Alhassanain(p) Network for Heritage and Islamic Thought

Mafatih al-Jinan (Keys to Heavens): Arabic-English

Mafatih al-Jinan (Keys to Heavens): Arabic-English4%

Mafatih al-Jinan (Keys to Heavens): Arabic-English Author:
Publisher: www.alhassanain.org/english
Category: Supplications and Ziyarat

Mafatih al-Jinan (Keys to Heavens): Arabic-English
  • Start
  • Previous
  • 618 /
  • Next
  • End
  •  
  • Download HTML
  • Download Word
  • Download PDF
  • visits: 336865 / Download: 84927
Size Size Size
Mafatih al-Jinan (Keys to Heavens): Arabic-English

Mafatih al-Jinan (Keys to Heavens): Arabic-English

Author:
Publisher: www.alhassanain.org/english

Book library ›

Ethics and Supplications ›

Supplications and Ziyarat


English

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

Notes:

We worked on this book in several formats, because there was not any English translation of this book freely downloadable in Word, HTML, and PDF as we have been searching for it since last year except for some parts of it on some sites.

The method of our work:

1- We took the software (android) of Mafatih from the version of Erfan.ir.

2- We transferred all parts even page by page into HTML format by sending them one by one by sharing on our email: http://alhassanain2014@gmail.com

3- Then, we pasted them into unformatted text and started to recheck. So, we found out that Surah al-Rum has only 26 verses, and like other errors.

4- We saw that this version was not chapterized, so, we chapterized it according to the original text in Persian and then Arabic Translation of it.

5- .....

 

Despite all, if you see any error, please inform us through our email mentioned above, we welcome it and will try to correct it as soon as possible.

 

May Allah accept our endeavors in His path, Amen!

Good Luck

http://www.alhassanain.org/english


1

2


سورة الدخانSURAH AL DUKHAN


This is a ‘makki’ surah and it has 59 ayaat. It is narrated from the Holy Prophet (s.a.w.) that if this surah is recited at night, then seventy thousand angels pray to Allah (s.w.t.) to forgive the sins of the reciter. If recited on Thursday nights, all sins are forgiven and houses are built for the reciter in Jannah. The reward for reciting each letter of this surah is equal to that of freeing a thousand slaves for seeking the pleasure of Allah (s.w.t.).


Imam Muhammad al-Baqir (a.s.) said that whoever recites surah ad-Dukhan in his faraa’idh (compulsory prayers) will be protected from the torment of the Day of Judgement and will easily be able to give his accounts. His book of deeds will also be given to him in his right hand.


If kept in one’s possession, this surah acts as a protection from the plots of Shaitan. If kept under one’s pillow before sleeping at night, there will be no suffering from nightmares and one will always get good dreams. Keeping this surah in a place of business makes the trade prosper.


Imam Ja’far as-Sadiq (a.s.) has said that keeping this surah as a talisman ensures protection from the authorities and makes people fond of the wearer. Drinking water in which this surah has been dissolved is a cure for all ailments related to the stomach.


بسم الله الرحمن الرحيم


حم (1) وَالْكِتَابِ الْمُبِينِ (2) اِنَّا اَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ اِنَّا كُنَّا مُنذِرِينَ (3) فِيهَا يُفْرَقُ كُلُّ اَمْرٍ حَكِيمٍ (4) اَمْراً مِّنْ عِندِنَا اِنَّا كُنَّا مُرْسِلِينَ (5) رَحْمَةً مِّن رَّبِّكَ اِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ (6) رَبِّ السَّمَاوَاتِ وَالْاَرْضِ وَمَا بَيْنَهُمَا اِن كُنتُم مُّوقِنِينَ (7) لَا اِلَهَ اِلَّا هُوَ يُحْيِي وَيُمِيتُ رَبُّكُمْ وَرَبُّ آبَائِكُمُ الْاَوَّلِينَ (8) بَلْ هُمْ فِي شَكٍّ يَلْعَبُونَ (9) فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاء بِدُخَانٍ مُّبِينٍ (10) يَغْشَى النَّاسَ هَذَا عَذَابٌ اَلِيمٌ (11) رَبَّنَا اكْشِفْ عَنَّا الْعَذَابَ اِنَّا مُؤْمِنُونَ (12) اَنَّى لَهُمُ الذِّكْرَى وَقَدْ جَاءهُمْ رَسُولٌ مُّبِينٌ (13) ثُمَّ تَوَلَّوْا عَنْهُ وَقَالُوا مُعَلَّمٌ مَّجْنُونٌ (14) اِنَّا كَاشِفُو الْعَذَابِ قَلِيلاً اِنَّكُمْ عَائِدُونَ (15) يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَى اِنَّا مُنتَقِمُونَ (16) وَلَقَدْ فَتَنَّا قَبْلَهُمْ قَوْمَ فِرْعَوْنَ وَجَاءهُمْ رَسُولٌ كَرِيمٌ (17) اَنْ اَدُّوا اِلَيَّ عِبَادَ اللّٰهِ اِنِّي لَكُمْ رَسُولٌ اَمِينٌ (18)‏ وَاَنْ لَّا تَعْلُوا عَلَى اللّٰهِ اِنِّي آتِيكُم بِسُلْطَانٍ مُّبِينٍ (19) وَاِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ اَن تَرْجُمُونِ (20) وَاِنْ لَّمْ تُؤْمِنُوا لِي فَاعْتَزِلُونِ (21) فَدَعَا رَبَّهُ اَنَّ هَؤُلَاء قَوْمٌ مُّجْرِمُونَ (22) فَاَسْرِ بِعِبَادِي لَيْلاً اِنَّكُم مُّتَّبَعُونَ (23) وَاتْرُكْ الْبَحْرَ رَهْواً اِنَّهُمْ جُندٌ مُّغْرَقُونَ (24) كَمْ تَرَكُوا مِن جَنَّاتٍ وَعُيُونٍ (25) وَزُرُوعٍ وَمَقَامٍ كَرِيمٍ (26) وَنَعْمَةٍ كَانُوا فِيهَا فَاكِهِينَ (27) كَذَلِكَ وَاَوْرَثْنَاهَا قَوْماً آخَرِينَ (28) فَمَا بَكَتْ عَلَيْهِمُ السَّمَاء وَالْاَرْضُ وَمَا كَانُوا مُنظَرِينَ (29) وَلَقَدْ نَجَّيْنَا بَنِي اِسْرَائِيلَ مِنَ الْعَذَابِ الْمُهِينِ (30) مِن فِرْعَوْنَ اِنَّهُ كَانَ عَالِياً مِّنَ الْمُسْرِفِينَ (31) وَلَقَدِ اخْتَرْنَاهُمْ عَلَى عِلْمٍ عَلَى الْعَالَمِينَ (32) وَآتَيْنَاهُم مِّنَ الْآيَاتِ مَا فِيهِ بَلَاء مُّبِينٌ (33) اِنَّ هَؤُلَاء لَيَقُولُونَ (34) اِنْ هِيَ اِلَّا مَوْتَتُنَا الْاُولَى وَمَا نَحْنُ بِمُنشَرِينَ (35) فَأْتُوا بِآبَائِنَا اِن كُنتُمْ صَادِقِينَ (36) اَهُمْ خَيْرٌ اَمْ قَوْمُ تُبَّعٍ وَالَّذِينَ مِن قَبْلِهِمْ اَهْلَكْنَاهُمْ اِنَّهُمْ كَانُوا مُجْرِمِينَ (37) وَمَا خَلَقْنَا السَّمَاوَاتِ وَالْاَرْضَ وَمَا بَيْنَهُمَا لَاعِبِينَ (38) مَا خَلَقْنَاهُمَا اِلَّا بِالْحَقِّ وَلَكِنَّ اَكْثَرَهُمْ لَا يَعْلَمُونَ (39)‏ اِنَّ يَوْمَ الْفَصْلِ مِيقَاتُهُمْ اَجْمَعِينَ (40) يَوْمَ لَا يُغْنِي مَوْلًى عَن مَّوْلًى شَيْئاً وَلَا هُمْ يُنصَرُونَ (41) اِلَّا مَن رَّحِمَ اللّٰهُ اِنَّهُ هُوَ الْعَزِيزُ الرَّحِيمُ (42) اِنَّ شَجَرَةَ الزَّقُّومِ (43) طَعَامُ الْاَثِيمِ (44) كَالْمُهْلِ يَغْلِي فِي الْبُطُونِ (45) كَغَلْيِ الْحَمِيمِ (46) خُذُوهُ فَاعْتِلُوهُ اِلَى سَوَاء الْجَحِيمِ (47) ثُمَّ صُبُّوا فَوْقَ رَأْسِهِ مِنْ عَذَابِ الْحَمِيمِ (48) ذُقْ اِنَّكَ اَنتَ الْعَزِيزُ الْكَرِيمُ (49) اِنَّ هَذَا مَا كُنتُم بِهِ تَمْتَرُونَ (50) اِنَّ الْمُتَّقِينَ فِي مَقَامٍ اَمِينٍ (51) فِي جَنَّاتٍ وَعُيُونٍ (52) يَلْبَسُونَ مِن سُندُسٍ وَاِسْتَبْرَقٍ مُّتَقَابِلِينَ (53) كَذَلِكَ وَزَوَّجْنَاهُم بِحُورٍ عِينٍ (54) يَدْعُونَ فِيهَا بِكُلِّ فَاكِهَةٍ آمِنِينَ (55) لَا يَذُوقُونَ فِيهَا الْمَوْتَ اِلَّا الْمَوْتَةَ الْاُولَى وَوَقَاهُمْ عَذَابَ الْجَحِيمِ (56) فَضْلاً مِّن رَّبِّكَ ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ (57) فَاِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ (58) فَارْتَقِبْ اِنَّهُم مُّرْتَقِبُونَ (59)

	

	
	



	

		

سورة الرحمنSURAH AL RAHMAN


Hazrat Imam Musa Kazim (a.s.) says that the Messenger of Allah (s.a.w.a.) said: Consider surah Rahman as the bridegroom of the world of Quran. Also, it is related from Imam Ja'far Sadiq (a.s.) that he said: You must not give up the recitation of Surah Rahman. This Surah does not stay in the hearts of the hypocrites. And it is mentioned in another tradition that Imam Ja'far Sadiq (a.s.) said: Whoever recites Surah Rahman and after saying "FABE-AYYE AALAAA-E RABBEKOMAA TOKAZZEBAAN" says: "LA BI SHAI IM MIN AALAAEKA RABBE UKAZZIB" would get the status of a martyr after death. It is specially recommended to recite surah Rahman in this manner on Friday and there is great reward for it.


