Real difference between Shia Muslims and Sunni Muslims

Real difference between Shia Muslims and Sunni Muslims
The following is a response by Sayyed Mohammad Musawi to a queation from a Sunni brother :What are the differences between Shias and Sunnis ?
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1- One Religion:
Islam is One religion sent from Allah (swt) to all human beings as the last and final massege. It was never divided into different sects like Hanafi, Shafi’ee, Maliki , Hanbali,Wahabi, Sufi etc, but only because of people’s interference in the religion which is the word of Allah(swt). All previous religions suffered from the same problem of divisions upto the extent of loosing the real massege.Islam being the last and final massege from Allah(swt), was perserved by Allah (swt),so, Real Islam was kept and still remains and will remain intact, inspite of many divisions existing and even governing many Muslim countries.

2- The Prophetic Islam:
 The Real Islam is the Prophetic Islam which was preached and practiced by the Prophet Mohammad (sawa) and His noble progeny (Ahlul Bayt a.s.) , and not any other Islamic sect, though Islamic sects have many Islamic practices, but The Complete Real Islam is non but the Islam of the Prophet (sawa) and Ahlul Bayt which existed originally from the begenning of Islam before any Islamic sect came to existance, and contineued till now through Ahlul-Bayt .

3-Who Leads Islam?:
 The leadership of Islam after the Prophet (sawa) was the main subject on which division started.The question is : Who appoints the successor of the Prophet to lead the Ummah ? Is it Allah who appoints ? or anybody from the people?Those who believed in Allah (swt) as the source and authority to appoint the divine leaders are the followers of Ahlul-Bayt , while Sunnis believed that Islamic leadership can come through group of individuals as what happened in Saqeefa, or one individual, as when Abu Bakr appointed Umar as a Khalifah after him,or just six individuals from the whole Ummah as Umar appointed six to select one of them, or to be killed if they were unable to select one. Majority of Sunnis believe that any person can be a Khlifah as far as he is able to get the power by any way even by killing the previous Khalifah and sitting in his place.

4-Divine Leadership (Imamah):

There are plenty of very authentic evidences from Quran and authentic Sunnah that the Prophet (sawa) has not left the Ummah without perfect leadership after him. He has said many times in accordance to Allah’s orders that the leader after him will be Imam Ali followed by the infallible Imams from Ahlul Bayt . These evidences are mentioned even in famous Sunni books where they narrated the Prophetic Hadeeth stating that ( The Khalifas after me will be twelve all of them from Quraish) or ( The Imams after me will be twelve, all of them from Quraish).(Saheeh Al-Bukhari vol.9 p.541 and Saheeh Muslim vol.3 p. 1452 ).They also admitted Hadeeth Al-Thaqalain stating (I am leaving behind two greatest things, that you will never go astray as far as you keep following both of them; The book of Allah, And my Ahlul Bayt)Saheeh Muslim vol.4, p.1874, Sunan Al-Tirmithi vol.5, p.662, al-Mustadrak by Al-Haakim vol.3, p.109, Musnad Ahmad Bin Hanbal vol.3, p.14,Tafseer Ibn Katheer vol.4, p.114, Tafseer Al-Durr Al- Manthoor by Soyooti vol.5, p.702 and many others.

Following Quran and Ahlul-Bayt who teach the real Sunnah and have the real Tafseer of Qur’an, is the belief and practice of the followers of Ahlul-Bayt(as) who are known by Shia Muslims.They are in fact following Allah’s orders by following the ligitimate Islamic leadership, and getting themselves saved from going astray.

5-Saqeefa followers:

Other Muslims who are known as Sunni Muslims do not believe in the immediate leadership of Ahlul-Bayt(as) after the Prophet(sawa) and claim that the Prophet (sawa) has left the Ummah without any specific sytem for leadership, though many of them claim it as Shoora(election).Shoora in fact is applicable in managing wordly affairs, but never in religious affairs, as no Prophet came through election,so how Prophet’s successor can come through election?. It is only Allah(swt) who knows who is the best to lead mankind, and He appoints him.

