Converts to Islam

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Converts to Islam Author:
Publisher: www.alhassanain.org/english
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Converts to Islam
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Converts to Islam

Converts to Islam

Author:
Publisher: www.alhassanain.org/english
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought

Dr. Kari Ann Owen, Ph.D. / Sister Penomee

A salaam aleikum, beloved family.

“There is no god but Allah, and Muhammed is his messenger.”

These are the words of the Shahadah oath, I believe.

The Creator is known by many names. His wisdom is always recognizable, and his presence made manifest in the love, tolerance and compassion present in our community.

His profound ability to guide us from a war-like individualism so rampant in American society to a belief in the glory and dignity of the Creator’s human family, and our obligations to and membership within that family. This describes the maturation of a spiritual personality, and perhaps the most desirable maturation of the psychological self, also.

My road to Shahadah began when an admired director, Tony Richardson, died of AIDS. Mr. Richardson director was already a brilliant and internationally recognized professional when I almost met him backstage at the play “Luther” at age 14.

Play writing for me has always been a way of finding degrees of spiritual and emotional reconciliation both within myself and between myself and a world I found rather brutal due to childhood circumstances. Instead of fighting with the world, I let my conflicts fight it out in my plays. Amazingly, some of us have even grown up together!

So as I began accumulating stage credits (productions and staged readings), beginning at age 17, I always retained the hope that I would someday fulfil my childhood dream of studying and working with Mr. Richardson. When he followed his homosexuality to America (from England) and a promiscuous community, AIDS killed him, and with him went another portion of my sense of belonging to and within American society.American and Western society to Islamic culture for moral guidance.

Why Islam and not somewhere else?

My birthmother’s ancestors were Spanish Jews who lived among Muslims until the Inquisition expelled the Jewish community in 1492. In my historical memory, which I feel at a deep level, the call of the muezzin is as deep as the lull of the ocean and the swaying of ships, the pounding of horses’ hooves across the desert, the assertion of love in the face of oppression.

I felt the birth of a story within me, and the drama took form as I began to learn of an Ottoman caliph’s humanity toward Jewish refugees at the time of my ancestors’ expulsions. Allah guided my learning, and I was taught about Islam by figures as diverse as Imam Siddiqi of the South Bay Islamic Association; Sister Hussein of Rahima; and my beloved adopted Sister, Maria Abdin, who is Native American and Muslim and a writer for the SBIA magazine, IQRA.

My first research interview was in a halal butcher shop in San Francisco’s Mission District, where my understanding of living Islam was profoundly affected by the first Muslim lady I had ever met: a customer who was in hijab, behaved with a sweet kindness and grace and also read, wrote and spoke four languages.

Her brilliance, coupled with her amazing (to me) freedom from arrogance, had a profound effect on the beginnings of my knowledge of how Islam can affect human behaviour.

Little did I know then that not only would a play be born, but a newMuslim. The course of my research introduced me to much more about Islam than a set of facts, for Islam is a living religion. I learned how Muslims conduct themselves with a dignity and kindness, which lifts them above the American slave market of sexual competition and violence. I learned that Muslim men and women could actually be in each other’s presence without tearing each other to pieces, verbally and physically. And I learned that modest dress, perceived as a spiritual state, could uplift human behaviour and grant to both men and women a sense of their own spiritual worth.

Why did this seem so astonishing, and so astonishingly new?

Like most American females, I grew up in a slave market, comprised not only of the sexual sicknesses of my family, but the constant negative judging of my appearance by peers beginning at ages younger than seven. I was taught from a very early age by American society that my human worth consisted solely of my attractiveness (or, in my case, lack of it) to others. Needless to say, in this atmosphere, boys and girls, men and women, often grew to resent each other very deeply, given the desperate desire for peer acceptance, which seemed almost if not totally dependent not on one’s kindness or compassion or even intelligence, but on looks and the perception of those looks by others.

While I do not expect or look for human perfection among Muslims, the social differences are profound, and almost unbelievable to someone likemyself .

I do not pretend to have any answers to the conflicts of the Middle East, except what the prophets, beloved in Islam, have already expressed. My disabilities prevent me from fasting, and from praying in the same prayer postures as most of you. At this time I dress modestly for an American woman, which is still not hijab.

But I love and respect the Islam I have come to know through the behaviour and words of the men and women I have come to know in AMILA and elsewhere, where I find a freedom from cruel emotional conflicts and a sense of imminent spirituality.

What else do I feel and believe about Islam?

I support and deeply admire Islam’s respect for same sex education; for the rights of women as well as men in society; for modest dress; and above all for sobriety and marriage, the two most profound foundations of my life, for I am 21 1/2 years sober and happily married.How wonderful to feel that one and half billion Muslims share my faith in the character development marriage allows us, and also in my decision to remain drug- and alcohol-free.

What, then, is Islam’s greatest gift in a larger sense?

In a society which presents us with constant pressure to immolate ourselves on the altars of unbridled instinct without respect for consequences, Islam asks us to regard ourselves as human persons created by Allah with the capacity for responsibility in our relations with others. Through prayer and charity and a commitment to sobriety and education, if we follow the path of Islam, we stand a good chance of raising children who will be free from the violence and exploitation which is robbing parents and children of safe schools and neighbourhoods, and often of their lives.

The support of the AMILA community and other friends, particularly at a time of some strife on the AMILA Net, causes me to affirm my original responses to Islam and declare that this is a marvellous community, for in its affirmation of Allah’s gifts of marriage, sobriety and other forms ofresponsibility, Islam shows us the way out of hell.

My husband, Silas, and I are grateful for your presence and your friendship. And as we prepare to lay the groundwork for adoption, we hope that we will continue to be blessed with your warm acceptance, for we want our child to feel the spiritual presence of Allah in the behaviour of surrounding adults and children. We hope that as other AMILA’ers consider becoming new parents, and become new parents, a progressive Islamic school might emerge... progressive meaning supportive and loving as well as superior in academics, arts and sports.

Maybe our computer whizzes will teach science and math while I teach creative writing and horseback riding!

Please consider us companions on the journey toward heaven, and please continue to look for us at your gatherings, on the AMILA net and in the colors and dreams of the sunset. For there is no god but Allah, the Creator, and Muhammed, whose caring for the victims of war and violence still brings tears from me, is his Prophet.

A salaam aleikum,

Holy Quran 53:23They are naught but names which you have named, you and your fathers; Allah has not sent for them any authority. They follow naught but conjecture and the low desires which (their) souls incline to; and certainly the guidance has come to them from their Lord.

Sister Jan Jackson

This is the story of my conversion to Islam.

Before I begin, let me say that I don’t believe my story is particularly special, in that there are many stories like it. However, as I believe that God wrought a miracle in my life (as He has in many others) then of course it IS special.

I guess there are two ways to tell my story. You could say: “I met a man who introduced me to Islam. I converted, and we married.” But that is a gross simplification.

You could also say it this way…

I am a 48 year old Australian. I was raised a Catholic and am still grateful for the religious upbringing my parents gave me. They were practising Catholics who imparted their faith to me and I attended a Catholic school. From this education I did gain a ‘version’ of God and a ‘kind of’ spiritual sense, but thesewere both so vague and inaccessible as to never touch my heart. The doctrine of Christianity never really sat comfortably with me. It was like a coat that doesn’t fit. I wore it but it never felt right and by the time I was about 20, I was happier taking the coat off. Sadly, I didn’t wear a coat at all for the next 25 years.

During that time I lived a comfortable, privileged life, in the ‘western lifestyle’ sense – financially secure, educated and trained, healthy, with no major crises in my life. I married. I worked. I travelled. I indulged myself. Food, wine,

entertainment , weekends away, fancy hotels, overseas trips. Eat, drink and be merry. Having no children, I had no real responsibilities. I sought mainly to entertain myself, and have a good time.

From where I am standing now, that period just seems like a life without purpose, and it’s truly painful for me to look back and see 25 years of a Godless life.

Then, about five years ago, God gave me the opportunity to reassess my life, alhamdulillah. My personal circumstances changed drastically. My beloved father died tragically, my marriage broke up painfully, my income was significantly reduced and I was living alone. I was forced to take stock, reflect and reassess my life. And I found myself in a thoroughly meaningless void.

Around this time I began to read all kinds of material on all kinds of religions. I tried to revive my Catholicism, but it was useless. It did not feel real or sincere. I felt no sense of connection.

At this time I met, and had a very important conversation with, a Muslim brother,my neighbour who later became my husband. At this time I knew absolutely nothing about Islam. All my reading (on Christianity, Judaism, Buddhism, Sikhism, etc) seemed to have taken me down every path EXCEPT Islam. So when I asked him about HIS religion he said: “It is a beautiful religion, a simple religion, part of life.” His quiet, composed, assured conviction struck me. Here was someone who was so quietly certain about his religion that it needed nothing more than these simple few words to provide an answer, an answer that seemed whole and complete. And here was someone who described his religion as “beautiful”. I had never encountered this before. Religion had always been a duty, or an institution,

something to be learned or endured, something burdensome and complicated and problematic – not something “beautiful”. It struck my heart in a way I do not really understand. But I have to say that it was one of those defining moments of one’s life – something irreversible happened.

So then it began. I decided to try and learn about Islam. I asked around, tentatively at first…… I bought books and read, I browsed websites, and I started to scan my environment for anything Islamic – not difficult living in Brunswick, Melbourne. I went to an information day at Preston mosque. I obtained a copy of the Qur’an from a book sale at the Islamic Council of Victoria. The more I read the Qur’an the more I became convinced of the truth of the Qur’anic revelations. I read books on the life of the Prophet (Peace be upon him) and became convinced that he was the last in a line of prophets before him, and a true messenger of Allah. I tried fasting in Ramadan and saw it as a real test of whether or not I meant business. But the experience strengthened my intent. I discovered for myself the benefits, and I felt one with the brotherhood and sisterhood of all fasting Muslims around the world.

But the most powerful experience for me at this time was discovering the act of prayer. I bought a book which taught me how to pray…..and I have to say that from the moment I first bowed in prayer in the Muslim way, I felt connected to my Creator, for the first time in my life, and I wept with joy.

I’ve heard many new Muslims say what I’m about to say but it was so true for me. From the time I opened my mind to the possibility of becoming a Muslim, I kept encountering things that spurred me on. And it was as if they were put there especially for me. And one thing would lead to another. A newspaper article might lead to a website.A chance encounter to a bookshop. A book to another book. A website to a conversation. This information gathering was such an important time. Because when I look back it was critical what I read and who I spoke to. I did not rely on my future husband to provide information.Quite the opposite. I was determined to separate my pursuit of Islam from him. I needed to be clear about my intentions - that I wasn’t pursuing Islam to please him or gain his approval. So I sought out other Muslims. One day I went to Friday prayer at Preston mosque. I was terrified. It took every bit of effort to get myself in that door. And there I met two sisters who were like angels planted there for me, who took me under their wings. I owe a great deal to them, and to every other Muslim I have met in the few years because all of them have inspired and supported me in the warmest and gentlest and most generous of ways.

I said my shahada in Ramadan in December 1999, just before the new millennium ticked over.

Around this time I was introduced to the Revert Support Group, operating in Melbourne, which has been a great help and support to me, as a source of information and a sharing of knowledge and experience, and a way of meeting other new Muslims.

Increasingly I learned the value of prayer. I learned that to worship God regularly strengthens one’s commitment and sense of connection. It helps to set up an ongoing dialogue with God, a consciousness of God that starts to become more frequent, more natural, a remembering or mindfulness of God throughout your day. Prayer acts as a reminder that you are a part of God’s creation, and only a tiny part at that. You are reminded of your place in time and the universe. You cannot pray without feeling humility. It is impossible. I also learned that the frequency of prayer forces you to monitor your actions more closely, makes you more vigilant of your behaviour, and helps you to keep the concerns and preoccupations of everyday routine in perspective.