بسم الله الرحمن الرحيم


الرَّحْمَنُ (1) عَلَّمَ الْقُرْآنَ (2) خَلَقَ الْاِنسَانَ (3) عَلَّمَهُ الْبَيَانَ (4) الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ (5) وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ (6) وَالسَّمَاء رَفَعَهَا وَوَضَعَ الْمِيزَانَ (7) اَلَّا تَطْغَوْا فِي الْمِيزَانِ (8) وَاَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ (9) وَالْاَرْضَ وَضَعَهَا لِلْاَنَامِ (10) فِيهَا فَاكِهَةٌ وَالنَّخْلُ ذَاتُ الْاَكْمَامِ (11) وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ (12) فَبِاَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ (13) خَلَقَ الْاِنسَانَ مِن صَلْصَالٍ كَالْفَخَّارِ (14) وَخَلَقَ الْجَانَّ مِن مَّارِجٍ مِّن نَّارٍ (15) فَبِاَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ (16)‏ رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ (17) فَبِاَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ (18) مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ (19) بَيْنَهُمَا بَرْزَخٌ لَّا يَبْغِيَانِ (20) فَبِاَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ (21) يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ (22) فَبِاَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ (23) وَلَهُ الْجَوَارِ الْمُنشَآتُ فِي الْبَحْرِ كَالْاَعْلَامِ (24) فَبِاَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ (25) كُلُّ مَنْ عَلَيْهَا فَانٍ (26) وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْاِكْرَامِ (27) فَبِاَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ (28) يَسْاَلُهُ مَن فِي السَّمَاوَاتِ وَالْاَرْضِ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ (29) فَبِاَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ (30) سَنَفْرُغُ لَكُمْ اَيُّهَا الثَّقَلَانِ (31) فَبِاَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ (32) يَا مَعْشَرَ الْجِنِّ وَالْاِنسِ اِنِ اسْتَطَعْتُمْ اَن تَنفُذُوا مِنْ اَقْطَارِ السَّمَاوَاتِ وَالْاَرْضِ فَانفُذُوا لَا تَنفُذُونَ اِلَّا بِسُلْطَانٍ (33) فَبِاَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ (34) يُرْسَلُ عَلَيْكُمَا شُوَاظٌ مِّن نَّارٍ وَنُحَاسٌ فَلَا تَنتَصِرَانِ (35) فَبِاَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ (36) فَاِذَا انشَقَّتِ السَّمَاء فَكَانَتْ وَرْدَةً كَالدِّهَانِ (37) فَبِاَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ (38) فَيَوْمَئِذٍ لَّا يُسْاَلُ عَن ذَنبِهِ اِنسٌ وَلَا جَانٌّ (39) فَبِاَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ (40)‏ يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ فَيُؤْخَذُ بِالنَّوَاصِي وَالْاَقْدَامِ (41) فَبِاَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ (42) هَذِهِ جَهَنَّمُ الَّتِي يُكَذِّبُ بِهَا الْمُجْرِمُونَ (43) يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ (44) فَبِاَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ (45) وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ (46) فَبِاَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ (47) ذَوَاتَا اَفْنَانٍ (48) فَبِاَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ (49) فِيهِمَا عَيْنَانِ تَجْرِيَانِ (50) فَبِاَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ (51) فِيهِمَا مِن كُلِّ فَاكِهَةٍ زَوْجَانِ (52) فَبِاَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ (53) مُتَّكِئِينَ عَلَى فُرُشٍ بَطَائِنُهَا مِنْ اِسْتَبْرَقٍ وَجَنَى الْجَنَّتَيْنِ دَانٍ (54) فَبِاَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ (55) فِيهِنَّ قَاصِرَاتُ الطَّرْفِ لَمْ يَطْمِثْهُنَّ اِنسٌ قَبْلَهُمْ وَلَا جَانٌّ (56) فَبِاَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ (57) كَاَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ (58) فَبِاَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ (59) هَلْ جَزَاء الْاِحْسَانِ اِلَّا الْاِحْسَانُ (60) فَبِاَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ (61) وَمِن دُونِهِمَا جَنَّتَانِ (62) فَبِاَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ (63) مُدْهَامَّتَانِ (64) فَبِاَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ (65) فِيهِمَا عَيْنَانِ نَضَّاخَتَانِ (66) فَبِاَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ (67)‏ فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ (68) فَبِاَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ (69) فِيهِنَّ خَيْرَاتٌ حِسَانٌ (70) فَبِاَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ (71) حُورٌ مَّقْصُورَاتٌ فِي الْخِيَامِ (72) فَبِاَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ (73) لَمْ يَطْمِثْهُنَّ اِنسٌ قَبْلَهُمْ وَلَا جَانٌّ (74) فَبِاَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ (75) مُتَّكِئِينَ عَلَى رَفْرَفٍ خُضْرٍ وَعَبْقَرِيٍّ حِسَانٍ (76) فَبِاَيِّ آلَاء رَبِّكُمَا تُكَذِّبَانِ (77) تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْاِكْرَامِ (78)

	

	
	



	

		

سورة الواقعةSURAH AL WAQIAH


Hazrat Imam Muhammad Baqir (a.s.) has said that one who recites surah Waqiah every night before going to bed, when he would be presented before Allah his face would be shinning like a full moon. Imam Ja'far Sadiq (a.s.) says that one who recites this Surah every Friday eve, Allah would take special care of him and put his love in the hearts of the people. He would never see poverty and neither would he be ever in need. He would also be safe from the calamities of the world. He would be included among the friends of Amirul Momineen (a.s.). It is narrated that when Usmaan Ibne Affaan went to visit the ailing Abdullah Ibne Masood and asked him if he had any complain, he replied, "It is about my sins." Then he was asked if he had any desire. He replied, "For the mercy of Allah". After that he asked, "Shall I call the doctor to cure you?" He said, "The doctor has made me sick." Usmaan asked, "Shall I give you some money?" He replied, "You did not help me at the time of my need, and now that I have no need, you want to give me something?" "Shall I give something to your daughters?" He said that, "They also have no need because I have taught them Surah Waqiah and they recite it regularly, and I heard the Messenger of Allah (s.a.w.a.) say that one who recites it every night would never become poor and needy. The Almighty would increase his sustenance."


Surah Waqiah should be started on Saturday eve and every night it should be recited three times and on Friday eve it should be recited eight times or five times.


بسم الله الرحمن الرحيم


اِذَا وَقَعَتِ الْوَاقِعَةُ (1) لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (2) خَافِضَةٌ رَّافِعَةٌ (3) اِذَا رُجَّتِ الْاَرْضُ رَجّاً (4) وَبُسَّتِ الْجِبَالُ بَسّاً (5) فَكَانَتْ هَبَاء مُّنبَثّاً (6) وَكُنتُمْ اَزْوَاجاً ثَلَاثَةً (7) فَاَصْحَابُ الْمَيْمَنَةِ مَا اَصْحَابُ الْمَيْمَنَةِ (8) وَاَصْحَابُ الْمَشْاَمَةِ مَا اَصْحَابُ الْمَشْاَمَةِ (9) وَالسَّابِقُونَ السَّابِقُونَ (10) اُوْلَئِكَ الْمُقَرَّبُونَ (11) فِي جَنَّاتِ النَّعِيمِ (12) ثُلَّةٌ مِّنَ الْاَوَّلِينَ (13) وَقَلِيلٌ مِّنَ الْآخِرِينَ (14) عَلَى سُرُرٍ مَّوْضُونَةٍ (15) مُتَّكِئِينَ عَلَيْهَا مُتَقَابِلِينَ (16)‏ يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُّخَلَّدُونَ (17) بِاَكْوَابٍ وَاَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ (18) لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنزِفُونَ (19) وَفَاكِهَةٍ مِّمَّا يَتَخَيَّرُونَ (20) وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ (21) وَحُورٌ عِينٌ (22) كَاَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ (23) جَزَاء بِمَا كَانُوا يَعْمَلُونَ (24) لَا يَسْمَعُونَ فِيهَا لَغْواً وَلَا تَأْثِيماً (25) اِلَّا قِيلاً سَلَاماً سَلَاماً (26) وَاَصْحَابُ الْيَمِينِ مَا اَصْحَابُ الْيَمِينِ (27) فِي سِدْرٍ مَّخْضُودٍ (28) وَطَلْحٍ مَّنضُودٍ (29) وَظِلٍّ مَّمْدُودٍ (30) وَمَاء مَّسْكُوبٍ (31) وَفَاكِهَةٍ كَثِيرَةٍ (32) لَّا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ (33) وَفُرُشٍ مَّرْفُوعَةٍ (34) اِنَّا اَنشَأْنَاهُنَّ اِنشَاء (35) فَجَعَلْنَاهُنَّ اَبْكَاراً (36) عُرُباً اَتْرَاباً (37) لِّاَصْحَابِ الْيَمِينِ (38) ثُلَّةٌ مِّنَ الْاَوَّلِينَ (39) وَثُلَّةٌ مِّنَ الْآخِرِينَ (40) وَاَصْحَابُ الشِّمَالِ مَا اَصْحَابُ الشِّمَالِ (41) فِي سَمُومٍ وَحَمِيمٍ (42) وَظِلٍّ مِّن يَحْمُومٍ (43) لَّا بَارِدٍ وَلَا كَرِيمٍ (44) اِنَّهُمْ كَانُوا قَبْلَ ذَلِكَ مُتْرَفِينَ (45) وَكَانُوا يُصِرُّونَ عَلَى الْحِنثِ الْعَظِيمِ (46) وَكَانُوا يَقُولُونَ اَئِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَاماً اَئِنَّا لَمَبْعُوثُونَ (47) اَوَ آبَاؤُنَا الْاَوَّلُونَ (48) قُلْ اِنَّ الْاَوَّلِينَ وَالْآخِرِينَ (49) لَمَجْمُوعُونَ اِلَى مِيقَاتِ يَوْمٍ مَّعْلُومٍ (50)‏ ثُمَّ اِنَّكُمْ اَيُّهَا الضَّالُّونَ الْمُكَذِّبُونَ (51) لَآكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ (52) فَمَالِؤُونَ مِنْهَا الْبُطُونَ (53) فَشَارِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ (54) فَشَارِبُونَ شُرْبَ الْهِيمِ (55) هَذَا نُزُلُهُمْ يَوْمَ الدِّينِ (56) نَحْنُ خَلَقْنَاكُمْ فَلَوْلَا تُصَدِّقُونَ (57) اَفَرَاَيْتُم مَّا تُمْنُونَ (58) اَاَنتُمْ تَخْلُقُونَهُ اَمْ نَحْنُ الْخَالِقُونَ (59) نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ (60) عَلَى اَن نُّبَدِّلَ اَمْثَالَكُمْ وَنُنشِئَكُمْ فِي مَا لَا تَعْلَمُونَ (61) وَلَقَدْ عَلِمْتُمُ النَّشْاَةَ الْاُولَى فَلَوْلَا تَذكَّرُونَ (62) اَفَرَاَيْتُم مَّا تَحْرُثُونَ (63) اَاَنتُمْ تَزْرَعُونَهُ اَمْ نَحْنُ الزَّارِعُونَ (64) لَوْ نَشَاء لَجَعَلْنَاهُ حُطَاماً فَظَلْتُمْ تَفَكَّهُونَ (65) اِنَّا لَمُغْرَمُونَ (66) بَلْ نَحْنُ مَحْرُومُونَ (67) اَفَرَاَيْتُمُ الْمَاء الَّذِي تَشْرَبُونَ (68) اَاَنتُمْ اَنزَلْتُمُوهُ مِنَ الْمُزْنِ اَمْ نَحْنُ الْمُنزِلُونَ (69) لَوْ نَشَاء جَعَلْنَاهُ اُجَاجاً فَلَوْلَا تَشْكُرُونَ (70) اَفَرَاَيْتُمُ النَّارَ الَّتِي تُورُونَ (71) اَاَنتُمْ اَنشَأْتُمْ شَجَرَتَهَا اَمْ نَحْنُ الْمُنشِؤُونَ (72) نَحْنُ جَعَلْنَاهَا تَذْكِرَةً وَمَتَاعاً لِّلْمُقْوِينَ (73) فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (74) فَلَا اُقْسِمُ بِمَوَاقِعِ النُّجُومِ (75) وَاِنَّهُ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌ (76)‏ اِنَّهُ لَقُرْآنٌ كَرِيمٌ (77) فِي كِتَابٍ مَّكْنُونٍ (78) لَّا يَمَسُّهُ اِلَّا الْمُطَهَّرُونَ (79) تَنزِيلٌ مِّن رَّبِّ الْعَالَمِينَ (80) اَفَبِهَذَا الْحَدِيثِ اَنتُم مُّدْهِنُونَ (81) وَتَجْعَلُونَ رِزْقَكُمْ اَنَّكُمْ تُكَذِّبُونَ (82) فَلَوْلَا اِذَا بَلَغَتِ الْحُلْقُومَ (83) وَاَنتُمْ حِينَئِذٍ تَنظُرُونَ (84) وَنَحْنُ اَقْرَبُ اِلَيْهِ مِنكُمْ وَلَكِن لَّا تُبْصِرُونَ (85) فَلَوْلَا اِن كُنتُمْ غَيْرَ مَدِينِينَ (86) تَرْجِعُونَهَا اِن كُنتُمْ صَادِقِينَ (87) فَاَمَّا اِن كَانَ مِنَ الْمُقَرَّبِينَ (88) فَرَوْحٌ وَرَيْحَانٌ وَجَنَّةُ نَعِيمٍ (89) وَاَمَّا اِن كَانَ مِنَ اَصْحَابِ الْيَمِينِ (90) فَسَلَامٌ لَّكَ مِنْ اَصْحَابِ الْيَمِينِ (91) وَاَمَّا اِن كَانَ مِنَ الْمُكَذِّبِينَ الضَّالِّينَ (92) فَنُزُلٌ مِّنْ حَمِيمٍ (93) وَتَصْلِيَةُ جَحِيمٍ (94) اِنَّ هَذَا لَهُوَ حَقُّ الْيَقِينِ (95) فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (96)

