An Enlightening Commentary Into the Light of the Holy Qur'an Volume 15

An Enlightening Commentary Into the Light of the Holy Qur'an11%

An Enlightening Commentary Into the Light of the Holy Qur'an Author:
Translator: Sayyid Abbas Sadr-'ameli
Publisher: Imam Ali Foundation
Category: Quran Interpretation
ISBN: 9645691028

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An Enlightening Commentary Into the Light of the Holy Qur'an

An Enlightening Commentary Into the Light of the Holy Qur'an Volume 15

Author:
Publisher: Imam Ali Foundation
ISBN: 9645691028
English

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


Notes:

The 20 Volumes of this book have been corrected and uploaded as you can go directly to any other volumes by just clicking on the volume numbers located on the left side.

Introduction

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

“Verily the Qur'an doth guide to that which is most right (or stable) (to run societies), and giveth the glad tidings to the Believers who work deeds of righteousness, that they shall have a magnificent reward”1 .

“We have sent down to thee the book explaining all things, a Guide, a Mercy, and Glad tidings to Muslims"2 .

“When those come to thee who believe in Our Signs, say: 'Peace be on you: Your Lord hath inscribed for Himself (the rule on Mercy; verily, if any of you did evil in ignorance, and thereafter repented, and amended (his conduct), Lo! He is oft-forgiving, Most Merciful”3 .

The light of Islam is illuminating hearts of individuals in nearly all parts of the world, in spite of heavy barriers and careful controls and religious interrogation exerted by not only many governments of non-Muslim nations, but also in some Muslim countries, against their believing people, especially during the years after the Islamic Revolution of Iran.

The effective influence of the light of the truth together with the speed in the movement of the Age has brought forth a more vital exchange of thought and religious ideology in connection with the Holy Qur'an.

In regard to this, we refer to what the Messenger of Allah (S) has said about it:

When afflictions surround you like the dark night refer to the Qur'an, because, it is an Intercessor whose intercession is accepted. It reports the evils (of people) which will be confirmed. It leads the person to Heaven who puts it in front of himself (follows it); and he who puts it behind himself (neglects it) will be driven to Hell.

This very Qur'an is the best guide to the best ways. It is a Book in which there are useful explanations, statements and gaining (of goals). It is the Separator (of right and wrong).4

Obviously, those people whose language is not Arabic can refer to the Holy Book in English, because this is an international language and it is possible for all nations with any native language, to read and understand it in English. As far as we know, there are more than 50 different English translations of Qur'an available in Iran alone, and probably others exist in libraries (and homes) throughout the world.

This makes it easy for the lovers of truth to obtain the knowledge of the Holy Qur'an and Islamic ideology, through the medium of English, which formerly was acquired directly by the Arabic and Persian languages.

But, a fact should be mentioned here that not all of the words of Allah are easily understood by ordinary people and need explanatory commentary, i.e. 'Tafsir’.

Alongside this path, there are some problems that those eager to learn the Qur'anic truth should know and be careful of. Hence, we deal here with some of the difficulties we were involved in and recognized when we were preparing this endeavour; the fruit of our humble labour of more than three years, a translation of the commentary of over one section (of the 30 sections) of the Holy Qur'an from different commentary sources.

The work is based upon popular commentaries accepted by Muslim scholars. We consulted other books and present living scholars, learned in the Qur'anic Sciences for our work to produce this commentary in a simple standard of English easily understood by the laymen.

The style of writing here is a mixture of British-English and American-English, understandable for all the readers; even for those acquainted with only one of them. However, excuse us for using interchangeable spellings. If both are used, from time to time, they are acceptable; for example, honour and honor.

Not All English Versions of Quran Are Acceptable

Some Western translators of the Holy Qur'an; not all of them, and some producers of literature on Islam in the English language, are the anti-Muslim elements which are busy in distorting the facts about the faith to create disruption in Islamic ideology.

These hostile minds have attempted to black-list the Holy Prophet (S) and the religion of Islam, through their purposeful and subtle mis-translations, mis-interpretations, mis-representations and distortion of the facts.

The distortion and the misinterpretations are so skilfully decorated in linguistic excellence and delusive logic that the blind lovers of the English language, who are hardly or even totally unaware of the actual Qur'anic factors of their own faith, get caught up in the falsehood tempered with eloquence and they swallow the 'sugar-coated poisonous pills of deceit' allowing themselves to become duly conditioned to serve the purpose of the publications of the hostile camps.

The current standing of Evil has always been against the Truth in the history of man, even before written history, when the sons of Adam came into existence.

When these antagonistic elements have successfully extended their active influence upon our own religion, ideology and social tradition, we are also duty bound to Allah, His Final Word (the Holy Qur'an), the Faith, and to Islam, to do our best to present to every sincere seeker of Truth, a selection of a translation of the verses of the Holy Qur'an of the original Arabic text, and the 'Tafsir' (commentary) of them.

By the way, we believe that it is the essential belief of 'Shi'a' that the present Qur'an, that which is in our hands today, is the Holy Book of Allah, revealed to the holy Prophet Muhammad (S), as arranged and compiled during his lifetime and read out to him and it contains nothing less or more than what was revealed.

And it should be noted that,

"Nay, but it is a Glorious Qur'an, (inscribed) in a tablet preserved."5 ,

whose present arrangement is the order in which the various verses were sorted and arranged at the command of the Holy Prophet (S), himself.

This is the uncorrupted or undisturbed Word of Allah, the preservation of which has been guaranteed by Allah, Himself:

"We have, without doubt, sent down the Message; and We will assuredly guard it (from corruption)"6 .

Furthermore, the English translations, along with the Arabic text of the verses, in this book, are selected from different translations of English versions of the Holy Qur'an, (whose names are listed at the end of the book under the title of 'References') which are from the best available sources in which some better styles and more proper meanings are employed. The translator and editor did their best to preserve this divine message and in conveying the Qur'anic facts in English.

In a few instances this writer, the translator, changed a word of those existing translations to a better one, from the existing material which was employed in this work.

What is a 'Commentary'?

A pure, correct, accurate translation of the Qur'an is necessary, but sometimes it is difficult for the readers to understand all of the apparent and hidden meanings and it is the duty of every Muslim, man or woman to read, understand and contemplate on the Holy Qur'an according to his own capacity:

"...read you, therefore, of the Qur'an as much as may be easy for you.."7 .

This reading has to be done not only with the tongue, voice and eyes; a mere recitation, but, also, with the best light that our intellect can supply, and even more, with the truest and purest light which our heart and conscience give us.

However, it is not always possible to fully understand the Holy Book as Allah says:

"That is indeed a Qur'an most honourable,"Which none shall touch but those who are purified"8 .

Thus, some additional information is needed. For example, it is sometimes necessary, for understanding the text, to refer to the particular occasion for the revelation of a particular verse; or to know the philological changes of a word used at the time of revelation or before it and the meaning that it has in Arabic, today.

Or the alphabetical symbols which evidently and undoubtedly are secrets, and especially the ambiguous /mutashabihat/; the knowledge of which has been announced to be with the /rasixuna fil 'ilm/; those deeply established in knowledge.

They are some things that only 'the particular ones, the sinless ones', besides the Prophet (S), himself, viz, Ahlul Bayt, knew with all the Qur'anic facts and talked about them in their traditions and narrations (as He says:

"And whom We had taught knowledge from Our own Presence"9 .

For instance, the Apostle, himself, answered the questions which used to be asked by people as to the meaning of certain words in the verses revealed, or details of certain historical or spiritual matters on which they sought more enlightenment. These answers and explanations or in other words, the commentaries were gathered by some Companions /ashab/ and were afterward written down which are called 'Hadith' or 'traditions'.

Of course, the holy Prophet (S) had openly declared in Hadith-uth- Thaqalayn that the Qur'an is with the Ahlul Bayt, and to avoid going astray, the Muslims should be attached to these two. Later, the Ahlul Bayt's explanations and narrations, were added to them and together with the effect of expert religious scholars, in the past and present, established 'Exegesis' (explanation of Qur'an) which became a science in itself and was called 'Tafsir', commentary.

'Commentary' shows how every verse, or group of verses, were revealed to the holy Prophet (S) on a particular occasion, but which also has a general meaning. The particular occasion and the particular people concerned have passed away, but the general meaning and its application remain true for all time.

This is also one of the miracles of the Qur'an that with the help of 'commentary' it is always open and it is always new for those new generations to come.

The Current Commentary

As was mentioned earlier, the light of Islam is enlightening every corner in the world and seekers of truth, having referred to the translations of the Holy Qur'an, find that they need 'Tafsir', (commentary).

Some of them, Shi'a believers in particular have been led to this Center; Imam Ali (as) Library, requesting a clear, concise English Tafsir; 'a commentary of the Holy Qur'an'.

From the beginning of Islam until today (although many times the Holy Qur'an has been translated into English and a few of them are published with brief, detailed commentary, as footnotes, there has rarely been, as far as we know, a fairly complete commentary in English sufficient for them to find their answers. So the decision was made to supply this commentary.

Ayatullah Mujahed Al-Hajj, Allamah Sayyid Kamal Faqhih Imani, the founder and responsible party of this Islamic Scientific Research Center, approached us and reported the situation to scholars and appropriate research societies.

