Islamic Story 34: Khuzaimah and the Roman Emperor

Khuzaimah Abrash, the Arabian king, never embarked upon any task without first conferring with the Roman Emperor who was one of his closest friends.  Once, with the intention of seeking the Emperor’s opinion regarding his children’s fortune, he sent a letter to him with his herald. In the letter, he wrote:

“I feel I should set aside great riches for each of my sons and daughters in order that they do not fall into bad times after me.  What is your opinion in this affair?”

The Roman Emperor replied:  “Wealth is a sweetener - unfaithful and impermanent!  The best service for your children would be to embellish them with good morals and laudable attributes, which will lead to permanent leadership in the world and forgiveness (of sins) in the hereafter.”

Tafsir Surat al-Adiyat (The Courser)

By: Ayatullah al-Uzma Nasir Makarim Shirazi in Tafsir Namuneh
Translated from Farsi into English by: Fatima Zabeth Beenesh

Surat Al-`Ādiyāt (The Courser) - سورة العاديات
This sura descended at Medina and it has 11 aayat
The contents and virtues of Surat Al-`Ādiyāt
The interpreters of gracious Quran had a lot of discussion about the descent of Sura e Adiyat whether it is descended at Mecca or Medina. Most of them count it as Makki(belong to Mecca) where as a group of them believe it is Madani (belong to Medina). The closing end of the ayaat is short and they relied upon the vows and stressed upon the subject of the judgment day which gives evident about its being Makki.
From another side the contents of the vows of this sura fits to large extent to the matter of Jihad (the holy war) as they are narrations which mentioned this sura descended after the war of Zatus Salasal (the war fought on the eighth year of the hijrat, in that a large group of unbelievers were arrested and they were tied by the strong ropes hence it is named as Zatus Salasal which will be explained later). it proves that it is Madani. Even the vows in the beginning of the sura express the movement of the hajjaj (pilgrims) towards mina and mash’aril haram proves of its being Madani.
It is true that the Arabs were following the traditions of the hajj that was prevailing with all its roots and details of prophet Ibrahim’s peace be upon him traditions. But they were mixed with the superstitions in such a way that it seems impossible for the noble Quran to swear upon it.
According to its total dimensions we prefer it to be Madani (descended at medina). As we told that is clear by the contents of the sura, it is mentioned in the beginning there are vows which are awakening and after that the weak points of the human kind like blasphemy, miserliness, adoring the money-orientated life and finally a brief and evident indication towards the judgment day and the grip of divine knowledge surrounding over his creatures, ended the sura.
About the merits of reading the sura, from the prophet Muhammad peace be upon him we read: the one who reads the Sura e Adiyat he will be given ten times more virtues equal to the number of the pilgrims present on the night of the festival of sacrifice Baqr Eid those halt at the Mazdalfa.
In another hadis by imam Sadiq alaihis salam we read: the one who recites continuously the Sura e Adiyat, the Loving and Praiseworthy God raise him up along with amiral mominin Ali alaihis salam on the Resurrection day. He will be in the company of Maula Ali alaihis salam and his campany.
By some of the narrators in defining the virtues of Sura e Adiyat they said: It is equal to half of the dignified Quran.
It is fully evident that so much virtues of Sura e Adiyat is for those people who moulded the pattern of their life upon it and must have total faith in it.
Al-'Adiyat (Those That Run)
وَالْعَادِيَاتِ ضَبْحًا
(100:1

By the (high spirited horses) that run, with puffing (breath),
فَالْمُورِيَاتِ قَدْحًا
(100:2)
Striking sparks of fire (by their hooves),
!فَالْمُغِيرَاتِ صُبْحًا
(100:3)
And rubbing to raid at dawn
!فَأَثَرْنَ بِهِ نَقْعًا
(100:4)
thereby raising clouds of dust,
!فَوَسَطْنَ بِهِ جَمْعًا
(100:5)
Penetrating forthwith into the midst (of the foe);
!إِنَّ الْإِنسَانَ لِرَبِّهِ لَكَنُودٌ
(100:6)
Most surely man is ungrateful to his Lord.
!وَإِنَّهُ عَلَى ذَلِكَ لَشَهِيدٌ
(100:7)
And to that fact he bears witness (by his deeds);
!وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ
(100:8)
Verily, to the love of wealth he is most ardently devoted.
!أَفَلَا يَعْلَمُ إِذَا بُعْثِرَ مَا فِي الْقُبُورِ
(100:9)
But does he not know that [on the Last Day,] when all that is in the graves is raised and brought out,
!وَحُصِّلَ مَا فِي الصُّدُورِ
(100:10)
And all that is [hidden] in men's hearts is made apparent.
!إِنَّ رَبَّهُم بِهِمْ يَوْمَئِذٍ لَّخَبِيرٌ
(100:11)
Most surely their Lord that day [will show that He] has always been fully aware of them?

All about its descent
In a hadis it is mentioned that this sura descended after the war of Zatus Salasal.
On the eighth year of the hijrat (Hegira, a journey to a more desirable or congenial place.), the great prophet peace be upon him was informed that 12000 horse men were gathered in the territory of Yabis and they gave the oath that they will not lay down to rest until they kill the great prophet peace be upon him and hazrat Ali alaihis salam and disperse the force of Islam.
The great prophet peace be upon him gathered a great number of followers under the leadership of some of his companions and sent them to negotiate with the enemies. They returned back without any result after many negotiations. Finally the dignified prophet peace be upon him appointed with hazrat Ali alaihis salam along with the large number of the Muhajir (emigrants) and Ansar (assisters) and sent them to fight with them.
They rode with high speed towards the territory of enemy, at the night hours too, continued their journey and surrounded the enemy at the dawn. In the beginning they presented the religion of Islam to them, when they refused the troops of Islam attacked them and still it was dark, they crushed them and killed a number of them. And arrested their women and children and plundered a large booty.
The sura of Adiyat descended as the army of Islam was still at their way back to Medina. The prophet of Allah was arrived for the morning namaz and recited this sura in the namaz and after finishing the prayers his companion expressed: for the first time we are hearing this sura.
He replied: Yea Ali alaihis salam defeated the enemy and last night jibril (Gabriel) alaihis salam by bringing the glad tiding conveyed me the news.
A few days later they entered the city of Medina with large booty of war.