	

	
	



	

		

سورة الجمعةSURAH AL JUMUAH


This is a ‘Madani’ Surah and it has 11 ayaat. Imam Ja’far as-Sadiq (a.s.) has said that if this Surah is recited frequently in the mornings and evenings, the reciter is protected from the influence of Shaitan and his temptations. His sins are also forgiven.


In another narration it is said that if a person recites this surah daily, he will be safe from every dangerous and frightening thing.


بسم الله الرحمن الرحيم


يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْاَرْضِ الْمَلِكِ الْقُدُّوسِ الْعَزِيزِ الْحَكِيمِ (1) هُوَ الَّذِي بَعَثَ فِي الْاُمِّيِّينَ رَسُولاً مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَاِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ (2) وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ وَهُوَ الْعَزِيزُ الْحَكِيمُ (3) ذَلِكَ فَضْلُ اللّٰهِ يُؤْتِيهِ مَن يَشَاءُ وَاللّٰهُ ذُو الْفَضْلِ الْعَظِيمِ (4) مَثَلُ الَّذِينَ حُمِّلُوا التَّوْرَاةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ الْحِمَارِ يَحْمِلُ اَسْفَاراً بِئْسَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِ اللّٰهِ وَاللّٰهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ (5) قُلْ يَا اَيُّهَا الَّذِينَ هَادُوا اِن زَعَمْتُمْ اَنَّكُمْ اَوْلِيَاء لِلَّهِ مِن دُونِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ اِن كُنتُمْ صَادِقِينَ (6) وَلَا يَتَمَنَّوْنَهُ اَبَداً بِمَا قَدَّمَتْ اَيْدِيهِمْ وَاللّٰهُ عَلِيمٌ بِالظَّالِمِينَ (7) قُلْ اِنَّ الْمَوْتَ الَّذِي تَفِرُّونَ مِنْهُ فَاِنَّهُ مُلَاقِيكُمْ ثُمَّ تُرَدُّونَ اِلَى عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ (8)‏ يَا اَيُّهَا الَّذِينَ آمَنُوا اِذَا نُودِي لِلصَّلَاةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْا اِلَى ذِكْرِ اللّٰهِ وَذَرُوا الْبَيْعَ ذَلِكُمْ خَيْرٌ لَّكُمْ اِن كُنتُمْ تَعْلَمُونَ (9) فَاِذَا قُضِيَتِ الصَّلَاةُ فَانتَشِرُوا فِي الْاَرْضِ وَابْتَغُوا مِن فَضْلِ اللّٰهِ وَاذْكُرُوا اللّٰهَ كَثِيراً لَّعَلَّكُمْ تُفْلِحُونَ (10) وَاِذَا رَاَوْا تِجَارَةً اَوْ لَهْواً انفَضُّوا اِلَيْهَا وَتَرَكُوكَ قَائِماً قُلْ مَا عِندَ اللّٰهِ خَيْرٌ مِّنَ اللَّهْوِ وَمِنَ التِّجَارَةِ وَاللّٰهُ خَيْرُ الرَّازِقِينَ (11)

	

	
	



	

		

سورة الملكSURAH AL MULK


It is related from Hazrat Ali ibne Abi Talib that the Messenger of Allah (s.a.w.a.) said: One who recites this Surah he would get salvation on the day of Qiyamat. He would fly on the wings of angels and get an elegance like that of Prophet Yusuf (a.s.). Imam Muhammad Baqir (a.s.) said: Surah Mulk is a defending Surah as it protects its reciters from punishment of the grave and it is called Surah Mulk even in Taurat. One who recites it at night time would be blessed and he would always remain happy and I recite this surah after Isha prayers.


Hazrat Imam Ja'far Sadiq (a.s.) says: One who recites 'Tabarakal Lazi' (Surah Mulk), specially before going to bed would forever remain under the protection of Allah and on the day of Qiyamat he would be in the refuge of Allah. And this Surah is also called "Munjia" as it protects one from the punishment of the grave as told by the Holy Prophet (s.a.w.a.).


بسم الله الرحمن الرحيم


تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ (1) الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ اَيُّكُمْ اَحْسَنُ عَمَلاً وَهُوَ الْعَزِيزُ الْغَفُورُ (2) الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقاً مَّا تَرَى فِي خَلْقِ الرَّحْمَنِ مِن تَفَاوُتٍ فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ (3) ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ يَنقَلِبْ اِلَيْكَ الْبَصَرُ خَاسِأً وَهُوَ حَسِيرٌ (4) وَلَقَدْ زَيَّنَّا السَّمَاء الدُّنْيَا بِمَصَابِيحَ وَجَعَلْنَاهَا رُجُوماً لِّلشَّيَاطِينِ وَاَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ (5) وَلِلَّذِينَ كَفَرُوا بِرَبِّهِمْ عَذَابُ جَهَنَّمَ وَبِئْسَ الْمَصِيرُ (6) اِذَا اُلْقُوا فِيهَا سَمِعُوا لَهَا شَهِيقاً وَهِيَ تَفُورُ (7) تَكَادُ تَمَيَّزُ مِنَ الْغَيْظِ كُلَّمَا اُلْقِيَ فِيهَا فَوْجٌ سَاَلَهُمْ خَزَنَتُهَا اَلَمْ يَأْتِكُمْ نَذِيرٌ (8) قَالُوا بَلَى قَدْ جَاءنَا نَذِيرٌ فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ اللّٰهُ مِن شَيْءٍ اِنْ اَنتُمْ اِلَّا فِي ضَلَالٍ كَبِيرٍ (9) وَقَالُوا لَوْ كُنَّا نَسْمَعُ اَوْ نَعْقِلُ مَا كُنَّا فِي اَصْحَابِ السَّعِيرِ (10) فَاعْتَرَفُوا بِذَنبِهِمْ فَسُحْقاً لِّاَصْحَابِ السَّعِيرِ (11) اِنَّ الَّذِينَ يَخْشَوْنَ رَبَّهُم بِالْغَيْبِ لَهُم مَّغْفِرَةٌ وَاَجْرٌ كَبِيرٌ (12)‏ وَاَسِرُّوا قَوْلَكُمْ اَوِ اجْهَرُوا بِهِ اِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ (13) اَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ (14) هُوَ الَّذِي جَعَلَ لَكُمُ الْاَرْضَ ذَلُولاً فَامْشُوا فِي مَنَاكِبِهَا وَكُلُوا مِن رِّزْقِهِ وَاِلَيْهِ النُّشُورُ (15) اَاَمِنتُم مَّن فِي السَّمَاء اَن يَخْسِفَ بِكُمُ الاَرْضَ فَاِذَا هِيَ تَمُورُ (16) اَمْ اَمِنتُم مَّن فِي السَّمَاء اَن يُرْسِلَ عَلَيْكُمْ حَاصِباً فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ (17) وَلَقَدْ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ فَكَيْفَ كَانَ نَكِيرِ (18) اَوَلَمْ يَرَوْا اِلَى الطَّيْرِ فَوْقَهُمْ صَافَّاتٍ وَيَقْبِضْنَ مَا يُمْسِكُهُنَّ اِلَّا الرَّحْمَنُ اِنَّهُ بِكُلِّ شَيْءٍ بَصِيرٌ (19) اَمَّنْ هَذَا الَّذِي هُوَ جُندٌ لَّكُمْ يَنصُرُكُم مِّن دُونِ الرَّحْمَنِ اِنِ الْكَافِرُونَ اِلَّا فِي غُرُورٍ (20) اَمَّنْ هَذَا الَّذِي يَرْزُقُكُمْ اِنْ اَمْسَكَ رِزْقَهُ بَل لَّجُّوا فِي عُتُوٍّ وَنُفُورٍ (21) اَفَمَن يَمْشِي مُكِبّاً عَلَى وَجْهِهِ اَهْدَى اَمَّن يَمْشِي سَوِيّاً عَلَى صِرَاطٍ مُّسْتَقِيمٍ (22) قُلْ هُوَ الَّذِي اَنشَاَكُمْ وَجَعَلَ لَكُمُ السَّمْعَ وَالْاَبْصَارَ وَالْاَفْئِدَةَ قَلِيلاً مَّا تَشْكُرُونَ (23) قُلْ هُوَ الَّذِي ذَرَاَكُمْ فِي الْاَرْضِ وَاِلَيْهِ تُحْشَرُونَ (24) وَيَقُولُونَ مَتَى هَذَا الْوَعْدُ اِن كُنتُمْ صَادِقِينَ (25) قُلْ اِنَّمَا الْعِلْمُ عِندَ اللّٰهِ وَاِنَّمَا اَنَا نَذِيرٌ مُّبِينٌ (26)‏ فَلَمَّا رَاَوْهُ زُلْفَةً سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُوا وَقِيلَ هَذَا الَّذِي كُنتُم بِهِ تَدَّعُونَ (27) قُلْ اَرَاَيْتُمْ اِنْ اَهْلَكَنِيَ اللّٰهُ وَمَن مَّعِيَ اَوْ رَحِمَنَا فَمَن يُجِيرُ الْكَافِرِينَ مِنْ عَذَابٍ اَلِيمٍ (28) قُلْ هُوَ الرَّحْمَنُ آمَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا فَسَتَعْلَمُونَ مَنْ هُوَ فِي ضَلَالٍ مُّبِينٍ (29) قُلْ اَرَاَيْتُمْ اِنْ اَصْبَحَ مَاؤُكُمْ غَوْراً فَمَن يَأْتِيكُم بِمَاء مَّعِينٍ (30)

	

	
	



	

		

سورة الانسانSURAH INSAN


It is narrated from the Messenger of Allah (s.a.w.a.) in Tafsir Burhan that one who drinks its water would be cured of his disease and one who recites it would be rewarded with Paradise. One who recites it regularly would have his weakness changed into strength.


It is related from Hazrat Imam Ja'far Sadiq (a.s.) that its recitation strengthens the soul. If one finds difficult to recite it one should get it written and drink its water. One who recites it in a battle would be victorious over his enemy. Hazrat Imam Ali Naqi (a.s.) says that one who intends to be safe from the mischief of Monday should recite surah Dahr in the first rak'at of his morning prayer.