Shoora was an excuse to justify bypassing the Quranic and Prophetic orders stating the leadership of Imam Ali .Those who claimed Shoora were trying to ligitimize the incident of Saqeefa which brought Abu Bakr’s government, but such claim can not justify why Abu Bakr himself appointed Umar as a Khalifa after him and did not leave the Muslims to elect a khalifa by Shoora as it was claimed by Sunnis as if it was done by the Prophet (sawa). Why they accept Abu Bakr appointing Umar After him and do not accept the Prophet(sawa) appointing Ali after Him? Knowing that the Prophet’s statements are from Allah(swt), while Abu Bakr’s statements were from himself.

In Saqeefa few people from Quraish led by Umar Bin al-khattab and Abu Bakr Bin Abi Quhafa along with few from Ansaar, gathered and argued and even quarelled, then Umar proposed the name of Abu Bakr to be Khalifa, in the absence of Imam Ali who was busy in the preparation of the funeral of the Prophet (sawa). Ahlul-Bayt and leading Sahaba like Imam Ali ,Salman Al-Farisi,Ammaar Bin Yaser, Abu Thar Al-Ghifari,Al-Miqdaad Bin Al-Aswad, Al-Abbas Bin Abdul-Muttalib uncle of the Prophet(sawa) and others refused the outcome of Saqeefa which was against the orders of the Prophet (sawa) who told the Ummah in many occasions that Ali is the leader after Him.Those who accepted Saqeefa are called now Sunni Muslims, where those who followed the divine leadership of Ahlul-Bayt(as) are called Shia Muslims.

6-Prophetic Statements on The Real Leaders after him:

The Prophetic statements and Hadeeths support the fact of the leadership of Imam Ali(as) and Ahlul-Bayt after the Prophet(sawa). Many of these Hadeeths are narrated in main Sunni references, so must be accepted by all Muslims.Here are Just few examples:-

A) The Prophetic Hadeeth stating: (O Ali, you are the leader who will lead my Ummah to the right path when they differ after me)(Al-Mustadrak Alal Saheehain by Al-Haakim Al-Neesaboori vol.3 page 122, Kanz Al-Ummaal vol.6 page 156, Tareekh Dimishq ,Biography of Imam Ali, vol.2, p.488).

B)The Prophetic Hadeeth:(O Ali, your status from me is as the status of Haroon from Moosa, but there will be no prophet after me).Quran states that Haroon was always the Khalifa and deputy of Moosa till the end of Haroon’s life. This Hadeeth was narrated in many Sunni sources such as Saheeh Al-Bukhari vol.5, p.280, Saheeh Muslim vol.4, p.1870,Sunan Al-Tirmithi vol.5, p.638, Musnad Ahmad Bin Hanbal vol.1, p.170, Al-Mustadrak by Al-Haakim vol.3, p.109, Sunan Ibn Maajah vol.1, p.42 and many others.This Hadeeth is well known in the Islamic books as Hadeeth Al-Manzilah.(The Hadeeth of The Status).

C)The Prophetic Hadeeth This,Ali, is my brother,my trustee,and my Khalifa(deputy) on you, so listen to him and obey him.)(Musnad Ahmad Bin Hanbal vol.1, p.111, Tafseer Ibn Katheer vol.3, p.352, Tareekh Dimishq by Ibn Asaakir Imam Ali biography vol.1, p.99, Shawaahid Al-Tanzeel by Al-Hasakaani vol.1, p.371, Al–Khasaa’is by Al-Nisaa’ee p.24, Al-Kaamil Fil Taareekh by Ibn Al-Atheer vol.2 p.41,and many others.This Haddeth is well known as Hadeeth Al-Daar.(The Hadeeth of the House).

D)Hadeeth Al-Ghadeer when the Prophet (sawa) said infront of thousands of Sahaba after asking them whether they accept him as a master on them more than themselves on themselves, and their reply as : Yes, then he announced that: (For whomsoever I am the master(leader), Ali is his master(leader), O Allah,support him who follows Ali and be enemy of him who becomes enemy of Ali).Sunan Ibn Maajah vol.1, p.43, Sunan Al-Tirmithi vol.5, p.633, Musnad Ahmad Bin Hanbal vol.1, p.84, Al-Mustadrak by Al-Haakim vol.3, p.109,Al-Bidayah Wal-Nihaayah by Ibn Katheer vol.5, p.209, Tafseer Al-Durr Al-Manthoor by Soyooti vol.2, p.519, Shawaahid Al-Tanzeel by Al-Hasakaani vol.1, p.157, Tareekh Al-Khulafaa by Soyooti p.200,Al-Khasaa’is by Al-Nisaa’ee p.28 and many others.

