulRum(30),Verse8

[36]2.Jame’al-Sa’adat,Volume1,Page166

[37]3.Tadhkerahal-Haqaiq,Page29

[38]4.KhazinatulJawahir,Page345;Al-Da’wat(ByRawandi)

[39]5.Riwayat-haWaHikayat-ha,Page195;Dastan-ha-e-Mathnawi,Volume2,Page125

[40]6.NobleQur ’an,SuratAle‘Imran(3),Verse191

[41]7.Dastan-haWaPand-ha,Volume5,Page87;TafsirRuhulBayan,Volume8,Page440

[42]8.Hikayat-ha-e-Gulistan,Page65

[43]9.MuntahalA’mal,Volume1,Page333

[44]1.NobleQur ’an,SuratulHujarat(49),Verse11

[45]2.Jame’al-Sa’adat,Volume2,Page215

[46]3.BaMardumInGunehBarkhordKonim,Page78;ManhajulMaqalofAstarabadi,Page343

[47]4.Ilm-e-Akhlaq-e-Islami,Volume1,Page435;Jame’al-Sa’adat,Volume1,Page357

[48]5.Shanidani-ha-e-Tarikh,Page373;MahajjatulBaiďa,Volume6,Page239

[49]6.Hikayat-ha-e-Gulistan,Page43

[50]7.Namunah-e-Ma’arif,Volume2,Page676;LayaliulAkhbar,Page197

[51]1.NobleQur ’an,SuratulNahl(16)Verse22

[52]2.Jame’al-Sa’adat,Volume1,Page346

[53]3.PaighambarWaYaran,Volume4,Page206;TabaqatIbnSa’d,Volume3,Page106

[54]4.SafinatulBihar,Volume1,Page200

[55]5.MuntahalA’mal,Volume1,Page36

[56]6.Rahnama-e-Sa’adat,Volume1,Page161;Al-Kafi,Volume2,ChapterTheExcellenceOfthePoorMuslims

[57]7.Pand-e-Tarikh,Volume3,Page37

[58]8.Dastan-haWaPand-ha,Volume2,Page126;RauďatulSafa.

[59]1.NobleQur ’an,SuratulFurqan(25),Verse63

[60]2.Jame’al-Sa’adat,Volume1,Page359

[61]3.TadhkeratulHaqaiq,Page55

[62]4.Jawame’al-Hikayat,Page178

[63]5.Hikayat-ha-e-Shanidani,Volume4,Page173;TabaqatIbnSa’d,Volume3,Page238

[64]6.Dars-haiAzZindagi-e-Payambar,Page162;BiharulAnwar,Volume76,Page63

[65]7.Riwayat-haWaHikayat-ha,Page103;Dastan-ha-e-Parakandeh,Volume3,Page18

[66]8.Namunah-e-Ma’arif,Volume3,Page223;Al-Wafi,Volume1,Page4

[67]1.NobleQur ’an,SuratHud(11),Verse3

[68]2.Jame’al-Sa’adat,Volume3,Page65

[69]3.TadhkeratulHaqaiq,Page75

[70]4.Pand-e-Tarikh,Volume4,Page251;BiharulAnwar,Volume2,Page277

[71]5.Shanidani-ha-e-Tarikh,Page55;MahajjatulBaiďa,Volume3,Page254

[72]6.KhazinatulJawahir,Page312;RauďatulAnwarofSabzwari

[73]7.NobleQur ’an,SuratulAnfal(8),Verse27-28رجا هدنع هللا نا و ةنتف مكدالوا و مكلاوما امنا اوملعا و نوملعت متنأ و مكتانامأ اونوخت و لوسرلا و هللا اونوخت ال اونمآ نیذلا اهیأ ایمیظع

[74]8.PaighambarWaYaran,Volume1,Page129;Majma’al-Bayan,underthediscussionregardingverse102ofthechapteral-Taubah:

میحر روفغ هللا نإ مهیلع بوتی نأ هللا ىسع ائیس رخآ و احلاص المع اوطلخ مهبونذب اوفرتعا نورخآ و

[75]9.Editor ’snote:NottobeconfusedwithBuhlulwholivedduringthetimeofImamRiďa.