Definition:
Swear by the enlightened holy warriors!
As we said this sura started with the awakening vows, at the beginning it said: swear by the galloping horses who are puffing heavily and proceeding (towards the battle field).
وَالْعَادِيَاتِ ضَبْحًا
(100:1)
Or it vows upon the camels of the pilgrims who runs from the territory of Arafat towards the Mash’arul Haram and from the Mash’ar proceeds in fast speed towards the Mina.
عَادِيَاتِ
Is above term is the plural of the below term
عاديه
Which means to get apart and overtake, here it means to run fast.
ضَبْحًا
The above term means the rapid panting of the running horses we hear it while they run.
As we indicated above in the definition of the ayat they are two views.
The first swear is by the horses that run in high speed towards the battle field. Whereas jihad is the holy war and these animals for the sacred cause acquire that value and status, worthy of swearing on their name.
In another interpretation the swear is by the name of the camels while performing the duty of hajj and halting between the holy places and the moving with high speed. As a result they sanctified them and worth to vow upon their name.
In a hadis it is mentioned that Ibn Abbas stated: I was at Hajr Ismail near the house of ka’ba a man came to me and asked me about the ayat:
وَالْعَادِيَاتِ ضَبْحًا

It means the horses while attacking in the cause of jihad (the holy war of Islam) and return back in the darkness of the night to their resting place. The soldiers set fire and prepare food for them.
That man went a little far-off and approached Ali alaihis salam as he was near the Zam Zam well and asked about the same ayat.
He said: did you ask anybody this question before me? He replied: Yea, I had asked Ibn Abbas before. He replied: It means the horses attack in the cause of Jihad. He said: Go call him and bring him to me.
When I came at the service of Ali alaihis salam, he said: Why do you give fatva (judgment) about the anything which do not know at all. The first war in Islam was (Muhammad’s war against infidels) gazva of Badr and we were not possessing more than two horses, one belonged to Zubair and another to Miqdad and the meaning of the adiyat is the horses. Not even the he camels that are travelling from Arafat to Mash’ar and from mash’ar to Mina.
Ibn Abbas said: As I heard it, I had altered my opinion and accepted the impression of ameer mominan Ali alaihis salam.
There is a possibility that the term “adiyat” has a vast meaning that is the horses of the holy warriors ‘Mujahideen’ as well as the camels of pilgrim’s ‘Hajis’. The above narrations we extract that we must not confine only to the horses as this term everywhere proves true. Its evident proof is the horses of the pilgrims too.
Then it adds: Swear by those who ignited the sparks of the fire.
!فَالْمُورِيَاتِ قَدْحًا
(100:2)
The horses of Mujahideen who move fast towards the battle field and the sparks glimmer by the effect of the contact of their horse’s hooves with the desert stones or by the effect of the camels hooves upon the stones and the pebbles moving in high speed towards the sacred locations of hajj.
Or the tribes or the groups who light the fire on the locations of hajj to prepare the meals or indicate those who creates the flames of war and holy combat or the tongues by the smashing statements create blaze in the heart of the enemy. Or some of the interpreters point out towards those who try hard to fulfil the needs of the people, these people proceed same as sparks that emerge out of the stones when strike upon them. But these suppositions are mostly improbable outward appearances by the two previous definitions.
مُورِيَاتِ
The above term means to create fire
قَدْحًا
To Strike one another, the stones, wood and iron for creating a sparks of light.
Then in the third vow it said: swear by those who attacked the enemy at the dawn of the day.
!فَالْمُغِيرَاتِ صُبْحًا
(100:3)
As Tabrisi related in the “Majamail Bayan’: it was the custom of the Arabs to reach near to the place of rival over night and sit in the ambush so that to attack them in the morning hours.
In the sha’n e nuzul (all about its descent) of the ayat we read: the army of Islam under the command of Ali alaihis salam took advantage of the night’s darkness and advanced towards the battle field and lied in wait near the tribe of enemy and in the morning hours attacked them like a thunder bolt, Before facing any reaction by the enemy and crush their power.
And if the vows are about the camels of pilgrims’ hajjis these ayaat are indicating towards the caravan of the camels in the morning hours of eid from Mash’ar to Mina.
مُغِيرَاتِ
The above term means to attack upon the enemy and rush around them.
Then indicated towards other specifications of the mujahideen ‘the holy warriors’ and their riding animals and added: they rushed upon the enemy in such a rapid manner that they scattered the dust and sand everywhere.
فَأَثَرْنَ بِهِ نَقْعًا

أَثَرْنَ
It means to spread the dust and smoke and sometimes it gives the meaning, to create excitement and to spread the waves of sound in the air.
نَقْعًا
The above term means the dust.
In defining the last specifications of them, it expressed: In that same morning hours they appeared amidst the enemy.
فَوَسَطْنَ بِهِ جَمْعًا

Their attack was in such flash like manner and shocking that within a few moments tore down the rows of the opponent warriors and rushed into their heart and scattered their gang. It is the result of the speedy action, alertness, promptness, vigilance, heroism and courage.
Or it is indicating the entrance of the haji’s pilgrims from mash’ar in the heart of Mina.
Some defined, to surround the enemy like a ring. Jihad have such a greatness even the breath of the holy warrior horses is worthy to swear upon them, the spark of their hooves created by striking to the stones and similar is the dust dispersed in the air. Yea the dust related to the scene of holy war is valuable and excellent.
Some said: By the vows may be it means the human souls who can transfer their perfection to the others. The glow of their knowledge expresses by their thoughts and attack upon their capricious desires and fancies. And spread the divine enthusiasm in their inner souls and among the others. And finally establish their status among the Ili’een (the highest place in the heaven).
But it is evident that we can never accept them as a definition of the above ayaat however they appear to the mind similar to the definition of the ayat.
After declaration of these great vows responded the vows that are the deeds for which the vows are solemnised and said: Verily the human being is miserly and unthankful towards the blessings of his creature.
إِنَّ الْإِنسَانَ لِرَبِّهِ لَكَنُودٌ