E)The Prophetic Hadeeth stating O Ali you are from me and I am from you) Saheeh Al-Bukhari vol.5, p.278, as well as the Prophetic Hadeeth stating Ali is from me and I am from him, and he is the leader of every believer after me) Sunan Al-Tirmithi vol.5, p.632, Al-Mustadrak by Al-Haakim vol.3, p.110, Al-Manaaqib by Ibn Al-Maghaazili Al-Shaafi’ee p.152, Al-Khasaa’is by Al-Nisaa’ee p.25. and many others.

F)The Prophetic Hadeeth:(Whosoever believed in me and had faith that I brought the truth, must follow Ali Ibn Abi Talib,because following Ali is following me, and following me is following Allah) Muntakhab Kanz Al-Ummaal with Munad Ahmad vol.5, p.32, Tareekh Dimishq by Ibn Asaakir Biography of Imam Ali vol.2, p.91.

7- Where Is The Real Sunnah?

All Muslims claim following the Prophetic Sunnah, but the majority of such claims are clearly baseless with the vast differences and contradictions between many Islamic sects in faith and practice, keeping in mind that the Prophet’s Sunnah can not contardict itself. The differences are based on different Hadeeths stating different statements in the same matter and situation. These are the fabricated Hadeeths which were made to meet wordly benefits of certain people or governments or groups etc. The fabricating of Hadeeths started during the time of the Prophet (sawa) and was so much that He declared on the pulpit that :Lying on me has become so much, beware , whosoever lies on me deliberately should be sure of his place in the fire.

No doubt, Hadeeth fabricating was much more after the departure of the Prophet (sawa) since many governors like Mu’awiyah and Hajjaj and many others were paying money to fabricators like Abu Hurairah and many others.Hundreds of thousands of fabricated Hadeeths were mentioned in the books and on pulpits to please the governors or to oppose their opponants.Sunni Ulama’ admit this unfortunate fact.

The big question for all Muslims who really want to follow the Prophet (sawa) is : from where can we get the real Sunnah and be away from the fabricated Hadeeths?

The most authentic source for getting the real Sunnah are Ahlul-Bayt , not only because they were living with Him most of the time, but also because their highest degree in truthfullness and nobleness, beside the Prophetic statements that (I am the city of knowledge and Ali is it’s gate, so, whosoever wants the city must come through it’s gate.)(Al-Mustadrak by Al-Haakim vol.3, p.126, Shawaahid Al-Tanzeel by Al-Hasakaani vol.1, p.81 Hadeeth no. 118, Al-Jaami’ Al-Sagheer by Soyooti vol.1, p.108 and many others).

Following the Quran and Ahlul-Bayt means taking the Prophetic Sunnah from Ahlul-Bayt(as) and leaving anything away from them.If all Muslims follow the real Sunnah, there will be no disputes or differences among them, because of the fact that One Prophet’s Sunnah is just One Sunnah which leads all into The One Islam.

The followers of Ahlul-Bayt take the Real Sunnah from the most authentic sources who are Ahlul-Bayt and the authentic Sahaba, while the followers of other Islamic sects take their religion from sources which are never strong and authentic as Ahlul-Bayt .

So, these are the main two differences between Shia Muslims and Sunni Muslims:

- Islamic leadership from Allah(swt)? or from anybody else? Shia believe it from Allah(swt).

-From where to get the Real Sunnah? Shia take it from the most authentic sources who are Ahlul-Bayt(as) and authentic Sahaba.

May Allah (swt) guide and keep all of us on the sraight path of the Prophet (sawa) and Ahlul-Bayt .

Wassalamu alaikum wr wb

Sayyed Mohammad Musawi

World Ahlul Bayt Islamic League(WABIL)

London

wabil@wabil.com

Unity, Love and Tolerance - Islamic Perspective”

Shia Sunni ulema Reciting Namaz Together.