بسم الله الرحمن الرحيم


هَلْ اَتَى عَلَى الْاِنسَانِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئاً مَّذْكُوراً (1) اِنَّا خَلَقْنَا الْاِنسَانَ مِن نُّطْفَةٍ اَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعاً بَصِيراً (2) اِنَّا هَدَيْنَاهُ السَّبِيلَ اِمَّا شَاكِراً وَاِمَّا كَفُوراً (3) اِنَّا اَعْتَدْنَا لِلْكَافِرِينَ سَلَاسِلَا وَاَغْلَالاً وَسَعِيراً (4) اِنَّ الْاَبْرَارَ يَشْرَبُونَ مِن كَأْسٍ كَانَ مِزَاجُهَا كَافُوراً (5)‏ عَيْناً يَشْرَبُ بِهَا عِبَادُ اللّٰهِ يُفَجِّرُونَهَا تَفْجِيراً (6) يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْماً كَانَ شَرُّهُ مُسْتَطِيراً (7) وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِيناً وَيَتِيماً وَاَسِيراً (8) اِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللّٰهِ لَا نُرِيدُ مِنكُمْ جَزَاء وَلَا شُكُوراً (9) اِنَّا نَخَافُ مِن رَّبِّنَا يَوْماً عَبُوساً قَمْطَرِيراً (10) فَوَقَاهُمُ اللّٰهُ شَرَّ ذَلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُوراً (11) وَجَزَاهُم بِمَا صَبَرُوا جَنَّةً وَحَرِيراً (12) مُتَّكِئِينَ فِيهَا عَلَى الْاَرَائِكِ لَا يَرَوْنَ فِيهَا شَمْساً وَلَا زَمْهَرِيراً (13) وَدَانِيَةً عَلَيْهِمْ ظِلَالُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً (14) وَيُطَافُ عَلَيْهِم بِآنِيَةٍ مِّن فِضَّةٍ وَاَكْوَابٍ كَانَتْ قَوَارِيرَا (15) قَوَارِيرَ مِن فِضَّةٍ قَدَّرُوهَا تَقْدِيراً (16) وَيُسْقَوْنَ فِيهَا كَأْساً كَانَ مِزَاجُهَا زَنجَبِيلاً (17) عَيْناً فِيهَا تُسَمَّى سَلْسَبِيلاً (18) وَيَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُّخَلَّدُونَ اِذَا رَاَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً (19) وَاِذَا رَاَيْتَ ثَمَّ رَاَيْتَ نَعِيماً وَمُلْكاً كَبِيراً (20) عَالِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَاِسْتَبْرَقٌ وَحُلُّوا اَسَاوِرَ مِن فِضَّةٍ وَسَقَاهُمْ رَبُّهُمْ شَرَاباً طَهُوراً (21) اِنَّ هَذَا كَانَ لَكُمْ جَزَاء وَكَانَ سَعْيُكُم مَّشْكُوراً (22) اِنَّا نَحْنُ نَزَّلْنَا عَلَيْكَ الْقُرْآنَ تَنزِيلاً (23) فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تُطِعْ مِنْهُمْ آثِماً اَوْ كَفُوراً (24) وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَاَصِيلاً (25)‏ وَمِنَ اللَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلاً طَوِيلاً (26) اِنَّ هَؤُلَاء يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَاءهُمْ يَوْماً ثَقِيلاً (27) نَحْنُ خَلَقْنَاهُمْ وَشَدَدْنَا اَسْرَهُمْ وَاِذَا شِئْنَا بَدَّلْنَا اَمْثَالَهُمْ تَبْدِيلاً (28) اِنَّ هَذِهِ تَذْكِرَةٌ فَمَن شَاء اتَّخَذَ اِلَى رَبِّهِ سَبِيلاً (29) وَمَا تَشَاؤُونَ اِلَّا اَن يَشَاءَ اللّٰهُ اِنَّ اللّٰهَ كَانَ عَلِيماً حَكِيماً (30) يُدْخِلُ مَن يَشَاءُ فِي رَحْمَتِهِ وَالظَّالِمِينَ اَعَدَّ لَهُمْ عَذَاباً اَلِيماً (31)

	

	
	



	

		

سورة النبإSURAH AL NABA


This surah is also known as Masooraat and Tasaa-aloon. Imam Ja'far Sadiq (a.s.) says that one who recites this surah regularly every day would get the honor of performing the Hajj the same year.


بسم الله الرحمن الرحيم


عَمَّ يَتَسَاءلُونَ (1) عَنِ النَّبَاِ الْعَظِيمِ (2) الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ (3) كَلَّا سَيَعْلَمُونَ (4) ثُمَّ كَلَّا سَيَعْلَمُونَ (5) اَلَمْ نَجْعَلِ الْاَرْضَ مِهَاداً (6) وَالْجِبَالَ اَوْتَاداً (7) وَخَلَقْنَاكُمْ اَزْوَاجاً (8) وَجَعَلْنَا نَوْمَكُمْ سُبَاتاً (9) وَجَعَلْنَا اللَّيْلَ لِبَاساً (10) وَجَعَلْنَا النَّهَارَ مَعَاشاً (11) وَبَنَيْنَا فَوْقَكُمْ سَبْعاً شِدَاداً (12) وَجَعَلْنَا سِرَاجاً وَهَّاجاً (13) وَاَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاء ثَجَّاجاً (14) لِنُخْرِجَ بِهِ حَبّاً وَنَبَاتاً (15) وَجَنَّاتٍ اَلْفَافاً (16) اِنَّ يَوْمَ الْفَصْلِ كَانَ مِيقَاتاً (17) يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ اَفْوَاجاً (18) وَفُتِحَتِ السَّمَاء فَكَانَتْ اَبْوَاباً (19) وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَاباً (20) اِنَّ جَهَنَّمَ كَانَتْ مِرْصَاداً (21) لِلْطَّاغِينَ مَآباً (22) لَابِثِينَ فِيهَا اَحْقَاباً (23) لَّا يَذُوقُونَ فِيهَا بَرْداً وَلَا شَرَاباً (24) اِلَّا حَمِيماً وَغَسَّاقاً (25) جَزَاء وِفَاقاً (26) اِنَّهُمْ كَانُوا لَا يَرْجُونَ حِسَاباً (27) وَكَذَّبُوا بِآيَاتِنَا كِذَّاباً (28) وَكُلَّ شَيْءٍ اَحْصَيْنَاهُ كِتَاباً (29) فَذُوقُوا فَلَن نَّزِيدَكُمْ اِلَّا عَذَاباً (30)‏ اِنَّ لِلْمُتَّقِينَ مَفَازاً (31) حَدَائِقَ وَاَعْنَاباً (32) وَكَوَاعِبَ اَتْرَاباً (33) وَكَأْساً دِهَاقاً (34) لَّا يَسْمَعُونَ فِيهَا لَغْواً وَلَا كِذَّاباً (35) جَزَاء مِّن رَّبِّكَ عَطَاء حِسَاباً (36) رَبِّ السَّمَاوَاتِ وَالْاَرْضِ وَمَا بَيْنَهُمَا الرحْمَنِ لَا يَمْلِكُونَ مِنْهُ خِطَاباً (37) يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفّاً لَّا يَتَكَلَّمُونَ اِلَّا مَنْ اَذِنَ لَهُ الرحْمَنُ وَقَالَ صَوَاباً (38) ذَلِكَ الْيَوْمُ الْحَقُّ فَمَن شَاء اتَّخَذَ اِلَى رَبِّهِ مَآباً (39) اِنَّا اَنذَرْنَاكُمْ عَذَاباً قَرِيباً يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنتُ تُرَاباً (40)

	

	
	



	

		

سورة الأعلىSURAH AL AALA


There are 19 verses in this surah and it was revealed in Makkah. It is narrated that the reciter of this surah will get the reward equal to ten times the number of letters in the divine books that were revealed to the Holy Prophet (s.a.w.), Prophet Ibrahim (a.s.) and Prophet Musa (a.s.). It is also said that in the hereafter, he will be told to enter Jannah through whichever door he pleases.


Imam Ali (a.s.) used to recite this surah often in his compulsory prayers. Surah al-A’ala is also good for relieving ear pains and other ailments.


بسم الله الرحمن الرحيم


سَبِّحِ اسْمَ رَبِّكَ الْاَعْلَى (1) الَّذِي خَلَقَ فَسَوَّى (2) وَالَّذِي قَدَّرَ فَهَدَى (3) وَالَّذِي اَخْرَجَ الْمَرْعَى (4) فَجَعَلَهُ غُثَاء اَحْوَى (5) سَنُقْرِؤُكَ فَلَا تَنسَى (6) اِلَّا مَا شَاء اللّٰهُ اِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَى (7) وَنُيَسِّرُكَ لِلْيُسْرَى (8) فَذَكِّرْ اِن نَّفَعَتِ الذِّكْرَى (9) سَيَذَّكَّرُ مَن يَخْشَى (10) وَيَتَجَنَّبُهَا الْاَشْقَى (11) الَّذِي يَصْلَى النَّارَ الْكُبْرَى (12) ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَى (13) قَدْ اَفْلَحَ مَن تَزَكَّى (14) وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى (15)‏ بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا (16) وَالْآخِرَةُ خَيْرٌ وَاَبْقَى (17) اِنَّ هَذَا لَفِي الصُّحُفِ الْاُولَى (18) صُحُفِ اِبْرَاهِيمَ وَمُوسَى (19)

	

	
	



	

		

سورة الشمسSURAH AL SHAMS


This is a ‘makki’ surah and has 15 ayaat. It is narrated from the Holy Prophet (s.a.w.) that the reward for reciting this surah is compared to the things upon which the sun and the moon shine.


Imam Ja’far as-Sadiq (a.s.) has said that the person who recites surah as-Shams, al-Layl, ad-Dhuha and al-Inshirah will, on the Day of Judgement, find all creatures of the earth testifying on his behalf and Allah will accept their testimony and give him a place in Jannah. Recitation of this surah also leads to an increase in sustenance, courage and popularity amongst the people.


بسم الله الرحمن الرحيم


وَالشَّمْسِ وَضُحَاهَا (1) وَالْقَمَرِ اِذَا تَلَاهَا (2) وَالنَّهَارِ اِذَا جَلَّاهَا (3) وَاللَّيْلِ اِذَا يَغْشَاهَا (4) وَالسَّمَاء وَمَا بَنَاهَا (5) وَالْاَرْضِ وَمَا طَحَاهَا (6) وَنَفْسٍ وَمَا سَوَّاهَا (7) فَاَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (8) قَدْ اَفْلَحَ مَن زَكَّاهَا (9) وَقَدْ خَابَ مَن دَسَّاهَا (10) كَذَّبَتْ ثَمُودُ بِطَغْوَاهَا (11) اِذِ انبَعَثَ اَشْقَاهَا (12) فَقَالَ لَهُمْ رَسُولُ اللّٰهِ نَاقَةَ اللّٰهِ وَسُقْيَاهَا (13) فَكَذَّبُوهُ فَعَقَرُوهَا فَدَمْدَمَ عَلَيْهِمْ رَبُّهُم بِذَنبِهِمْ فَسَوَّاهَا (14) وَلَا يَخَافُ عُقْبَاهَا (15)

	

	
	



	

		

سورة القدرSURAH AL QADR


A person who recites this verse will get the status of a martyr. If one recites it during prayers, all his sins will be pardoned. If a person recites this verse continuously during Ramadan and a thousand times on the eve of 23rd Ramadan, he will witness such wonders on the morning of the 23rd that he will get amazed! His belief and Faith would become firmer!”


Whenever Imam Reza (a.s.) wore a new dress he would recite sura inna anzalna, sura Qul huwalla, sura qul ya ayyuhal kaferoon ten times each, blow on a small quantity of water from his mouth and sprinkle it on his new clothes. The Imam (a.s.) used to say that whoever does this will be given good sustenance by Allah till a thread of the dress remained with him.”