The same man who is untrained, the person upon who’s heart the light of divine education did not shined, finally the person who is submitted to the disobedient natural instincts, passions and the lusts. He is surely submitted to ungratefulness, he is close fisted and miserly.
كَنُودٌ
The above term is defined to the land where nothing is grown and it is applied to the man who is unthankful and miserly.
The interpreters defined the term ‘kanud’ in different manners. Abul Fatuh Razi had quoted fifteen meanings for this term. Almost they are the branches and shoots of that basic term which is mentioned above. Such as:
1- Kanud is the person who expresses his hardships in bombastic manner and forgets his blessings.
2- Kanud is the one who eats the affluences and favours of the Generous God all lone and stay away to share with others. Hence in narration from the great prophet peace be upon him, we read: do you know who kanud is?
كَنُودٌ
They replied: The Generous God and his prophets are better aware about it.
The noble prophet peace be upon him said: he is the person who eats unaccompanied and avoids giving the charity and donations, and beats the one who is working under his hands.
3- Kanud is the person who never helps his friends who are going through hardships and worries.
4- The one whose kindness for others is very less.
5- He is the person when some blessings reach him he never wants to share them with others but as soon as the problems are inflicted upon him he gets impatient and began to complain.
6- He is the person who spends the divine blessings in the way of sins.
7- He is the one who denies the blessing of the Provider God.
However as we said all these definitions are the true branches and shoots of the thanklessness and miserliness.
Here by the man we mean the mischievous, restless, rebellious and disloyal people. Some defined it as kafir ‘infidels’. Else surely every man is not like that besides verily there are many a people, for them gratefulness, donation and endowment is stirred in their soul. They are disgusted with the miserliness and unholy things. Same way the people in the shadow of faith upon the Provider God stepped out from the valley of the selfishness and egoism and flied in the sky of the wisdom and knowledge of the names and the qualities of the All Knowing God and attaches themselves to the divine morality.
Then it adds: he himself is the witness upon that term.
وَإِنَّهُ عَلَى ذَلِكَ لَشَهِيدٌ

As the man have the insight in his inner self. If he is able to conceal his qualities from each and every person but he cannot hide it from the All Seeing God and his own inner self whether he admits it or denies it.
Some say the pronoun Innahu
إِنَّه
Turns towards the most High and Sublime God that means The Observer God is the witness over the Kanud (bad) qualities of the man.
By the other probability it means that the witness of man himself for his own sins and faults, for this reason it is brought in the most of the ayaat of Quran. This term has very detail and wide meaning that it may include the presentation of the witnesses of man about his own offensiveness and miserliness committing in this world.
Though it is true that the man is helpless in discovering himself and in other words he deceives his own conscience and adorns his devilish and dreadful qualities and visualise them beautiful in his image. But in the specific issues the miserliness and the blasphemy is so much evident that he cannot cover it and he cannot deceive his conscience.
Once more in the ayat it adds: he had severe and intense attachment in the riches and materialism.
وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ

And this intense and unlimited affection towards the wealth and richness creates the miserliness, ungratefulness and wickedness in him.
Certainly the term below
الْخَيْر
Had vast meaning that includes every type of kindness,
Verily the attachment towards the good deeds like gaining the knowledge and awareness in science, piety, to attain the heavenly abode and well being is not the disagreeable matter to be criticised by noble Quran but hence the interpreters defined it to the wealth according to the situation in the serial order of the ayaat and some of the other ayaat of dignified Quran are the witness upon it in the ayat 180 of Sura e Baqara it is said: Al-Baqara (The Cow)
كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ إِن تَرَكَ خَيْرًا الْوَصِيَّةُ لِلْوَالِدَيْنِ وَالأقْرَبِينَ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ (2:180)
Prescribed for you when death approaches [any] one of you if he leaves wealth [is that he should make] an inheritance for the parents and near relatives according to what is acceptable - a duty upon the righteous.
Certainly using the word khaer
خَيْرًا
Upon the wealth is for the reason that the wealth is fair in its own limits. It can be the source of many excellent deeds but the ungrateful and miserly man obstructs its main cause and utilizes it in the way of selfishness and dictatorship.
Then with a Confirmatory interrogative question blended with warning it adds: Does not this ungrateful, miserly and materialistic man knows that whatever present in the graves get alive.
!أَفَلَا يَعْلَمُ إِذَا بُعْثِرَ مَا فِي الْقُبُورِ
(100:9)
The time when it is expressed whatever hidden in the heart such as blasphemy, faith, sincerity, untruth, pride and humbleness, the virtuous and evil intentions.
!وَحُصِّلَ مَا فِي الصُّدُورِ
(100:10)
On that day their Provident Lord of universe is all aware of their deeds and intentions and according to that he rewards them.
إِنَّ رَبَّهُم بِهِمْ يَوْمَئِذٍ لَّخَبِيرٌ

بُعْثِرَ
Basically the above term means to make upside down and to take out whatever hidden inside. While giving life to the dead bodies, the graves are overturned, whatsoever inside it, get visible. In the above ayaat these terms are used regarding the judgement day.
مَا فِي الْقُبُورِ

مَا
The above term is used for the creatures that do not possess wisdom.
Or for the reason that the dead bodies are still buried under the ground or for the ambiguity is prevailing upon them it is unknown that who are those people.
قُبُورِ
The meaning of above term is the graves, it does not contradicts the subject that some people basically do not possess grave for example they are drowned in the sea or may be their grave get vanished after a period of time and their graves get dispersed. May be the meaning of grave here is limitless. May be it is the place where the sands of man are located though they are not the usual graves.
حُصِّلَ
The above term means to take out the pulp from the skin same way the refinement and filtration in the minerals or to take out the gold and separate them from other metals of the mine stone. In the ayat under discussion it means to separate the good from evil concealed in the heart.
In general the faith, blasphemy, the virtues and evil qualities and the good and the bad intentions, that day it is made distinct. According to that each and every body gets it reward and punishments.
As it is mentioned in the ayat 9th of Sura e Tariq: At-Tariq (The Night-Comer)
!يَوْمَ تُبْلَى السَّرَائِرُ
(86:9)
On the Day when all I secrets will be made manifest,
يَوْمَئِذٍ
The day when the Benevolent God is all aware as He is always well aware about our deeds it is for the reason that day is the day of rewards he will gift them according to their believe and deed.
As told by some of the interpreters this term is like saying to somebody while warning it is told: soon your deeds will be introduced to you. Even today this kind of warning exists.
Yea the All-Seeing God always in every situation is perfectly conscious with inner and outer secrets but in the judgement day while giving the rewards they will become more manifest. This is the warning for all the human beings if they have full faith in it. These believe will create a dominant barrier between them and the sins. Generally from the apparent and secret sins, the inner and the outer sins and the effects of this believe upon the upbringing of human being is not concealed upon any body.