Hadis-e-Kesa exists with authenticity

Recitation of Hadis-e-Kesa Ash-Sharif has been a habit especially on Friday nights in all regions of the world where followers of Maktab-e-Jafar ibne Muhammad (A.S.) exist. In Shiite world Hauzat ilmiah of Iraq and Iran, renowned ulema-e-keram consider its recitation reward-achieving. Me too recite it. Its text exists with authenticity of Hadhrat Jaber bin Abdullah Ansari (whose status and greatness is crystal clear). Text is:

 

We must not accept any honour from oppressors

We must not accept any honour from oppressors

The most common way of helping the oppressors is to accept some post or position from them, especially if that post is a cause for any type of oppression. For example the post of maintaining law and order. If a person assumes such an assignment from the oppressors and as a result unleashes oppression on innocent people, such an appointment and such an acceptance of the post is a Greater Sin. If as a result of it, innocent people are subjected to hardships, the doer of such actions is sure to have a severe punishment from the Almighty.
There is one very well known tradition of Imam Ja’far as-Sadiq (a.s.) and it is quoted here from Tohful Uqūl. Imam Sadiq (a.s.) says: “The Harām post is the post of an oppressive ruler and the posts of those who are busy in the assignments entrusted by the tyrants. Hence it is Harām to fulfill the duty of this post. One who takes up this post will become involved in Divine punishment. Whether the job is significant or paltry, any attempt to help the oppressor is a Greater Sin. Because accepting a post from an oppressor will result in the trampling of rights, the manifestation of injustice, the spread of corruption and disturbance, the destruction of heavenly books, the murder of Prophets, the demolishing of mosques and the interpolation of religious laws. Therefore it is Harām to work with them. Except when there is a condition of utter helplessness, like when it becomes permissible to drink blood and eat the flesh of dead.” (Tohful Uqūl)..

Imam Ja’far as-Sadiq (a.s.) says: “If a person has authority in a particular affair of the people and he deals with justice with them and the doors of his house are open for those who refer to him and seek his help and he does not remain aloof from the people. Then the Almighty Allah will keep him safe from dread and fear on the Day of Qiyāma and make him enter Paradise.” (Wasa’il ul-Shia)
It must be remembered, however, that this is a vast subject and it is not possible to discuss all its facets. Hence those who wish to study in detail may refer to books of jurisprudence.

Man faces different types of examination in the world.

Allah, the Wise, has said: (Who created death and life that He may try you (to prove) which of you is best in deeds; and He is the Mighty, the Forgiving)[70]

Imam Sajjad (a.s.) said: (Allah created the world and its inhabitants in order to examine them in it.)[71]

Short Explanation

Man faces different types of examination in the world. He is tested through fear, hunger, diseases, death of one’s near and dear ones, financial constraints, false accusations, evil neighbours, and so on Since this world is a place of deeds and examinations, blessed and happy are those who do not fail at any stage of life.

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

1 – Haroon Makki

Sahl Khorasani approached Imam Sadiq (a.s.) and complained: “Why is it that in spite of the truth being on your side, you do not stage an uprising? At the present time, there are one hundred thousand of your Shiites, who upon your orders, would immediately unsheathe their swords for battle.”

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

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

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

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

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

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

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

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

The Imam (a.s.) then explained, “I shall not stage an uprising when I do not have even five sincere companions. (And do remember) we are very well aware as to when we should stage an uprising.”[72]

2 – Buhlool Succeeds!

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

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

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

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

But Haroon insisted that Buhlool took up the responsibility. Buhlool requested that he be granted one night to reflect over the offer. The next morning, Buhlool feigned insanity and placing a staff between his legs ran through the streets and markets of Baghdad, screaming: “Make room for my horse and keep away lest it kicks you.”

As soon as the people noticed his antics, they commented that Buhlool had gone insane. When Haroon Al-Rashid was informed of this, he said: “Buhlool has not become insane; rather he has saved his religion and has escaped our clutches. He has enacted this in order to prevent himself from interfering in the affairs and the rights of the people.”[73]

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

3 – Abu Hurairah Failed!