So why Islam over Christianity? (as my Christian friends ask)…

Throughout my Christian upbringing, despite the emphasis on Jesus Christ, I never really conceptualised him as God. I thought of him as an historical figure only, not a divine being. And I had great difficulty with the concept of the Holy Trinity. This concept for me obscured the path to God. On the other hand the concept of Tawheed in Islam, the oneness of God, is a concept that I can fully embrace.

For me Islam is a beautiful religion because it is simple and clear, and woven into the fabric of everyday life. For me, it is not bogged down in the doctrines and dogmas of other religious traditions. I was so impressed by the fact that to actually ‘become’ a Muslim you need only believe it in your heart and make the declaration of faith – no instructions, no indoctrinations, no sacraments, no initiations, no tests.

Islam is full of ritual as we know – but I love the fact that the ritual is incorporated into simple acts of everyday life – in eating, washing, speaking, praying (not high ‘pomp and ceremony’ ritual). When I first started mixing with Muslims I loved to keep hearing the word ‘Allah’ on everyone’s lips, and with no self-consciousness. You can go weeks, months, even years in a Christian community and never hear the word ‘God’ mentioned! Here’s a story that illustrates that. Around the time I first started to explore Islam I went with my mother to a Catholic function. It was an informal forum with speakers and discussion, entitled “God in our society”. I listened for three hours and not once was the word “God” actually spoken!except when a nun got up at the conclusion of the night to say “thank you to our speakers and thanks be to God”. This was the only time I heard the word and the evening was over. As everyone clapped, I wanted to shout “Wait. Aren’t you missing something here?!”

Another aspect of Islam that draws me to it is that Islam is a “bigger ask”, more demanding. By that I don’t just mean that it is more demanding in its discipline and its ritual, in its prayer and fasting and dietary requirements (abstinence from alcohol, etc). Rather I mean it is larger and more demanding in its focus, its vision, its scope.

Personally speaking, I find the Christian message of love one another to be something of a “given”. It goes without saying that we should love one another. Whilst I would not wish to offend any Christian readers, or make a generalisation, but in my own experience I have found the Christian way of life today (increasingly) to be simply a kind of humanitarianism which allows the person to customize or tailorize their religion to suit themselves – love one another, don’t hurt anyone and do your own thing – and it seems to concentrate on this life, narrow its focus to this earth and this existence. For me the Islamic message has quite a different emphasis, and is something way beyond this – it is attention to God – love your fellow man, of course, live as well as you can, of course – but use every bit of your limited capability to try and understand, comprehend, love and know and serve God. Islam demands that we focus on more than this life, and beyond this life.

I found this “bigger ask” in the Qur’an as well. For me the beauty of the Qur’an is the scope that it encompasses. It insists that we try and contemplate time and beyond, the universe and beyond, creation and beyond. It asks us to reflect on creation, the prophetic revelations, destiny, the beginning of life,the end of life and the day of judgement. In so doing, we try to grasp the hugeness of everything beyond ourselves, the magnificence of God. I feel so happy and so blessed to have had my life transformed. In committing to the Islamic way I have found meaning and significance in everyday life, and a consequent peace that follows from this. And I feel I have experienced the miracle of seeing myself as part of creation and time and God’s plan, and the consequent joy that follows from this. I thank God.Alhamdulillah. And I praise Allah Subhanallah.

Holy Quran 56:95Most surely this is a certain truth.

Sister Hayam

I was Christian orthodox just 4 years. I became Christian not because I believed in Jesus but because everybody was Christian around me. After I had gone to Italy where most of the people are Christian catholic I had big problem there and gone to die. When I was near death I prayed to Allah (swt) one month to safe my life and promised Allah (swt) that if he safe my life I will spend the rest of my life just for him. To worship him, to accept his will always and follow his way, to help people, and live just for him. That Iwont have my own desires and wants and my desires and wants will be his will. I never prayed to Jesus when I was Christian.

I prayed to God. After that Allah (swt) saved my life and little by little I became better Alhamdolillah. I began to search for the truth in religion, and I didn’t find that truth in Christianity orthodox. After I studied Christianity catholic and didn’t find the truth here also. After that I thought I will be always alone and will follow my own way different than the others. I searched for the truth and rules of Allah (swt) in my own life. I analysed every situation and tried to get knowledge. Tried to feel what Allah (swt) wants from me and tried to follow his will. This period Allah (swt) gave me many tests and difficult situations, which I passed just because I listened to Allah (swt). I don’t know if u will understand what I mean by “listen”.Its not voice but its feeling. It comes like knowledge without words and makes me understand what I have to do and where to go. It is this feeling that makes me understand the truth from lie and if I am right or wrong, also I looked for signs in my life to show if my feeling is right or wrong.

And alhamdolillah there were many signs that showed me my feeling is right and after that I saw I was really right. I found most of the rules in Islam by just analysing my life and listening to Allah (swt) and looking for his signs. First I found if something is wrong and after I found why it’s wrong. I mean first was feeling and after was the explanation. After that by chance I met Muslim man online who wanted to marry me. I tried to go to him but everything happened to stop me, so I was sure he is not the right man for me. (By the way it was funny that all men wanted to marry me and tried to come to me always had something to stop them till I found my husband. He was the only one met me and I was sure he is the right man for me alhamdolilllah).

But this made me interested from Muslims andIslam, I began to talk to many Muslims. One night I gone to die again, this time the phone rang and it was my close friend from Saudia. I haven’t power to talk and when he felt I feel very bad he told me to listen to him, I haven’t choice anyway I haven’t power to talk, so he began recite something in Arabic, as he told me after it was Qur’an. When he finished I felt so good and I asked him what were that words who saved my life. He said it was Qur’an. I got strange feeling when he recited, like yellow light came in my heart and made me feel strong and calm. It’s made me interested to read Qur’an, I found Bulgarian translation of Qur’an (because I am Bulgarian by the way) and began to read. I was more than shocked when I found the same rules I already knew of God and much more I still didn’t know. When I tested the text with my heart if its truth I found this is 100% truth.

Before always when I read something I found there is truth but there are much not true things too. I never read or heard before 100% truth. I thought there is not book or religion which is 100% true, but alhamdolillah I found Islam is that religion and Qur’an is that book. So I decided to convert.

Began reading online sites about Islam and found many good brothers and sisters helped me so much alhamdolillah.After I met my husband who is Muslim too. It was the last sign from Allah (swt) showed me I have to convert. So 3 days before I married I gone with my husband to convert in Cairo. When I walked to the place to convert I felt like my power finished, like I will fall down and prayed in my mind to Allah (swt) if he wants me to be Muslim to give me power to go to convert. After I gone there and said shahada in front of the Sheikh, my husband and his brother, I saw something dark gone from me, was like black clothes, it wasn’t material but I could see like black smoke gone out from me. After that I felt like light is coming out of me, it was incredible. For just one minute I changed so much alhamdolillah. My husband told me that Allah (swt) forgave all my sins and I am clean like baby, when he said that I understood that the smoke I saw gone out from me were my sins.(I didn’t know I have so much sins) So then I began to live like Muslim and learn as much as I can about Islam.

My life became better alhamdolillah.

Holy Quran 61:9 He it is Who sent His Apostle with the guidance and the true religion, that He may make it overcome the religions, all of them, though the polytheists may be averse.

3. Love

Submission is a condition for love and love is a Pre-requisite for faith (imaan)

One of the signs of submission in a Shia is his love and attachment towards the Ahlul Bayt (a.s.). It is a sign of recognition of the Imams (a.s.), especially in the period of occultation. As far as love is considered, it is sufficient to say that it is the foundation of Islam.

Imam Sadiq (a.s.) asserts,

لكلِّ شيء أساس ، وأساس الاِسلام حبنا أهل البيت

'Everything has a foundation and the foundation of Islam is the love for us, the Ahlul Bayt (a.s.).'1

Therefore, traditions have introduced love of the Ahlul Bayt (a.s.) as the highest and the most privileged form of worship. Imam Sadiq (a.s.) informs further,

إنّ فوق كلّ عبادة عبادة وحبّنا أهل البيت أفضل عبادة

'Love of us Ahlul Bayt (a.s.) is the highest form of worship.'2

The Holy Prophet (s.a.w.s.) introduced the names of all the Imams (a.s.) to the Muslims. When he introduced Imam Mahdi (a.t.f.s.) he declared,

من احب ان يلقي الله وقد كمل ايمانه وحسن اسلامه فليوال الحجة صاحب الزمان المنتظر

'One who wants to meet Allah in such a condition that his faith is perfect and his Islam is in good condition then he should accept Mastership of Imam al-Zaman (a.t.f.s.) the awaited.'

And at the end of the tradition he (s.a.w.s.) stated,

فهولاء مصابيح الدجى وأئمة الهدى وأعلام التقى ومن أحبهم وتولاهم كنت ضامناُ له على الله الجنة

They (Imams) are the lamps in darkness and the Imams of guidance and signs of piety. One who loves them and accepts their Mastership, then I assure Paradise for him near Allah.'3

Faith begins with Mastership and love of Amirul Mo'mineen (a.s.), and attains perfection with mastership and love for Hazrat Hujjat (a.t.f.s.). Therefore without love for the unseen Imam (a.t.f.s.), faith will never reach perfection.

But love by itself is not something that Allah would simply bestow on all His servants just like that. Rather He grants it only to such servants that He wishes to guide.

Love and affection towards Imam (a.t.f.s.) is one way of reaching this grace, and this one of the most important bestowals from Allah's side.

Imam Baqir (a.s.) reveals to Abu Khalid:

'By Allah, O Abu Khalid! Unless Allah purifies the heart of a servant, he cannot love us nor can he accept our Mastership. And Allah does not purify his heart till he does not submit to us and is not in a state of submission towards us. If he is submissive towards us, Allah will protect him from strict accounting and will keep him in His security from the great fear on the Day of Judgment.'4

If the heart is not pure, love and Mastership of the Ahlul Bayt (a.s.) cannot find a place in it. And purity of the heart comes only from submission towards the Ahlul Bayt (a.s.). Hence, one who seeks the love of his Imam (a.t.f.s.) will strengthen in himself the feeling of submission. As he scales the peak of submission, the purity of his heart will increase and consequently his attachment and affection towards Imam (a.t.f.s.) will intensify.

The way to perfect the feeling of submission is that man should try in every matter to act as per the wishes of the Imams (a.s.) and should not have an opinion against them. He must always give preference to their wishes over his own and over that of the others. And the wishes of the Imams (a.s.) can be realised in occultation by referring to their traditions. This particular trait can help man in scaling the highest peaks of faith.

A person asked Imam Sadiq (a.s.), 'How often have I heard you remembering Salman al-Farsi (r.a.)!'

Imam (a.s.) said,

'Don't say Salman - e - Farsi, rather say Salman al- Muhammadi.'

Imam (a.s.) asked,

'Do you know why I remember him so much?'

The person replied, 'I don't know.' Imam (a.s.) revealed,

'Due to three characteristics - the first one is giving preference to wishes of Ameerul Mo'mineen (a.s.) over his own wishes...'5

Thus, Salman al-Muhammadi (r.a.) scaled such a high peak that Imam Sajjad (a.s.) uses the term 'from us Ahlul Bayt'. Salman al-Muhammadi (r.a.) attained this elevated position near the Ahlul Bayt (a.s.) with his complete and unconditional submission in front of their wishes and commands. His spirit of submission was so dominant that Ameer ul Mo'mineen (a.s.) did not have to give him instructions. Rather, the moment he knew his Imam's (a.s.) implicit wish, he rushed to implement it and gave it preference over his own wishes.