Then 12 people, who had varying nationalities and educational backgrounds, especially from the point of the English language and Islamic Theology, gathered. In their first gathering, which was held on 28th Safar, 1412 (1370 H. / 1991), they concluded that the commentary of the whole Qur'an which they intended to supply in English, would take many years to produce.

In order to quench the thirst of the lovers of Truth who had demanded it again and again, they decided to supply the commentary of the last section of the Qur'an, as a sample, and after its publication and receiving constructive comments by the readers and with a better skillfulness of the ones involved, the translation of the commentary would begin from the beginning of the Holy Qur'an.

Therefore, they thought it would be better that the sample, entitled 'An Enlightening Commentary Into the Light of the Holy Qur'an', begin with Surah Insan, the end of the 29th Section, because the Qur'an was revealed for the improvement of Man and this Surah is about Man and his creation from a lowly life-germ which can develop unto the highest point where no other creature can ascend.

But, after several weeks the number of us dwindled to a handful and after some months, until the present, we remain two people; the translator and the editor. During this period of more than three years, a few people have tried their hands at this task to have a share in the translation, but, for different reasons, they were not successful.

However, we are completely grateful for their efforts and extend our thanks for their attempts, as well as to those who had any involvement in this work.

Attributes Needed for Working on This Kind of Commentary

This endeavour needed not only the knowledge and skillfulness in the English language, but also the knowledge of Arabic, and Islamic science and culture, because Tafsir is an attempt to analyze and explain the meaning of verses in the Holy Qur'an.

Moreover, Allah, Himself, says:

"We have sent down to thee the book explaining all things, a Guide, a Mercy, and Glad Tidings to Muslims"10 .

Then, it needs that those involved know a little bit about almost all sciences and knowledge that human beings are concerned with when working with the commentary. Also, the phonetic sound systems of the two languages, English and Arabic, are different. Therefore, when an Arabic word from the Qur'an is mentioned in the English text, it is shown with the phonetic alphabet and in its special phonetical sign, i.e.: / /, to avoid using 'Arabic script' in the book, as far as possible.

A transliteration table of the Arabic letters and sounds and the corresponding phonetic signs, applied in this book, is given at the beginning of the book.

The Problems in Translating

We tried to avoid mixing up our own personal theories and conclusions with the interpretation of the text itself. With the help of Allah, we did our best; at times asking for guidance from some learned religious men (Ruhaniyan), and used all the knowledge and experience we possessed in the service of the Holy Qur'an for its commentary, hoping that Allah accepts it.

The nature of this sort of endeavour is so that, in the course of translation, some difficulties arise from various causes.

For instance, cultures in the Arabic language and English language are different so that some of the words like /amrun bayn al amrayn/ in the case of fatalism and freewill are nearly impossible to translate into English, because of the difference in the concept in English literature; or the meaning of a word like 'prostration', in English, is rather different with what /sajdah/ exactly means in Arabic.

In such cases, we selected the meaning of the words from among what the earlier commentators and phililogists used and where they were not unanimous, we also used the ideas of new writers, who had reasonable advantages in their interpretations, when the senses adopted with the commentary sources that we were taking and translating materials from. Explanations, of course are always helpful which we took benefit from, too.

It is noteworthy that there are some circumstances in the text, of the commentary, in which a verse or verses of Qur'an from other Suras rather than the Surah under discussion are mentioned as evidence or, thereby, for strengthening the idea.

The text of these verses and also the traditions and narrations from the holy Prophet or Ahlul Bayt (as) is printed in bolder type than the running commentary in order to distinguish, at a glance, the substance from the shadow. Also, the mentioned verses are generally taken from A. Yusuf Ali's translation.

It Was Only By His Merciful Will!

Translators Note

Both the editor and the translator have interesting factual stories to tell of how the way of this endeavour was paved by Providence and how they were divinely led to be absorbed into this task, Alhamdulillah. A few words given here in this regard are not to be misunderstood as a display of vanity for any peculiar distinction; for there is none.

It is purely to attract the attention of the readers to a living instance of the Providential implementation of the divine plan and how man drifts to his assignment and how matters are automatically manipulated, though, they seem yet only to be circumstantial.

"He said: Our Lord is He Who gave to each (created) thing its form and nature and further gave (it) guidance"11 .

For example, once, on a night, the writer of these lines, the translator, had seen in a dream that the Holy Qur'an, was placed, honourably, on a high position, wide open, high above a very great crowd of people amongst whom he was standing, watching. The full name of his was clearly written in the midst of the writings on the right page of it with magnificent bold letters.

The dream was obviously a good one, but it did not mean vividly to him at that time.

It was four years before he found out, in the course of translating the commentary of verses 11-16 from Surah 'Abasa No. 80, both the meaning of that dream and the cause of later changes in his career of twenty years, as a manager of a profitable Foreign Language Center, thanks to Allah.

It is always true what the Qur'an says:

"You will not unless Allah wills, surely Allah is All-Knowing, All-Wise"12 .

By His graceful arrangement this writer was separated from his almost material gains, of this fleeting world, to be set toward the assured, perfect, pure, spiritual rewards of the next, everlasting world from Him, Allah willing, when he began translating the commentary of the Qur'an and entered this great Divine Ocean of light, he found out that from earlier times such a success had been appointed and bestowed to him by Allah.

Therefore, all changes and graceful arrangements directly are from Him and it was His helpful Will that planned His graceful design and showered the ability and insight upon us to lead us to the present point. We are eagerly in hopes that He will help us and guide us in all cases to complete the task successfully so that He accepts it from us.

Editor's Note

In my case, it is a fact that only by the grace of Allah have I come to be at the helm working, side-by-side with the translator, on this commentary of the Holy Qur'an. Editing and checking this translation of 'An Enlightening commentary into the Light of the Holy Quran' has been a most important and rewarding experience for me.

To be of value in this work several things were necessary; my mother tongue, English, was almost at the top of the list. Then, having the ability to use a computer and printer, which involved me having to learn and use a Farsi program named Zarnegar, produced in Tehran, Iran, I was able to make use of the wonderful array of fonts it contains; necessary to type the Arabic and English languages.

Next, living in Iran, for four years, has made it possible for me to become acquainted with the native language and customs. However, the greatest asset, of all, is that I am a Shi'a Muslim woman.

It is fifteen (15) years from now, that in America, I became enlightened to the existence of the Holy Qur'an and accepted it as a better way of life. Over this period of time it has put me in touch with the purity of the religion and the logical answers to the religious questions I had as a Catholic.

My father told us (during our childhood) that if we ever wanted to know anything we should go to the source and to always have the correct tools on hand to do the job right.

When I started hearing and seeing, on television, the upheaval of the Islamic Revolution, in Iran, and the speech of a brave and courageous man they called Ayatullah Khomeini, I became very intense on knowing why it was happening and in knowing who this man was who had been exiled and was making his return to his homeland.

"Our Lord! We have heard the call of one calling (us) to faith, 'Believe ye in the Lord,, and we have believed. Our Lord! Forgive us our sins, blot out from us our iniquities, and take to Thyself our souls in the company of the righteous"13 .

It was something more spectacular than I had ever read about in my high school history books. There was a charge in it that I could not explain, and up until that time, I had never really heard anything about Islam, Prophet Muhammad or Muslims, for that matter.

I bought A. Yussuf Ali's English Translation of the Holy Qur'an, basing my decision on my father's counsel and I began from page one.

It was talking about the same things I had already learned; Adam and Eve in the Garden, disobeyed God due to the wiles of Satan and then, were expelled to Earth; Moses is given the scripture and leads his people out of Egypt, but they forfeited their covenant for a golden calf; Abraham, Ismail and Issac of the religion true, and there, Mary.

Hail Mary! Chaste, pure, chosen above other women, given glad tidings of a Word from Him; his name will be Christ Jesus, son of Mary, held in honor...14

And it went on: Practise charity, take care of the orphans, speak a speech that is just, beware of the deceits of the Unbelievers...I was in awe as I neared the end. No place was any obscenity found -no trace of ugliness which I found in the Bible -nothing but pure scripture; a complete religion, the one and only continuing from the first of Abraham. So, it became crystal clear to me that Islam is the final, refined message from God.

True, just, undeniable, containing what I had always felt and that is this: There is only One God; unique, needing no partner, powerful, and yet merciful and kind. How could God be more than one; Creator of such a vast universe and more?

With this understanding, though, came many tests to my new-found-faith; albeit necessary tests. Did I really believe - did I really submit to His Will - was I really worthy?

I began by only putting on a scarf, covering all of my hair.

"And say to the believing women...that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers..."15

Immediately the responses that I encountered proved the rightness of it all. I was chided, spit at, hit and cursed. Well, of course, a great deal of this was due to the propaganda which caused mass hysteria against Iran and not having their facts straight about the religion of Islam, however, it hurt just the same, but I had learned forgiveness and perseverance from my mother.

It was difficult for my family in the beginning; this change I was making, however, we are very close at heart, today, due to my faith and reliance on Allah.

"And out of kindness, lower to them the wing of humility, and say: 'My Lord! Bestow on them Thy Mercy even as they cherished me in childhood.'"16

Almost at once the veils over my understanding fell away and I started rejecting a lot of the 'big-business' propaganda that had infiltrated into my life.