The points:

1 The connection of the vows of this Sura e Adiyat and its aim.
It is yielded by the questions concerning this sura that what is the relation existed between the vows upon the horses of the holy warriors and the verse
!إِنَّ الْإِنسَانَ لِرَبِّهِ لَكَنُودٌ
(100:6)
Hence in studying the ayaat of dignified Quran it illustrates that there is a relation between the vows and the things which are vowed upon. Basically the eloquence and fluency of the gracious Quran demands this.
About the ayat under discussion possibly the connection is in such a manner that they are existing the sacrificing people who go forward bravely and confidently in the way of jihad ‘the holy war’ and they certainly not cease to grant any sacrifice.
Though it is true that the vow is taken upon the horses but we know that their importance is for the reason that they are the tools in the hands of the mujahideen ‘the holy warriors’. In fact the vow upon the holy war of mujahideen (as well as the pilgrims of the house of Almighty God).
Some said that due to the connection which is achieved, as these animals in the way of the divine consent proceed in speed why you a human being are not submitted to him when you are the noblest of the creatures and more capable for that?

2- Does the man is miserly and ungrateful by nature?
Possibly some people by the sentence mentioned below translated kanud as:
إِنَّ الْإِنسَانَ لِرَبِّهِ لَكَنُودٌ

That means ungratefulness and miserliness is the part of the human nature. Then a question arises that whether this matter is connected with the awakened conscious and the natural talents of man which invites the man towards the gratefulness towards the provider of the blessings, how is it agreeable?
Similar other examples are here
Al-Ahzab (The Confederates)
!وَحَمَلَهَا الْإِنسَانُ إِنَّهُ كَانَ ظَلُومًا جَهُولًا
(33:72)
33:72 Verily, he has always been prone to be most wicked, most foolish.
Al-Ma'arig (The Ways of Ascent)
!إِنَّ الْإِنسَانَ خُلِقَ هَلُوعًا
(70:19)
70:19 VERILY, man is born with a restless disposition.
Hud (The Prophet Hud)
!إِنَّهُ لَيَئُوسٌ كَفُورٌ
(11:9)
11:9 behold, he abandons all hope, forgetting all gratitude [for Our past favours]
Al-Alaq (The Clot)
!كَلَّا إِنَّ الْإِنسَانَ لَيَطْغَى
(96:6)
96:6 No! [But] indeed, man transgresses.
Does all these weak points exits in the human nature? Whereas the righteous Quran expresses that the Merciful God had bestowed a lot of esteem to man and presented him superiority over all his creation: Al-Isra (The Journey by Night)
وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ وَحَمَلْنَاهُمْ فِي الْبَرِّ وَالْبَحْرِ وَرَزَقْنَاهُم مِّنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَى كَثِيرٍ مِّمَّنْ خَلَقْنَا تَفْضِيلاً (17:70

And We have certainly honoured the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference.
The answer to this question clarifies the point and that is: the human being had the two dimensions of existence. Therefore in the ascending arc he reaches to the highest point “aala Ili’eem” and in the descending arc he will reach to the lower most point “asfalus safilin”. If he establish himself under the training of the divine guides and receives the inspiration from the channel of wisdom and built his inner self applicable to the ayat:
!وَفَضَّلْنَاهُمْ عَلَى كَثِيرٍ مِّمَّنْ خَلَقْنَا تَفْضِيلاً
(17:70)
And if he turns his back towards the piety and comes out of the line of the friends of the Majestic God he acquire the face of
ظلوم - کفار- یؤس-هلوع-کنود-کفور
So there is no contradiction in the ayaat but each of them observes a dimension in the existence of man.
Yea in the nature of man all the virtues, honours, kindness are hidden. Same way the man has the capability of the opposite character too. Hence in no creature in the world of existence have such a distance in the highest ascending and lowest descending arc.

3- The greatness of Jihad!
In the dignified Quran there are countless definitions about the Jihad ‘the holy war’ and the holy warriors in the way of Allah but may be in no place it is mentioned like this way, even the breathing of their horses and he sparks of their hooves and the dust and sand created by their rapidness was known so much great valued to vow upon their names.
Specifically their swiftness in action is one the root cause of their victory in the battle field is insisted upon shaking the base of the enemy by shocking them.
And all these are educating in programming the Jihad.
It is remarkable that in the descent of the of this Sura, maula Ali alaihis salam commanded and said: In the darkness of the night make the horses standing by and to give them enough food and fit the saddles upon them to make them operational and be completely in state of the alert. When the veil of darkness began to split instantly he performed the morning namaz with his companions and immediately attacked the enemy. When the enemy got awake they found themselves laid under the hooves of the mujahideen.
This swift and surprising attack even lessened to the last extent, the casualties and in a short period of time finished the war. And interestingly all these matters are reflected very delicately in the ayaat of the Sura e Adiyat.
It is obvious that neither the horse nor the sparks of their hooves caused by contact with the stones of the desert, the sand and dust created by their feet, does not have any importance, the matter which is significant that is Jihad. And then the equipments of war as it is mentioned in the ayat 60 of the Sura e Anfal the horses of war mentioned exactly next to the power and strength.
Al-Anfal (The Spoils of War)
!وَأَعِدُّواْ لَهُم مَّا اسْتَطَعْتُم مِّن قُوَّةٍ وَمِن رِّبَاطِ الْخَيْلِ تُرْهِبُونَ بِهِ عَدْوَّ اللّهِ
(8:60)
And prepare against them whatever you are able of power and of stallions of war by which you may terrify the enemy of Allah.
O Strong and Unique God! Bestow upon us the ability to offer the sacrifice and fight the holy war of jihad to gain your consent and blessing.
O the Powerful and Dominant God! Our inner self is rebellious and tends much towards the ungratefulness and impiety, protect us from their hazards.
O the All Aware God, the Source of all Goodness! You are aware of all the internal and external secrets of everybody and well aware of our deeds, you treat us with your kindness and favour.
Ameen, O God! The Provider of the universe

Copyright © 1998 - 2012 Imam Reza (A.S.) Network, All rights reserved.