Someone asked Imam Jafare Sadiq (a.s.) , “ Ya Maula! I have married a few women, but still I am issue-less!”. The Imam (a.s.) replied, “ Before copulation you must recite Sura Inna anzalna seven times in a manner that your right hand is near the umbilicus of your wife Till the pregnancy becomes evident, keep placing your hand near the umbilicus of your wife and recite the verse every night.” When the person adopted this practice, his wife became pregnant and he was blessed with seven sons thereafter.


The Imam (a.s.) also said, “ One who recites the verse Inna anzalna in the prayers instead of Qul hawalla, there will be doubt about the acceptance of his prayers. Even if it is accepted, there may not be any Reward for such a prayer.”


بسم الله الرحمن الرحيم


اِنَّا اَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ (1) وَمَا اَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ (2) لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ اَلْفِ شَهْرٍ (3) تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِاِذْنِ رَبِّهِم مِّن كُلِّ اَمْرٍ (4) سَلَامٌ هِيَ حَتَّى مَطْلَعِ الْفَجْرِ (5)

	

	
	



	

		

سورة الزلزلةSURAH AL ZALZALAH


This surah was revealed in Madinah and it has 8 ayaat. It is narrated from Imam Ja’far as-Sadiq (a.s.) that whoever recites this surah in his nawafil (recommended) prayers will not die as a result of an earthquake and will be saved from all the natural calamities.


The experience of death is made easy for the one who recites this surah and he sees the light of Jannah as he is about to die. Then, seventy thousand angels accompany his soul to the heavens. Keeping this surah in one’s possession is a safety from tyrant rulers.


بسم الله الرحمن الرحيم


اِذَا زُلْزِلَتِ الْاَرْضُ زِلْزَالَهَا (1) وَاَخْرَجَتِ الْاَرْضُ اَثْقَالَهَا (2) وَقَالَ الْاِنسَانُ مَا لَهَا (3) يَوْمَئِذٍ تُحَدِّثُ اَخْبَارَهَا (4) بِاَنَّ رَبَّكَ اَوْحَى لَهَا (5) يَوْمَئِذٍ يَصْدُرُ النَّاسُ اَشْتَاتاً لِّيُرَوْا اَعْمَالَهُمْ (6) فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْراً يَرَهُ (7) وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرّاً يَرَهُ (8)

	

	
	




				

			



	

		

The Need for Representation


As we are aware, occultation is of two types: the Minor Occultation and the Major Occultation with the former being the foundation for the latter.


Imam Hasan al-Askari (a.s.) was martyred in 260 A.H., within 5 years of the birth of Imam al-Mahdi (a.t.f.s.) in 255 A.H. Immediately after his martyrdom, the soldiers of the Abbassid Caliph surrounded his house. They were in search of his son, who was his successor.


These historical incidents in themselves are a proof of the danger to the life of Imam Hasan al-Askari’s (a.s.) son. Occultation was thus necessary for the protection of Imam Mahdi’s (a.t.f.s.) life and for the continuity of the institution of Imamat and successorship of prophethood.


The Holy Prophet (s.a.w.s.) had already prophesied about this:


ثُمَّ يَغِيْبُ عَنْهُمْ اِمَامُهُمْ مَآ شَآءَ اللهُ وَ يَكُوْنُ لَه غَيْبَتَانِ …


‘Then till Allah desires, their Imam will be hidden from them and he will have two occultations...’
1




Selection of the Special Representatives


Subsequent to the martyrdom of Imam Hasan al-Askari (a.s.), the Shias were enveloped in the darkness of doubt and indecision. The demise of Imam (a.s.) was not the sole reason for their condition, essentially it was also due to the political situation prevailing at that time.


The atmosphere of fear and anxiety unleashed by the Abbassid Caliphs on the Shias and the lack of direct contact with the Imam (a.s.) aggravated things further. Soon the Shias disintegrated into different sects.


The martyrdom of Imam Hasan al-Askari (a.s.) disturbed the Shias even more. The situation worsened to such an extent that many Shias despaired of their faith. Such conditions marked the beginning of the minor occultation. Imam az-Zaman (a.s.) was physically absent from the midst of the people.


To ensure his safety and well-being, Imam Hasan al-Askari (a.s.) had not introduced him to everyone, but only to the innermost circle of his Shias. In the words of Shaykh Mufid (a.r.), ‘To the extent that he [Imam Hasan al-Askari (a.s.)] had not introduced his son to a large group of his followers’.2



However, it was not as if Imam Hasan al-Askari (a.s.) had not introduced his son and successor at all. The introduction was made, but only to the trustworthy ones. Ahmad b. Ishaaq al-Qummi was informed through a letter. He was instructed to inform reliable people about the birth of Imam Mahdi (a.t.f.s.). Also, care was taken to ensure that this news did not break out to the general masses.



Some Incidents


(i) Some descendants of Janabe Abu Talib (a.s.) stayed in Medina. They were true believers, having complete faith that the son of Imam Hasan al-Askari (a.s.) would be the twelfth Imam. However, after the martyrdom of Imam Hasan al-Askari (a.s.) some of them turned apostates (i.e. they turned away from Shiaism).3



(Although they were Shias of Hazrat Ali (a.s.), they deviated after the demise of Imam Hasan al-Askari (a.s.))


(ii) Muhammad b. Ibrahim was confused after the martyrdom of the eleventh Imam (a.s.). This was despite the fact that his father Ibrahim b. Mahziyar was a representative of Hazrat Wali al-’Asr (a.s.) in Ahwaz. Sheikh Kulaini (a.r.) narrates that when the father of Muhammad b. Ibrahim died, some amount of Khums (Sihm ul-Imam) was in his possession.


His father had mentioned in his will that he should be careful about the Sihm ul-Imam and it should reach to the correct person. In a state of confusion, Muhammad b. Ibrahim carried the money to Iraq. He decided to hand over the amount only after a satisfying proof was presented to him.


Later, a messenger came to his house and advanced some convincing signs about the money and took custody of it. Muhammad b. Ibrahim became distressed and few days had not passed when he received a letter appointing him as a representative in his father’s place.4



(iii) Sheikh Saduq (a.r.) narrates from Abu Raje Misri, ‘Two years after the demise of Imam Hasan al-Askari (a.s.), I undertook a journey to search for his successor but I failed in my mission. In the third year while I was still seeking Imam Hasan al-Askari’s (a.s.) successor in Medina, Abu Ghanim invited me to his house one evening.


At that time, a thought crossed my mind that if at all there was any son of Imam (a.s.) then after three years he would definitely have made himself known. Suddenly a voice reached my ears, ‘O Nasr b. Abdullah (Abu Raje), ask the Egyptians whether they have seen the Prophets (a.s.) in whom they believe?’ Abu Raje says, ‘Till then I was unaware of my father’s name as I was born in Madyan and Naufali had brought me to Egypt. After my father’s death I was brought up in Egypt. Listening to this I got up. Instead of going to Abu Ghanim’s place I took the road to Egypt.5



(iv) Hasan b. Abdul Majid says, ‘I was in doubt about Hajiz b. Yazid (he was one of the representatives of Imam az-Zaman (a.t.f.s.) in Baghdad and among the foremost assistants of ‘Uthman b. Sa’eed (r.a.)). Then I collected some money and reached Saamarrah. There I received a letter stating, “It is not proper to doubt about us or about those who are helpers in our affairs. Whatever you have brought with you, deposit it in the custody of Hajiz b. Yazid’.6



There are many such incidents in the books of traditions. Nevertheless, such doubts and confusions led to the disintegration of Shiaism into many sects. Al-Ma’sudi in ‘Muroojuz Zahab’ mentions about twenty such sects. Sa’d Qummi in ‘Al Maqaalaat wal Feraq’ has mentioned 15 such sects. While Nawbakhti in ‘Firaq ‘ush-Shia’ and Sheikh Mufid (a.r.) in ‘Fusool-ul-Mukhtaar’ have named fourteen sects each. Shahrastani in ‘Al Milal wa al-Nahal’ has mentioned eleven sects.


It is famous among the scholars that after the demise of Imam Hasan al-Askari (a.s.), the Imamites (Shias) were divided into fourteen sects and according to the contemporary ulema these 14 sects from the aspect of beliefs, form 5 sects.


Currently, only the Imamiyyah sect (believers in the Imamat of Imam Mahdi (a.s.)), among all others, has survived.



Reminder


We observe that despite the foresight and anticipation of the Shias of that time, they were afflicted with doubt and skepticism. Imam az-Zaman (a.t.f.s.), who never forgets his Shias has himself declared:


“We are neither negligent of your affairs nor are we forgetful of your remembrance. If it was not so, calamities would have surrounded you and enemies would have crushed you.”


Surely, if it wasn’t for the link between the noble and extraordinary Shias and Imam az-Zaman (a.t.f.s.), the entire foundation of Shiaism would have been decimated.


To avoid such a scenario, in the initial period of occultation, Imam az-Zaman (a.s.) maintained contact with the Shias through the special representatives. The common people were thus trained to live without an apparent Imam for a long period. This contact satisfied the people who were denied even a glance of their leader.



The Important Role of the Representatives


The leadership of the four special representatives transformed the conditions of the Shias for the better. The Shias were saved from disintegration and deviation. Of course, this was possible only with the guidance of Imam az-Zaman (a.s.).


The era of the first representative was marked with the presence of many groups having variant views vis-a-vis the son of Imam Hasan al-Askari (a.s.). However, the era of the second representative witnessed a successful transition, as his teachings prevailed among the Shias, thereby weakening the other groups.


Consequently, at the time of the third and the fourth representatives, the new generation of Shias had become acquainted with the true Shiite beliefs. They considered the words of the special representatives as the words of Imam az-Zaman (a.t.f.s.) himself and they were desirous of meeting him.



Same Signature in Every Tawqee’


The belief of the new generation was strengthened by the presence of the same signature in all the letters issued to the four representatives. The fourth (and last) special representative was issued the last letter, which announced the termination of the minor occultation and the onset of the major occultation. The foundation of the major occultation of Imam az-Zaman (a.s.) was laid with the help of the minor occultation.


Under these circumstances the Shias were united. Shaykh Mufid (a.r.) in 373 A.H. while writing the book, ‘Al Fusool-ul-Mukhtaarah’ records that out of the fourteen sects only the Imamiyyah sect survived. He further writes that this sect had the maximum number of scholars, visionaries, righteous ones, worshippers, jurists, traditionalists, linguists and poets. As these personalities were the leaders and were highly revered in society, the Shia Imamiyyah led an honourable existence.7




Purpose of Representation


Representation had two basic objectives:


(i) Mentally preparing the masses for the major occultation and gradually habituating them to live in the period of occultation. At the same time they had to safeguard the people from any negligence towards the matter of occultation. Had Imam (a.t.f.s.) directly gone into occultation, people would have denied his very existence and would have deviated. The special representatives of Imam az-Zaman (a.t.f.s.) in the minor occultation prepared the people mentally for the major occultation.


(ii) Guiding the lovers and followers of Imam az-Zaman (a.s.) and protecting the unity of the Shia community. To a certain extent the special representatives filled the void created by the occultation of Imam (a.t.f.s.). Through them, Imam (a.t.f.s.) guided his Shias and ensured that no adversity touched them in his absence.


The deviation that would have occurred without the special representation is unimaginable.


Lastly, let us discuss some of the general responsibilities of the special representatives:


a) Concealing the abode of Imam Mahdi (a.t.f.s.)