"Let there be no compulsion in religion: Truth stands out clear from error; whosoever rejects Evil and believes in God bath grasped the most trustworthy hand-hold, that never breaks..."17

The 'Big Sell' eats away at the very fabric of human society to the point that life has only a superficial meaning and high value is put on every inanimate object which man can produce.

"The life of this world is alluring to those who reject faith, and they scoff at those who believe. But the righteous will be above them on the Day of Resurrection; for God bestows His abundance on whom He will "18 .

I had developed an intense desire to go to Iran--the country of martyrs; having an air so thick with emotions, direction and goal, at that time, and having the presence of an undeniable strength caressing it in the hands of an unseen power.

Ten years after I started practicing the tenets of Islam the opportunity presented itself for me to be able to fulfil my desire.

"Not equal are those Believers who sit (at home) and receive no hurt, and those who strive and fight in the cause...God has granted a grade higher to those who strive...”19

I wished very much to become involved in some type of work regarding the Holy Qur'an and in due time I was approached to work with a group of people on a commentary of the Holy Qur'an.

"And for those who fear God, He prepares a way out" "And He provides for him from (sources) he never could imagine..."20

Those of you who know anything about the rigors of editing know that it is very time-consuming and attention to detail is very necessary.

Spending many hours discussing the meaning of a single word, or phrase, can cause the ordinary soul to become frustrated, but that frustration is ultimately quelled when peace and tranquillity cover the heart at the point where there is that final agreement and gives those involved renewed enthusiasm to continue.

Sometimes you will notice more spacing than usual on a line or within the phonetic brackets (/ /), but this is due to the fact that the Zarnegar program is a Farsi program and it took much time trying to place the little phonetic line over, or the little dot under, the correct letter, because English is written from left to right and Farsi is written from right to left, so, I had a bit of anarchy on my hands for a time.

I leave you, now, in the hopes that you, too, will be provoked to question and seek. (Seek and you will find). Looking back, I feel that Allah does consider me worthy.

"God is the protector of those who have faith; from the depths of darkness He will lead them into light"21 .

Wa Salam.

Notes

1. 17:9

2. 16:89

3. 6:54

4. Usul al-Kafi, vol 2, p. 599.

5. 85:21, 22

6. 15:9

7. 73:20

8. 56:77, 79

9. 18:65

10. 16:89

11. 20:50

12. 76:30

13. 3:193

14. 3:42-45

15. 24:31

16. 17:24

17. 2:256

18. 2:212

19. 4:95

20. 65:2-3

21. 2:257

Acknowledgment

Tafsir Nemunah is compiled by the great writer and researcher, His Eminence Ayatullah il-Ozma Nasir Makarim Shirazi, and with the cooperation of an estimable group of Muslim scholars, Hujaj-

ul-Islam:

By the way, it should be notified that for the translation of this volume, Tafsir Nemunah has been mainly utilized.

* * * *

يَأَيهَا النّاس قَدْ جَاءَكُم بُرْهَنٌ مِّن رّبِّكُمْ وَ أَنزَلْنَا إِلَيْكُمْ نُوراً مّبِيناً

“O mankind! Verily there has come to you a convincing proof (the Messenger and the Qur’an) from your Lord: for We have sent unto you a light (that is) manifest.”1

إِنّا نحْنُ نَزّلْنَا الذِّكْرَ وَ إِنّا لَهُ لحَافِظونَ

"We have, without doubt, sent down the Message and We will assuredly Guard it (from corruption)."2

وَ مَنْ أَعْرَض عَن ذِكرِى فَإِنّ لَهُ مَعِيشةً ضنكاً وَ نحْشرُهُ يَوْمَ الْقِيَمَةِ أَعْمَى

"But whosoever turns away from My Message (the Qur’an), verily for him is a straitened toilsome life, and We shall raise him up blind on the Day of Judgement''.3

وَ نُنزِّلُ مِنَ الْقُرْءَانِ مَا هُوَ شِفَاءٌ وَ رَحْمَةٌ لِّلْمُؤْمِنِينَ

“And We send down (stage by stage) of the Qur’an that which is a healing and a mercy for those who believe..."4

Notes

1. 4:174

2. 15:9

3. 20:124

4. 17:82

References

Arabic, Farsi Commentaries

1. Tafsir-i-Nemuneh, by A Group of Shi'a Scholars with Ayatollah Makarim Shirazi; Dar-ul-Kutub-il-Islamiyyah, Qum, Iran, 1990/1410.

2. Majma'-ul-Bayan fi Tafsir-il-Qur'an, by Shaykh Abu Ali al-Fadl-ibn-il-Husain-il-Tabarsi, Dar-u-Ihya'-it- Turath-il' Arabi, Beirut, Lebanon, 1960/1380 AH.

3. Al-Mizan fi Tafsir-il-Qur'an by 'Allamah as-Sayyid Muhammad Husain at- Tabataba'i, al-A'lami lil-Matbu'at, Beirut, Lebanon, 1972/1392 AH.

4. Atyab-ul-Bayan fi Tafsir-il-Qur'an by Sayyid 'Abdul-Husain Tayyib, Muhammadi Publishing House, Isfahan, Iran, 1962/1382 AH.

5. Ad-Durr-ul-Manthur fi-Tafsir-il-Ma'thur by Imam 'Abd-ur-Rahman al-Suyuti, Dar-ul-Fikr, Beirut, Lebanon, 1983/1403 AH.

6. Al-Tafsir-ul-Kabir by Imam Fakh-ir-Razi, Dar-ul-Kutub-il-'islmiyyah, Tehran, 1973/1393.

7. Al-Jam'li -Ahkam-il-Qur'an (Tafsir-ul-Qartabi) by Muhammad-ibn-Ahmad al-Qartabi, Dar-ul-Kutub-il Misriyyah, 1967/1387.

8.Tafsir-i-Nur-uth-Thaqalayn by 'Abd-i-'Ali-ibn Jum'at-ul-'Arusi al-Huweyzi, al-Matba'atul-'ilmiyyah, Qum, Iran, 1963/1383 AH.

9. Tafsir-i-Ruh-ul-Janan by Jamal-ud-Din Abul-Futuh Razi, Dar-ul-Kutub-il-Islamiyyah, Tehran, 1973/1393 AH.

10. Tafsir-i-Ruh-ul-Bayan by Isma'il Haqqi al-Burusawi Dar-u-Ihya'-ut- Turath-il-' Arabi, Beirut.

English Translations of Qur'an

1. The Holy Qur'an, Text, Translation and Commentary by Abdullah Yusuf Ali, Publication of the Presidency of Islamic Courts & Affairs, State of Qatar, 1946.

2. The Holy Qur'an, Arabic Text by a Group of Muslim Brothers, English Translation and footnotes by M. H. Shakir, Tehran, Iran.

3. The Glorious Koran, Bi-lingual Edition with English Translation by Marmaduke Pickthall, printed in Great Britain by W. & J. MacKay Ltd., Chatham, Kent, London.

4. Al-Mizan, An Exegesis of the Qur'an by al-Allamah as-Sayyid Muhammad Husayn-at- Tabataba'i, Translated by Sayyid Saeed Akhtar Rizvi, Vol. 1, Tehran, WOFIS, 1983.

5. The Koran translated with notes by N. J. Dawood, Penguin Books Ltd, New York, U.S.A, 1978.

6. The Koran Interpreted, Translated by Arthur J. Arberry, London, Oxford University Press, 1964.

7. The Glorious Koran, Translated with Commentary of Divine Lights by Ali Muhammad Fazil Chinoy, Printed at the Hyderabad Bulletin Press, Secanderabad-India, 1954.

8. Holy Qur'an, Shakir, M. H., Ansariyan Publications, Qum, Islamic Republic of Iran, 1993.

9. The Holy Qur'an with English Translation of the Arabic Text and Commentary According to the Version of the Holy Ahlul-Bait by S. V. Mir Ahmad Ali, published by Tahrike- Tarsile Qur'an, Inc., New York, 1988.

10. A Collection of Translation of the Holy Qur'an, supplied, corrected and compiled by Al-Balagh Foundation, Tehran, Iran, (unpublished).

Supporting Technical References

1. Nahjul -Balagha by as -Sayyid ar -Radi Dar -ul -Kitab al -Lubnani, Beirut, Lebanon, 1982.

2. Sharh -i -Nahjul -Balagha by Ibn-i Abi al-Hadid, Dar -u -Ihya' -il - Kutub -il -' Arabiyyah, Eypt, 1959/1378 AH.

3. Nahj-al-Balagha of Amir al-Muminin 'Ali ibn Abi Talib, selected and compiled by as-Sayyid Abul-Hassan 'Ali ibn al-Husayn ar-Radi al-Musawi, Translated by Sayyid Ali Raza, World Organization For Islamic Services (WOFIS), Tehran, Iran, 1980.

4. Nahjul Balagha -Hazrat Ali, Translated by Sheikh Hassan Saeed, Chehel Sotoon Library & Theological School, Tehran, Iran, 1977.