Indeed this position is higher than the position of obedience concerning Imam's (a.s.) explicit wishes. To obey Imam's wish and implement his commands even before he (a.s.) can convey it verbally is the highest form of submission. So, one of the conditions to attain the position of ' from us Ahle Bait' is submission to the wishes of the Imams (a.s.) in the manner Salman al-Muhammadi (r.a.) did. Even earlier we have discussed Ameerul Mo'mineen's (a.s.) advice to Kumayl b. Ziyad (r.a.)

لا تأخذ إلَّا عنَّا تَكُن منِّا

'Don't acquire (knowledge) but from us, you will be from us.'

Submission in the period of occultation can only be realized by referring to the traditions of the Imams (a.s.) and being bound to them concerning all our problems and uncertainties in belief, actions or worldly affairs. In this period, when there is restricted access to Imam (a.t.f.s.), one should take additional precaution in binding oneself to the traditions of the Imams (a.s.). Separation from Imam (a.t.f.s.) must not make us lax in submitting to his wishes and commands.

Crying for Imam (a.t.f.s.) out of intense attachment

Love is one of the most powerful emotions that is directly related to the level of recognition and attachment towards the beloved. So, higher the level of recognition, more intense would be the affection and attachment. Among the most unmistakable symptoms of attachment is constant remembrance of the beloved, mixed with an intense craving for his meeting.

Just a mention of the beloved along with a narration of his hardship and difficulties provokes acute restlessness and turmoil within the person, finding expression in his tears. Allah, out of His Grace and Mercy has sowed this attachment in our hearts, thereby purifying our polluted hearts and cleansing it of the filth of sins. As Imam Sadiq (a.s.) reveals to Fuzail b. Yasir:

يا فضيل من ذكرنا أو ذُكرنا عنده فخرج من عينيه مثل جناح ذباب غفر الله ذنوبه ولو كانت أكثر من زبد البحر

'O Fuzail, one who remembers us or our mention is made in his presence and if tears flow from his eyes even to the extent of the wing of a fly, Allah will erase all his sins even if they are to the extent of the foam of the ocean.'6

The magnitude of this reward is a direct reflection on the esteemed status of the Ahlul Bayt (a.s.). Allah in His Mercy has graced the lover with this bounty.

The pain of separation from Imam's (a.t.f.s.) holy existence in the period of occultation and his remembrance in moments of solitude and loneliness, intensified further with his own sorrow are just some of the factors that make his Shias weep for him. As it was mentioned earlier, Imam Sadiq (a.s.) narrates,

أما واللهِ لَيُغَيَّبَنَّ إمامُكُم سِنيناً من دَهرِكم.... وَ لَتَدْمُعَنَّ عليهِ عُيوُنَ المؤْمِنين

'Pay attention, by Allah! Certainly your Imam will be in occultation for some years in your time. ....the eyes of the believer will surely cry for him.'7

How valuable is the painful heart, wails and tearful eyes of longing near Imam Sadiq (a.s.) that he has prayed especially for such Shias. Moaviyah b.Wahab narrates, ' I saw Imam Sadiq (a.s.) in prostration. He was praying for the visitors of the shrine of Imam Husain (a.s.) at Karbala -

O Allah, those eyes which cry for us, makes them a place of Your mercy. Shower mercy on those hearts which are restless and burn for our sake. Show mercy to those who wail and complain for us.'8

This is the reward of the tears that are shed out of sympathy and grief from intense longing for Imam (a.t.f.s.) in the period of occultation. Indeed how incredible is the reward and how amazing is the glad tidings that Imam (a.s.) has promised those who shed a few tears for the Ahlul Bayt (a.s.). This is one of the reasons why Dua-e-Nudbah has been highly recommended on the four Eids - Fitr, Azhaa, Ghadir and Fridays.

These are the four most important days on which Allah showers His Mercy upon His creatures. On the days of Eid, Allah establishes everything on the earth for the sake of Imam's (a.t.f.s.) holy existence. Ghadeer is the day when the Muslims renew their allegiance with the Imam appointed by Allah. And now that the divinely selected Imam is absent, the Muslims must wail and complain by remembering him at all times and feel the pangs of separation.

اَيْنَ الطّالِبُ (المُطالِبُ) بِدَمِ الْمَقْتُولِ بِكَرْبَلاءَ؟

'Where is the one who will avenge the blood of the martyrs of Karbala?'

اَيْنَ الْمُضْطَرُّ الَّذي يُجابُ اِذا دَعا

'Where is the distressed one, who is answered when he calls?'

In this supplication, friends of Imam (a.t.f.s ) express their restlessness at the separation from him (a.t.f.s.) thus,

'O son of Taha and Clear Verses, O son of Yasin and Zaariyat, O son of Tur and Aadiyat, I wish I had known where you are living? It is indeed intolerable for me that I see everybody but am unable to see you and I do not hear your sighs and whispering. It is indeed unbearable for me that all have deserted you while I still cry for you!'

While seeking other friends and companions of Imam (a.t.f.s.) we wail,

هَلْ مِنْ مُعينٍ فَاُطيلَ مَعَهُ الْعَويلَ وَالْبُكاءَ، هَلْ مِنْ جَزُوعٍ فَاُساعِدَ جَزَعَهُ اِذا خَلا، هَلْ قَذِيَتْ عَيْنٌ فَساعَدَتْها عَيْني عَلَى الْقَذى

'Is there any supporter along with whom I may prolong my wailing? Is there a restless friend with whom I may share his restlessness? Is there an eye, which is afflicted with excess crying that I may sympathize with it?

These are but some of the expressions of the friends of Imam (a.t.f.s.) that emanate from the hearts on the occasion of Eid. These expressions serve to highlight the grief of the friend on separation from his beloved master on an important occasion like Eid.

Friendship with the friends of Imam (a.t.f.s.) and enmity with his enemies

One of the prime requisites of love and affection towards Imam (a.t.f.s.) is that one must seek proximity with his friends and distance himself from his enemies. This particular aspect has been emphasised with some detail in the period of occultation.

'Glad tidings to the one who understands the Qaim of my Ahlul Bayt (a.s.), while he believes in his Imamat during occultation, preceding his reappearance, and befriends his friends and maintains enmity with his enemies. Such a person is from my friends and will be from the most honourable of people on the Day of Judgment.'9

It must be noted here that friendship with Imam's (a.t.f.s.) friends and enmity with his enemies is not distinct from his Mastership. Rather it is propounded in traditions as an inseparable part of Mastership. In another tradition of Imam Moosa Kazim (a.s.) this particular aspect has been outlined thus,

'Glad tidings to our Shias who are attached to our rope (of Mastership) in the time of occultation of our Qaim, are steadfast on our friendship and are aloof from our enemies. They are from us and we are from them. They are satisfied with our Imamat and we are pleased with them. Glad tidings be to them, then again glad tidings be to them! By Allah, they will be with us on the Day of Judgment in our grade.'10

Explaining the meaning of the term طوبى , Abu Basir (r.a.) has narrated a tradition from Imam Sadiq (a.s.) thus:

طُوبَى لِمَنْ تَمَسَّكَ بِأَمْرِنَا فِي غَيْبَةِ قَائِمِنَا فَلَمْ يَزِغْ قَلْبُهُ بَعْدَ الْهِدَايَةِ

'Tooba is for the one who is attached to our Mastership at the time of our Qaim's occultation. Then his heart is never deviated after guidance.'

Then Abu Basir (r.a.) asked Imam (a.s.), 'May I be sacrificed for you, what is Tooba?' Imam (a.s.) replied,

'It is a tree in Paradise - its trunk and roots are in the house of Imam Ali b. Abi Talib (a.s.) and a branch from its branch is in the house of each believer. And this is the meaning of Allah's saying, 'Tooba and food is for them.'11

From this tradition we can gauge the significance of befriending the friends of the Ahlul Bayt (a.s.) and distancing oneself from their enemies. This act is so important near Allah that He will reward for it with a position in the neighborhood of Ahlul Bayt (a.s.) and such a person will enjoy an exalted status near the Holy Prophet (s.a.w.s.) on the Day of Judgment.

This means that if a person is from the friends of Ahlul Bayt (a.s.), he should be befriended and not be spurned and deserted. It is quite possible that this person is a sinner, in which case it is necessary to despise his evil action, while holding him dear because of his status near the Ahlul Bayt (a.s.). Then out of personal enmity and animosity, we should not turn hostile towards him, rather we should become proximate towards him because of his love for Ahlul Bayt ( a.s.).

In fact such a person should be given preference over others who are more cultured and ethical, but do not love the Ahlul Bayt (a.s.). In other words, the only benchmark for friendship must be one's love for the Ahlul Bayt (a.s.). And this is a test of sincerity for the one who possesses recognition of the Imams (a. s.). Such a person disregards his own differences and gives preference to the wishes of the Ahlul Bayt (a.s.) in matters of friendship.

The next step after establishing friendship is to observe the rights of the friend. One's sincerity in fulfilling the rights of the friend (due to the latter's love for the Ahlul Bayt (a.s.) underlines the extent of his sincerity and his commitment towards friendship with the Ahlul Bayt (a.s.). Then one who is indifferent in observing the rights of a friend, has in fact shown indifference and disregard for the Ahlul Bayt (a.s.). Fulfilling the rights of those who have the love and Mastership of Ahlul Bayt (a.s.) and who are described in traditions as believers, has excessive importance. Imam Sadiq (a.s.) declares:

ما عُبِدَ اللهُ بِشيءٍ أفضَلُ مِنْ أَداءِ حقِّ المؤْمِنْ

'Allah is not worshipped by anything better than fulfilling the right of a believer.'12

Once when Moalla b. Khunais asked Imam (a.s.) about the rights of a believer, Imam (a.s.) replied:

سبعون حقا لا اخبرك إلا بسبعة ، فإني عليك مشفق أخشى ان لا تحتمل

'There are 70 rights, but I will inform you only about 7, because I am worried that you will not be able to bear it.'

Thereafter Imam (a .s.) explained those seven rights thus:

'Do not be satiated, when he is hungry. Do not be clothed when he does not have clothes to wear. Be a guide for him, and be a dress for him that he wears (i.e. conceal his defects). Be a tongue for him with which he speaks. Whatever you desire for yourself, desire the same for him. If you have a servant sends him to your brother-in-faith so that he may sweep his floor and prepare his bed and make effort day and night to fulfill his needs. If you are like that, then you have joined your Mastership, with our Mastership and our Mastership with Allah, the Almighty's Mastership.'13

The assertion made in the above tradition is very categorical, without a shred of ambiguity or uncertainty. A believer is expected to be a dress and a tongue to his brethren-in-faith at all times. Just like the dress protects a man from nakedness and dangers and gives him apparent respect, a man should also safeguard his brethren from dangers and disgrace. The tongue is a medium for narrating needs and a mode for mutual communication with other believers.

A believer should be such that his brethren benefit from him and are able to get their needs fulfilled. A maidservant is constantly in the service of her master. So a believer should be such that if he is able to facilitate some matter for his brother, he should do it in every possible way. Then he should not withhold this facility from his brother be it of a financial nature or some other worldly possession that he has or can acquire from his social position. He should try t o make his brother as comfortable as possible with all his financial and social faculties. If fulfilling the needs of his brethren involves that he wake up in the nights, then he should sacrifice his sleep and strive for his brethren.

This offers a brief insight in to the rights of believers over each other. It is evident that if one is serious and committed in fulfilling the demands of Mastership, he must first fulfill the demands of his brethren and take great care in this regard.

Alleviating the distress of Imam's (a.t.f.s.) friends

Fulfilling the needs of one's brother assumes a more serious nature, when the distressed brother himself approaches one with his demands so as to ease his difficulty. Till such a time that a distressed brother does not approach another brother with his difficulties, the latter's responsibilities are limited.