This responsibility involved two facets. The dwelling of Imam (a.t.f.s.) was to be concealed not only from the enemies but also from the Shias. They prohibited their local representatives from even mentioning the name of Imam (a.t.f.s.) among the general masses. The Shias were thus protected from the Abbassides.


On the other hand they were also responsible for proving the existence of Imam (a.t.f.s.) among the reliable Shias to prevent any doubt from creeping in their beliefs. In some instances they even arranged meetings or indicated a place for meeting Imam (a.t.f.s.) to reliable people so as to disperse the cloud of uncertainty.


We shall further enlighten our readers about the responsibilities of the special representatives in the brief life-sketch of the second representative, Janab Muhammad b. ‘Uthman Ibn Sa’eed (a.r.). Insha-Allah.


b) Preventing the disintegration among the Shias:


We have mentioned this point in some detail in the preceding paragraphs.


c) Resolving the religious and legal problems and explaining beliefs and knowledge:


They were the channels for presenting religious and legal problems of the Shias before Imam (a.t.f.s.) and conveying Imam’s (a.t.f.s.) reply to the people. One can find a number of questions and their replies during the time of the second representative.


d) Contending the false claimants of Mahdaviyat:


This too will be discussed Insha-Allah in detail in the life history of the second representative.


e) The collection and distribution of the wealth of Imam (a.t.f.s.):


The special representatives collected the share of Imam (a.t.f.s.) from the Shias and their own local representatives. It was then presented to Imam (a.t.f.s.) and expended according to his (a.s.) instructions.


f) Appointing local representatives


The practice of appointing local representatives was prevalent since the time of the previous Imams (a.s.). This practice continued during the occultation of Imam Mahdi (a.t.f.s.). The local representatives were appointed by the special representatives.


Sometimes the local representatives got the opportunity to meet Imam (a.t.f.s.) along with the special representatives. Some local representatives got the honor of meeting Imam (a.t.f.s.) once, while others got this grace several times. The second special representative had ten local representatives in Baghdad. The highest among them was Janab Husain b. Rauh (a.r.) who later went on to become the third special representative.


We now proceed with the details of the life histories of the special representatives.



Notes


1. Bihar al-Anwar, Vol. 52, Pg. 380


2. Kitabul Irshad, pg. 345


3. Al-Kaafi, vol. 2, Kitab al-Hujjah, Chapter of Birth of Sahebuz Zaman (a.t.f.s.)


4. Ibid., Vol.2, Pg. 456


5. Kamaaluddin, by Shaykh Saduq, vol.2, pg. 491, chap. 25, tradition 15


6. Al-Kafi, vol. 2, Chapter of birth of Imam (a.s.)


7. Peeramun Zindagi al-Nawwaab al-Khassa al-Imam al-Zaman (a.s.), p. 84

	

	
	



	

		

The first deputy - Hazrat ‘Uthman b. Sa’eed al-Amri (r.a.)


Hazrat ‘Uthman b. Sa’eed (r.a.) was the first special deputy of Imam Mahdi (a.t.f.s.) in Minor Occultation (غيبتِ صغري ). The renowned Shiite scholar, Shaikh Muhammad b. Hasan at-Tusi (r.a.) records in his illustrious book, ‘Ghaibat’ “Among the companions that the infallible Imams (a.s.) considered as virtuous and pious was Hazrat ‘Uthman b. Sa’eed al-Amri (r.a.). Imam Ali Naqi al-Hadi (a.s.) and Imam Hasan al-Askari (a.s.) have spoken highly of him and he was their most trusted companion.’1




His Name And Title


‘Uthman was his name and his father Sa’eed. His name in Rijaal al-Kashi is recorded as ‘Hafs b. Amr’, but other scholars of Ilm al-Rijaal (science of narrators of traditions) have considered this erroneous. His name is widely recorded as ‘Uthman b. Sa’eed.


He has been attributed with 2 agnomens (Kuniyyat) - Abu Amr and Abu Muhammad. He was called Abu Amr since his grandfather’s name was Amr. He was called Abu Muhammad because of his son Muhammad.


In books of Rijaal and traditions he is referred to as Abu Amr. However, in Safinatul Behar and Bihar al-Anwar, he is referred to as Abu Muhammad.


Among Shias Hazrat ‘Uthman b. Sa’eed (r.a.) is known by four titles.



1. Saman / Zayyat (Oil Vendor)


Hazrat ‘Uthman b. Sa’eed (r.a.) took up the profession of oil-vending to camouflage his more critical duties and responsibilities of deputyship from the masses in general and the tyrant kings of Bani Abbas in particular. In this way, he protected his own life and the lives of Shias from the persecution of the Bani Abbas.


He had a very ingenious way of operating. He would collect all the money and trusts from the Shias for Imam Hasan al-Askari (a.s.). Out of fear of the Bani Abbas caliphs, he would conceal all money and trusts in his oil barrels so as to escape the scrutiny of the common masses. In this way, he could safely courier everything to Imam Hasan al-Askari (a.s.).2



To keep his position of deputyship secret, he used to supply oil and other goods to the army.3




2. Asadi


He was a member of the Bani Asad clan and was therefore also famous as ‘Asadi’.



3. al-Askari


He used to reside in Samarra, in a place called ‘Askar’ which implies a military cantonement.



4. Amri


Scholars are unanimous that ‘Amri’ was one of his titles. However, scholars of Ilme-Rijaal have given differing reasons for this title. The illustrious scholar Muhammad b. Hasan Shaikh at-Tusi (r.a.) has explained,


‘First of all he was referred to as Amri due to his grandfather whose name was ‘Amr’. Some scholars have recorded that Imam Hasan al-Askari (a.s.) did not like that the names ‘Uthman (name of third caliph) and Abu Amr should combine in one person. That is why he ordered ‘Uthman to change his Kuniyyat from Abu Amr to Amri.4




Special Deputy of Three Imams (a.s.)


Shaikh at-Tusi (r.a.) records that at the tender age of 11 years, Hazrat ‘Uthman b. Sa’eed (r.a.) swore allegiance to Imam Ali Naqi (a.s.) and commenced serving Imam (a.s.). Shaikh at-Tusi (r.a.) has discussed the companions of Imam Hasan al-Askari (a.s.) in detail. While mentioning about Hazrat ‘Uthman b. Sa’eed (r.a.), he says, “He was an oil trader famous as Abu Amr. He was an esteemed and reliable companion in the eyes of Imam (a.s.), and was also Imam’s (a.s.) special deputy.” The statement of Shaikh at-Tusi (r.a.) makes it clear that he was deputy of three Imams (a.s.).


He further records that he was also a special deputy of Imam az-Zaman (a.t.f.s.) and enjoyed an elevated and eminent status among the Shias of that period. Likewise, Ibn Dawood al-Hilli in his Rijaal, Marhoom al-Qahyaai in his Majmaul Rijaal and Sayyid Muhammad Mahdi Bahrul Uloom (r.a.) in his Rijaal have recorded this fact. This has also been mentioned in several other books of Rijaal like Tanqeehul Maqaal, Qamoos al-Rijaal, Mojam-o-Rijaalil Hadis.5




Note


Dr. Jasim Husain in his ‘Tarikh al-Siyaasi al-Ghaibat al-Imam al-Dawazdahum (a.t.f.s.)’ has reported that Hazrat ‘Uthman b. Sa’eed (r.a.) was among the companions of Abu Ja’far al-Saani Imam Muhammad Taqi al-Jawad (a.s.). Likewise Ibn Shahr al-Aashub in ‘Manaaqib al-Abi Talib (a.s.)’, Shaikh Abbas Qummi (r.a.) in Safinatul Behar and Allamah al-Hilli (r.a.) have recounted this fact.


Ali Ghaffarzadeh in his ‘Pazoohashi Piraamun -e-Zindagani Nuwwab-e-Khaas e-Imam -e-Zaman (a.t.f.s.)’ has rejected the fact that Hazrat ‘Uthman b. Sa’eed (r.a.) was the deputy of Imam Jawad (a.s.). He writes, ‘Anyone who is even briefly acquainted with the lives of the Imams (a.s.) and Minor Occultation (غيبتِ صغري ) will know that Hazrat ‘Uthman b. Sa’eed (r.a.) was not a deputy nor a companion of Imam Jawad (a.s.). This is not an established fact of history and there is no chain of narration to support such an idea.’


After making this claim, Ali Ghaffarzadeh has outlined the names of scholars who have recorded in their books that Hazrat ‘Uthman b. Sa’eed (r.a.) was not a companion of Imam Jawad (a.s.).


i. Hajj Muhammad Ardabili (r.a.) in his book ‘Jaameul Ruwaat’


ii. Shaikh Abdullah Mamqaani (r.a.) in ‘Tanqeehul Maqaal’


iii. Allamah Shustari (r.a.) in ‘Qaamoosul Rijaal’


iv. Ayatullah al-Uzma al-Khu’i (r.a.) in ‘Mojamul Rijaal’


After referring to the books of these scholars Ali Ghaffarzadeh concludes that Hazrat ‘Uthman b. Sa’eed (r.a.) was not among the companions of Imam Jawad (a.s.).6



It is possible that he did spend a few years under the Imamat of Imam Jawad (a.s.), but may have been too young to qualify for companionship.



His (r.a.) Status in the Words of Imams (a.s.)


Ahmed b. Ishaaq Qummi (r.a.) narrates, ‘I was in the presence of Imam Ali Naqi al-Hadi (a.s.). I said, ‘O my master! At times I have the good fortune of meeting you and at times I am deprived of this blessing. It is not always possible for me to be in direct contact with you. Under such circumstances, who should I contact and whose commands should I obey?’ Imam (a.s.) informed me,


هٰذَا اَبُوْ عَمْرو الثِّقَةُ الْاَمينُ مٰا قَالَه لَكُم فَعَنّى يَقُولُهُ ، وَمٰا اَدّاهُ اِلَيْكُمْ فَعنّى يُوٴَدِّيْهِ


‘This man Abu Amr (Hazrat ‘Uthman b. Sa’eed (r.a.)) is a reliable and trustworthy person. Whatever he relates to you is from my side. Whatever he gives to you is from us.’
7



Imam’s (a.s.) narration in favour of Hazrat ‘Uthman b. Sa’eed (r.a.) underlines the level of Imam’s (a.s.) trust and confidence in him. Moreover, it underscores another important fact - Hazrat ‘Uthman b. Sa’eed (r.a.) performed some critical duties i.e. to convey Imam’s (a.s.) message and commands to the Shias. The duty of the Shias was to accept this communication and implement it.


After Imam Hadi’s (a.s.) martyrdom, Ahmed b. Ishaaq Qummi (r.a.) once again approached Imam Hasan al-Askari (a.s.) and repeated his previous query who responded thus:


هٰذا ابوعَمرو الثقةُ الْاَمِيْنُ المَاضى وثقتِى فى المَحيَا وَالْمَمَاتِ فَمَا قَالَهُ لَكم فَعَنِّى يقُولُهُ وَمٰا اَدَّىٰ اليْكم فَعَنِّى يُوٴدِّيْهِ


‘This man Abu Amr (Hazrat ‘Uthman b. Sa’eed (r.a.)) is a reliable and trustworthy person. He was dependable for the previous Imam and is dependable and reliable even for me in my lifetime and even after my death. Whatever he conveys to you is from our side and everything he gives to you is from us.’
8



Deputyship of Imam az-Zaman (a.t.f.s.)


Imam Hasan al-Askari (a.s.) appointed Hazrat ‘Uthman b. Sa’eed (r.a.) as the first special deputy of Imam az-Zaman (a.t.f.s.) in the presence of 40 Shias.