5. Al-Kafi by ash-Shaykh Abu Ja'far Muhammad ibn Ya'qub ibn Ishaq al-Kulayni ar-Razi, Translated and published by WOFIS, Tehran, Iran, 1982.

6. Shi'a, by Allamah Sayyid Muhammad Husayn Tabataba-i, translated by Sayyid Hosein Nasr, Qum, Ansariyan Publications, 1981.

7. Williams Obstetrics, Pritchard, Jack A., 1921; MacDonald, Paul C., 1930, Appleton-Century-Crofts, New York, U.S.A, 1976.

8. The Encyclopedia Americana, Americana Corporation, New York, Chicago, Washington, D.C., U.S.A, 1962.

9. Compton's Encyclopedia and Fact-Index, F.E. Compton Company, printed in U.S.A, 1978.

10. Webster's New Twentieth Century Dictionary of the English Language Unabridged, Second Edition, by Noah Webster, Published by the World Publishing Company, Cleveland and New York, U.S.A, 1953.

Phraseological and Philological Sources

1. A Glossary of Islamic Technical Terms Persian-English, by M. T. Akbari and others, Edited by B. Khorramshahi, Islamic Research Foundation, Astan, Quds, Razavi, Mashhad, Iran, 1991.

2. Al-Mawrid, a Modern Arabic-English Dictionary, Third Edition,by Dr. Rohi Baalbaki, Dar el-Ilm Lilmulmalayin, Beirut, Lebanon, 1991.

3. Elias' Modern Dictionary, Arabic-English, by Elias A. Elias & Ed. E. Elias, Beirut, Lebanon, 1980.

4. An Introduction to Arabic Phonetics and the Orthoepy of the Qur'an, by Bahman Zandi, Islamic Research Foundation, Astan, Quds, Razavi, Mashhad, Iran, 1992.

5. A Concise Dictionary of Religious Terms & Expressions (English-Persian & Persian-English), by Hussein Vahid Dastjerdi, Vahid Publications, Tehran, Iran, 1988.

6. Arabic-English Lexicon, by Edward William Lane, Librarie Du Liban, Beirut, Lebanon, 1980.

7. A Dictionary and Glossary, by Penrice B.A. Curzon Press Ltd., London, Dublin, Reprinted, 1979.

8. Webster's New World Dictionary, Third College Edition, by David B. Guralnik, Simon & Schuster, New York, U.S.A, 1984.

9. The New Unabridged English-Persian Dictionary, by Abbas Aryanpur (Kashani), Amir Kabir Publication Organization, 1963.

10. The Larger Persian English Dictionary, by S. Haim, published in Farhang Moaser, Tehran, Iran, 1985.

A Presentation to Muslims

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

يا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُ

In The Name of Allah, The Beneficient, The Merciful

"O ye who believed! Obey Allah, and obey the Apostle, and those charged with authority among you”. 1

('Those charged with authority' are only the twelve sinless Imams (as) and; at the time of occultation, Sources of Imitation, who are learned, pious, and just, should be referred to.)

في إكمال الدين في حديث عن جابر الجعفي عن جابر بن عبد الله الانصاري قال: قلت: يا رسول الله عرفنا الله ورسوله، فمن اولي الامر الذين قرن الله طاعتهم بطاعتك؟ فقال (ص) هم خلفائي يا جابر، وأئمة المسلمين بعدي أولهم علي بن أبي طالب، ثم الحسن والحسين، ثم علي بن الحسين، ثم محمد بن علي المعروف في التوراة بالباقر وستدركه يا جابر فإذا لقيته فاقرأه مني السلام. ثم الصادق جعفر بن محمد، ثم موسى بن جعفر، ثم علي بن موسى، ثم محمد بن علي، ثم علي بن محمد، ثم الحسن بن علي، ثم سميي وكنيي حجة الله في أرضه، وبقيته في عباده ابن الحسن بن علي، ذاك الذي يفتح الله على يديه مشارق الارض ومغاربها

In 'Ikmal-ud-Din' a tradition, through 'Jabir-il-Ju'fi', is narrated from Jabir-ibn- Abdillah thus:

I said:

"O Messenger of Allah, we have known Allah and His Apostle; then who is 'Ulil-Amr', those that Allah has made their obedience the same as your obedience?'

Then, the Prophet (S) said:

'O Jabir! they are, after me, my successors and the Guides of Muslims; the first of them is Ali-ibn-Abi Talib; then (Imam) Hassan, and (Imam) Husain; then Ali-ibn-il-Husain; then Muhammad-ibn-Ali, known in the Torah as Baqir, whom you will see.

O Jabir! When you visit him, give my regards to him. After him, there is Sadiq, -Ja'far-ibn-Muhammad; and after him Musa-ibn-Ja'far; then Ali-ibn-Musa; then Muhammad-ibn-Ali; then Ali-ibn-Muhammad, then Hassan-ibn-Ali; and after him (there comes) Al-Gha'im whose name and sir-name is the same as mine. He is Allah's Authority on the Earth and His Remainder amongst His servants.

He is the son of (Imam) Hassan-ibn-Ali (a.-Askari). This is the very personality by whose hands Allah will open the Easts and Wests of the world.’2

قال الله تعالى: "وما ينطق عن الهوى إن هو إلا وحي يوحى"

"Nor does the Apostle speak out of desire. It is naught but revelation that is revealed".3

قال النبي (ص): "إني تارك فيكم التقلين، كتاب الله حبل ممدود من السماء إلى الأرض وعترتي أهل بيتي، وإن اللطيف الخبير أخبرني أنهما لن يفترقا حتى يردا علي الحوض فانظروا بماذا تخلفوني" وفي حديث آخر: "لن تضلوا ما إن تمسكتم بهما"

The Prophet (S) said:

"I leave behind me two weighty (very worthy and important) things:

The book of Allah (i.e. the Quran), which is a stretched string from the heaven to the earth, and my progeny, my Ahlul Bayt; for verily Allah, The Merciful, The Aware, informed me that never, never, will these Two get separated from each other until they meet me at the Houd of Kauthar (the Pond of Abundance).

Therefore, be careful and contemplate on how you will treat them (after me)”

...and in another tradition it is added:

"Never, never, shall you get astray if you attach yourself to these two”.4

Abul-Hassan-ir-Rida (as) said:

"May the Mercy of Allah be upon the servant who Keeps alive our commandment".

I asked him (as) how the one could keep your commandment alive.

He (as) said:

"He (can) learn our sciences and teach them to people. In fact if people knew (the merits) and goodnesses of our speech, surely they would follow us.”5

Notes

1. 4:59

2. Ikmal-ud-Din, Vol. 1, p. 253; with nearly similar meaning, in Yanabi-ul-Mawaddah, p. 117

3. 53:3,4

4. Ma'uni-ul-Akhbur, p. 90, tradition 2, & Musnad Ahmad-ibn-Hanbal, Vol. 3, p.17, and other books from the Sunnite School and Shi 'ah School mentioned in Ihqaq-ul-Haqq, Vol 9, p. 309 to 375

5. Ma' ani-ul-Akhbar, p. 180 & 'Uyun-i-Akbar-ur-Rida, Vol. 1, p. 207

Surah As-Saba, Chapter 34

(The Saba)

No. 34 (Revealed at Mecca)

54 Verses in 6 Sections

The Feature of Surah As-Saba

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

This Surah has been revealed at Mecca, and contains fifty four verses. For the explanation of the people of Saba mentioned in this Surah, it has been called Saba and, like other Meccan suras, most expressions of it are about ideological issues, and the Origin and the End (Hereafter) in particular.

In the story of Solomon, of course, and his encounter with the people of Saba, a part of the Divine bounties and the end of the thankful believers and disbelievers are pointed out.

The Virtue of the Surah

Imam Sadiq (as) in a tradition has said:

“He who recites the couple of Suras which has begun with the praise of Allah (suras Saba and Fatir) in a night, he will be in the protection of Allah, the Almighty and in His guard; and if he recites them in the daytime, no undesirable thing will come to him on that day, and he will be given so much good of this world and the next that has never come to his mind and which he has never desired or thought of.”1

Note

1. Majma‘-ul-Bayan, Vol. 8, P. 375

Responsibility 21: Enmity for the Enemies of the Imam Part 2

Another responsibility is to ask Allah to remove His mercy from the enemies of the Imam, as this is one of the best ways to show our hatred for his enemies.

A true believer must keep these enemies in mind, ask Allah to remove  to increase HisiHis specific mercy from them, and pray to Allah  chastisement over them. This act is actually considered as a good deed and in addition, it has a positive effect on the spirit of a person and will assist in strengthening his soul against the opposing enemies!

The greatest historical enemies of Imam al-Mahdi (ajtf) include the Bani Umayyah and Bani ‘Abbas and the believer must remember to curse these people every day and night with his heart and tongue.