Puisi: Kuasa-Mu

sunyi
sepi
sendiri
dalam diam membaca diri

pilu
ragu
kaku
dalam syahdu menilai hati

tangis menyapa dalam pilu
tawa hadir dalam sembilu
hampa melambai dalam kelu
rindu bertakhta dalam syahdu

Duhai Sang Pemilik hati
Duhai Sang Pembolak-balik hati
Duhai Sang Kekasih hati
Duhai Sang Penjaga hati

 remukkan aku dalam Qudrat-Mu
 hancurkan aku dalam Iradah-Mu
 lemahkan aku dalam Qada dan Qadar-Mu
 binasakan aku dalam Kuasa-Mu

sungguh.....
tiada jalan bagiku
melainkan Jalan-Mu
tiada kuasa dalam diriku
melainkan dengan Kuasa-Mu

Selamat Hari Guru 2012

Setiap tahun Hari Guru nyata disambut dengan meriah. Berbagai acara dan sukaneka khas untuk golongan pendidik ini diadakan. Akan tetapi jikalau kita mau sedikit  merenung kembali,ada berjuta  makna di sebalik kata GURU. Bagi sesetengah orang menjadi guru mungkin hanyalah satu "pelarian", tawaran terakhir, kerana tak mampu mencapai pekerjaan lain yang lebih "berkelas" semisal penjawat awam di pejabat-pejabat kerajaan atau bahkan satu-satunya peluang yang mesti diterima dek kerana bimbang menjadi penganggur.Tapi bagi yang berdedikasi pula, menjadi guru adalah satu cita-cita yang tertanam dalam hati sanubari semenjak kecil lagi atau setelah memahami betapa pentingnya peranan guru untuk membimbing anak-anak bangsa.

Masyarakat mungkin sering salah menilai pribadi seorang guru. Guru juga adalah manusia biasa, yang boleh buat silap dan salah juga, yang mungkin sekali sekala ada lalai dan lupa. Guru bukanlah manusia yang sempurna, sebelum mendidik anak-anak orang lain yang bergelar murid, dia haruslah mendidik anak-anaknya sendiri dulu. Bersikap adil dan disiplin dengan semua anak sendiri dan anak-anak didiknya. Menjaga tepi kain muridnya sama seperti kasih sayang dan kepeduliannya pada anak-anaknya sendiri. Guru juga punya banyak kelemahan,setiap hari "bertarung" dalam hati, antara keikhlasan untuk memberikan ilmu dengan tuntutan "periuk nasi" di rumah.

Menjadi guru bukanlah perkara mudah. Saya sendiri turut merasai pengalaman ini. Tapi pengalaman yang paling manis adalah apabila setelah semua kepayahan,anak-anak didik berjaya menunjukkan prestasi terbaiknya. Hilang rasa penat lelah. Sama seperti bahagianya seorang ibu yang gembira melihat anak-anak yang telah dilahirkannya telah pun mencapai kejayaan.

Para guru sebenarnya tidak mengharapkan lebih dari yang patut. Harapan terbesar semoga anak-anak didik tidak melupakan ilmu yang telah diberi dan menggunakan bekalan ilmu itu di jalan kebaikan. Alangkah pedihnya hati seorang guru, jika ternyata ilmu perakaunan yang telah diajarkannya,ternyata justeru digunakan  oleh bekas anak didiknya untuk melakukan jenayah kewangan dan semisalnya. Alangkah hancurnya hati seorang guru,jika ilmu agama yang dicurah justeru diguna untuk permainan politik semata-mata, dan ada banyak lagi perkara sedemikian.

Tapi alangkah bangga dan bertuahnya seorang guru, jika ilmu fizik yang telah diberikannya pada sang murid akhirnya membawa sang murid menjadi seorang angkasawan. Alangkah bahagianya seorang guru jika ilmu yang diukir dengan susah payah, membawa sang murid menjadi seorang pakar ekonomi yang berjaya mengangkat ekonomi negara di peringkat antarabangsa.

Ustad,ustadzah,pensyarah,cikgu...atau apapun gelaran itu.....menjadi pendidik ada cabarannya sendiri. Semoga sambutan Hari Guru dari tahun ke tahun akan menjadi semakin bermakna dengan lakaran kejayaan anak-anak bangsa. Amin........

Islamic Story 33 : BAHLOOL PROVES THE THREE FACTS

Abu Hanifa was once teaching Islamic beliefs to his students. He was arguing and challenging the validity of some of the statements which had been proclaimed by Imam Ja'far al-Sadiq (a) Bahlool happened to be present as well. Abu Hanifa proclaimed that he could not agree with the three understated statements as made by the Imam. The first one was that "Allah can never be seen." According to Abu Hanifa it was impossible for a thing to exist and yet be invisible! The second things that the Imam had stated was that "Satan (devil) will be thrown in the inferno of Hell which will scorch him bitterly." Abu Hanifa argued: "How was it possible for fire to hurt 'fire', the fact that Satan was created from fire itself!" The third statement of the Imam was that "Man alone is responsible for his actions and Allah - the most powerful - has nothing to do with his actions." "How is it possible, when Allah alone guides the destiny of man without Whose will nothing can happen?" This was Abu Hanifa's third challenge. As soon as the speaker, Abu Hanifa, had made these three criticisms, Bahlool got up, took a piece of brick and aiming at Hanifa, let it go and cracked Abu Hanifa head. Bahlool was caught and taken before the Caliph for punishment. In his defence, he pleaded that he had done nothing else except reply to the three criticisms which Abu Hanifa had made against the Imam. The Caliph asked him to explain as to how and why he chose to reply by hitting and injuring Abu Hanifa. Bahlool said, "This man claims that if God is there, then he must be seen. He is now complaining of pain in his head due to the brick having hurt him. If the pain is definitely there, can he show me where it is? Well! just as pain can be there without being seen Allah also exists without being seen." "Secondly, he says that fire cannot burn fire. It is a fact that man is made out of clay and this brick with which I hit his head is also made out of clay, if clay can inflict pain and hurt clay, why can't fire do the same to fire?" "The third thing he says is that man is not responsible for his own actions but Allah does all things. If this is so, then why does he want justice from you and why does he want me to be punished for hurting him? He might as well transfer the punishment to Allah Who, according to him - is responsible for all the actions of man!" Everyone in the court was stunned at this and Abu Hanifa was dumb founded - having nothing to say. So Bahlool was released without any punishment. Thus, while some Muslim sects believe that Allah can be seen, perhaps on the Day of Judgement, the Shia Muslims say that Allah is the creator of everything; He was not created and as such he has no body like us that can be seen. If we can still believe in unseen things like air, electricity and human soul, why can't we believe in the unseen God? If we are responsible for our actions and are to be punished or rewarded accordingly, then it is only fair and just that Allan should not manipulate or compel us to do things but leave us alone to act the way we see it fit, and be answerable for those actions ourselves.