Some Shias like Ja’far b. Muhammad b. Malik al-Fazari, Ali b. Bilal, Ahmed b. Helal, Muhammad b. Muawiyah b. Hakeem, Hasan b. Ayyub b. Nuh have all narrated that they approached Imam Hasan al-Askari (a.s.) specifically to inquire from him about his successor. They recount, “In addition to us, there were 40 other people who were present with Imam (a.s.).


Then Hazrat ‘Uthman b. Sa’eed (r.a.) rose and asked Imam Hasan al-Askari (a.s.), “O son of Allah’s Apostle! We wish to ask you a question of which we are sure you are aware.” Imam (a.s.) replied, “O ‘Uthman, be seated.”


All of a sudden the expression on Imam’s (a.s.) face changed and he went out of the room after ordering us to stay in our places and not follow him outside. We did as Imam (a.s.) commanded us. After some time, Imam (a.s.) called out ‘Uthman b. Sa’eed’s (r.a.) name and the latter rose.


Then Imam (a.s.) said, ‘Should I inform you about the reason why you all are here?’ All of us said, ‘O son of Allah’s Apostle! Please inform us.’ Imam (a.s.) revealed, ‘So that you may know who is the Imam after me.’ The members in the assembly replied, ‘Yes. We just saw a young child whose face was beautiful like a part of the moon and looked very similar to you.’


Imam (a.s.) informed, ‘After me, he is your Imam and my successor. Obey him and do not scatter in confusion about him else your religion will be destroyed. After this meeting you shall never see him again until his appointed time. That is why take whatever news you get from ‘Uthman b. Sa’eed (r.a.).


فَهُوَ خَلِيْفَةُ اِمَامِكُمْ وَالْاَمْرُ اِلَيْهِ


‘He is the deputy of your Imam and deputyship is for him alone.’9




‘Uthman B. Sa’eed (r.a.) - The Chief of the Deputies


Imam Hasan al-Askari (a.s.) wrote a lenghty letter to Ishaaq b. Ismail Nishapouri, stating, ‘Don’t leave the city until you meet ‘Uthman b. Sa’eed (r.a.). Convey to him my salaam. He is trustworthy, pious and reliable and is most proximate to us.


فكُلُّ مَايُحْمَلُ اِلَيْنَا مِنْ كُلِّ شَئٍى مِن النَّواحِى فَاِلَيْهِ يَصِيْرُ آخِرُ اَمْرِهِ لِيُوصِلَ ذٰلِكَ اِلَيْنَا


‘All the wealth that is collected from various places for us, is first accumulated with ‘Uthman b. Sa’eed (r.a.) so that it reaches us safely.’10



Imam’s (a.s.) letter emphasises an important point. All cities where the Shias used to inhabit had deputies. These deputies collected money by way of Khums, Zakaat, etc. from the Shias on behalf of Imam (a.s.). These deputies collectively transmitted all this money to Hazrat ‘Uthman b. Sa’eed (r.a.), who in turn finally submitted it to Imam (a.s.) himself.



The Religious and Political Scenario of the Time


If one casts even a cursory glance at the political and religious scenario at the time of Minor Occultation (غيبتِ صغري ), he will appreciate the significance of the deputyship of Hazrat ‘Uthman b. Sa’eed (r.a.). The government had appointed spies in every nook and corner so as to keep a close watch on the Shias of Imam (a.t.f.s.), especially the trusted and reliable Shias who were known to be proximate to Imam (a.t.f.s.).


As if the government’s persecution was not enough, the differences between the Shias and outbreak of various sects only added to the confusion. Under such trying circumstances, deputyship was an impossible task. However, under Imam’s (a.t.f.s.) constant supervision and guidance, the Shias were rescued from the darkness of doubt and uncertainty and were steered towards the light of guidance and certainty. Being the special deputy of Imam Mahdi (a.t.f.s.), Hazrat ‘Uthman b. Sa’eed (r.a.) played a very important role in this regard.


The criticality of his role can never be fully comprehended and appreciated. On the one hand, he had to unite the Shias who had split into many sects. On the other hand, he had to contend with Ja’far ibn Ali Naqi the government’s candidate for the role of Shiite leadership. To challenge Ja’far was a monumental task. On the martyrdom of Imam Hasan al-Askari (a.s.), Ja’far usurped the mantle of Imam’s (a.s.) successorship, which gave him the right to lead the Shias after Imam (a.s.).


Shaikh Mufid (r.a.) writes in his book ‘Kitabul Irshad’: ‘After the martyrdom of Imam Hasan al-Askari (a.s.) when Ja’far b. Ali Naqi saw that their Imam (a.s.) did not have a successor, he usurped his (a.s.) property, imprisoned his (a.s.) maids and the women of the household and said evil things about his (a.s.) companions who were steadfast in their faith that Imam (a.s.) had a son and were waiting for his reappearance. He threatened them but they did not pay attention to him.


Finally, Ja’far approached the Caliph of the time and sought his assistance to claim the position of his brother (Imam Hasan al-Askari (a.s.)). He paid a huge amount to the government by way of bribe, but failed miserably in his evil plans.’11



Hazrat ‘Uthman b. Sa’eed (r.a.) had to face the uphill task of Ja’far’s claim of Imamat, his standing to lead the funeral prayers of Imam (a.s.) and creating doubts about the Imamat of Imam az-Zaman (a.t.f.s.).


He provoked the government of the time to help him in his cause, he imprisoned the Ahlul Bayt (a.s.) and persecuted them and sought religious dues (khums, zakat) from the people. Under these grievous circumstances Hazrat ‘Uthman b. Sa’eed (r.a.) with the help of Imam az-Zaman (a.s.) humiliated Ja’far and protected the status and Imamat of Imam az-Zaman (a.t.f.s.).


When the Shias heard of Ja’far’s claim and his usurping Imam’s (a.s.) property and seeking help from Bani Abbas, some of them consulted Hazrat ‘Uthman b. Sa’eed (r.a.) and requested for a ‘Tawqee’ from Imam az-Zaman (a.t.f.s.) to clarify the matter and remove all suspicion and doubts once and for all. Our readers should find the following incident very interesting.


Ja’far b. Ali wrote a letter to a follower of Imam Mahdi (a.t.f.s.), “I am the Imam after my brother and I have the knowledge of the permissible and the prohibited and all other sciences with me.” When the companion received the letter, he became sorrowful. He took the letter to Ahmad b. Ishaaq, a close confidante of Imam Hasan al-Askari (a.s.).


Ahmad b. Ishaaq wrote a letter to Imam az-Zaman (a.t.f.s.) enclosing Ja’far’s letter. He gave it to ‘Uthman b. Sa’eed (a.s.) to be forwarded to Imam az-Zaman (a.t.f.s.). Imam (a.t.f.s.) gave a very strong-worded reply and refuted the Imamat of Ja’far. Following is the extract of Imam’s (a.t.f.s.) letter:


‘This defrauder (Ja’far) has falsified Allah and has claimed Imamat. We do not know on what basis he has made such a claim. If he claims knowledge in the Ahkam and Fiqh of Allah’s religion, then by Allah, he is not able to distinguish between the permissible and the prohibited. He cannot distinguish between the clear and ambiguous verses of the Holy Quran.


He is not even aware about the limits and timings of namaz. And if he is having certainty about his piety then by Allah he has forsaken namaz for forty days. His claim should be based on a miracle. Let him forward his miracle and if he has proof then he should explain it.’12



It was with the representation of Hazrat ‘Uthman b. Sa’eed (r.a.) that such letters could reach Imam (a.t.f.s.) and Ja’far failed in his nefarious plans. Once in a gathering Hazrat ‘Uthman b. Sa’eed (r.a.) said, ‘The caliph (Mu‘tamid al-Abbasi) thought that Imam Hasan al-Askari (a.s.) left this world without appointing his successor and gave his inheritance to such a person (Ja’far) who did not deserve it. The followers of Imam (a.s.) were patient on it and were vacillating in a state of confusion. Nobody dared to recognise him and help him or to convey something to him.’13




Hazrat ‘Uthman B. Sa’eed (r.a.) In Baghdad


After the martyrdom of Imam Hasan al-Askari (a.s.), the first representative of Imam az-Zaman (a.t.f.s.) came to Baghdad from Samarrah on the order of Imam (a.s.). The reason being that the government vigilance and control in Samarrah was very strict and it had relatively ignored Baghdad. Samarrah was the capital of the Abbasi government.


Mu‘tamid was appointed as ruler on 12th Rajab, 256 A.H. Till the end of his rule, Samarrah remained the capital. In 279 A.H., the capital was shifted to Baghdad. Till that time Baghdad was the Shiite center.


The migration to Baghdad helped Hazrat ‘Uthman b. Sa’eed (r.a.) to keep in touch with the Shias residing in different places. In this way, his activities spread to different areas and were not restricted only to Baghdad. If he was in Samarrah or if Baghdad had been the capital of the Abbasides, then this would have been very difficult.14




His (r.a.) Mode of Operation


Hazrat ‘Uthman b. Sa’eed (r.a.) had appointed some agents in Baghdad who used to coordinate with the other agents of Iraq and other areas. People met these agents in Baghdad, who collected the wealth and accepted the letters and queries from the Shias and forwarded them to Hazrat ‘Uthman b. Sa’eed (r.a.) and he in turn forwarded the same to Imam (a.s.)


Hajiz bin b. Yazid al-Washsha, Ahmed b. Ishaaq Ashari, Muhammad b. Ahmad b. Ja’far Qattaan and Ahmad b. Ishaaq Qummi were initially the representatives of Imam Hasan al-Askari (a.s.) in Qum, Iran. After the martyrdom of Imam Hasan al-Askari (a.s.) they returned to Baghdad as helpers of Hazrat ‘Uthman b. Sa’eed (r.a.).


Muhammad b. Ahmad Qattaan had taken up the work of selling clothes so that nobody could cast any doubt on his real purpose. The other agents delivered the letters and wealth wrapped in a cloth to him and he forwarded it to Hazrat ‘Uthman b. Sa’eed (r.a.).


History is replete with such incidents wherein the special representatives employed such ingenious methods to protect Imam (a.t.f.s.) and his Shias. The wealth used to reach Imam (a.t.f.s.) without anybody learning about his (a.t.f.s.) actual abode.



His (r.a.) Demise


The duration of his deputyship and the exact date of his demise has not got wide coverage in books of history and traditions. But it is clear that the combined duration of his own deputyship and that of his son Hazrat Muhammad b. ‘Uthman (r.a.) was 45 years.


Janabe Bahrul ‘Uloom (r.a.) has recorded that Hazrat ‘Uthman b. Sa’eed (r.a.) expired in 264 A.H. or 265 A.H.


Ali Ghaffarzadeh in his book has narrated from historians and scholars that the death of Hazrat ‘Uthman b. Sa’eed (r.a.) took place before 267 A.H.15




His Grave


He is buried near western Baghdad inside Shaare Maidan in Masjid Zarab.16



Today there is market near his grave and one has to pass through several small lanes to reach the grave. Due to this, some visitors (Zaaireen) avoid going for his ziyarat. His ziyarat has a lot of merit and is similar to meeting him when one comes to meet Imam (a.t.f.s.), as he was Imam’s (a.t.f.s.) deputy.



