Alhassanain(p) Network for Heritage and Islamic Thought

6: Expressing An Eagerness To See Him

This is one of the distinguishing characteristics of the Imam’s (as) followers. There is no doubt regarding its praiseworthiness and preference. Numerous traditions and supplications mention this quality. How beautifully it is expressed in a couplet:

The heart burns and tears flow in the eagerness to see you. The desire to see is burning us and the tears of separation are going to drown us.

Have you ever seen a drowning man in flames?

That which supports this point is the statement of Amirul Momineen (as) in which he has expressed his eagerness to see the Imam as mentioned in a tradition in which he has described His Eminence Mahdi (aj) in the Chapter of Letter ‘A’in’. In that traditional report Imam Ali (as) described some of his qualities and ordered his allegiance and acceptance of his leadership, then he sighed and putting his hand to his chest expressed his eagerness to see the Imam of the Time (aj).

The complete text of this traditional report has passed in the Chapter of the Knowledge of His Eminence (first volume of this book). Also in support of this point is that which is mentioned in Biharul Anwar quoting from Mazar Kabir through the author’s own chain of narrators from Ahmad bin Ibrahim that he said: I mentioned to Abu Ja’far Muhammad bin Uthman my eagerness to see our master and he said: In spite of eagerness are you really inclined to see him? I said: Yes.

He said: May the Almighty Allah reward you for your eagerness and give you the honor of seeing him easily, O Abu Abdullah do not pray for seeing him and being in his company as these are important divine matters and it is better to accept them. But pay attention to his Ziarat…1

I say: It is clear that having an eagerness to see the Imam is a good thing, as it is a part of having love for him, and as implied in the statement: ‘May the Almighty Allah reward you for your eagerness’. It also clarifies that there is great reward for this as mentioned in a tradition of Imam Ja’far Sadiq (as).

But as for his saying: ‘O Abu Abdullah do not pray for seeing him’ it is actually seeing him like the previous Imams, that is one could meet them whenever one wanted. Although the fact is that request to see the Imam is not absolutely prohibited, rather it is among the duties of the religious and many have been known to have got this honor.

That which proves this matter is the sentence: Because during the period of occultation you be eager for him and do not request that you get to live with him as it is a divine matter. Because if meeting the Imam and being in his company had been absolutely prohibited so many people would not have got that opportunity.

And it is something opposed to what is apparent, because traditions and incidents with regard to the meeting the Imam are based on reports of reliable persons. And lastly, it is clear that the sentence: ‘Have eagerness to see him’ is a positive statement and it shows the virtue of longing to see the Holy Imam (as). It can also be supported by the tradition of Biharul Anwar, in which through the author’s own chain of narrators it is narrated from Muhammad bin Muslim that he said: I was on way to Medina while I was very sick and in pain.

Imam Muhammad Baqir (as) was told that Muhammad bin Muslim is very ill and the Imam sent a servant with medicinal liquid to him. The servant came to him, handed him the vessel and said: Drink it now. The Imam has told me to wait and make you drink it in my presence. A fragrance of musk arose from the vessel and it looked delicious and cool. After I drank it, the servant said: My master said that after you drink it, you come to meet him. I was thinking what the Imam will say, and the fact that previously I didn’t have the strength to get up; but when the drink entered my insides it seemed as if I had been released from being tied up. I got up and came to the Imam’s place, and asked for his permission to enter.

The Imam called out: You have become healthy; come in. I entered crying and greeted the Holy Imam (as) and kissed his hand and head. His Eminence (aj) said: O Muhammad, why are you crying? I said: May I be sacrificed on you, I am crying due to my loneliness, distance from you and disability to remain with you and see you.

He replied: Rarely does the Almighty Allah put our followers in these circumstances or through such hardships. And as for what you mentioned about being away from the native place; you should see how Abi Abdullah (as) lies so far away from his hometown besides the banks of Furat. And as for the distance that you mentioned, the believer is in this world is alone and unidentified. Till he leaves the abode of the world to enter into divine mercy. And as for what you mentioned about not being able to meet us and see us; the Almighty Allah knows what is in your heart and your rewards is with Him only.2

I say: In Mazaar this tradition has been narrated from Kamiluz Ziaraat with some additions that emphasize the excellence of the tomb of Imam Husain (as).