The simplest level of ‘cursing’ them is to detest them through one’s actions. In this regards, Imam Muhammad b. ‘Ali al-Baqir (as) has said:

إِذَا انْحَرَفْتَ عَنْ صَلاَةٍ مَكْتُوْبَةٍ فَلاَ تَنْحَرِفْ إِلاَّ بِانْصِرَافِ لَعْنِ بَنِي أُمَيَّةَ

“When you have departed from your obligatory Salat then do not leave (your prayer area) until you have cursed the Bani Umayyah.”1

The Messenger of Allah has said:

مَنْ ضَعُفَ عَنْ نُصْرَتِنَا أَهْلَ الْبَيْتِ فَلَعَنَ فِي خَلَوَاتِهِ أَعْدَائَنَا بَلَّغَ اللٌّهُ صَوْتَهُ جَمِيعَ الأَمْلاَكِ مِنَ الثَّرى إِلــى الْعَرْشِ فَكُلَّمَا لَعَنَ هٌذَا الرَّجُلُ أَعْدَائَنَا لَعْناً سَاعَدُوهُ فَلَعَنُوا مَنْ يَلْعَنُهُ ثُمَّ ثَنَّوْهُ فَقَالُوا: أَللٌّهُمَّ صَلِّ عَلـى عَبْدِكَ هٌذَا الَّذِي قَدْ بَذَلَ مَا فِي وُسْعِهِ وَ لَوْ قَدَرَ عَلـى أَكْثَرَ مِنْهُ لَفَعَلَ. فَإِذَا النِّدَاءُ مِنْ قِبَلِ اللٌّهِ تَعَالـى: قَدْ أَجَبْتُ دُعَاءَكَمْ وَ سَمِعْتُ نِدَاءَكُمْ وَ صَلَّيْتُ عَلـى رُوْحِهِ فِي الأَرْوَاحِ وَ جَعَلْتُهُ عِنْدِي مِنَ الْمُصْطَفَينَ الأَخْـيَارِ

“If one is too weak to support us the Ahlul Bayt (in open) and thus curses our enemies in secret, Almighty Allah makes his voice reach all the creatures from the earth up to the Divine Throne (‘Arsh).

Hence, whenever one curses our enemies, they support him by cursing the one whom he is cursing then they laud him saying: “O Allah! (Please) send blessings on this servant of yours who is doing the best he can and who would certainly do more if he could.”

Almighty Allah answers: “I have responded to your prayers and have listened to your requests therefore, I send blessings upon the soul of this servant and I include him with the ‘Company of the Elect, the Virtuous.’”2

References

1.Wasa`il ash-Shi’a, vol. 4, pg. 1038, sec. 19, no. 2; Biharul Anwar, vol. 86, pg. 58, sec. 38, no. 64

2.Tafsir of the Qur’an by Imam Hasan b. ‘Ali al-’Askari, pg. 47, no. 21

Responsibility 22: Keeping a Distance from People of Ill-Reputation

Another responsibility of a true believer is to keep away from people who are not worthy of associating with those who are not on the path of the Imam or do not follow his way of life. People who have distanced themselves from the righteous and noble individuals and do not remember the Imam. This is definitely one of the important responsibilities for one who loves and is seeking closeness to the Imam.

It is possible for a person to be considered as a Muslim and even a Shi’a and it is possible that he performs the Salat, Sawm, pays his Zakat and other charities and Islamically legislated “taxes” and fulfills all other obligations, but is still considered as one who is not worthy of associating with.

In essence, these people spend most of their time preoccupied with the material world and follow their lower desires and passions. They pay very little attention to spiritual issues, the spiritual journey towards the final abode or treading on the path towards Allah. They have fled the difficult paths (of this life), have run away from the slope that leads towards the next life and have given preference to a life of ease, comfort, relaxation and negligence (of the faith).

If they approach the Salat and fasting and other Islamic acts, then they do so because they are seeking a good outcome in the next life and because of their fear of the hell fire. Thus, the only reason for them to perform these acts is in order to get a lofty place in Paradise!

When a person looks at their acts of worship, one sees that they are performed in a particular manner such that it does not intrude with the goals of the transient world!

How many times has it been seen that their acts of worship are simply performed because they wish to look good amongst the people (that others see them perform these acts) and to gain something for this world from another person. Therefore, such people actually seek to acquire even more of the transient world by misleading the people (through the acts of worship!)

Even in the face of many solid proofs, they refuse to submit to true guidance and refuse to turn away from the path they are on (of seeking the material world). Such individuals are drowning themselves in unattainable desires and wishes.

These types of people, whose number is not small, and whom we can safely say make up a large percentage of the followers of the path of truth(The Shi’a) If they are not classified as enemies of the Imam, it can safely be said are not true friends of the Imam either! Thus, the true followers of the Imam must keep their distance from such people.

In addition, one should also keep away from them when it comes to business dealings and working with them in other issues of life - except in the case of necessity.

Of course, there is no problem in guiding them and taking them by the hand to enlighten them with the hope that this will have an effect on them and that some change may take place. Rather, this is actually obligator

(wajib) upon the true believer! However, in other than this situation, one must keep their distance from them.

One who associates with them, speaks with them and remembers them, will definitely forget the Imam even though they apparently may be righteous people.

If being with a certain individual or speaking with him makes one forget the love of the Imam, then it is not worth associating with that person - even if he or she is not an enemy of the Imam and is a part of the nation of the Imam! In essence, any person who makes a true believer negligent of his responsibilities to the Imam is not worth associating with!

In addition, if a person does not help his brother or sister in their spiritual growth and achieving closeness to the Imam, then it is not advisable to associate with that person - even if they does not prevent one from these things.

The only people who are worthy of keeping company with are those who help one another on the path towards the Imam; those who have the same spiritual course in life; and those who have the same desires and goals and are actively awaiting the Imam.

Of course, that which has been expressed in this responsibility does not go against the reciprocal rights that one must fulfill in relation to brothers in the faith. For example, if one does not associate with a person who is not worthy of associating with, this does not mean that he has broken off family ties (which is a sin in Islam).

Responsibility 23: Being Ready & Equipped to Assist the Imam

Another responsibility of the believers is to prepare and keep their weapons of warfare ready. In addition, according to some traditions, one should keep a horse to help the Imam upon his advent.

During the period of waiting for the advent of the Imam, these and other ways which will be explained in detail must be followed if one wishes to establish a relationship with the Imam.1

Imam Ja’far b. Muhammad as-Sadiq (as) has said:

Dلِيُعِدَّنَّ أَحَدُكُمْ لِخُرُوجِ الْقَائِمِ  وَ لَوْ سَهْماً فِإِنَّ اللٌّهَ تَعَالـى إِذَا عَلِمَ ذٌلِكَ مِنْ نِيَّتِهِ رَجَوْتُ لأَِنْ يُنْسِئَ فِي عُمُرِهِ

“Each one of you must prepare for the advent of al-Qa`im (peace be upon him) even if it be (by as much as) an arrow because when Allah, the High, knows that a person has this intention, then He will grant such a person a longer life.”2

Imam Muhammad. ‘Ali al-Baqir (as) has said:

كَمِ الرِّبَاطُ عِنْدَكُمْ؟ قَالََ الرَّاوِي: : لٌكِنْ رِبَاطُنَا رِبَاطُ الدَّهْرِ وَمَنِDقُلْتُ أَرْبَعُونَ قَالَ  ارْتَبَطَ فِيـنَا دَابَّةً كَانَ لَهُ وَزْنُهَا وَوَزْنُ وَزْنِهَا مَا كَانَتْ عِنْدَهُ وَمَنِ ارْتَبَطَ فِيـنَا سِلاَحاً كَانَ لَهُ وَزْنُهُ مَا كَانَ عِنْدَهُ

“How many days do you calculate a ribat (stationing of an army) to be?” The narrator answered: “Forty days.” The Imam (peace be upon him) said: “Yet, the ribat for our sake is as long as one’s lifetime.3

One who stations a riding animal for our sake shall be rewarded according to its weight as well as the weight of it as long as it will be kept by him; and one who keeps a weapon prepared for our sake shall be rewarded according to its weight as well as the weight of it as long as it is kept by him.”4

The meaning of ‘weapons’ in this tradition are the very weapons of war whatever type they may be such as bow and arrow, spear, mace, lance, dagger, sword or gun.

However according to some traditions, the meaning of weapon is specifically limited to the sword and this can be deduced from the (various) proofs and the traditions since we know that in some countries, it is not permissible to possess weapons such as guns.

The meaning of the Imam when he spoke about the relationship ‘.for one’s entire lifetime’ (as was seen in the second tradition quoted above) will be discussed in the next responsibility.

References

1.A deeper explanation of this point will appear in the next responsibility.

2.al-Ghaybah of al-Nu’mani, pg. 320, sec. ‘That which has been mentioned about the Shi’a’.

3.Commenting on this narration, Shaykh Kulayni says: “This means that the Shi’a are required to dedicate all their efforts to the obedience of the Imam and to the expectation of the advent as they must prepare themselves for such.

4.al-Kafi, vol. 8, pg. 381, sec. 8, no. 576

Responsibility 24: Achieving Closeness to the Imam

Seeking closeness to Imam al-’Asr (ajtf) is another responsibility of the believers. This closeness can be divided into three categories, however before discussing them, it should be stated that one meaning of closeness is to maintain the boundaries which exist between ourselves and the enemies of the Imam.

Another more general interpretation is the general boundary of life and this means that we must look after and be aware of everything happening in the world around us (to the best of our ability).