[76]10.HolyQur ’an,SurahAle‘Imran(3),Verse135:هللا الإ بونذلا رفغی نم و مهبونذل اورفغتساف هللا اوركذ مهسفنأ اوملظ وأ ةشحاف اولعف اذإ نیذلا و

[77]11.RisalahLiqaullah,Page62;Majalisas-Saduq

[78]1.NobleQur ’an,SuratulA`raf(7),Verse199

[79]2.Ghuraral-Hikam,Tradition819

[80]3.Namunah-e-Ma’arif,Volume4,Page93

[81]4.NobleQur ’an,SuratulFurqan(25),Verse63: اولاق نولهاجلا مهبطاخ اذإ وامالس

[82]5.Hikayat-ha-e-Shanidani,Volume2,Page20;SafinatulBihar,Volume1,Page79

[83]6. يبغلل نیز تمصلا يف و

[84]7.Lataifal-Tawaf,Page412

[85]8. محری ال محری ال نم

[86]9.Dastan-haWaPand-ha,Volume1,Page15;JahiliyyatWaIslam,Page632

[87]10.Therearetraditionsthatcensurethekeepingofalongbeard.Oneofthethings,whichImam‘AlimentionedinhiscriticismofthepeopleofBasrah,wastheirlongbeards.TheNobleProphetegardednotsportingalongbeardasbeingoneofthefelicitiesofman.(SafinatulBihar,Volume2,Page509)

[88]11.Jawame’al-Hikayat,Page300

[89]1.NobleQur ’an,SuratulMa’arij(70),Verse19

[90]2.Jame’al-Sa’adat,Volume2,Page100

[91]3.TadhkeratulHaqaiq,Page33

[92]4.Hikayat-ha-e-Gulistan,Page166

[93]5.Rahnama-e-Sa’adat,Volume3,Page657;Tarikh-e-Tamaddun-e-Islam,Volume1,Page86

[94]6. اهلهاب ایندلا لعفت اذکه

[95]7.Pand-e-Tarikh,Volume2,Page124;AnwarulNu’maniyah,Page353

[96]8.HisnamehasbeenmentionedinSuratulKahfoftheNobleQur ’an;heisthesameAlexander,oftheprogenyofProphetNuhwhohadtraveledtotheeastandthewestoftheworldandconstructedthecityofAlexandria.Sinceheusedtogatherhishairintheformoftwohornsnearhisforehead,hecametobepopularlyknownasDhulQarnain,-‘Thepossessoroftwohorns’.Helivedfornearlytwocenturiesandhadconqueredaround36countriesallovertheworld.

[97]9.Ithadbeenasupernaturalact,performedtojoltDhulQarnainintoawarenessandleadhimtowardssubservienceandobedienceofAllah.

[98]10.FakhrRazistates:DhulQarnainreturnedtoIraqandfellsickinthecityofZur,whereheeventuallypassedaway.(SafinatulBihar,Volume2,426)

[99]11.Namunah-e-Ma’arif,Volume4,Page234;LayaliulAkhbar,Page46

[100]12.Lataifal-Tawaif,Page361

[101]1.NobleQur ’an,SuratulNisa(4),Verse54

[102]2.Jame’al-Sa’adat,Volume2,Page195

[103]3.TadhkeratulHaqaiq,Page49

[104]4.Shanidani-ha-e-Tarikh,Page316;MahajjatulBaiďa,Volume5,Page328

[105]5.Khazinahal-Jawahir,Page344;BiharulAnwar,Volume6

[106]6.HewasthebrotherofHarunal-Rashidandwasthecaliphforalmostayearafterwhich,thecaliphatereachedHarun.

[107]7.Dastan-ha-e-Ma,Volume2,Page138;MustadrakulWasa`il,Volume3(InthebiographyofFaďlullahRawandi)

[108]8.Pand-e-Tarikh,Volume2,Page156;I’lamal-Nas(ofAtlidi),Page44

[109]9.Rangarang,Volume1,Page358

[110]1.NobleQur ’an,SuratulIsra(17),Verse81

[111]2.Ghuraral-Hikam,Tradition6041

[112]3.BaMardumInGunehBarkhordKonim,Page55;Al-Kafi,Volume3,Page171

[113]4.Dastan-haWaPand-ha,Volume9,Page154;Jame’al-Nurain,Page316

[114]5.Shanidani-ha-e-Tarikh,Page18;MahajjatulBaiďa,Volume2,Page230

[115]6.Jawame’al-Hikayat,Page46;Siyaras-Salihin

[116]7.PaighambarWaYaran,Volume1,Page45;A’yanal-Shi’a,Page316

[117]1.NobleQur ’an,SuratulBaqarah(2),Verse168

[118]2.Jame’al-Sa’adat,Volume2,Page167

[119]3.SafinatulBihar,Volume1,Page297

[120]4.Dars-haiAzZindagi-e-Payambar,Page31;BiharulAnwar,Volume15,Page336

[121]5.Lataifal-Tawaif,Page44

[122]6.Sima-e-Farzanegan,Page430;ZindaganiWaShakhsiyyat-e-SheikhAnsari,Page88

[123]7.Hikayat-ha-e-Shanidani,Volume1,Page120

[124]8.Pand-e-Tarikh,Volume1,Page180;Al-SawaiqulMuhriqah

[125]1.NobleQur ’an,SuratHud(11),Verse75

[126]2.Jame’al-Sa’adat,Volume1,Page297

[127]3.TadhkeratulHaqaiq,Page54

[128]4.Namunah-e-Ma’arif,Volume4,Page368

[129]5.NobleQur ’an,SuratulAn’am(6),Verse124

[130]6.BaMardumInGunehBarkhordKonim,Page22;TarikhTabari,Volume8,Page61

[131]7.PayghambarWaYaran,Volume5,Page180;Asadal-Ghabbah,Volume4,Page229

[132]8.MuntahalA’mal,Volume1,Page222

[133]9.AdescendantoftheNobleProphet.(Tr.)