Notes

1. Biharul Anwar, Vol. 102, Pg. 97, Chapter 7

2. Biharul Anwar, Vol. 101, Pg. 120, Chapter 16, Tr. No. 9

7: Relating The Praiseworthy Qualities Of Imam (aj)

To remember Imam (aj) through the mention of his Fadail (special qualities). Proof for this is based on the general traditions that recommend the narration of the Fadail of other Purified Imams (as). For example it is mentioned in Al-Kafi that Imam Ja’far as-Sadiq (as) is reported to have remarked,“It is the duty of a group of heavenly angels to look at two or three people who are discussing the Fadail of Aale Muhammad (as). One of the angels says, ‘Look at them! In spite of the fact that they are so few in number and in spite of having so many enemies, they are still discussing the Fadail of Aale Muhammad (as).’ The other group of angels says:

That is Allah’s grace; He grants it to whom He pleases, and Allah is the Lord of mighty grace. 1

In the same book through the author’s own chain of narrators it is narrated from Maseer from Imam Muhammad Baqir (as) that he said to me: Do you have secluded meetings and discuss among yourselves what you like? I replied: Yes, we indeed talk about the excellences of Aale Muhammad in private. The Imam said: I would like it very much to be present in those gatherings. By Allah, I like your fragrance and your souls. Indeed you are following the religion of the Allah and His angels, thus you help it through piety and effort.2

In the same book it is narrated from Imam Musa Kazim (as) that he said: That which is most despicable for Satan and his group is mutual interaction of the believer for the sake of Allah. He said: When two believers meet and remember Allah and discuss the excellence of us, Ahle Bayt (as), Iblees scratches his face badly and then his soul screams due to the intensity of pain so much that the angels of the sky and the custodians of Paradise hear it and they curse him and no angel remains but that he curses him, thus the Satan becomes disgraced and helpless.3

It can also be supported by traditional report that talk of responding to a good turn and to speak nicely of one who has done a favor to you. Like the tradition of Imam Zainul Abideen (as) mentioned in the Treatise of Rights, which is also quoted in books like Makarimul Ahklaq and Tohaful Uqool etc. In the said tradition, the Imam explains the rights of one who has done a favor to us.

He says: As for the right of one who has done a good turn to you it is that you be thankful to him and that you remember his favor and talk of him in good terms among the people and pray for him with all sincerity to the Almighty Allah; thus if you do this you have thanked him openly and privately and if one day you are capable you recompense his favor by doing a good turn to him.4

Although we have mentioned in Parts Three and Four, the rights of His Eminence (aj), at this point it would be advisable to refer to them once again so that your breast may widen and you may enhance your faith. Also supporting this matter is the argument that speaks of making the Holy Imam (as) popular among the people and the excellence of attracting the people to His Eminence, as will be explained in the coming pages, Insha Allah.

Another point which supports this matter is that traditions emphasize that during times of innovation it is obligatory for the scholar to make his knowledge evident; in the same way is all that is told about remembrance of the Almighty Allah because remembering the Imam is a part of remembrance of Allah as mentioned in traditional reports and will be stated in the Ninth duty.

Notes

1. Raudatul Kafi; Pg. 334, Tr. No. 521

2. Usool Kafi, Vol. 2, Pg. 187, Tr. No. 5

3. Usool Kafi, Vol. 2, Pg. 188, Tr. No. 7

4. Makarimul Akhlaq, Tabarsi, Pg. 422, Chapter 12

8: Grief Of A Believer Due To Imam’s Separation

One of the duties of a believer is to be sorrowful in the separation of Imam (as). It is a sign of ones attachment to Imam (as). In the poetic collection of Imam (as) the following couplets are mentioned on the subject of ‘true friendship’:

One of its signs is that it makes one seem like a sick person due to the eagerness to meet his beloved.

One of its signs is that he is so much attached to his beloved that he dreads anything that will make him busy (in other things).

One of its proof is that he laughs among the people in such a way that his heart is full of grief like a mother who has lost her grown up son.

This is one of the signs of the believers. In fact it is one of the most praiseworthy quality and numerous ahadith emphasize its significance.

1. A distinguishing quality of a Shia is that he is aggrieved by the grief of the Imams (as) and there is no doubt that the occultation of the Imam is greatest cause of sorrow for the Holy Imam (as) as will be mentioned in the excellence of weeping in separation of the Imam (as).