However, when a distressed brother approaches another with his problems in the hope that the latter, out of love for the Ahlul Bayt (a.s.), will address his needs, the responsibilities of that brother increase manifold. This reference by the distressed brother is in fact a mercy from Allah's side. The believer must realise this point.

'When a believer approaches another brother for removal of his difficulties, this reference is a mercy from Allah's side, which He has dispatched towards the servant. Then if he addresses the distressed believer's needs, he has attached (himself ) with our Mastership while our Mastership is attached with Allah's Mastership. But if he rejects the distressed believer despite being able to fulfill his demands, Allah appoints one python from the Fire over him, that chews his toe in the grave till the Day of Judgment, regardless of whether he is forgiven or is in chastisement. And if that distressed believer excuses him (from fulfilling his demands) then that person's condition becomes even worse.'14

The one who approaches another believer for solving his problem, has in fact placed his respect and honour at stake. And since a believer is very honourable near Allah, He does not like his honour and respect treated callously and does not tolerate rejection of the believer's requests without a valid reason. And due to this reason, if another believer is in a position to fulfill his need but does not do it, then he has invited the chastisement of the grave upon himself, even if his end is in goodness. He will remain in that condition of chastisement till the Day of Judgment.

The point worth noting in this tradition is that the Holy Imams (a.s.) have considered fulfilling the needs of another believer as a matter related to their Mastership and the one who befriends them should take precedence in fulfilling the demands of a distressed believer as a measure of friendship with the Ahlul Bayt (a.s.). His intention behind fulfilling the demand of another believer is to fulfill the rights of his Mastership of Ahlul Bayt (a.s.).

The latter half of the tradition - 'if that distressed believer excuses him (from fulfilling his demands) then that person's condition becomes even worse' is particularly interesting. Allama Majlisi (r.a.) explains that by excusing himself, the distressed person has shown his sense of dignity and respect to the other person. Due to his dignity and respect, he enjoys a higher level of faith and Mastership and enjoys a greater right over his believer brethren. And out of regard for his brotherhood, his demands need to be fulfilled more promptly and he should not be turned back in disappointment. Therefore rejecting him is not like rejecting the one who is not as elevated in nobility and faith as him. Rejecting a believer with strong faith and high nobility is a more serious offense near the Ahlul Bait (a .s.) as compared to rejecting an ordinary believer.

Therefore under no condition should a believer be left to fend for himself. The believer who deserts his brother in his time of need will incur Allah's wrath and the displeasure of the Ahlul Bayt (a.s.). Therefore a believer should do everything in his power to alleviate the grief and distress of his brethren, and he will be rewarded for the same, regardless of whether he is successful in his endeavours. Such is the importance of answering the call of a distressed believer that Allah rewards him even if his efforts to help the believer prove to be futile. In this regard, Imam Sadiq (a.s.) reveals,

'One who goes forth to solve the pro b le m o f his brother-in-faith, with the intention of earning Allah's satisfaction in fulfilling the needs of the (afflicted) brother, Allah writes for him reward of one Hajj and one Umrah, which are accepted, and fasts of two months from the respected months along with their إعتكاف in Masjid ul Haraam. And the one who strives to fulfill his brother's need, with the intention of earning Allah's satisfaction, but is unable to complete that work, Allah writes for him one Hajj which is accepted, for his endeavours. Therefore you should be inclined towards good deeds.'15

As is more than evident from the above tradition, Allah likes the effort and endeavor of one brother in the way of fulfilling another brother's needs and rewards the former for that. If the work is successfully completed, the brother who has endeavored will earn more reward, while if he is unsuccessful, he will nevertheless be rewarded for his efforts in trying to complete that work, as the intention of a believer is more important than his action.

The position of that believer is even higher (than what has been outlined above), who knows that he does not have the power and capacity to fulfill the need of his brother-in-faith (who has approached him), but nevertheless aspires in his heart to fulfill that in such a way that if it was within his power, he would have employed his faculties to fulfill his need. Such a believer, who is unable to complete the work, will none the less be rewarded by Allah with an extra-ordinary reward only on the basis of his selfless and sincere intention. Imam Muhammad Baqir (a.s.) says:

'A believer who is approached by his brother-in-faith with some problem, but does not have the power to help him, while in his heart he wants to help him, (in such a way that if he was capable he would have certainly done it), then Allah, the Almighty, due to his sincere intention, includes him from the people of Paradise.'16

From traditions like the one highlighted above, it is apparent that near Allah more important than actually doing the work of an afflicted brother, is to have the intention to help him and relieve him of his distress. Friends of the Ahlul Bayt (a.s.) should be sincere and affectionate with each other so that the importance of Mastership and love of the Ahlul Bayt (a.s.) is clear to everyone in this world as well as the hereafter.

Notes

1. Usul al-Kaafi, Kitaab-ul-Imaan wal Kufr, Bab Nisbat-ul-Islam, Tradition 2

2. Bihar al-Anwar, Vol. 27, Pg. 91, Tradition 48

3. Bihar al-Anwar, Vol. 36, Pg. 296

4. Usul al-Kafi, Kitabul Hujjat, Chapter about Imams are the lights

5. Bihar al-Anwar, Vol. 22, Pg. 327

6. Behaar-ul-Anwaar, Vol. 44, Pg. 282, Tradition 14

7. Kamaluddin, Chap. 33, Tradition 35

8. Kameluz Ziarat, Pg. 117

9. Kamaluddin, Chap. 25, Tradition 2

10. Kamaluddin, Chap. 34, Tradition 2

11. (13: 29) Kamaluddin, Chap. 33, Tradition 55

12. Usul al-Kafi, Kitabul Iman wal Kufr, Chapter of a Believer's rights over others, Tradition 4

13. Usul al-Kafi, Kitabul Iman wal Kufr, Chap. of a Believer's right over others, Tradition 14

14. Usul al-Kafi, Kitab ul Iman wal Kufr, Chap. of Fulfilling the needs of believers, Tradition 13

15. Usul al-Kafi, Kitab ul Iman wal Kufr, Chapter of Fulfilling the needs of believers, Tradition 9

16. (Usul al-Kafi, Kitab ul Iman wal Kufr, Chap. of Fulfilling the needs of believers, Tradition 14)

4. Remembrance

Being engrossed in the remembrance of Imams (a.s.)

Another effect and sign of Imams' (a.s.) recognition is remembering them on different occasions. In fact this remembrance should be perpetual as this is the effect of the love of Imams (a.s.). When a person is attached to someone intensely, he is not oblivious to him and remembers him constantly. The more intense the attachment, the harder it is for him to forget the person, till such a time that the remembrance of the person becomes etched in his heart and an inseparable part of his existence. Therefore those who have faith and recognition of Imam (a.t.f.s.) in occultation, wherein they are deprived of seeing him (a.t.f.s.), they must never forget him in their hearts.

A person asked Imam Moosa Kazim (a.s.) about the Quranic verse,

'And apparent and hidden bounties are completed upon you. (31 : 20)

Imam (a.s.) said,

'Apparent bounty is the apparent Imam and the hidden bounty is the hidden Imam.'

Then the narrator asked, 'Do the Imams (a.s.) go into occultation?'

Imam (a.s.) declared:

'Yes he gets concealed from the eyes of the people, however his remembrance does not disappear from the hearts of the believers and he will be the twelfth from us.'

It is possible that the unbelievers may forget Imam (a.s.), because they don't know him. But the one who knows him and recognizes him and has his Mastership cannot forget him. In occultation, the attachment of the believer with his Imam should be so strong, that nothing should make him oblivious of his presence and nothing should hinder him from Imam's (a.s.) remembrance.

To quote Ayatullah Syed Muhammad Taqi Musavi Isfahani (r.a.), author of Mikyalul Makarim fi favaaedu dua lil Qaim (a.t.f.s.):

"The believers are in various grades and levels in the remembrance of their master. Their grade is in direct proportion to their level of faith, recognition and certitude. The condition of some of the believers in remembering their master is such, as the poet declares,

'Allah knows that I don't remember you

Because how can I remember you, when I never forget you?'1

Then the author elaborates on how we can enliven the remembrance of Imam (a.t.f.s.) day and night. We have translated below the relevant passage.

'When you mourn, remember that this life that Allah has gifted you is with the blessing and mediation of Imam (a.t.f.s.). So, thank Allah and Imam (a.t.f.s.) for it. And be careful not to employ this bounty in actions for other than Allah's satisfaction, because by earning Allah's displeasure, you are aggrieved and burdened. Then when you are in a place of sin and disobedience, remember that your master is observing you in that condition (of sin). Then out of his respect and honour, abandon the sin.

Similarly if you come across a good action, then take precedence in acting upon it, and understand that it is a bounty from Allah's side that He has bestowed out of our attachment with our Imam (a.t.f.s.). Thank Allah for it and gift it to Imam (a.t.f .s.) by performing it in a manner befitting it. Thus, request Imam (a.t.f.s.) like the brothers of Yusuf (a.s.), pleading,

يا أَيُّهَا الْعَزِيزُ مَسَّنَا وَأَهْلَنَا الضُّرُّ وَجِئْنَا بِبِضَاعَةٍ مُّزْجَاةٍ فَأَوْفِ لَنَا الْكَيْلَ وَتَصَدَّقْ عَلَيْنَا إِنَّ اللَّـهَ يَجْزِي الْمُتَصَدِّقِينَ

'O chief! Distress has afflicted us and our family and we have brought scanty measure (funds). So give us full measure and be charitable towards us. Surely Allah rewards the charitable.' (12 : 88)

And be humble and fearful of him, like a slave who lowers his head before his master. Every morning and evening salutes him with the salutation of a slave who is eager to see his master and who melts in pain due to his separation. Salute him with the sincerity of one who is so moved with this separation that tears flow down his cheeks, as he is aware that he is standing in the presence of his master.

When the time of namaz draws near, remember the condition of your master (a.t.f.s.) as he stands in front of His Lord. Follow your master (a.t.f.s.) with presence of heart and a humble gait, closing your eyes to everything except Allah and understand that the taufiq for this has come only with the blessings of your master (a.t.f.s.). This worship is not accepted from you except with your master's (a.t.f.s.) consent, after you have obeyed him and acquired his recognition. As your recognition of Imam (a.t.f.s.) increases, Allah will enhance your status, reward and rank near Himself.

When you are finished with namaz make Imam (a.t.f.s.) a mediator between Allah and yourself, so that He accepts that namaz out of your love and attachment towards him. And when you raise your hands for supplication begin by asking for his relief, before your own, because he has the highest authority over you and his favours upon you are boundless. And when you are confronted with a seemingly impossible situation with no way out, plead your case in front of him and wail before him, so that he may mediate with Allah for the solution of your problem. He is after all a means towards Allah's satisfaction and a door towards His Mercy. We have been commanded to enter the house only from its door:

وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا

'Enter the house from its door.' (2 : 189) 2

If someone has even a little recognition of Imam (a.t.f.s.), he knows that remembering Imam (a.t.f.s.) is among the highest form of worship. And it is due to its importance that we have been commanded to beseech Allah thus:

ولا تُنْسِنا ذِكْرَه

'O Allah, don't make us forget his remembrance.'3

Remembrance of Imam (a.t.f.s.) means immersing oneself i n his remembrance as well as constantly discussing and reflecting on his condition. The first condition is spiritual in nature while the second is external. The first condition is for man himself, while the other is for those around him. Man should always be in search of reasons to enliven Imam's (a.t.f.s.) remembrance for himself and his friends.

Attending gatherings in the remembrance of Imams (a.s.)