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

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

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

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

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

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

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

Another of the evil deeds committed by Abu Hurairah was that, in order to acquire riches from Mua’wiyah, he accompanied the latter to the mosque of Kufah and slapping his forehead several times in full view of the gathering, said: “O’ People of Iraq! Do you think I shall ascribe a lie to the Holy Prophet (s.a.w.) and thereby burn myself in the fire of Hell? By Allah! I have heard theHoly Prophet (s.a.w.) say: ‘For every prophet there is aholy sanctuary and mine is in Madinah, between the mountains of E’er and Thaur. Whoever establishes an innovation in my sanctuary, may the curse of Allah, the angels and all the people be upon him’. I take Allah as my witness that A’li (a.s.) introduced an innovation within the sanctuary of the Holy Prophet (s.a.w.).” (God Forbid).

Mua’wiyah was so pleased with this statement that he rewarded Abu Hurairah and made him the ruler of Madinah.[74]

4 – Ibrahim (a.s.) and the Sacrifice of Ismai’l (a.s.)

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

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

Ibrahim (a.s.) said to Ismai’l (a.s.): “O’ My beloved son! I have dreamt that I am sacrificing you; what do you think about this?”

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

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

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

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

As a substitute for the sacrifice of Ismai’l (a.s.), Jibraeel brought a goat, which Ibrahim (a.s.) subsequently sacrificed. From here, it became a custom that those performing the hajj every year should offer a sacrifice at Mina.[75]
5 - Sa’d and the Holy Prophet (s.a.w)

One of the companions of the Holy Prophet (s.a.w.), by the name of Sa’d, was very poor and was regarded as one of the People of the Ledge[76]. He used to offer all his prayers behind the Holy Prophet (s.a.w.), who was greatly distressed by Sa’d’s poverty. One day, the Holy Prophet promised him that if he got some money, he would give it to Sa’d. Time passed but no money came to the Holy Prophet (peace be upon him and his holy progeny) who became even more distressed at Sa’d’s situation. It was at this time that Jibraeel descended from the skies, bringing with him two dirhams.

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

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

Turning to him, the Holy Prophet (s.a.w.) asked: “Can you engage yourself in business?”

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

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

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

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

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

When the Holy Prophet (s.a.w.) noticed Sa’d’s lateness for prayers, he said to him: “Sa’d, this world has made you so busy that it has even weaned you away from your prayers.”

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

The Holy Prophet (s.a.w.) was disturbed at Sa’d’s involvement with his wealth and his negligence with respect to his acts of worship. At that moment, Jibraeel descended and said: “Allah has said: ‘We possess knowledge of your distress. Which of the two states do you prefer for Sa’d?”

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

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

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

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

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

Sa’d handed the money to the Holy Prophet (s.a.w.) and within a short time, his financial situation turned a full circle and before long he found himself in his previous state.[77]

Notes:

[70] Holy Qur’an, ch. Al-Mulk (67), vs. 2.

[71] Al-Kafi, vol. 8, pg. 75, (New Edition).

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

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

[74] Paighambar Wa Yaaraan, vol. 1, pg. 154-166.

[75] Taareekh-e-Anbiya, vol. 1, pg. 164-169.

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

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

Refrain from Hurting and harassing others

Refrain from Hurting and harassing others

Allah, the Wise, has said: (Verily those who annoy Allah and His Messenger - Allah has cursed them in this World and in the Hereafter.)[105]

The Holy Prophet (s.a.w.) said: (It is not permissible for a Muslim to look at a brother Muslim in a manner that hurts and inconveniences him.)[106]

Short Explanation:

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

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

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

1 – Harassment of Imam Sajjad (a.s.)

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

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

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

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

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

After hearing this, the comedian stopped his annoying behaviour and mended his ways.[107]

2 – Qaroon and Musa (a.s.)

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

Musa (a.s.), in compliance with God’s orders, sought zakaat from him, but Qaroon used to say: “I too possess knowledge of the Torah and am not inferior to Musa in any way; why should Ipay zakaat to him?”

