Alhassanain(p) Network for Heritage and Islamic Thought

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