Our Imams (a.s.) have encouraged organising of and participating in gatherings for the remembrance of Ahlul Bayt (a.s.). Imam Sadiq (a.s.) says to Dawood b. Sarhan,

'O Dawood, convey my salaam to my friends and give them my message - May Allah have mercy upon a servant who when is with some other person mentions about our affair (mastership). In such a situation, the third among them is an angel who seeks forgiveness for them. No two persons gather for remembering us expect that Allah takes pride in them over His angels. Then whenever you gather, proceed with our remembrance. Because your gathering and your remembering is to enliven our affair. And the best after us, are those who discuss about our affairs and invite towards our remembrance.'4

It is indeed noteworthy that how much blessing and good fortune exits in organising gatherings for the remembrance of Ahlul Bait (a.s.). Thus, if a gathering is organised and due to negligence and inattention, the remembrance of Ahlul Bayt (a.s.) is overlooked, then one can only imagine the misfortune and remorse of those participating in that gathering.

Imam Sadiq (a.s.) said:

'Every gathering that is organised in which Allah's remembrance and our remembrance is missing, that gathering will be a cause of regret to its organizers.'5

Remembrance of Imams (a.s.) is enlivened by discussing their limitless virtues and indescribable calamities and that too in their own words and traditions. That is why it is highly recommended that believers should visit each other frequently to discuss the extra-ordinary traits and life sketches of the Imams (a.s.). The aim behind this recommendation is that they should be engaged in the narration of the excellence and tribulations of the Imams (a.s.). Imam Sadiq (a.s.) exhorts:

'Visit each other because that enlivens the heart and is the medium of remembering our traditions because our traditions make you merciful towards each other. Therefore, if you act on it, you will get guidance and find success. And if you leave it you will be deviated and get destroyed. Therefore take benefit from our traditions and I guarantee that you will find success.'6

Surely acting on the traditions of the Imams (a.s.) is not possible without Allah's guidance and good fortune. Gatherings and assemblies organised for the remembrance of the Imams (a.s.) is one medium to achieve this guidance and good fortune. In reality remembrance of the Imams (a.s.) is food for the heart and soul. For, Allah has made Mastership and love of the Imams (a.s.) a foundation for the enlivening of hearts. Hence, one who wishes to keep his heart alive should keep Mastership alive in his heart.

Imam Sadiq (a.s.) asked Fuzail:

تَجلُسون وَ تَتَحَدَّثُون؟

'Do you sit and narrate traditions for each other?

Fuzail replied: Yes.' Imam Sadiq (a.s.)

إن تلك ألمجالس أحبها فأحيو أمرنا يافضيل ! فرحم الله من أحيا أمرنا

'I like such gatherings. Then O Fuzail, keep our affairs alive. May Allah have mercy on the one who keeps our affairs alive?'

يافضيل من ذكرنا أو ذٌكرنا عنده فخرج من عينه مثل جناح ألذباب غفر الله له ذنوبه ولو كانت أكثر من زبد ألبحر

'O Fuzail, one who remembers us or our mention is made in his presence, then if tears flow from his eyes even to the extent of the wing of a fly, then Allah will erase all his sins even if they are to the extent of the foam of the ocean.'7

This crying may be due to intense love and restlessness of the heart or due to severe grief at separation from Imam al-Ghaib ( a.t.f.s.) or due to strong attachment to, and Mastership of Ahlul Bayt (a.s.). Regardless of the reason, crying purifies the heart and washes away the sins, no matter how sinful he may be.

Imam Ridha’ (a.s.) says

ومن ذكر بمصابنا فبكى وأبكى لم تبك عينه يوم تبكي العيون، ومن جلس مجلسا يحيى فيه أمرنا لم يمت قلبه يوم تموت القلوب

'One who remembers our calamities, then cries and makes others cry, his eyes will not cry on the day, when other eyes will be crying. Anyone who sits in the gathering wherein our affairs are enlivened, his heart will not die on the day when other hearts will die.'8

Notes

1. Mikyalul Makarim, Vol. 2, Pg. 358

2. Mikyalul Makarim, Vol. 2, Pg. 443-444

3. Kamaluddin, Chap. 45, Tradition 43

4. Bihar al-Anwar, Vol. 1, Pg. 200

5. Usul al-Kafi, Kitabul Imaan wal Kufr, Chap. of 'Necessity of Allah's remembrance in all gatherings', Tradition 2

6. Usul al-Kafi, Kitabul Imaan wal Kufr, Chap. of 'Discussion with brothers', Tradition 2

7. Bihar al-Anwar, Vol. 44, Pg. 282, Tradition 14

8. Bihar al-Anwar, Vol. 44, Pg. 278, Tradition 1

5. Knowledge

Learning and imparting the knowledge of Imams (a.s.)

From the preceding pages, we have learnt the superiority of enlivening the affairs of the Ahlul Bayt (a.s.). Now it follows that we learn one of the best ways of acquiring this virtue, which the Imams (a.s.) themselves have determined for us. Indeed this is one of the most important necessities and a sign of Imam's (a.t.f.s.) recognition in his occultation

Imam Ridha’ (a.s.) declares:

رَحِمَ اللهُ عَبْداً أَحْيا أَمْرَنا

'May Allah have mercy upon the slave who enlivens our affairs?'

Hirvi who is the narrator of this tradition asked Imam (a.s.), 'How can we enliven your affair?' Imam (a.s.) replied:

يتعلّم علومنا ويعلّمها الناس ، فإنّ الناس لو علموا محاسن كلامنا لاتّبعونا

'Learn our knowledge and teach it to the people. For certainly, had the people known the goodness of our statements, they would have surely obeyed us.'1

Thus the emphasis is on learning and disseminating the knowledge of Ahlul Bayt (a.s.) and our approach to this crucial task can be accomplished by referring and stating their traditions. Imam Sadiq (a.s.) advised his Shias:

تلاقُوا و تحادثوا العلم. فإن الحديث تُجلى القلوب الرانية. و بالحديث إحياءُ امرنا. فَرحم الله من احيا امرنا

'Visit each other and discuss the concepts of knowledge with each other. With the medium of traditions, hearts become pure and our affair is enlivened. May Allah have mercy on the one who enlivens our affair?'2

Knowledge that emanates from the Ahlul Bayt (a.s.) is the only real and correct source of knowledge. This knowledge makes man pure and helps him attain true prosperity and good fortune. At the same time, this knowledge has in it, tremendous magnetism that attracts the hearts of the pure ones towards the Ahlul Bayt (a.s.). If the tradition of the Ahlul Bayt (a.s.) is conveyed to the people correctly, people will see the wisdom, beauty and freshness that is extremely striking when compared to the speech of others. They will find the tradition of Imams (a.s.) penetrating their hearts like the speech of no other mortal.

They will realise that traditions of Imams (a.s.) appeal to human nature (fitrat) and are in conformity with it. When they absorb these points, they will be drawn towards the personalities who have narrated these traditions. Is there anything better than inviting people towards these personalities so they can examine their sayings and teachings and understand their status vis-à-vis other leaders of the world?!

Therefore the Shias must always be in search of tradition of the Imams (a.s.) and after learning them, must teach others and invite the m towards the teachings of the Imams (a.s.). This is one of the most important duties of the Shias, more so in the time of occultation. Indeed there cannot be anything better for the Shias because the period of occultation will be marked with indifference (towards faith), as a result of which irreligiousness will envelope the people. Consequently no one will be safe from doubt and skepticism. Imam Ali Naqi (a.s.) reveals:

'If during the occultation of our Qaim, there were no learned scholars who call the people towards him and guide them towards him and defend the religion with divine arguments and save the weak servants of Allah from the traps of Shaitan and his rebellion and from the traps which are laid by enemies of Imams (a.s.) (in the path of guidance of people), certainly no one would remain except that he turns away from the religion of Allah. Those who hold the reins of the hearts of the weak Shias, are like the sailors who guide their ships by controlling the steering wheel. These are the best people in front of Allah.'3

In this tradition, Imam (a.s.) has very explicitly outlined the duties of the learned at the time of occultation. The learned should more than anything else invite the people towards Imam-e-Ghaib (a.t.f.s.).This duty can be performed by enlivening his remembrance, announcing his virtues and narrating traditions regarding Imam Asr (a.t.f.s.). This is a very crucial task entrusted by the Imams (a .s.) to the learned in occultation, and anyone who treasures the Mastership of Ahlul Bayt (a.s.) cannot ignore this task.

The scholar at the time of occultation should not invite the people towards his own devotion, virtues, and recognition. Rather he should be like a bridge over which friends of Imam (a.t.f.s.) can traverse and reach their desired destination, i.e. the Mastership and recognition of Imam (a.t.f.s.).

Attachment and friendship with Imam-e-Asr (a.t.f.s.) is not in need of any medium, that any one may invite the people towards himself on this pretext, and present his own greatness in front of them before the greatness of Imam (a.t.f.s.). The role of the scholar is in kindling the light of love and Mastership of Imam al-Asr (a.t.f.s.) in the heart of the one who has forgotten his master - the bestower of bounties upon him is perplexed and in a state of confusion, searches for an asylum running from pillar to post.

By reminding such a conf used person of his Imam (a.t.f.s.), narrating about him (a.t.f.s.) and kindling his recognition, the scholar will introduce the light of Imam's (a.t.f.s.) remembrance in the heart of that misguided person and the latter will then be able to traverse the path towards Imam's (a.t.f.s.) recognition. Removing doubts and obstacles is the duty of the scholar, but rectification and changing the condition of the heart is the work of Imam (a.t.f.s.) himself. The true scholars should find these characteristics in themselves and feel privileged about it, because in that condition they will be the best creatures in front of Allah.

Notes

1. Bihar al-Anwar, Vol. 2 Pg. 30

2. Mikyalul Makarim, Vol. 1 Pg. 320

3. Bihar al-Anwar, Vol. 2 Pg. 6

3. Love

Submission is a condition for love and love is a Pre-requisite for faith (imaan)

One of the signs of submission in a Shia is his love and attachment towards the Ahlul Bayt (a.s.). It is a sign of recognition of the Imams (a.s.), especially in the period of occultation. As far as love is considered, it is sufficient to say that it is the foundation of Islam.

Imam Sadiq (a.s.) asserts,

لكلِّ شيء أساس ، وأساس الاِسلام حبنا أهل البيت

'Everything has a foundation and the foundation of Islam is the love for us, the Ahlul Bayt (a.s.).'1

Therefore, traditions have introduced love of the Ahlul Bayt (a.s.) as the highest and the most privileged form of worship. Imam Sadiq (a.s.) informs further,

إنّ فوق كلّ عبادة عبادة وحبّنا أهل البيت أفضل عبادة

'Love of us Ahlul Bayt (a.s.) is the highest form of worship.'2

The Holy Prophet (s.a.w.s.) introduced the names of all the Imams (a.s.) to the Muslims. When he introduced Imam Mahdi (a.t.f.s.) he declared,

من احب ان يلقي الله وقد كمل ايمانه وحسن اسلامه فليوال الحجة صاحب الزمان المنتظر

'One who wants to meet Allah in such a condition that his faith is perfect and his Islam is in good condition then he should accept Mastership of Imam al-Zaman (a.t.f.s.) the awaited.'

And at the end of the tradition he (s.a.w.s.) stated,

فهولاء مصابيح الدجى وأئمة الهدى وأعلام التقى ومن أحبهم وتولاهم كنت ضامناُ له على الله الجنة

They (Imams) are the lamps in darkness and the Imams of guidance and signs of piety. One who loves them and accepts their Mastership, then I assure Paradise for him near Allah.'3

Faith begins with Mastership and love of Amirul Mo'mineen (a.s.), and attains perfection with mastership and love for Hazrat Hujjat (a.t.f.s.). Therefore without love for the unseen Imam (a.t.f.s.), faith will never reach perfection.

But love by itself is not something that Allah would simply bestow on all His servants just like that. Rather He grants it only to such servants that He wishes to guide.

Love and affection towards Imam (a.t.f.s.) is one way of reaching this grace, and this one of the most important bestowals from Allah's side.