As for the meaning of closeness which has been mentioned in the book of Allah and the Sunnah, it is related to the following three things:

1. Looking after and keeping one’s weapons ready be it a horse or anything else in anticipation of the advent of Imam al-Zaman (ajtf) with the hope that one will be able to help him and make use of those things in the service of the Imam during his advent. This type of closeness was mentioned in the previous responsibility and is one of the recommended acts in Islam.

2. Those things which the scholars have mentioned in their writings in the ‘Book of Jihad’. In these writings, the scholars have stated that a true believer must protect and defend his country when there is a possibility that the enemies will launch an attack. One must also keep his stead and weapon ready so as to protect the Islamic lands from the enemies attack and in the event of an attack, must rise up to defend Islam!

The minimum amount of time a believer must spend in protecting the Islamic territory is three days while the maximum is forty days. However, if he guards the territory for more than forty days, then he will be given the reward of a Mujahid (one who is struggling) in the way of Allah!

This type of closeness with the Imam at the time of his advent or during the occultation is a recommended act.

The Messenger of Allah (S) has said:

رِبَاطُ الْخَيْلِ لَيْلَةً فِي سَبِيلِ اللٌّهِ خَيْرٌ مِنْ صِيَامِ شَهْرٍ وَ قِيَامِهِ فَإِنْ مَاتَ جَرى عَلَيْهِ عَمَلُهُ الَّذِي كَانَ يَعْمَلُ وَ أُجْرِيَ عَلَيْهِ رِزْقُهُ وَ أَمِنَ الْفَتَّانَ

“To be prepared (for war) one night in the way of Allah is better than fasting an entire month and spending all its night in worship. If a person is to die (in this state), then the (reward) for the action he performed will continue, his sustenance will continue to be given to him and he will be saved from the Angel of Examination (in the grave).”1

The Messenger of Allah (S) also said:

كُلُّ مَيِّتٍ نَخْتِمُ عَلـى عَمَلِهِ إِلاَّ الْمُرَابِطَ فِي سَبِيلِ اللٌّهِ فَإِنَّهُ يَنْمُو لَهُ عَمَلُهُ إِلـى يَوْمِ الْقِيَامَةِ وَ يُؤْمِنُ مِنْ فَتَّانِ الْقَبْرِ

“The actions of every deceased person are sealed except one who is garrisoned in the way of Allah - this person’s good deeds will continue to grow until the Day of Judgment and he will have protection from the Angels of the Grave.”2

3. A true believer must maintain his affiliation and closeness to Imam al-Zaman (ajtf) by making a pact with the infallible leaders of the religion and forging a covenant reaffirming his belief in these individuals.

Through this, one will be able to develop close times with his Imam. In addition, one must consider the acts of helping, assisting and following the Imam as being incumbent upon him. This sort of affiliation is Wajib al-’Ayni meaning that it is obligatory upon every true believer.

This relationship with the Imam is different than the second meaning of the affiliation which must be shown since at the level we are currently discussing, a person is not permitted to have someone else step in and perform this task for him. Thus, this form of pact with the Imam is very important and is one of the pillars of true faith and without it, Allah shall not accept the actions of any person.

Imam Ja’far b. Muhammad as-Sadiq (as) has said:

إِصْبِرُوا عَلـى الْمَصَائِبِ وَ صَابِرُوا عَلـى الْفَرَائِضِ وَ رَابِطُوا عَلـى الأَئِمَّةِ

“Have patience in the face of difficulties, observe patience in relation to the performance of obligatory acts, and establish an affinity with the A`immah.”3

 has said:iIn regards to the verse of the Qur`an in which Allah 

( O’ you who have firm faith! Observe patience, have endurance and establish a relation ) 4,

Imam Muhammad b. ‘Ali al-Baqir (as) has said:

إِصْـبِرُوا عَلـى أَدَآءِ الْفَرَائِضِ وَ صَابِرُوا عَدُوَّكُمْ وَ رَابِطُوا إِمَامَكُمْ الْمُنْـتَظَرْ

“Observe patience in relation to performing the obligatory acts, have endurance in facing your enemies and establish closeness with your Imam, al-Muntadhar (the Awaited One).”5

In relation to the verse that states:

( يَا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا )

)O’ you that have faith! Observe patience, stand firm and close [your] ranks.(“

Imam Ja’far. Muhammad as-Sadiq (as) said that ‘establish a relation’ means:

أَلْمُقَامُ مَعَ إِمَامِكُمْ

“Standing firm (and resolved) with your Imam.”6

References

1.Jawahir al-Kalam, vol. 21, pg. 40; Tahrir al-Ahkam, vol. 1, pg. 134

2.Jawahir al-Kalam, vol. 21, pg. 40; Majma’ al-Faidah wal Burhan, vol. 8, pg. 449

3.Biharul Anwar, vol. 24, pg. 220, sec. 57, no. 20

4.Surah Ale Imran (3), Verse 200

5.al-Ghaybah of Nu’mani, pg. 199, no. 13

6.Biharul Anwar, vol. 24, pg. 217, sec. 57, no. 11

Responsibility 25: Getting Spiritually Closer to the Imam Part 1

Another responsibility of the believers during the period of occultation of the Imam is that they should consider the door to Imam al-Zaman (ajtf) open at all times. However, it should be noted that the applicability of this issue, its meaning, and realization cannot be realized by just anyone.

A true believer must accept the fact that the path towards the Imam is open and thus, he must speak to him and ask his wishes since the Imam can see and hear us and without doubt, he will reply to the requests of the believers.

A companion of the Imam once said: “I wrote to Abul Hasan that there is a person who would like to convey something directly to his Imam and to Allah, the Great.” The Imam replied:

إِنْ كَانَتْ لَكَ حَاجَةٌ فَحَرِّكْ شَفَـتَيْكَ فَإِنَّ الْجَوَابَ يَأْتِيكَ

“If you have a need, then move your lips (and mention it) and the reply will surely come to you.”1

It is mentioned in the traditions that Imam ‘Ali. Muhammad once said to a man:

إِذَا أَرَدْتَ أَنْ تَسْأَلَ مَسْأَلَةً فَاكْـتُبْهَا وَ ضَعِ الْكِتَابَ تَحْتَ مُصَلاَّكَ وَ دَعْهُ سَاعَةً ثُمَّ أَخْرِجْهُ وَانْظُرْ فِيهِ

“If you want to ask a question (to your Imam), then write it down and place the writing under your prayer mat and leave it there for an hour. Then take it out and look at the paper.”2

The companion stated: “I did just as I was told and received the answer that I was looking for. The signature of the Imam was even on the paper!”

References

1.Biharul Anwar, vol. 50, pg. 155, sec. 3, no. 41

2.al-Kharaij, pg. 419, Biharul Anwar, vol. 50, pg. 155, sec. 3, no. 41

Responsibility 26: Getting Spiritually Closer to the Imam Part 2

During times of difficulty, misfortunes, sickness and other such things even in the times of confusion and spiritual difficulties which can wreak havoc on the belief system and faith of a person one should hold tight to Imam al-Zaman (ajtf) and seek help and support from him. During such a time, one must cry out for help to the Imam.

Allah has said in the Qur`an:

( وَ لِلٌّهِ الأَسْمَاءُ الْحُسْنـى فَادْعُوهُ بِهَا )

“And to Allah belong the most beautiful names so call upon Him by them.” 1

 that:HIn relation to this verse, it has been narrated from Imam Ja’far b. Muhammad as-Sadiq

نَحنُ وَ اللٌّهِ الأَسْمَاءُ الْحُسْنـى

“We (the Ahlul Bayt) are, by Allah, the most beautiful names (of Allah).”2
In addition, Imam ‘Ali b. Musa al-Rida (as) has said:

إِذَا نَزَلَتْ بِكُمْ شِدَّةٌ فَاسْتَعِينُوا  وَ)بِنَا عَلـى اللٌّهِ عَزَّ وَجَلَّ وَ هُوَ قُوْلُهُ عَزَّ وَجَلَّ:  (لِلٌّهِ الأَسْمَاءُ الْحُــسْنىٌ فَادْعُوهُ بِهَا

“When difficulties come upon you, then seek assistance through us (the Ahlul Bayt) as intermediaries with Allah, the Noble and Grand, and And to Allah(this is the meaning of His words, the Noble and Grand,  ”)belong the most beautiful names so call upon Him by them.3

Indeed, the believers must refer to their Imam and seek assistance from him because if they do not do so, then they will remain in troubles and will not be protected from disgrace and humiliation.

References

1.Suratul A’raf (6), Verse 180

2.al-Burhan, vol. 2, pg. 52 under the commentary of Suratul A’raf (6), Verse 180

3.Biharul Anwar, vol. 94, pg. 5, sec. 28, no. 7

Responsibility 21: Enmity for the Enemies of the Imam Part 2

Another responsibility is to ask Allah to remove His mercy from the enemies of the Imam, as this is one of the best ways to show our hatred for his enemies.

A true believer must keep these enemies in mind, ask Allah to remove  to increase HisiHis specific mercy from them, and pray to Allah  chastisement over them. This act is actually considered as a good deed and in addition, it has a positive effect on the spirit of a person and will assist in strengthening his soul against the opposing enemies!