Tafsir Surat at-Takāthur (The Rivalry in Worldly Increase)

By: Ayatullah al-Uzma Nasir Makarim Shirazi in Tafsir Namuneh
Translated from Farsi into English by: Fatima Zabeth Beenesh

Surat At-Takāthur (The Rivalry in Worldly Increase)
This sura descended at Mecca and it has 8 aayaat
The contents and virtues of Surat At-Takāthur
Most of the interpreters believe that this sura (At-Takāthur) descended at Mecca. Therefore these words are basically about the self-glorification and it is about the tribe of Quraish who were showing pride and admiration in the superstitious matters.
But some of them such as late Tabrisi in the Majma’ul Bayan believe that it is descended at Medina. And whatever about the self-glorification is mentioned , it is concerning the Jews and the two tribes of Ansar and all about its being Meccan, as it resembles a lot to the chapters ‘sura’ descended at Mecca and it seems correct.
The contents of the sura, in the beginning are scolding and criticizing those who on the base of the superstition were showing pride and self-glorification to one another. Then there is a warning about the future life, judgment day and the hell fire. Finally the forewarning given about the matter of cross examination and interrogation about the matter of the divine blessings bestowed and showered upon the man.
The name of the sura is taken from the first ayat of the chapter.
About the virtues of reciting the sura At-Takāthur, we read in a narration by the great prophet Muhammad peace be upon him: The person who reads this sura, the Generous God will not take the accounts equal to the blessings he bestowed upon that person in this world and grant him the reward of reading the thousand ayaat in the gracious Quran.
In a hadis by imam Sadiq alaihis salam it is mentioned: reading this sura in the obligatory (fareeza) and Supererogatory (nafilah) namaz have the reward of the martyrs.
It is obvious that these abundant rewards are for the person who reads it and practice it in his day to day life and make his life and soul according to its contents.
At-Takathur (The Piling Up)
أَلْهَاكُمُ التَّكَاثُرُ
(102:1)
102:1
The mutual Competition for piling up of worldly things turns you away,
حَتَّى زُرْتُمُ الْمَقَابِرَ
(102:2)
Until you go down to your graves.
كَلَّا سَوْفَ تَعْلَمُونَ
(102:3)
No, soon you will come to understand!
ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ
(102:4)
And once again: No, soon you will come to understand!
كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ
(102:5)
No! If you only knew with knowledge of certainty...
لَتَرَوُنَّ الْجَحِيمَ
(102:6)
You will surely see the Hellfire.
ثُمَّ لَتَرَوُنَّهَا عَيْنَ الْيَقِينِ
(102:7)
And again, you shall see it with certainty of sight!
ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ
(102:8)
And on that Day you will most surely be called to give the account for [what you did with] the boon and blessings of worldly life!

All about its descent
As we indicated the interpreters believe this surah is descended about the tribes who were showing self-glorification to one another. And with the maximum number of people and population with their wealth, so such extent that for increasing the number of their tribe, they were approaching their graveyard and counting the graves of the dead people of every tribe.
While several people said: they were two tribes among the tribes of Quraesh in Mecca and some believe they were two tribes of Ansar (the assisters of the prophet Muhammad peace be upon him) in Medina and a few mention the self-glorification of Jews upon others, though being its Meccan is more accurate.
But it is certain that whatever is the Sha’n e nuzul it does not make its meaning, limited.

Definition:
The calamity of self-glorification for being abundant in number!
In this ayat first in a reproaching tone it is said: Showing pride to one another and self-glorification engaged you in your own self and made you forget the judgment day.
أَلْهَاكُمُ التَّكَاثُرُ
(102:1)
To the extent that you began to visit the graves of your forefathers to count their number
حَتَّى زُرْتُمُ الْمَقَابِرَ
(102:2)
The above term means to get engaged in some trivial matter and leaving behind the important tasks and endeavours of life.
أَلْهَاكُمُ التَّكَاثُرُ
(102:1)
It means showing superiority, arrogance and self-importance upon one another.
زُرْتُمُ
The above term is used to meet some body and to deal dutifully.
الْمَقَابِر
The above term means to visit the graves, according to the interpretations, to count the graves for self-glorification. The second meaning is accurate. To prove it, there is saying by hazrat Ali alaihis salam regarding this matter in his book Nahjul Balaga who after reciting the the sura At-Takāthur said: Strange! What a far-off destination and what an ignorant visitors and what an imaginary glorification and a disgrace? They are remembering the rotten bones of those people who since years had been transformed into soil. What a remembrance? Remembering the people with such an inaccessible distance, who cannot bring any advantage for them. Do you glorify the place where your fore fathers were destroyed? By counting their dead and non-existing people, do they think that they are highest in number? They are wishing to return to those dead bodies whose every single part of their structure is deformed and their movements had been altered into immobility.
These decayed dead bodies have some value if they are the source of a lesson or thoughtfulness to the people and they have no value if they turn out to be the grounds of self-glorification.
This speech of hazrat Ali alaihis salam which had indicated a part of it, is so much affecting, obvious and understandable that Ibn Abil Hadid Motazali said: I swear by the name of the person by whose name the other nations too swear, since fifty years till now I read this speech more than thousand times. And every time when I read, it impressed me in such a way that every part of my heart shivered and feared and a new knowledge of living is created in my soul. And it never been such that I did not halted and began to think about the death of the family members, friends and dear ones and accurately visualised that I am exactly similar to what the imam had described.
How much eloquently the orators, speakers and preachers defined about this subject and I keenly heard them but none of them I impressed me as I deeply felt in the words of imam ali alaihis salam.
The influence of these words within my heart is caused by the faith which the speaker possesses and his intention, certainty and sincerity created such an effect in the soul that laid its abode deep in the heart.
He in the other parts of his speeches mentioned: It is worth if all the eloquent Arab writers and orators reads it when they are assembled in their gathering and this speech must be translated for those who eagerly prostrate before it.
And here he points towards the words of Muavia LA regarding the expressiveness of the Amirul momimnin Ali alaihis salam and said: By God no one can have eloquence other than Quraish and it is recognised for them.
In the next ayat in the firm language warned them and said: It is not according to your guess, your proud feeling and glorifying yourselves. Soon you will encounter the consequences of your unreal pride and conceit.
كَلَّا سَوْفَ تَعْلَمُونَ
(102:3)
Once again to emphasize upon it, adds: then it is not similar like what you guess, soon you will distinguish it.
ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ
(102:4)
A group of interpreters felt these two ayaat are the repetition of each other on a single subject. And both cautiously inform about the punishments which is waiting for the arrogant and self-glorifying persons.
Whereas some defined that the first verse of the punishment in the grave and within the state of limbo which the human being confronts it and indicated the next verse towards the punishment of the judgment day.
In an hadis by amir al mominin Ali alaihis salam it is mentioned: a group from us were continuously in doubt with the punishment of the grave till the descent of the sura at Takathur and said:
كَلَّا سَوْفَ تَعْلَمُونَ
(102:3)
It means the chastisement of the grave.
In Tafseer e kabir of Fakhr e Razi this subject is quoted by a companion of Ali alaihis salam called Zar bin jaesh who said: we were in doubt by the torture inside the grave till we heard by one who said: this ayat is a proof of the punishment in the grave.
Then it adds: as you proud people are guessing it is not like that, if you have belief in the hereafter and you recognise it with the ilm ul Yaqeen ‘with the knowledge and belief in the depth of the heart’. You will never run after such trends. And you will feel pride and glorify your own self in these false matters.
كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ

Again to demand more attention and cautioned strictly and stated: Surely, you will see the hell.
الَتَرَوُنَّ الْجَحِيمَ
(102:6)
Then while entering in it, you will observe it with the sight of the ‘Ainal Yaqeen’ the True vision of sureness.
ثُمَّ لَتَرَوُنَّهَا عَيْنَ الْيَقِينِ
(102:7)
Afterwards on that day, all of you certainly will be asked about the blessings bestowed upon you.
ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ
(102:8)
On that day you must make clear that in what grounds you had used all your blessings? Did you use these divine gifts in the way of God’s obedience or in the line of sins? Or did you wasted the fortunate things and never paid its true value?

The points:

1- The principal source of self-glorification and pride
By the above ayat it is availed that one of the main cause of the pride, self-glorification and arrogance is the same ignorance and unawareness towards the rewards, divine punishments and no believe in judgment day.
Beside that the man’s lack of knowledge towards the weakness and instability, the beginning of his birth and his ultimate result are the one of the causes of his pride, arrogance and egotism. For this basis the noble Quran, to crush this superiority complex and self-importance mentioned the story of the ancient people in the various ayaat. How the nations in spite of possessing all the facilities and immense power, destroyed and vanished through simplest means.
By the blowing of the winds, with a heavenly spark (thunderbolt), tremble of the ground, unusual rainfall, in brief, with water, wind and earth sometimes with stones and birds destroyed and ruined them.
In spite of those entire weak points, why such a pride and egotism?
The other causes for that issue is the same feeling of weakness and insult that creates the desire to cover the failures by taking refuge in the pride, self-centredness and show off.
Hence in a hadis from imam Baqir alaihis salam we read: No body commits the arrogance and self-importance except in showing the reaction the feeling of inferiority complex. And consequently when he feels that he reached the ultimate phase of the success he does not needs to praise own self.
In another hadis by imam Baqir alaihis salam we learn: There are three things that are the acts of ignorance and those are: to feel superior concerning the forefathers, to taunt the personalities and the family status of the people and wishing the rainfall by the help of the stars.
In another hadis from the amir al mominin Ali Alaihis salam we read: two things destroyed the people, the fear of poverty ( which made the man to accumulate the wealth by any resources and means) and when he began to feel superior.
Truly the cause of greed, miserliness, adoration of the worldly life and destructive competitions and most of the evils of the society are created by this unnecessary fear of poverty, self-glorification and feeling superior from others in between the people, tribes and nations.
And therefore in a narration from the great prophet Muhammad peace be upon him we read who said: I never fear about the infliction of poverty upon you but I am frightful regarding the self-glorification among you.
لتَّكَاثُرا
At ‘takathur’ as we indicated before, actually it means the pride but sometimes it means: the hunt for more and accumulating the wealth. Thus in a hadis from the great prophet Muhammad peace be upon him, we read: Takathur is to mount up the wealth by illegal methods and to refrain oneself from giving the right to others and enclosing them in the treasures and the assets.
We end this discussion by the meaningful narration of the great prophet Muhammad peace be upon him. In the definition of
التَّكَاثُرُ أَلْهَاكُمُ

He said: The human being says ‘my possessions’ where as your belonging is your food which you eat and the clothing which you wear and the charity that you give in the way of Almighty Allah.
This is the very interesting point that the benefit of the person who amass the wealth and often does not pay attention of its being legal or illegal (haram or halal) he does not have more than what he drinks, eats and wears or gives in the charity and we know: what he personally spends is very trivial it is far more better to increase the wealth by the manner of charity.