Imam Baqir (a.s.) reveals to Abu Khalid:

'By Allah, O Abu Khalid! Unless Allah purifies the heart of a servant, he cannot love us nor can he accept our Mastership. And Allah does not purify his heart till he does not submit to us and is not in a state of submission towards us. If he is submissive towards us, Allah will protect him from strict accounting and will keep him in His security from the great fear on the Day of Judgment.'4

If the heart is not pure, love and Mastership of the Ahlul Bayt (a.s.) cannot find a place in it. And purity of the heart comes only from submission towards the Ahlul Bayt (a.s.). Hence, one who seeks the love of his Imam (a.t.f.s.) will strengthen in himself the feeling of submission. As he scales the peak of submission, the purity of his heart will increase and consequently his attachment and affection towards Imam (a.t.f.s.) will intensify.

The way to perfect the feeling of submission is that man should try in every matter to act as per the wishes of the Imams (a.s.) and should not have an opinion against them. He must always give preference to their wishes over his own and over that of the others. And the wishes of the Imams (a.s.) can be realised in occultation by referring to their traditions. This particular trait can help man in scaling the highest peaks of faith.

A person asked Imam Sadiq (a.s.), 'How often have I heard you remembering Salman al-Farsi (r.a.)!'

Imam (a.s.) said,

'Don't say Salman - e - Farsi, rather say Salman al- Muhammadi.'

Imam (a.s.) asked,

'Do you know why I remember him so much?'

The person replied, 'I don't know.' Imam (a.s.) revealed,

'Due to three characteristics - the first one is giving preference to wishes of Ameerul Mo'mineen (a.s.) over his own wishes...'5

Thus, Salman al-Muhammadi (r.a.) scaled such a high peak that Imam Sajjad (a.s.) uses the term 'from us Ahlul Bayt'. Salman al-Muhammadi (r.a.) attained this elevated position near the Ahlul Bayt (a.s.) with his complete and unconditional submission in front of their wishes and commands. His spirit of submission was so dominant that Ameer ul Mo'mineen (a.s.) did not have to give him instructions. Rather, the moment he knew his Imam's (a.s.) implicit wish, he rushed to implement it and gave it preference over his own wishes.

Indeed this position is higher than the position of obedience concerning Imam's (a.s.) explicit wishes. To obey Imam's wish and implement his commands even before he (a.s.) can convey it verbally is the highest form of submission. So, one of the conditions to attain the position of ' from us Ahle Bait' is submission to the wishes of the Imams (a.s.) in the manner Salman al-Muhammadi (r.a.) did. Even earlier we have discussed Ameerul Mo'mineen's (a.s.) advice to Kumayl b. Ziyad (r.a.)

لا تأخذ إلَّا عنَّا تَكُن منِّا

'Don't acquire (knowledge) but from us, you will be from us.'

Submission in the period of occultation can only be realized by referring to the traditions of the Imams (a.s.) and being bound to them concerning all our problems and uncertainties in belief, actions or worldly affairs. In this period, when there is restricted access to Imam (a.t.f.s.), one should take additional precaution in binding oneself to the traditions of the Imams (a.s.). Separation from Imam (a.t.f.s.) must not make us lax in submitting to his wishes and commands.

Crying for Imam (a.t.f.s.) out of intense attachment

Love is one of the most powerful emotions that is directly related to the level of recognition and attachment towards the beloved. So, higher the level of recognition, more intense would be the affection and attachment. Among the most unmistakable symptoms of attachment is constant remembrance of the beloved, mixed with an intense craving for his meeting.

Just a mention of the beloved along with a narration of his hardship and difficulties provokes acute restlessness and turmoil within the person, finding expression in his tears. Allah, out of His Grace and Mercy has sowed this attachment in our hearts, thereby purifying our polluted hearts and cleansing it of the filth of sins. As Imam Sadiq (a.s.) reveals to Fuzail b. Yasir:

يا فضيل من ذكرنا أو ذُكرنا عنده فخرج من عينيه مثل جناح ذباب غفر الله ذنوبه ولو كانت أكثر من زبد البحر

'O Fuzail, one who remembers us or our mention is made in his presence and if tears flow from his eyes even to the extent of the wing of a fly, Allah will erase all his sins even if they are to the extent of the foam of the ocean.'6

The magnitude of this reward is a direct reflection on the esteemed status of the Ahlul Bayt (a.s.). Allah in His Mercy has graced the lover with this bounty.

The pain of separation from Imam's (a.t.f.s.) holy existence in the period of occultation and his remembrance in moments of solitude and loneliness, intensified further with his own sorrow are just some of the factors that make his Shias weep for him. As it was mentioned earlier, Imam Sadiq (a.s.) narrates,

أما واللهِ لَيُغَيَّبَنَّ إمامُكُم سِنيناً من دَهرِكم.... وَ لَتَدْمُعَنَّ عليهِ عُيوُنَ المؤْمِنين

'Pay attention, by Allah! Certainly your Imam will be in occultation for some years in your time. ....the eyes of the believer will surely cry for him.'7

How valuable is the painful heart, wails and tearful eyes of longing near Imam Sadiq (a.s.) that he has prayed especially for such Shias. Moaviyah b.Wahab narrates, ' I saw Imam Sadiq (a.s.) in prostration. He was praying for the visitors of the shrine of Imam Husain (a.s.) at Karbala -

O Allah, those eyes which cry for us, makes them a place of Your mercy. Shower mercy on those hearts which are restless and burn for our sake. Show mercy to those who wail and complain for us.'8

This is the reward of the tears that are shed out of sympathy and grief from intense longing for Imam (a.t.f.s.) in the period of occultation. Indeed how incredible is the reward and how amazing is the glad tidings that Imam (a.s.) has promised those who shed a few tears for the Ahlul Bayt (a.s.). This is one of the reasons why Dua-e-Nudbah has been highly recommended on the four Eids - Fitr, Azhaa, Ghadir and Fridays.

These are the four most important days on which Allah showers His Mercy upon His creatures. On the days of Eid, Allah establishes everything on the earth for the sake of Imam's (a.t.f.s.) holy existence. Ghadeer is the day when the Muslims renew their allegiance with the Imam appointed by Allah. And now that the divinely selected Imam is absent, the Muslims must wail and complain by remembering him at all times and feel the pangs of separation.

اَيْنَ الطّالِبُ (المُطالِبُ) بِدَمِ الْمَقْتُولِ بِكَرْبَلاءَ؟

'Where is the one who will avenge the blood of the martyrs of Karbala?'

اَيْنَ الْمُضْطَرُّ الَّذي يُجابُ اِذا دَعا

'Where is the distressed one, who is answered when he calls?'

In this supplication, friends of Imam (a.t.f.s ) express their restlessness at the separation from him (a.t.f.s.) thus,

'O son of Taha and Clear Verses, O son of Yasin and Zaariyat, O son of Tur and Aadiyat, I wish I had known where you are living? It is indeed intolerable for me that I see everybody but am unable to see you and I do not hear your sighs and whispering. It is indeed unbearable for me that all have deserted you while I still cry for you!'

While seeking other friends and companions of Imam (a.t.f.s.) we wail,

هَلْ مِنْ مُعينٍ فَاُطيلَ مَعَهُ الْعَويلَ وَالْبُكاءَ، هَلْ مِنْ جَزُوعٍ فَاُساعِدَ جَزَعَهُ اِذا خَلا، هَلْ قَذِيَتْ عَيْنٌ فَساعَدَتْها عَيْني عَلَى الْقَذى

'Is there any supporter along with whom I may prolong my wailing? Is there a restless friend with whom I may share his restlessness? Is there an eye, which is afflicted with excess crying that I may sympathize with it?

These are but some of the expressions of the friends of Imam (a.t.f.s.) that emanate from the hearts on the occasion of Eid. These expressions serve to highlight the grief of the friend on separation from his beloved master on an important occasion like Eid.

Friendship with the friends of Imam (a.t.f.s.) and enmity with his enemies

One of the prime requisites of love and affection towards Imam (a.t.f.s.) is that one must seek proximity with his friends and distance himself from his enemies. This particular aspect has been emphasised with some detail in the period of occultation.

'Glad tidings to the one who understands the Qaim of my Ahlul Bayt (a.s.), while he believes in his Imamat during occultation, preceding his reappearance, and befriends his friends and maintains enmity with his enemies. Such a person is from my friends and will be from the most honourable of people on the Day of Judgment.'9

It must be noted here that friendship with Imam's (a.t.f.s.) friends and enmity with his enemies is not distinct from his Mastership. Rather it is propounded in traditions as an inseparable part of Mastership. In another tradition of Imam Moosa Kazim (a.s.) this particular aspect has been outlined thus,

'Glad tidings to our Shias who are attached to our rope (of Mastership) in the time of occultation of our Qaim, are steadfast on our friendship and are aloof from our enemies. They are from us and we are from them. They are satisfied with our Imamat and we are pleased with them. Glad tidings be to them, then again glad tidings be to them! By Allah, they will be with us on the Day of Judgment in our grade.'10

Explaining the meaning of the term طوبى , Abu Basir (r.a.) has narrated a tradition from Imam Sadiq (a.s.) thus:

طُوبَى لِمَنْ تَمَسَّكَ بِأَمْرِنَا فِي غَيْبَةِ قَائِمِنَا فَلَمْ يَزِغْ قَلْبُهُ بَعْدَ الْهِدَايَةِ

'Tooba is for the one who is attached to our Mastership at the time of our Qaim's occultation. Then his heart is never deviated after guidance.'

Then Abu Basir (r.a.) asked Imam (a.s.), 'May I be sacrificed for you, what is Tooba?' Imam (a.s.) replied,

'It is a tree in Paradise - its trunk and roots are in the house of Imam Ali b. Abi Talib (a.s.) and a branch from its branch is in the house of each believer. And this is the meaning of Allah's saying, 'Tooba and food is for them.'11

From this tradition we can gauge the significance of befriending the friends of the Ahlul Bayt (a.s.) and distancing oneself from their enemies. This act is so important near Allah that He will reward for it with a position in the neighborhood of Ahlul Bayt (a.s.) and such a person will enjoy an exalted status near the Holy Prophet (s.a.w.s.) on the Day of Judgment.

This means that if a person is from the friends of Ahlul Bayt (a.s.), he should be befriended and not be spurned and deserted. It is quite possible that this person is a sinner, in which case it is necessary to despise his evil action, while holding him dear because of his status near the Ahlul Bayt (a.s.). Then out of personal enmity and animosity, we should not turn hostile towards him, rather we should become proximate towards him because of his love for Ahlul Bayt ( a.s.).

In fact such a person should be given preference over others who are more cultured and ethical, but do not love the Ahlul Bayt (a.s.). In other words, the only benchmark for friendship must be one's love for the Ahlul Bayt (a.s.). And this is a test of sincerity for the one who possesses recognition of the Imams (a. s.). Such a person disregards his own differences and gives preference to the wishes of the Ahlul Bayt (a.s.) in matters of friendship.

The next step after establishing friendship is to observe the rights of the friend. One's sincerity in fulfilling the rights of the friend (due to the latter's love for the Ahlul Bayt (a.s.) underlines the extent of his sincerity and his commitment towards friendship with the Ahlul Bayt (a.s.). Then one who is indifferent in observing the rights of a friend, has in fact shown indifference and disregard for the Ahlul Bayt (a.s.). Fulfilling the rights of those who have the love and Mastership of Ahlul Bayt (a.s.) and who are described in traditions as believers, has excessive importance. Imam Sadiq (a.s.) declares:

ما عُبِدَ اللهُ بِشيءٍ أفضَلُ مِنْ أَداءِ حقِّ المؤْمِنْ

'Allah is not worshipped by anything better than fulfilling the right of a believer.'12

Once when Moalla b. Khunais asked Imam (a.s.) about the rights of a believer, Imam (a.s.) replied:

سبعون حقا لا اخبرك إلا بسبعة ، فإني عليك مشفق أخشى ان لا تحتمل

'There are 70 rights, but I will inform you only about 7, because I am worried that you will not be able to bear it.'