The greatest historical enemies of Imam al-Mahdi (ajtf) include the Bani Umayyah and Bani ‘Abbas and the believer must remember to curse these people every day and night with his heart and tongue.

The simplest level of ‘cursing’ them is to detest them through one’s actions. In this regards, Imam Muhammad b. ‘Ali al-Baqir (as) has said:

إِذَا انْحَرَفْتَ عَنْ صَلاَةٍ مَكْتُوْبَةٍ فَلاَ تَنْحَرِفْ إِلاَّ بِانْصِرَافِ لَعْنِ بَنِي أُمَيَّةَ

“When you have departed from your obligatory Salat then do not leave (your prayer area) until you have cursed the Bani Umayyah.”1

The Messenger of Allah has said:

مَنْ ضَعُفَ عَنْ نُصْرَتِنَا أَهْلَ الْبَيْتِ فَلَعَنَ فِي خَلَوَاتِهِ أَعْدَائَنَا بَلَّغَ اللٌّهُ صَوْتَهُ جَمِيعَ الأَمْلاَكِ مِنَ الثَّرى إِلــى الْعَرْشِ فَكُلَّمَا لَعَنَ هٌذَا الرَّجُلُ أَعْدَائَنَا لَعْناً سَاعَدُوهُ فَلَعَنُوا مَنْ يَلْعَنُهُ ثُمَّ ثَنَّوْهُ فَقَالُوا: أَللٌّهُمَّ صَلِّ عَلـى عَبْدِكَ هٌذَا الَّذِي قَدْ بَذَلَ مَا فِي وُسْعِهِ وَ لَوْ قَدَرَ عَلـى أَكْثَرَ مِنْهُ لَفَعَلَ. فَإِذَا النِّدَاءُ مِنْ قِبَلِ اللٌّهِ تَعَالـى: قَدْ أَجَبْتُ دُعَاءَكَمْ وَ سَمِعْتُ نِدَاءَكُمْ وَ صَلَّيْتُ عَلـى رُوْحِهِ فِي الأَرْوَاحِ وَ جَعَلْتُهُ عِنْدِي مِنَ الْمُصْطَفَينَ الأَخْـيَارِ

“If one is too weak to support us the Ahlul Bayt (in open) and thus curses our enemies in secret, Almighty Allah makes his voice reach all the creatures from the earth up to the Divine Throne (‘Arsh).

Hence, whenever one curses our enemies, they support him by cursing the one whom he is cursing then they laud him saying: “O Allah! (Please) send blessings on this servant of yours who is doing the best he can and who would certainly do more if he could.”

Almighty Allah answers: “I have responded to your prayers and have listened to your requests therefore, I send blessings upon the soul of this servant and I include him with the ‘Company of the Elect, the Virtuous.’”2

References

1.Wasa`il ash-Shi’a, vol. 4, pg. 1038, sec. 19, no. 2; Biharul Anwar, vol. 86, pg. 58, sec. 38, no. 64

2.Tafsir of the Qur’an by Imam Hasan b. ‘Ali al-’Askari, pg. 47, no. 21

Responsibility 22: Keeping a Distance from People of Ill-Reputation

Another responsibility of a true believer is to keep away from people who are not worthy of associating with those who are not on the path of the Imam or do not follow his way of life. People who have distanced themselves from the righteous and noble individuals and do not remember the Imam. This is definitely one of the important responsibilities for one who loves and is seeking closeness to the Imam.

It is possible for a person to be considered as a Muslim and even a Shi’a and it is possible that he performs the Salat, Sawm, pays his Zakat and other charities and Islamically legislated “taxes” and fulfills all other obligations, but is still considered as one who is not worthy of associating with.

In essence, these people spend most of their time preoccupied with the material world and follow their lower desires and passions. They pay very little attention to spiritual issues, the spiritual journey towards the final abode or treading on the path towards Allah. They have fled the difficult paths (of this life), have run away from the slope that leads towards the next life and have given preference to a life of ease, comfort, relaxation and negligence (of the faith).

If they approach the Salat and fasting and other Islamic acts, then they do so because they are seeking a good outcome in the next life and because of their fear of the hell fire. Thus, the only reason for them to perform these acts is in order to get a lofty place in Paradise!

When a person looks at their acts of worship, one sees that they are performed in a particular manner such that it does not intrude with the goals of the transient world!

How many times has it been seen that their acts of worship are simply performed because they wish to look good amongst the people (that others see them perform these acts) and to gain something for this world from another person. Therefore, such people actually seek to acquire even more of the transient world by misleading the people (through the acts of worship!)

Even in the face of many solid proofs, they refuse to submit to true guidance and refuse to turn away from the path they are on (of seeking the material world). Such individuals are drowning themselves in unattainable desires and wishes.

These types of people, whose number is not small, and whom we can safely say make up a large percentage of the followers of the path of truth(The Shi’a) If they are not classified as enemies of the Imam, it can safely be said are not true friends of the Imam either! Thus, the true followers of the Imam must keep their distance from such people.

In addition, one should also keep away from them when it comes to business dealings and working with them in other issues of life - except in the case of necessity.

Of course, there is no problem in guiding them and taking them by the hand to enlighten them with the hope that this will have an effect on them and that some change may take place. Rather, this is actually obligator

(wajib) upon the true believer! However, in other than this situation, one must keep their distance from them.

One who associates with them, speaks with them and remembers them, will definitely forget the Imam even though they apparently may be righteous people.

If being with a certain individual or speaking with him makes one forget the love of the Imam, then it is not worth associating with that person - even if he or she is not an enemy of the Imam and is a part of the nation of the Imam! In essence, any person who makes a true believer negligent of his responsibilities to the Imam is not worth associating with!

In addition, if a person does not help his brother or sister in their spiritual growth and achieving closeness to the Imam, then it is not advisable to associate with that person - even if they does not prevent one from these things.

The only people who are worthy of keeping company with are those who help one another on the path towards the Imam; those who have the same spiritual course in life; and those who have the same desires and goals and are actively awaiting the Imam.

Of course, that which has been expressed in this responsibility does not go against the reciprocal rights that one must fulfill in relation to brothers in the faith. For example, if one does not associate with a person who is not worthy of associating with, this does not mean that he has broken off family ties (which is a sin in Islam).

Responsibility 23: Being Ready & Equipped to Assist the Imam

Another responsibility of the believers is to prepare and keep their weapons of warfare ready. In addition, according to some traditions, one should keep a horse to help the Imam upon his advent.

During the period of waiting for the advent of the Imam, these and other ways which will be explained in detail must be followed if one wishes to establish a relationship with the Imam.1

Imam Ja’far b. Muhammad as-Sadiq (as) has said:

Dلِيُعِدَّنَّ أَحَدُكُمْ لِخُرُوجِ الْقَائِمِ  وَ لَوْ سَهْماً فِإِنَّ اللٌّهَ تَعَالـى إِذَا عَلِمَ ذٌلِكَ مِنْ نِيَّتِهِ رَجَوْتُ لأَِنْ يُنْسِئَ فِي عُمُرِهِ

“Each one of you must prepare for the advent of al-Qa`im (peace be upon him) even if it be (by as much as) an arrow because when Allah, the High, knows that a person has this intention, then He will grant such a person a longer life.”2

Imam Muhammad. ‘Ali al-Baqir (as) has said:

كَمِ الرِّبَاطُ عِنْدَكُمْ؟ قَالََ الرَّاوِي: : لٌكِنْ رِبَاطُنَا رِبَاطُ الدَّهْرِ وَمَنِDقُلْتُ أَرْبَعُونَ قَالَ  ارْتَبَطَ فِيـنَا دَابَّةً كَانَ لَهُ وَزْنُهَا وَوَزْنُ وَزْنِهَا مَا كَانَتْ عِنْدَهُ وَمَنِ ارْتَبَطَ فِيـنَا سِلاَحاً كَانَ لَهُ وَزْنُهُ مَا كَانَ عِنْدَهُ

“How many days do you calculate a ribat (stationing of an army) to be?” The narrator answered: “Forty days.” The Imam (peace be upon him) said: “Yet, the ribat for our sake is as long as one’s lifetime.3

One who stations a riding animal for our sake shall be rewarded according to its weight as well as the weight of it as long as it will be kept by him; and one who keeps a weapon prepared for our sake shall be rewarded according to its weight as well as the weight of it as long as it is kept by him.”4

The meaning of ‘weapons’ in this tradition are the very weapons of war whatever type they may be such as bow and arrow, spear, mace, lance, dagger, sword or gun.

However according to some traditions, the meaning of weapon is specifically limited to the sword and this can be deduced from the (various) proofs and the traditions since we know that in some countries, it is not permissible to possess weapons such as guns.

The meaning of the Imam when he spoke about the relationship ‘.for one’s entire lifetime’ (as was seen in the second tradition quoted above) will be discussed in the next responsibility.

References

1.A deeper explanation of this point will appear in the next responsibility.

2.al-Ghaybah of al-Nu’mani, pg. 320, sec. ‘That which has been mentioned about the Shi’a’.

3.Commenting on this narration, Shaykh Kulayni says: “This means that the Shi’a are required to dedicate all their efforts to the obedience of the Imam and to the expectation of the advent as they must prepare themselves for such.