2 - Certainty and its stages
It is evidently proved that certainty is contrary to doubt, as knowledge is opposite to ignorance. And according to the narrations and information it is assumed that the final phase and best of the man is the certainty “yaqeen”. Imam Baqir alaihis salam said: Believe is one level further more than Islam and piety is one stage advance than believe. Then adds: The thing which is distributed very less among the people is certainty “yaqeen”.
The narrator enquired: what is certainty? Imam Baqir alaihis salam replied: The reality of certainty is total reliance upon the Supreme power of Majestic God and being submitted before his untainted and pure being. Being content before the divine consent;

Free-will and Deternism
; And leaving our each and every matter to the Sovereign God.
The superior status of certainty and firmness in confidence is higher than piety, believe and Islam, it is the matter which is highlighted in the next narration.
In a hadis by imam Jafar Sadiq alaihis salam we read: The sign of the perfect believe of the Muslim nation is; One must not make the people happy by receiving the divine wrath and he must not reproach and blame the people for what the Merciful God did not given him. (He must not count them responsible for his bereavement and deprivation). The Benevolent God enclosed his justice, impartiality, peace, contentment and comfort in the firm believe and dumped the grief and sorrows in the basket of doubts and discontentment.
From these term and other expressions it is well acquainted that when the man reached the stage of certainty “Yaqeen” he feels a specific peace conquered his entire heart and soul.
For reaching this stage of Yaqeen “certainty” there is phase which is mentioned in the ayat 98 of sura e Waqiya:
Al-Waqi'a (The Event)
إِنَّ هَذَا لَهُوَ حَقُّ الْيَقِينِ
(56:95)
Indeed, this is the true certainty.
It indicates about that true certainty and that has three stages.

1-Ilm al-Yaqeen
It is that when the man with some reasons bring faith, like the person who by seeing the smoke brings faith in the existence of the fire.

2 - Aenul Yaqeen
It happens at the juncture when the man reaches the stage of observation for instance with his own eyes sees the fire.

3- Haqqul Yaqeen
It is such that he enters the fire then sense the burn and defines the qualities of the fire and this is the highest stage of the Yaqeen ‘conviction’.
The researcher shaik Tusi in one of his statements said: Yaqeen is the same deciding, firm and obedient belief which is impossible to decline. In fact it consists of two combined knowledge, the science of observable things and the knowledge against which gaining the knowledge is impossible and it has certain stages such as:1- Ilmul Yaqeen, 2-Aenul Yaqeen and 3-Haqqul Yaqeen.
In fact the first stage has the common aspect and the second stage is for the pious people and the third stage for the esteemed and the sacred people.
And hence in a narration, it is mentioned that by the prophet Muhammad peace be upon him when asked: we have heard that the companions of hazrat Isa alaihis salam ‘Jesus’ were used to walk upon the deep waters.
He replied: if they were possessed of more firm certainty ‘yaqeen’ they would have walked in the air.
The late scholar Allama Tabatabai after describing this hadis adds; everything runs around the axis of Yaqeen the firm and certain believe towards the Glorious God and to suppress the world of the resources for development from the liberty. Therefore if there is more belief and absolute faith towards the divinity, same way the worldly things will become obedient and submissive before him.
And this is the secret of the relation between the firm and certain believe towards the Glorious God “Yaqeen” and the unusual possession over the existing world.

2- Everybody will see the hell
The above verse has two definitions: first that by seeing of hell means on judgment day which is specifically for the unbelievers and all the human beings and the Jennies (jinnath) as according to some of the verses of the noble Quran the entire human kind will pass by the edge of the hell.
The other definition is the seeing of hell by the witness of heart in this same world and in this case this sentence is the answer to the matter is conditional, which said: If you possess the ilmul Yaqeen you would have observe the hell with your own eyes of the heart. As we know the heaven and the hell are created in this world only and they have their own appearance.
As we have mentioned previously the first definition is more appropriate therefore this matter is definite and unconditional.

3- Which of the blessings are enquired about on the judgment day?
In the last ayat of this sura we read that certainly all of you we will be asked about the blessings of God. Some interpreted, by this term it means good health, contentment and peace. A few say it consist of all the blessings.
In a hadis from amirul mominin Ali alaihis salam we read: Nayeem are the dates and the cool water.
Whereas in another hadis we read that Abu hanifa asked imam Jafar Sadiq alaihis salam about its definition, imam Jafar Sadiq returned the question to him and said: what do you mean by nayeem 'blessings'? Abu hanifa said: it is food and cool water and added: if he wants he keeps on to ask you whatever morsel you eat and the sips you drink, you have to stand a lot there, then what is nayeem?
We 'ahl e bait' are nayeem that the Benevolent God had blessed the people and gifted the love among them after the conflict he attached their hearts by means of us, guided them towards Islam. Yea nayeem is Prophet Muhammad peace be upon him and his family.
The definition of this narration that 'nayeem' has the vast meaning it includes the entire divine gifts which are spiritual such as religion, believe, Islam, Quran and Vilayat and various material individual and social blessings, of course the blessings which have more importance are 'believe and Vilayat'. It will be mostly asked about them that did you fulfilled their right properly or not? And evidently there are the narration that negates the material blessings includes in this. It gives the meaning that you must not leave aside the more true important matters and go for the lesser important true issues. In fact it is a warning to the people in the series of the divine blessings, gifts and blessed circumstances before which they have a serious duty.
How is it possible about these blessing it should be asked? Because they are in the possession of the man and they must be appreciated for each and every one of his favours. The man must be thankful for them when they use and consume them.
O Beneficient God! Shower upon us uninterruptedly your infinite favours specifically the gift of the right believe and vilayat (care and guardianship).
O Guardian of faith God! Bless us the grace to pay back rightly the duties of your favours.
O Majestic God! Increase your great favours and never take it from us.
Ameen! O God, the provider of the the whole universe

Copyright © 1998 - 2012 Imam Reza (A.S.) Network, All rights reserved.

Islamic Story 32: Are you a wealthy man?

A saint was praying silently. A wealthy merchant, observing the saint's devotion and sincerity, was deeply touched by him. The merchant offered the saint a bag of gold. "I know that you will use the money for Allah's sake. Please take it."

"Just a moment." The saint replied. "I'm not sure if it is lawful for me to take your money. Are you a wealthy man? Do you have more money at home?

"Oh yes. I have at least one thousand gold pieces at home," claimed the merchant proudly.

"Do you want a thousand gold pieces more? Asked the saint.

"Why not, of course yes. Every day I work hard to earn more money."

"And do you wish for yet a thousand gold pieces more beyond that?"

"Certainly. Every day I pray that I may earn more and more money."

The saint pushed the bag of gold back to the merchant. "I am sorry, but I cannot take your gold," he said. "A wealthy man cannot take money from a beggar."

"How can you call yourself a wealthy man and me a beggar?" the merchant spluttered.

The saint replied, "I am a wealthy man because I am content with whatever Allah (SWT) sends me. You are a beggar, because no matter how much you possess, you are always dissatisfied, and always begging Allah (SWT) for more."