Thereafter Imam (a .s.) explained those seven rights thus:

'Do not be satiated, when he is hungry. Do not be clothed when he does not have clothes to wear. Be a guide for him, and be a dress for him that he wears (i.e. conceal his defects). Be a tongue for him with which he speaks. Whatever you desire for yourself, desire the same for him. If you have a servant sends him to your brother-in-faith so that he may sweep his floor and prepare his bed and make effort day and night to fulfill his needs. If you are like that, then you have joined your Mastership, with our Mastership and our Mastership with Allah, the Almighty's Mastership.'13

The assertion made in the above tradition is very categorical, without a shred of ambiguity or uncertainty. A believer is expected to be a dress and a tongue to his brethren-in-faith at all times. Just like the dress protects a man from nakedness and dangers and gives him apparent respect, a man should also safeguard his brethren from dangers and disgrace. The tongue is a medium for narrating needs and a mode for mutual communication with other believers.

A believer should be such that his brethren benefit from him and are able to get their needs fulfilled. A maidservant is constantly in the service of her master. So a believer should be such that if he is able to facilitate some matter for his brother, he should do it in every possible way. Then he should not withhold this facility from his brother be it of a financial nature or some other worldly possession that he has or can acquire from his social position. He should try t o make his brother as comfortable as possible with all his financial and social faculties. If fulfilling the needs of his brethren involves that he wake up in the nights, then he should sacrifice his sleep and strive for his brethren.

This offers a brief insight in to the rights of believers over each other. It is evident that if one is serious and committed in fulfilling the demands of Mastership, he must first fulfill the demands of his brethren and take great care in this regard.

Alleviating the distress of Imam's (a.t.f.s.) friends

Fulfilling the needs of one's brother assumes a more serious nature, when the distressed brother himself approaches one with his demands so as to ease his difficulty. Till such a time that a distressed brother does not approach another brother with his difficulties, the latter's responsibilities are limited.

However, when a distressed brother approaches another with his problems in the hope that the latter, out of love for the Ahlul Bayt (a.s.), will address his needs, the responsibilities of that brother increase manifold. This reference by the distressed brother is in fact a mercy from Allah's side. The believer must realise this point.

'When a believer approaches another brother for removal of his difficulties, this reference is a mercy from Allah's side, which He has dispatched towards the servant. Then if he addresses the distressed believer's needs, he has attached (himself ) with our Mastership while our Mastership is attached with Allah's Mastership. But if he rejects the distressed believer despite being able to fulfill his demands, Allah appoints one python from the Fire over him, that chews his toe in the grave till the Day of Judgment, regardless of whether he is forgiven or is in chastisement. And if that distressed believer excuses him (from fulfilling his demands) then that person's condition becomes even worse.'14

The one who approaches another believer for solving his problem, has in fact placed his respect and honour at stake. And since a believer is very honourable near Allah, He does not like his honour and respect treated callously and does not tolerate rejection of the believer's requests without a valid reason. And due to this reason, if another believer is in a position to fulfill his need but does not do it, then he has invited the chastisement of the grave upon himself, even if his end is in goodness. He will remain in that condition of chastisement till the Day of Judgment.

The point worth noting in this tradition is that the Holy Imams (a.s.) have considered fulfilling the needs of another believer as a matter related to their Mastership and the one who befriends them should take precedence in fulfilling the demands of a distressed believer as a measure of friendship with the Ahlul Bayt (a.s.). His intention behind fulfilling the demand of another believer is to fulfill the rights of his Mastership of Ahlul Bayt (a.s.).

The latter half of the tradition - 'if that distressed believer excuses him (from fulfilling his demands) then that person's condition becomes even worse' is particularly interesting. Allama Majlisi (r.a.) explains that by excusing himself, the distressed person has shown his sense of dignity and respect to the other person. Due to his dignity and respect, he enjoys a higher level of faith and Mastership and enjoys a greater right over his believer brethren. And out of regard for his brotherhood, his demands need to be fulfilled more promptly and he should not be turned back in disappointment. Therefore rejecting him is not like rejecting the one who is not as elevated in nobility and faith as him. Rejecting a believer with strong faith and high nobility is a more serious offense near the Ahlul Bait (a .s.) as compared to rejecting an ordinary believer.

Therefore under no condition should a believer be left to fend for himself. The believer who deserts his brother in his time of need will incur Allah's wrath and the displeasure of the Ahlul Bayt (a.s.). Therefore a believer should do everything in his power to alleviate the grief and distress of his brethren, and he will be rewarded for the same, regardless of whether he is successful in his endeavours. Such is the importance of answering the call of a distressed believer that Allah rewards him even if his efforts to help the believer prove to be futile. In this regard, Imam Sadiq (a.s.) reveals,

'One who goes forth to solve the pro b le m o f his brother-in-faith, with the intention of earning Allah's satisfaction in fulfilling the needs of the (afflicted) brother, Allah writes for him reward of one Hajj and one Umrah, which are accepted, and fasts of two months from the respected months along with their إعتكاف in Masjid ul Haraam. And the one who strives to fulfill his brother's need, with the intention of earning Allah's satisfaction, but is unable to complete that work, Allah writes for him one Hajj which is accepted, for his endeavours. Therefore you should be inclined towards good deeds.'15

As is more than evident from the above tradition, Allah likes the effort and endeavor of one brother in the way of fulfilling another brother's needs and rewards the former for that. If the work is successfully completed, the brother who has endeavored will earn more reward, while if he is unsuccessful, he will nevertheless be rewarded for his efforts in trying to complete that work, as the intention of a believer is more important than his action.

The position of that believer is even higher (than what has been outlined above), who knows that he does not have the power and capacity to fulfill the need of his brother-in-faith (who has approached him), but nevertheless aspires in his heart to fulfill that in such a way that if it was within his power, he would have employed his faculties to fulfill his need. Such a believer, who is unable to complete the work, will none the less be rewarded by Allah with an extra-ordinary reward only on the basis of his selfless and sincere intention. Imam Muhammad Baqir (a.s.) says:

'A believer who is approached by his brother-in-faith with some problem, but does not have the power to help him, while in his heart he wants to help him, (in such a way that if he was capable he would have certainly done it), then Allah, the Almighty, due to his sincere intention, includes him from the people of Paradise.'16

From traditions like the one highlighted above, it is apparent that near Allah more important than actually doing the work of an afflicted brother, is to have the intention to help him and relieve him of his distress. Friends of the Ahlul Bayt (a.s.) should be sincere and affectionate with each other so that the importance of Mastership and love of the Ahlul Bayt (a.s.) is clear to everyone in this world as well as the hereafter.

Notes

1. Usul al-Kaafi, Kitaab-ul-Imaan wal Kufr, Bab Nisbat-ul-Islam, Tradition 2

2. Bihar al-Anwar, Vol. 27, Pg. 91, Tradition 48

3. Bihar al-Anwar, Vol. 36, Pg. 296

4. Usul al-Kafi, Kitabul Hujjat, Chapter about Imams are the lights

5. Bihar al-Anwar, Vol. 22, Pg. 327

6. Behaar-ul-Anwaar, Vol. 44, Pg. 282, Tradition 14

7. Kamaluddin, Chap. 33, Tradition 35

8. Kameluz Ziarat, Pg. 117

9. Kamaluddin, Chap. 25, Tradition 2

10. Kamaluddin, Chap. 34, Tradition 2

11. (13: 29) Kamaluddin, Chap. 33, Tradition 55

12. Usul al-Kafi, Kitabul Iman wal Kufr, Chapter of a Believer's rights over others, Tradition 4

13. Usul al-Kafi, Kitabul Iman wal Kufr, Chap. of a Believer's right over others, Tradition 14

14. Usul al-Kafi, Kitab ul Iman wal Kufr, Chap. of Fulfilling the needs of believers, Tradition 13

15. Usul al-Kafi, Kitab ul Iman wal Kufr, Chapter of Fulfilling the needs of believers, Tradition 9

16. (Usul al-Kafi, Kitab ul Iman wal Kufr, Chap. of Fulfilling the needs of believers, Tradition 14)

4. Remembrance

Being engrossed in the remembrance of Imams (a.s.)

Another effect and sign of Imams' (a.s.) recognition is remembering them on different occasions. In fact this remembrance should be perpetual as this is the effect of the love of Imams (a.s.). When a person is attached to someone intensely, he is not oblivious to him and remembers him constantly. The more intense the attachment, the harder it is for him to forget the person, till such a time that the remembrance of the person becomes etched in his heart and an inseparable part of his existence. Therefore those who have faith and recognition of Imam (a.t.f.s.) in occultation, wherein they are deprived of seeing him (a.t.f.s.), they must never forget him in their hearts.

A person asked Imam Moosa Kazim (a.s.) about the Quranic verse,

'And apparent and hidden bounties are completed upon you. (31 : 20)

Imam (a.s.) said,

'Apparent bounty is the apparent Imam and the hidden bounty is the hidden Imam.'

Then the narrator asked, 'Do the Imams (a.s.) go into occultation?'

Imam (a.s.) declared:

'Yes he gets concealed from the eyes of the people, however his remembrance does not disappear from the hearts of the believers and he will be the twelfth from us.'

It is possible that the unbelievers may forget Imam (a.s.), because they don't know him. But the one who knows him and recognizes him and has his Mastership cannot forget him. In occultation, the attachment of the believer with his Imam should be so strong, that nothing should make him oblivious of his presence and nothing should hinder him from Imam's (a.s.) remembrance.

To quote Ayatullah Syed Muhammad Taqi Musavi Isfahani (r.a.), author of Mikyalul Makarim fi favaaedu dua lil Qaim (a.t.f.s.):

"The believers are in various grades and levels in the remembrance of their master. Their grade is in direct proportion to their level of faith, recognition and certitude. The condition of some of the believers in remembering their master is such, as the poet declares,

'Allah knows that I don't remember you

Because how can I remember you, when I never forget you?'1

Then the author elaborates on how we can enliven the remembrance of Imam (a.t.f.s.) day and night. We have translated below the relevant passage.

'When you mourn, remember that this life that Allah has gifted you is with the blessing and mediation of Imam (a.t.f.s.). So, thank Allah and Imam (a.t.f.s.) for it. And be careful not to employ this bounty in actions for other than Allah's satisfaction, because by earning Allah's displeasure, you are aggrieved and burdened. Then when you are in a place of sin and disobedience, remember that your master is observing you in that condition (of sin). Then out of his respect and honour, abandon the sin.

Similarly if you come across a good action, then take precedence in acting upon it, and understand that it is a bounty from Allah's side that He has bestowed out of our attachment with our Imam (a.t.f.s.). Thank Allah for it and gift it to Imam (a.t.f .s.) by performing it in a manner befitting it. Thus, request Imam (a.t.f.s.) like the brothers of Yusuf (a.s.), pleading,

يا أَيُّهَا الْعَزِيزُ مَسَّنَا وَأَهْلَنَا الضُّرُّ وَجِئْنَا بِبِضَاعَةٍ مُّزْجَاةٍ فَأَوْفِ لَنَا الْكَيْلَ وَتَصَدَّقْ عَلَيْنَا إِنَّ اللَّـهَ يَجْزِي الْمُتَصَدِّقِينَ

'O chief! Distress has afflicted us and our family and we have brought scanty measure (funds). So give us full measure and be charitable towards us. Surely Allah rewards the charitable.' (12 : 88)

And be humble and fearful of him, like a slave who lowers his head before his master. Every morning and evening salutes him with the salutation of a slave who is eager to see his master and who melts in pain due to his separation. Salute him with the sincerity of one who is so moved with this separation that tears flow down his cheeks, as he is aware that he is standing in the presence of his master.