[134]10.Seema-e-Farzanegan,Page338;Fawaidal-Raďawiyyah,Page74

[135]1.NobleQur ’an,SuratulAhzab(33),Verse53

[136]2.Jame’al-Sa’adat,Volume2,Page385

[137]3.TadhkeratulHaqaiq,Page93

[138]4.Tarikh-e-Anbiya,Volume2,Page65-71

[139]5.Riwayat-haWaHikayat-ha,Page105;Dastan-ha-e-Parakandeh,Volume1,Page123

[140]8.Namunah-e-Ma’arif,Volume4,Page385;BahrulMahajjah(ofGhazzali),Page94

[141]7.Fatimahal-Zahra,Page283

[142]1.NobleQur ’an,SuratulA’raf(7),Verse56

[143]2,Jame’al-Sa’adat,Volume1,Page225

[144]3.TadhkeratulHaqaiq,Page83

[145]4. دیدح نم عماقم مهل (NobleQur ’an,SuratulHajj(22),Verse21)

[146]5.Dastan-e-Jawanan,Page94

[147]6.Shanidani-ha-eTarikh,Page388;MahajjatulBaiďa,Volume7,Page142

[148]7.Dastan-ha-e-Zindagi-e-’Ali(as),Page51;Qadhawat-ha-e-Muhayyiral-’Uqul

[149]8.(NobleQur ’an,SuratulHijr(15),Verse43-44)

[150]9.Pand-e-Tarikh,Volume4,Page221;BiharulAnwar,Volume10,Page26

[151]10.RisalahLiqaullah,Page157-164;Amaliofal-Saduq

[152]1.NobleQur ’an,SuratulNisa(4),Verse107

[153]2.BiharulAnwar,Volume78,Page248

[154]3.Literally,hisnamemeans‘atruthfulworker ’.

[155]4.Jawame’al-Hikayat,Page313;Siyasatnameh-e-KhwajahNidhamal-Mulk

[156]5.Rahnama-e-Sa’adat,Volume1,Page257;Jame’al-Durar,Volume1,Page448

[157]6.Namunah-e-Ma’arif,Volume5,Page142,Al-Mustatraf,Volume1,Page210

[158]7.Pand-e-Tarikh,Volume1,Page217;BiharulAnwar,Volume11,Page136

[159]1.NobleQur ’an,SuratulAn’am(6),Verse32

[160]2.Jame’al-Sa’adat,Volume2,Page24

[161]3.TadhkeratulHaqaiq,Page35

[162]4.Tatimmahal-Muntaha,Page181

[163]5.Al-Gharat,Volume1,Page55;Dastan-haiAzZindagi‘Ali,Page114

[164]6.Dastan-haiAzZindagi‘Ali,Page128;NahjulBalagha(IbnAbilHadid),Volume8,Page181

[165]7.Hayatal-Qulub,Volume1,Page370

[166]8.NobleQur ’an,SuratulQasas(28),Verse83

[167]9.Hikayat-ha-e-Shanidani,Volume3,Page20;Tarikh-e-Ya’qubi,Volume2,Page169

[168]10ModerndayMazandaran(Tr.)

[169]11.Rangarang,Volume1,Page24

[170]1.NobleQur ’an,SuratulMa`idah(5),Verse42

[171]2.Jame’al-Sa’adat,Volume2,Page323

[172]3.Ihyaal-Qulub,Page151

[173]4.NobleQur ’an,SuratulHujarat(49),Verse6( نا اونمآ نیذلا اهیا ایاونیبتفأبنب قساف مکءاج )

[174]5.SafinatulBihar,Volume2,Page361

[175]6.Ibid.,Page688

[176]7.Shanidani-ha-e-Tarikh,Page294;MahajjatulBaiďa,Volume5,Page249

[177]8.Asweetmeat(Tr.)

[178]9.Lataifal-Tawaif,Page414

[179]10.MuntahalA’mal,Volume2,Page368

[180]111.KhazinatulJawahir,Page640;TarikhJaibal-Sair

[181]1.NobleQur ’an,SuratulMaidah(5),Verse38

[182]2.TafsirulMu`in,Page114

[183]3.Qadhawat-ha-e-AmirulMo’minin,Page119(authoredbyTustari)

[184]4.Rahnama-e-Sa’adat,Volume2,Page272;KhulasatulAkhbar,Page526

[185]5.Dastan-haWaPand-ha,Volume2,Page71;KhazainNaraqi

[186]6.Jawame’al-Hikayat,Page357

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