2. In Kamaluddin, through the author’s own chain of narrators it is narrated from Imam Reza (as) that he said:“How abundant worthy men of faith and how abundant sorrowful men of belief will be perplexed and grievous at the loss of that crystal spring.” 1

3. 3. In Kafi it is narrated from Imam Ja’far Sadiq (as) that he said: One who sighs in sorrow regarding us and is aggrieved for oppression on us, this act of his is like glorification of Allah, and to be sad with regard to us is like worship and maintaining our secrets is like Jihad in the way of God.2 Kulaini says: Muhammad bin Saeed a narrator of this report says: The Imam said: Write down this tradition in gold, I have not written anything better than this.

4. Among the traditions mentioned in Part Four was a report of Ibne Abi Yafur regarding the right of one believer on another. That it is necessary to feel sorrowful on the grief of a believer. This is applicable to the Imam of the Time (aj) more because he is more deserving of it as he has precedence over all in the matter of faith.

5. In the third volume of Biharul Anwar, it is narrated from Masmah Kurdeen from Imam Ja’far Sadiq (as) that he said: Indeed, one whose heart is pained for us, when he sees us at the time of his death, he would become very happy in such a way that, that happiness will continue till he meets us besides the Cistern of Kauthar. Indeed Kauthar will be pleased on seeing our friend so much that it would make him taste different types of foods so that he may not like to leave its side.

O Masmah, one who takes a drink from it, will never ever feel thirsty again and he would never feel sorrowful. The water of Kauthar is laced with camphor and smells of musk and tastes like Zanjabeel. It is sweeter than honey and finer than butter and more flowing than tear and more fragrant than Amber. It has come out from Tasneem (a high spring in Paradise) and passes on the streams of Paradise. Its bottom is strewn with gems and rubies. There are goblets on it that number more than the stars of the heavens.

Its fragrance can be discerned from a distance of more than a thousand years’ travel. The cups on it are made of gold, silver and different gems. Its fragrance will glow from those who drink it. Till a person who has drunk from it will say: Alas, if we could stay only here! I would not ask for anything else and not move from here.

Indeed You, O Kurdeen, will be of those who will drink from it. And no eye wept for us but that it was rewarded by seeing the Kauthar and did not drink from it with our friends. Indeed the fact is that whosoever will drink from it will get a special taste and joy more than who has less love for us…3

Notes

1. Kamaluddin, Vol. 2, Pg. 371

2. Usool Kafi, Vol. 2, Pg. 226, Tr. No. 16

3. Biharul Anwar, Vol. 8, Pg. 22, Chapter 20, Tr. No. 17

9: To Be Present In Assemblies Where The Fadail And Manaqeb Of Imam (aj) Are Discussed

Another important duty of a believer is to participate in gatherings specially associated with Imam (as) or where people discuss matters connected to Imam (aj). In addition of being a necessary sign of love it is also the implication of Allah’s words:

فَاسْتَبِقُوا الْخَيْرَاتِ

Therefore hasten to (do) good works.(Qur’an, Surah Baqarah 2:148)

A tradition of Imam Reza (as) also confirms this in Amali of Shaykh Sadooq,1 “One who sits in an assembly where our affair is being enlivened (our Fadail are discussed), his heart will not die on the day the hearts of people die (Qiyamat).”

In support of this point is the statement of Imam Ja’far Sadiq (as) to Fudail in a tradition mentioned in Biharul Anwar2 etc. that he asked: Do you gather and narrate traditions? Fudail replied: Yes, may I be sacrificed on you. Imam Ja’far Sadiq (as) said: Indeed, I like those gatherings; so revive our Wilayat. O Fudail, may the Almighty Allah have mercy on one who enlivens our matter (revives our Wilayat).3

This is also supported by all traditions that emphasize being present in the above gatherings like the statement of the Holy Prophet (S): Enter the gardens of Paradise. He was asked: O Messenger of Allah (S), what are the gardens of Paradise? He replied: Gatherings of Zikr. And then we have the statement of His Eminence: Indeed the Almighty Allah forgives (the sins of) those who participate in the gatherings of Allah’s remembrance and makes him secure from that which he fears. Then angels say: O Lord, though he was present there he didn’t remember You? Allah says: I have forgiven him due to his participation in that gathering because those who remember the truth are such that anyone who sat with them could not be unfortunate.