4.al-Kafi, vol. 8, pg. 381, sec. 8, no. 576

Responsibility 24: Achieving Closeness to the Imam

Seeking closeness to Imam al-’Asr (ajtf) is another responsibility of the believers. This closeness can be divided into three categories, however before discussing them, it should be stated that one meaning of closeness is to maintain the boundaries which exist between ourselves and the enemies of the Imam.

Another more general interpretation is the general boundary of life and this means that we must look after and be aware of everything happening in the world around us (to the best of our ability).

As for the meaning of closeness which has been mentioned in the book of Allah and the Sunnah, it is related to the following three things:

1. Looking after and keeping one’s weapons ready be it a horse or anything else in anticipation of the advent of Imam al-Zaman (ajtf) with the hope that one will be able to help him and make use of those things in the service of the Imam during his advent. This type of closeness was mentioned in the previous responsibility and is one of the recommended acts in Islam.

2. Those things which the scholars have mentioned in their writings in the ‘Book of Jihad’. In these writings, the scholars have stated that a true believer must protect and defend his country when there is a possibility that the enemies will launch an attack. One must also keep his stead and weapon ready so as to protect the Islamic lands from the enemies attack and in the event of an attack, must rise up to defend Islam!

The minimum amount of time a believer must spend in protecting the Islamic territory is three days while the maximum is forty days. However, if he guards the territory for more than forty days, then he will be given the reward of a Mujahid (one who is struggling) in the way of Allah!

This type of closeness with the Imam at the time of his advent or during the occultation is a recommended act.

The Messenger of Allah (S) has said:

رِبَاطُ الْخَيْلِ لَيْلَةً فِي سَبِيلِ اللٌّهِ خَيْرٌ مِنْ صِيَامِ شَهْرٍ وَ قِيَامِهِ فَإِنْ مَاتَ جَرى عَلَيْهِ عَمَلُهُ الَّذِي كَانَ يَعْمَلُ وَ أُجْرِيَ عَلَيْهِ رِزْقُهُ وَ أَمِنَ الْفَتَّانَ

“To be prepared (for war) one night in the way of Allah is better than fasting an entire month and spending all its night in worship. If a person is to die (in this state), then the (reward) for the action he performed will continue, his sustenance will continue to be given to him and he will be saved from the Angel of Examination (in the grave).”1

The Messenger of Allah (S) also said:

كُلُّ مَيِّتٍ نَخْتِمُ عَلـى عَمَلِهِ إِلاَّ الْمُرَابِطَ فِي سَبِيلِ اللٌّهِ فَإِنَّهُ يَنْمُو لَهُ عَمَلُهُ إِلـى يَوْمِ الْقِيَامَةِ وَ يُؤْمِنُ مِنْ فَتَّانِ الْقَبْرِ

“The actions of every deceased person are sealed except one who is garrisoned in the way of Allah - this person’s good deeds will continue to grow until the Day of Judgment and he will have protection from the Angels of the Grave.”2

3. A true believer must maintain his affiliation and closeness to Imam al-Zaman (ajtf) by making a pact with the infallible leaders of the religion and forging a covenant reaffirming his belief in these individuals.

Through this, one will be able to develop close times with his Imam. In addition, one must consider the acts of helping, assisting and following the Imam as being incumbent upon him. This sort of affiliation is Wajib al-’Ayni meaning that it is obligatory upon every true believer.

This relationship with the Imam is different than the second meaning of the affiliation which must be shown since at the level we are currently discussing, a person is not permitted to have someone else step in and perform this task for him. Thus, this form of pact with the Imam is very important and is one of the pillars of true faith and without it, Allah shall not accept the actions of any person.

Imam Ja’far b. Muhammad as-Sadiq (as) has said:

إِصْبِرُوا عَلـى الْمَصَائِبِ وَ صَابِرُوا عَلـى الْفَرَائِضِ وَ رَابِطُوا عَلـى الأَئِمَّةِ

“Have patience in the face of difficulties, observe patience in relation to the performance of obligatory acts, and establish an affinity with the A`immah.”3

 has said:iIn regards to the verse of the Qur`an in which Allah 

( O’ you who have firm faith! Observe patience, have endurance and establish a relation ) 4,

Imam Muhammad b. ‘Ali al-Baqir (as) has said:

إِصْـبِرُوا عَلـى أَدَآءِ الْفَرَائِضِ وَ صَابِرُوا عَدُوَّكُمْ وَ رَابِطُوا إِمَامَكُمْ الْمُنْـتَظَرْ

“Observe patience in relation to performing the obligatory acts, have endurance in facing your enemies and establish closeness with your Imam, al-Muntadhar (the Awaited One).”5

In relation to the verse that states:

( يَا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا )

)O’ you that have faith! Observe patience, stand firm and close [your] ranks.(“

Imam Ja’far. Muhammad as-Sadiq (as) said that ‘establish a relation’ means:

أَلْمُقَامُ مَعَ إِمَامِكُمْ

“Standing firm (and resolved) with your Imam.”6

References

1.Jawahir al-Kalam, vol. 21, pg. 40; Tahrir al-Ahkam, vol. 1, pg. 134

2.Jawahir al-Kalam, vol. 21, pg. 40; Majma’ al-Faidah wal Burhan, vol. 8, pg. 449

3.Biharul Anwar, vol. 24, pg. 220, sec. 57, no. 20

4.Surah Ale Imran (3), Verse 200

5.al-Ghaybah of Nu’mani, pg. 199, no. 13

6.Biharul Anwar, vol. 24, pg. 217, sec. 57, no. 11

Responsibility 25: Getting Spiritually Closer to the Imam Part 1

Another responsibility of the believers during the period of occultation of the Imam is that they should consider the door to Imam al-Zaman (ajtf) open at all times. However, it should be noted that the applicability of this issue, its meaning, and realization cannot be realized by just anyone.

A true believer must accept the fact that the path towards the Imam is open and thus, he must speak to him and ask his wishes since the Imam can see and hear us and without doubt, he will reply to the requests of the believers.

A companion of the Imam once said: “I wrote to Abul Hasan that there is a person who would like to convey something directly to his Imam and to Allah, the Great.” The Imam replied:

إِنْ كَانَتْ لَكَ حَاجَةٌ فَحَرِّكْ شَفَـتَيْكَ فَإِنَّ الْجَوَابَ يَأْتِيكَ

“If you have a need, then move your lips (and mention it) and the reply will surely come to you.”1

It is mentioned in the traditions that Imam ‘Ali. Muhammad once said to a man:

إِذَا أَرَدْتَ أَنْ تَسْأَلَ مَسْأَلَةً فَاكْـتُبْهَا وَ ضَعِ الْكِتَابَ تَحْتَ مُصَلاَّكَ وَ دَعْهُ سَاعَةً ثُمَّ أَخْرِجْهُ وَانْظُرْ فِيهِ

“If you want to ask a question (to your Imam), then write it down and place the writing under your prayer mat and leave it there for an hour. Then take it out and look at the paper.”2

The companion stated: “I did just as I was told and received the answer that I was looking for. The signature of the Imam was even on the paper!”

References

1.Biharul Anwar, vol. 50, pg. 155, sec. 3, no. 41

2.al-Kharaij, pg. 419, Biharul Anwar, vol. 50, pg. 155, sec. 3, no. 41

Responsibility 26: Getting Spiritually Closer to the Imam Part 2

During times of difficulty, misfortunes, sickness and other such things even in the times of confusion and spiritual difficulties which can wreak havoc on the belief system and faith of a person one should hold tight to Imam al-Zaman (ajtf) and seek help and support from him. During such a time, one must cry out for help to the Imam.

Allah has said in the Qur`an:

( وَ لِلٌّهِ الأَسْمَاءُ الْحُسْنـى فَادْعُوهُ بِهَا )

“And to Allah belong the most beautiful names so call upon Him by them.” 1

 that:HIn relation to this verse, it has been narrated from Imam Ja’far b. Muhammad as-Sadiq

نَحنُ وَ اللٌّهِ الأَسْمَاءُ الْحُسْنـى

“We (the Ahlul Bayt) are, by Allah, the most beautiful names (of Allah).”2
In addition, Imam ‘Ali b. Musa al-Rida (as) has said:

إِذَا نَزَلَتْ بِكُمْ شِدَّةٌ فَاسْتَعِينُوا  وَ)بِنَا عَلـى اللٌّهِ عَزَّ وَجَلَّ وَ هُوَ قُوْلُهُ عَزَّ وَجَلَّ:  (لِلٌّهِ الأَسْمَاءُ الْحُــسْنىٌ فَادْعُوهُ بِهَا

“When difficulties come upon you, then seek assistance through us (the Ahlul Bayt) as intermediaries with Allah, the Noble and Grand, and And to Allah(this is the meaning of His words, the Noble and Grand,  ”)belong the most beautiful names so call upon Him by them.3

Indeed, the believers must refer to their Imam and seek assistance from him because if they do not do so, then they will remain in troubles and will not be protected from disgrace and humiliation.

References

1.Suratul A’raf (6), Verse 180

2.al-Burhan, vol. 2, pg. 52 under the commentary of Suratul A’raf (6), Verse 180

3.Biharul Anwar, vol. 94, pg. 5, sec. 28, no. 7


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