When the time of namaz draws near, remember the condition of your master (a.t.f.s.) as he stands in front of His Lord. Follow your master (a.t.f.s.) with presence of heart and a humble gait, closing your eyes to everything except Allah and understand that the taufiq for this has come only with the blessings of your master (a.t.f.s.). This worship is not accepted from you except with your master's (a.t.f.s.) consent, after you have obeyed him and acquired his recognition. As your recognition of Imam (a.t.f.s.) increases, Allah will enhance your status, reward and rank near Himself.

When you are finished with namaz make Imam (a.t.f.s.) a mediator between Allah and yourself, so that He accepts that namaz out of your love and attachment towards him. And when you raise your hands for supplication begin by asking for his relief, before your own, because he has the highest authority over you and his favours upon you are boundless. And when you are confronted with a seemingly impossible situation with no way out, plead your case in front of him and wail before him, so that he may mediate with Allah for the solution of your problem. He is after all a means towards Allah's satisfaction and a door towards His Mercy. We have been commanded to enter the house only from its door:

وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا

'Enter the house from its door.' (2 : 189) 2

If someone has even a little recognition of Imam (a.t.f.s.), he knows that remembering Imam (a.t.f.s.) is among the highest form of worship. And it is due to its importance that we have been commanded to beseech Allah thus:

ولا تُنْسِنا ذِكْرَه

'O Allah, don't make us forget his remembrance.'3

Remembrance of Imam (a.t.f.s.) means immersing oneself i n his remembrance as well as constantly discussing and reflecting on his condition. The first condition is spiritual in nature while the second is external. The first condition is for man himself, while the other is for those around him. Man should always be in search of reasons to enliven Imam's (a.t.f.s.) remembrance for himself and his friends.

Attending gatherings in the remembrance of Imams (a.s.)

Our Imams (a.s.) have encouraged organising of and participating in gatherings for the remembrance of Ahlul Bayt (a.s.). Imam Sadiq (a.s.) says to Dawood b. Sarhan,

'O Dawood, convey my salaam to my friends and give them my message - May Allah have mercy upon a servant who when is with some other person mentions about our affair (mastership). In such a situation, the third among them is an angel who seeks forgiveness for them. No two persons gather for remembering us expect that Allah takes pride in them over His angels. Then whenever you gather, proceed with our remembrance. Because your gathering and your remembering is to enliven our affair. And the best after us, are those who discuss about our affairs and invite towards our remembrance.'4

It is indeed noteworthy that how much blessing and good fortune exits in organising gatherings for the remembrance of Ahlul Bait (a.s.). Thus, if a gathering is organised and due to negligence and inattention, the remembrance of Ahlul Bayt (a.s.) is overlooked, then one can only imagine the misfortune and remorse of those participating in that gathering.

Imam Sadiq (a.s.) said:

'Every gathering that is organised in which Allah's remembrance and our remembrance is missing, that gathering will be a cause of regret to its organizers.'5

Remembrance of Imams (a.s.) is enlivened by discussing their limitless virtues and indescribable calamities and that too in their own words and traditions. That is why it is highly recommended that believers should visit each other frequently to discuss the extra-ordinary traits and life sketches of the Imams (a.s.). The aim behind this recommendation is that they should be engaged in the narration of the excellence and tribulations of the Imams (a.s.). Imam Sadiq (a.s.) exhorts:

'Visit each other because that enlivens the heart and is the medium of remembering our traditions because our traditions make you merciful towards each other. Therefore, if you act on it, you will get guidance and find success. And if you leave it you will be deviated and get destroyed. Therefore take benefit from our traditions and I guarantee that you will find success.'6

Surely acting on the traditions of the Imams (a.s.) is not possible without Allah's guidance and good fortune. Gatherings and assemblies organised for the remembrance of the Imams (a.s.) is one medium to achieve this guidance and good fortune. In reality remembrance of the Imams (a.s.) is food for the heart and soul. For, Allah has made Mastership and love of the Imams (a.s.) a foundation for the enlivening of hearts. Hence, one who wishes to keep his heart alive should keep Mastership alive in his heart.

Imam Sadiq (a.s.) asked Fuzail:

تَجلُسون وَ تَتَحَدَّثُون؟

'Do you sit and narrate traditions for each other?

Fuzail replied: Yes.' Imam Sadiq (a.s.)

إن تلك ألمجالس أحبها فأحيو أمرنا يافضيل ! فرحم الله من أحيا أمرنا

'I like such gatherings. Then O Fuzail, keep our affairs alive. May Allah have mercy on the one who keeps our affairs alive?'

يافضيل من ذكرنا أو ذٌكرنا عنده فخرج من عينه مثل جناح ألذباب غفر الله له ذنوبه ولو كانت أكثر من زبد ألبحر

'O Fuzail, one who remembers us or our mention is made in his presence, then if tears flow from his eyes even to the extent of the wing of a fly, then Allah will erase all his sins even if they are to the extent of the foam of the ocean.'7

This crying may be due to intense love and restlessness of the heart or due to severe grief at separation from Imam al-Ghaib ( a.t.f.s.) or due to strong attachment to, and Mastership of Ahlul Bayt (a.s.). Regardless of the reason, crying purifies the heart and washes away the sins, no matter how sinful he may be.

Imam Ridha’ (a.s.) says

ومن ذكر بمصابنا فبكى وأبكى لم تبك عينه يوم تبكي العيون، ومن جلس مجلسا يحيى فيه أمرنا لم يمت قلبه يوم تموت القلوب

'One who remembers our calamities, then cries and makes others cry, his eyes will not cry on the day, when other eyes will be crying. Anyone who sits in the gathering wherein our affairs are enlivened, his heart will not die on the day when other hearts will die.'8

Notes

1. Mikyalul Makarim, Vol. 2, Pg. 358

2. Mikyalul Makarim, Vol. 2, Pg. 443-444

3. Kamaluddin, Chap. 45, Tradition 43

4. Bihar al-Anwar, Vol. 1, Pg. 200

5. Usul al-Kafi, Kitabul Imaan wal Kufr, Chap. of 'Necessity of Allah's remembrance in all gatherings', Tradition 2

6. Usul al-Kafi, Kitabul Imaan wal Kufr, Chap. of 'Discussion with brothers', Tradition 2

7. Bihar al-Anwar, Vol. 44, Pg. 282, Tradition 14

8. Bihar al-Anwar, Vol. 44, Pg. 278, Tradition 1

5. Knowledge

Learning and imparting the knowledge of Imams (a.s.)

From the preceding pages, we have learnt the superiority of enlivening the affairs of the Ahlul Bayt (a.s.). Now it follows that we learn one of the best ways of acquiring this virtue, which the Imams (a.s.) themselves have determined for us. Indeed this is one of the most important necessities and a sign of Imam's (a.t.f.s.) recognition in his occultation

Imam Ridha’ (a.s.) declares:

رَحِمَ اللهُ عَبْداً أَحْيا أَمْرَنا

'May Allah have mercy upon the slave who enlivens our affairs?'

Hirvi who is the narrator of this tradition asked Imam (a.s.), 'How can we enliven your affair?' Imam (a.s.) replied:

يتعلّم علومنا ويعلّمها الناس ، فإنّ الناس لو علموا محاسن كلامنا لاتّبعونا

'Learn our knowledge and teach it to the people. For certainly, had the people known the goodness of our statements, they would have surely obeyed us.'1

Thus the emphasis is on learning and disseminating the knowledge of Ahlul Bayt (a.s.) and our approach to this crucial task can be accomplished by referring and stating their traditions. Imam Sadiq (a.s.) advised his Shias:

تلاقُوا و تحادثوا العلم. فإن الحديث تُجلى القلوب الرانية. و بالحديث إحياءُ امرنا. فَرحم الله من احيا امرنا

'Visit each other and discuss the concepts of knowledge with each other. With the medium of traditions, hearts become pure and our affair is enlivened. May Allah have mercy on the one who enlivens our affair?'2

Knowledge that emanates from the Ahlul Bayt (a.s.) is the only real and correct source of knowledge. This knowledge makes man pure and helps him attain true prosperity and good fortune. At the same time, this knowledge has in it, tremendous magnetism that attracts the hearts of the pure ones towards the Ahlul Bayt (a.s.). If the tradition of the Ahlul Bayt (a.s.) is conveyed to the people correctly, people will see the wisdom, beauty and freshness that is extremely striking when compared to the speech of others. They will find the tradition of Imams (a.s.) penetrating their hearts like the speech of no other mortal.

They will realise that traditions of Imams (a.s.) appeal to human nature (fitrat) and are in conformity with it. When they absorb these points, they will be drawn towards the personalities who have narrated these traditions. Is there anything better than inviting people towards these personalities so they can examine their sayings and teachings and understand their status vis-à-vis other leaders of the world?!

Therefore the Shias must always be in search of tradition of the Imams (a.s.) and after learning them, must teach others and invite the m towards the teachings of the Imams (a.s.). This is one of the most important duties of the Shias, more so in the time of occultation. Indeed there cannot be anything better for the Shias because the period of occultation will be marked with indifference (towards faith), as a result of which irreligiousness will envelope the people. Consequently no one will be safe from doubt and skepticism. Imam Ali Naqi (a.s.) reveals:

'If during the occultation of our Qaim, there were no learned scholars who call the people towards him and guide them towards him and defend the religion with divine arguments and save the weak servants of Allah from the traps of Shaitan and his rebellion and from the traps which are laid by enemies of Imams (a.s.) (in the path of guidance of people), certainly no one would remain except that he turns away from the religion of Allah. Those who hold the reins of the hearts of the weak Shias, are like the sailors who guide their ships by controlling the steering wheel. These are the best people in front of Allah.'3

In this tradition, Imam (a.s.) has very explicitly outlined the duties of the learned at the time of occultation. The learned should more than anything else invite the people towards Imam-e-Ghaib (a.t.f.s.).This duty can be performed by enlivening his remembrance, announcing his virtues and narrating traditions regarding Imam Asr (a.t.f.s.). This is a very crucial task entrusted by the Imams (a .s.) to the learned in occultation, and anyone who treasures the Mastership of Ahlul Bayt (a.s.) cannot ignore this task.

The scholar at the time of occultation should not invite the people towards his own devotion, virtues, and recognition. Rather he should be like a bridge over which friends of Imam (a.t.f.s.) can traverse and reach their desired destination, i.e. the Mastership and recognition of Imam (a.t.f.s.).

Attachment and friendship with Imam-e-Asr (a.t.f.s.) is not in need of any medium, that any one may invite the people towards himself on this pretext, and present his own greatness in front of them before the greatness of Imam (a.t.f.s.). The role of the scholar is in kindling the light of love and Mastership of Imam al-Asr (a.t.f.s.) in the heart of the one who has forgotten his master - the bestower of bounties upon him is perplexed and in a state of confusion, searches for an asylum running from pillar to post.

By reminding such a conf used person of his Imam (a.t.f.s.), narrating about him (a.t.f.s.) and kindling his recognition, the scholar will introduce the light of Imam's (a.t.f.s.) remembrance in the heart of that misguided person and the latter will then be able to traverse the path towards Imam's (a.t.f.s.) recognition. Removing doubts and obstacles is the duty of the scholar, but rectification and changing the condition of the heart is the work of Imam (a.t.f.s.) himself. The true scholars should find these characteristics in themselves and feel privileged about it, because in that condition they will be the best creatures in front of Allah.

Notes

1. Bihar al-Anwar, Vol. 2 Pg. 30

2. Mikyalul Makarim, Vol. 1 Pg. 320

3. Bihar al-Anwar, Vol. 2 Pg. 6


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