These two traditions are quoted by Shaykh Fahd in Oddatud Dai.4 The reason why these two traditional reports support the above mentioned point is that: Remembrance of His Eminence and his forefathers is remembrance of Allah, the Mighty and Sublime; from the aspect of a tradition that Shaykh Muhammad Yaqoob Kulaini has narrated in Kafi from His Eminence, Imam Ja’far Sadiq (as) that he said: No people attend a gathering where there is no remembrance of Allah and no mention about us but that this gathering would cause regret to them on Judgment Day. Then he said: His Eminence, Abu Ja’far Imam Muhammad Baqir (as) said: Our remembrance is the remembrance of Allah and remembrance of our enemies is remembrance of Shaitan.5

Also in favor of this point is that which is mentioned in Wasail and other books narrating from Abbad bin Kathir that he said to Imam Ja’far Sadiq (as): I saw in the story of Sarai that he said: This is such a gathering that anyone who participates in it cannot be unfortunate. Imam Ja’far Sadiq (as) said: From all aspects, their storytellers have made a mistake. The Almighty Allah has angels who go around - in addition to the scribe angels who write everything a man does. Thus when they hear anyone remembering Muhammad and the progeny of Muhammad they say to each other: Wait a bit. Thus they sit down and benefit from it. When they separate they visit their sick ones and take part in the funerals and search for their lost ones. Thus it is that gathering in which when one sits he will never be unfortunate.6

In addition to this, presence in a gathering helps in increase in numbers and according to terminology it is called ‘increasing the blackness of the army’. Such a thing is considered good if the gathering is of righteous people and it is liked by the Almighty Allah and the Holy Imams (as) but if it is to increase the strength of the opponents, it is disliked by the Almighty Allah and Imams (as).

This is illustrated by an incident narrated by Qadi Abdur Rahman that he asked a blind old man the cause of his blindness and he said: I was present in the battle of Kerbala but I did not take part in fighting. After some days I saw a terrible looking man who said to me: The Messenger of Allah (S) wants to see you. I said: I can’t dare to see him. He took me by force and we came to where the Messenger of Allah (S) was present. He was very much aggrieved. He was holding a weapon and behind him was a leather sheet on which people are guillotined. An angel stood with a sword of fire and he was executing them and throwing fire on them, burning them.

Then they would become alive again and be killed in the same way, over and over again. I pleaded: Peace be on you, O Messenger of Allah (S), by Allah, neither I used a sword, nor threw a spear or shot an arrow. The Holy Prophet (S) said: Did you not increase the blackness of the army? Then he handed me over to a guard and from a bowl he applied blood to my eyes. When I woke up, I had become blind.7

Notes

1. Amali, Majlis 17, Tr. No. 4

2. Biharul Anwar, Vol. 44, Pg. 278

3. Biharul Anwar, Vol. 44, Pg. 282

4. Oddatud Daai, Pg. 238, Tr. No. 17; Mustadrakul Wasail, Vol. 1, Pg. 400, Tr. No. 2

5. Usool Kafi, Vol. 2, Pg. 496, Tr. No. 2

6. Wasailush Shia, Vol. 11, Pg. 566, Chapter 23, Tr. No. 2

7. Biharul Anwar, Vol. 45, Pg. 303

10: To Organize Gatherings Where The Fadail Of Imam (aj) Shall Be Discussed

The next important duty is to organize programs where the virtues of Imam (aj) are narrated. Where people will pray for Imam (aj). Even if one has to work very hard to organize such gatherings it is highly recommended, because it is the propagation of the religion of Allah, it is the promotion of the word of Allah, it is a help in goodness in piety and it is a help to the signs of Allah and the friends of Allah.

Although all the previously quoted traditions prove this duty yet we shall quote a hadith of Imam Sadiq (as) from Wasail on this juncture,“Meet each other because it enlivens your hearts and causes the remembrance of our affair (Wilayat), and our traditions will promote love amongst you. That if you take them you are successful and achieve salvation and if you leave them you shall be misguided and fall into perdition. Act on these traditions and I guarantee your salvation.” 1

These traditions prove that when believers meet each other, it is a medium of revival of Wilayat and refreshing of the remembrance of the Holy Imam (aj). On the basis of this, there is no doubt that to organize gatherings in which the Imam (aj) is remembered; and his excellence and whatever is related from him is mentioned, such gatherings please the Imams (as) very much. Also alluding to this is the statement of Amirul Momineen (as) that: Allah, the High and the Mighty looked at the earth and chose us; then He chose the Shias for us, so that they may support us; that they be happy in our happiness and sad in our sorrow and that they may dedicate their lives and properties in our way. They are from us and shall return to us…2