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

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

The woman accepted the offer. The next day Bani Israel had gathered and Musa (a.s.), with the Torah in hand, was engaged in preaching to them. Qaroon, in all his finery, was also present in the crowd along with his attendants. Suddenly, the woman stood up, but as she looked at the saintly face of Musa (a.s.), she experienced a change of heart and cried out aloud: “O’ Musa! Do know that Qaroon has promised me a hundred thousand dirhams if I accuse you, in front of Bani Israel, of having committing adultery with me; but (I declare that) you have never committed such an act and God has protected your holy personality from such uncleanness.”

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

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

According to another report, Musa had been preaching the people about his Sharia’h when, in the course of his lecture, he said: “A person who does not have a spouse and indulges in adultery shall be punished with one hundred lashes and a person who possesses a spouse and (yet) commits adultery, shall be stoned to death.”

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

“Yes,” replied Musa.

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

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

The woman was brought before Musa (a.s.) who, placing her under oath to speak the truth, asked her: “Have I committed adultery with you?”

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

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

Qaroon stood humiliated while Musa (a.s.) began weeping, fell down in prostration and supplicated: “O’ God! Your enemy has hurt me and sought to disgrace me by means of calumny. If I am Your Prophet, grant me ascendancy over him.”

Then he cursed Qaroon whereupon Divine punishment overtook him and the earth consumed him.[108]

3 – It is Forbidden to Hurt a Mu’min

Husain Ibn Abi al-A’laa narrates: I started out for Makkah in the company of twenty other persons. At every resting place, I would slaughter a goat, in order to provide the people with food. When I arrived in the presence of Imam Sadiq (a.s.), he said to me: “O’ Husain! Woe be unto you that you hurt and cause inconvenience to the Mu’mineen.”

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

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

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

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

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

The Imam (a.s.) advised, “A Mu’min, in the eyes of God, is more honourable than the angels, the mountains, the seven skies, the seven earths and everything that exists in them.”[109]

4 – Harassing Amirul Mu’mineen (a.s.) is akin to Harassing the Holy Prophet (s.a.w.)

A’mr Ibn Shaas Aslami, one of the companions present during the treaty of Hudaibiyah, narrates: Once, A’li (a.s.) and I had embarked upon a journey towards Yemen. During the journey, I happened to get upset with him and my heart was filled with malice towards him.

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

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

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

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

He said, “Yes, you have troubled me for whoever has troubled A’li (a.s.) has troubled me too.”[110]
5 – Maltreatment by Mutawakkil

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

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

Later on, Mutawakkil forced the Imam (a.s.) to move from Madinah to Saamarra. Here, he initiated a fresh wave of persecution and harassment, some instances of which follow: One night, Mutawakkil called Sa’eed, his doorkeeper, and instructed him to climb into Imam’s house and snoop around with a view to finding wealth or weapons. If they were found, he should confiscate them.

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

On yet another occasion, he had the Imam (a.s.) brought before him and ordered four Khazar Jilfi slaves[111] to attack him with swords, but the Imam (a.s.), utilizing the power of Imamate, miraculously repulsed this attack.

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

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

U’mar Ibn Faraj, who was made the governor of Makkah and Madinah by Mutawakkil, was ordered to prevent the people from helping or showing kindness to the descendants of the Holy Prophet (s.a.w.). The people, out of fear, refrained from assisting these descendants whose condition became so miserable and adverse that they did not even have proper garments to wear. This harassment and torture reached such a stage that Muntasir, Mutawakkil’s son, out of love for Amirul Mu’mineen (a.s.) was eventually promptedto murder his own father.[112]

Notes:

[105] Holy Qur’an, ch. Al-Ahzaab (33), vs. 57.

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

[107] Darsi Az Akhlaaq, pg. 120; Al-Amaali (Sheikh Mufid), pg. 128.

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

[109] Namunah-e-Ma’arif, vol. 2, pg. 453; La-aali al-Akhbaar, pg. 135.

[110] Daastaan-hai Az Zindagi-e-A’li, pg. 112; Mustadrak al-Sahihain, vol. 3, pg. 122.

[111] These were stupid, brutish and wee-eyed people.

[112] Muntahal Aa’maal, vol. 2, pgs. 378 – 384.

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