A problem of Jurisprudence

Among the articles of Islamic Practical Law is that to spend obligatory Zakat funds in this matter is generally considered preferable; because it is one of the ‘ways of Allah’ which the Almighty Allah has mentioned in the verse:

إِنَّمَا الصَّدَقَاتُ

“Alms are only for the poor and the needy..” (Qur’an, Surah at-Tawbah, 9: 60)

Note and Beware

It can be said that holding such gatherings in some circumstances becomes obligatory; for example when people are getting deviated and such programs will save their religion and guide them to the true path; this is thus a type of Amr bil Maroof and Nahy Anil Munkar and it a way of defeating the efforts of heretics. And the Almighty Allah is always the protector of those who are on the right path.

Notes

1. Wasailush Shia, Vol. 11, Pg. 567, Chapter 23, Tr. No. 3

2. Khisaal, Vol. 2, Pg. 635

11-12: Composing And Reciting Poems In Imam’s Praise

One of the duties of Shias in Ghaibat is to compose poetry or couplets in praise of Imam (aj) and recite these poems etc. These two activities are ways to help Imam (aj). A tradition from Imam Sadiq (as) is recorded in the chapter of Al-Megar in the book Wasailush Shia. Imam Sadiq (as) says,“Allah makes a house in Paradise for one who composes a couplet about us.” 1 It is also narrated from His Eminence (aj) that he said: None composes a verse about us that Ruhul Qudus helps him.2 It is narrated from Imam Ali Reza (as) that he said: For one who composes in our favor a verse of poetry, the Almighty Allah builds in Paradise a palace, seven times the size of this earth, where he will be visited by every proximate angel and every messenger prophet.3

I say: Perhaps different rewards mentioned in various traditions is due to the different level of recognition that different poets have for the Holy Imam (aj) and the level of their faith. It is narrated from Zurarah that he said: Kumayt bin Zaid came to Imam Muhammad Baqir (as) when I was also present there. Kumayt recited a panegyric in praise of the Holy Imam (aj). When he concluded, Imam Baqir (as) said: As long as you go on composing verse in our honor, you will be continued to be assisted by Ruhul Qudus.4

In Rauda Kafi through the author’s own chain of narrators it is narrated from Kumayt bin Zaid Asadi that he said: I went to His Eminence, Abu Ja’far Imam Muhammad Baqir (as) and His Eminence said to me: By Allah, O Kumayt, if I had any money I would have given it to you but I can only say that which the Messenger of Allah (S) said to Hisaan bin Thabit: Ruhul Qudus will always be there with you, till the time you continue to defend us…5

This also proved by traditional reports regarding reciting of verses in the honor of the Holy Imams (as) in their presence and how they rewarded the poets with a great deal of wealth. There are many incidents on this subject that throw a great deal of light on the conditions and manners of Imam (as) and that which is mentioned is sufficient for believers.

Notes

1. Wasailush Shia, Vol. 10, Pg. 467, Tr. No. 1

2. Wasailush Shia, Vol. 10, Pg. 467, Tr. No. 2

3. Wasailush Shia, Vol. 10, Pg. 467, Tr. No. 3

4. Wasailush Shia, Vol. 10, Pg. 467, Tr. No. 4

5. Raudatul Kafi; Vol. 8, Pg. 102

13: To Stand Up With Respect At The Mention Of Imam’s Name

Whenever one utters the name or title of Imam (as) one should stand up in respect, as had been the practice of the Twelver Shias. The textual proof can be cited from the report regarding Imam Sadiq (as) as quoted in the book Najmus Thaqib. The report says that one day the name of Imam az-Zaman (aj) was mentioned in assembly of Imam Sadiq (as). When the name was uttered, Imam Sadiq (as) stood up in respect.1

That standing up in respect is recommended (Mustahab) is proved from this above tradition, but there are some occasions when it is obligatory to do so. For example, when the name of Imam (as) is uttered and all the people stand up. Anyone who continues to sit without any valid excuse has disrespected Imam (as). And there is no doubt that disrespect towards Imam (as) is haraam, because it tantamount to disrespect of Allah.

Notes

1. Biharul Anwar, Vol. 44, Pg. 278