Obituary


After the demise of Hazrat ‘Uthman b. Sa’eed (r.a.), Imam (a.t.f.s.) wrote a condolence letter to his son, Muhammad:


“Surely we are from Allah and we will return to Him. We submit ourselves to His command. Your father devoted his entire life to goodness and right till the end. He was praiseworthy. May Allah have mercy on him and include him with His friends and the Imams (a.s.). He continuously endeavoured and struggled in the affairs of his Imams (a.s.) till he met Allah, the High, and the Imams (a.s.). May Allah make his face contented and happy.’17




Notes


1. Ghaibat al-Shaikh at-Tusi, pg. 353


2. Ghaibat al-Shaikh at-Tusi (r.a.), pg. 354


3. Rozgar Rehai Az Kaamil al-Sulaiman, vol. 1, pg. 291


4. Ghaibat al-Shaikh at-Tusi (r.a.), pg. 354


5. Pazoohashi Piraamun-e-Zindagani Nuwwab-e-Khaas al-Imam-e-Zaman (a.s.) by Ali Ghaffarzadeh, pg. 106


6. Pazoohashi Piraamun, pg. 109-10


7. Bihar al-Anwar, vol. 51, pg. 344


8. Bihar al-Anwar, vol. 51, pg. 344


9. Bihar al-Anwar vol. 51, pg. 346


10. Bihar al-Anwar vol. 50, pg. 323


11. Kitabul Irshad, chap. 34


12. Pazoohashi Piraamun, pg. 128, narrating from Ehtejaaj al-Tabarsi, vol. 2, pg. 468


13. Usule Kafi, vol.2, pg. 121, Persian edition


14. Pazoohashi Piramun, Pg. 130


15. Pazoohashi Piramun, pg. 144


16. Bihar al-Anwar, vol. 51, pg. 347


17. Bihar al-Anwar, vol. 51, pg. 349

	

	
	







	

		

The Need for Representation


As we are aware, occultation is of two types: the Minor Occultation and the Major Occultation with the former being the foundation for the latter.


Imam Hasan al-Askari (a.s.) was martyred in 260 A.H., within 5 years of the birth of Imam al-Mahdi (a.t.f.s.) in 255 A.H. Immediately after his martyrdom, the soldiers of the Abbassid Caliph surrounded his house. They were in search of his son, who was his successor.


These historical incidents in themselves are a proof of the danger to the life of Imam Hasan al-Askari’s (a.s.) son. Occultation was thus necessary for the protection of Imam Mahdi’s (a.t.f.s.) life and for the continuity of the institution of Imamat and successorship of prophethood.


The Holy Prophet (s.a.w.s.) had already prophesied about this:


ثُمَّ يَغِيْبُ عَنْهُمْ اِمَامُهُمْ مَآ شَآءَ اللهُ وَ يَكُوْنُ لَه غَيْبَتَانِ …


‘Then till Allah desires, their Imam will be hidden from them and he will have two occultations...’
1




Selection of the Special Representatives


Subsequent to the martyrdom of Imam Hasan al-Askari (a.s.), the Shias were enveloped in the darkness of doubt and indecision. The demise of Imam (a.s.) was not the sole reason for their condition, essentially it was also due to the political situation prevailing at that time.


The atmosphere of fear and anxiety unleashed by the Abbassid Caliphs on the Shias and the lack of direct contact with the Imam (a.s.) aggravated things further. Soon the Shias disintegrated into different sects.


The martyrdom of Imam Hasan al-Askari (a.s.) disturbed the Shias even more. The situation worsened to such an extent that many Shias despaired of their faith. Such conditions marked the beginning of the minor occultation. Imam az-Zaman (a.s.) was physically absent from the midst of the people.


To ensure his safety and well-being, Imam Hasan al-Askari (a.s.) had not introduced him to everyone, but only to the innermost circle of his Shias. In the words of Shaykh Mufid (a.r.), ‘To the extent that he [Imam Hasan al-Askari (a.s.)] had not introduced his son to a large group of his followers’.2



However, it was not as if Imam Hasan al-Askari (a.s.) had not introduced his son and successor at all. The introduction was made, but only to the trustworthy ones. Ahmad b. Ishaaq al-Qummi was informed through a letter. He was instructed to inform reliable people about the birth of Imam Mahdi (a.t.f.s.). Also, care was taken to ensure that this news did not break out to the general masses.



Some Incidents


(i) Some descendants of Janabe Abu Talib (a.s.) stayed in Medina. They were true believers, having complete faith that the son of Imam Hasan al-Askari (a.s.) would be the twelfth Imam. However, after the martyrdom of Imam Hasan al-Askari (a.s.) some of them turned apostates (i.e. they turned away from Shiaism).3



(Although they were Shias of Hazrat Ali (a.s.), they deviated after the demise of Imam Hasan al-Askari (a.s.))


(ii) Muhammad b. Ibrahim was confused after the martyrdom of the eleventh Imam (a.s.). This was despite the fact that his father Ibrahim b. Mahziyar was a representative of Hazrat Wali al-’Asr (a.s.) in Ahwaz. Sheikh Kulaini (a.r.) narrates that when the father of Muhammad b. Ibrahim died, some amount of Khums (Sihm ul-Imam) was in his possession.


His father had mentioned in his will that he should be careful about the Sihm ul-Imam and it should reach to the correct person. In a state of confusion, Muhammad b. Ibrahim carried the money to Iraq. He decided to hand over the amount only after a satisfying proof was presented to him.


Later, a messenger came to his house and advanced some convincing signs about the money and took custody of it. Muhammad b. Ibrahim became distressed and few days had not passed when he received a letter appointing him as a representative in his father’s place.4



(iii) Sheikh Saduq (a.r.) narrates from Abu Raje Misri, ‘Two years after the demise of Imam Hasan al-Askari (a.s.), I undertook a journey to search for his successor but I failed in my mission. In the third year while I was still seeking Imam Hasan al-Askari’s (a.s.) successor in Medina, Abu Ghanim invited me to his house one evening.


At that time, a thought crossed my mind that if at all there was any son of Imam (a.s.) then after three years he would definitely have made himself known. Suddenly a voice reached my ears, ‘O Nasr b. Abdullah (Abu Raje), ask the Egyptians whether they have seen the Prophets (a.s.) in whom they believe?’ Abu Raje says, ‘Till then I was unaware of my father’s name as I was born in Madyan and Naufali had brought me to Egypt. After my father’s death I was brought up in Egypt. Listening to this I got up. Instead of going to Abu Ghanim’s place I took the road to Egypt.5



(iv) Hasan b. Abdul Majid says, ‘I was in doubt about Hajiz b. Yazid (he was one of the representatives of Imam az-Zaman (a.t.f.s.) in Baghdad and among the foremost assistants of ‘Uthman b. Sa’eed (r.a.)). Then I collected some money and reached Saamarrah. There I received a letter stating, “It is not proper to doubt about us or about those who are helpers in our affairs. Whatever you have brought with you, deposit it in the custody of Hajiz b. Yazid’.6



There are many such incidents in the books of traditions. Nevertheless, such doubts and confusions led to the disintegration of Shiaism into many sects. Al-Ma’sudi in ‘Muroojuz Zahab’ mentions about twenty such sects. Sa’d Qummi in ‘Al Maqaalaat wal Feraq’ has mentioned 15 such sects. While Nawbakhti in ‘Firaq ‘ush-Shia’ and Sheikh Mufid (a.r.) in ‘Fusool-ul-Mukhtaar’ have named fourteen sects each. Shahrastani in ‘Al Milal wa al-Nahal’ has mentioned eleven sects.


It is famous among the scholars that after the demise of Imam Hasan al-Askari (a.s.), the Imamites (Shias) were divided into fourteen sects and according to the contemporary ulema these 14 sects from the aspect of beliefs, form 5 sects.


Currently, only the Imamiyyah sect (believers in the Imamat of Imam Mahdi (a.s.)), among all others, has survived.



Reminder


We observe that despite the foresight and anticipation of the Shias of that time, they were afflicted with doubt and skepticism. Imam az-Zaman (a.t.f.s.), who never forgets his Shias has himself declared:


“We are neither negligent of your affairs nor are we forgetful of your remembrance. If it was not so, calamities would have surrounded you and enemies would have crushed you.”


Surely, if it wasn’t for the link between the noble and extraordinary Shias and Imam az-Zaman (a.t.f.s.), the entire foundation of Shiaism would have been decimated.


To avoid such a scenario, in the initial period of occultation, Imam az-Zaman (a.s.) maintained contact with the Shias through the special representatives. The common people were thus trained to live without an apparent Imam for a long period. This contact satisfied the people who were denied even a glance of their leader.



The Important Role of the Representatives


The leadership of the four special representatives transformed the conditions of the Shias for the better. The Shias were saved from disintegration and deviation. Of course, this was possible only with the guidance of Imam az-Zaman (a.s.).


The era of the first representative was marked with the presence of many groups having variant views vis-a-vis the son of Imam Hasan al-Askari (a.s.). However, the era of the second representative witnessed a successful transition, as his teachings prevailed among the Shias, thereby weakening the other groups.


Consequently, at the time of the third and the fourth representatives, the new generation of Shias had become acquainted with the true Shiite beliefs. They considered the words of the special representatives as the words of Imam az-Zaman (a.t.f.s.) himself and they were desirous of meeting him.



Same Signature in Every Tawqee’


The belief of the new generation was strengthened by the presence of the same signature in all the letters issued to the four representatives. The fourth (and last) special representative was issued the last letter, which announced the termination of the minor occultation and the onset of the major occultation. The foundation of the major occultation of Imam az-Zaman (a.s.) was laid with the help of the minor occultation.


Under these circumstances the Shias were united. Shaykh Mufid (a.r.) in 373 A.H. while writing the book, ‘Al Fusool-ul-Mukhtaarah’ records that out of the fourteen sects only the Imamiyyah sect survived. He further writes that this sect had the maximum number of scholars, visionaries, righteous ones, worshippers, jurists, traditionalists, linguists and poets. As these personalities were the leaders and were highly revered in society, the Shia Imamiyyah led an honourable existence.7




Purpose of Representation


Representation had two basic objectives:


(i) Mentally preparing the masses for the major occultation and gradually habituating them to live in the period of occultation. At the same time they had to safeguard the people from any negligence towards the matter of occultation. Had Imam (a.t.f.s.) directly gone into occultation, people would have denied his very existence and would have deviated. The special representatives of Imam az-Zaman (a.t.f.s.) in the minor occultation prepared the people mentally for the major occultation.


(ii) Guiding the lovers and followers of Imam az-Zaman (a.s.) and protecting the unity of the Shia community. To a certain extent the special representatives filled the void created by the occultation of Imam (a.t.f.s.). Through them, Imam (a.t.f.s.) guided his Shias and ensured that no adversity touched them in his absence.


The deviation that would have occurred without the special representation is unimaginable.


Lastly, let us discuss some of the general responsibilities of the special representatives:


a) Concealing the abode of Imam Mahdi (a.t.f.s.)


This responsibility involved two facets. The dwelling of Imam (a.t.f.s.) was to be concealed not only from the enemies but also from the Shias. They prohibited their local representatives from even mentioning the name of Imam (a.t.f.s.) among the general masses. The Shias were thus protected from the Abbassides.


On the other hand they were also responsible for proving the existence of Imam (a.t.f.s.) among the reliable Shias to prevent any doubt from creeping in their beliefs. In some instances they even arranged meetings or indicated a place for meeting Imam (a.t.f.s.) to reliable people so as to disperse the cloud of uncertainty.


We shall further enlighten our readers about the responsibilities of the special representatives in the brief life-sketch of the second representative, Janab Muhammad b. ‘Uthman Ibn Sa’eed (a.r.). Insha-Allah.


b) Preventing the disintegration among the Shias:


We have mentioned this point in some detail in the preceding paragraphs.


c) Resolving the religious and legal problems and explaining beliefs and knowledge:


They were the channels for presenting religious and legal problems of the Shias before Imam (a.t.f.s.) and conveying Imam’s (a.t.f.s.) reply to the people. One can find a number of questions and their replies during the time of the second representative.


d) Contending the false claimants of Mahdaviyat:


This too will be discussed Insha-Allah in detail in the life history of the second representative.


e) The collection and distribution of the wealth of Imam (a.t.f.s.):


The special representatives collected the share of Imam (a.t.f.s.) from the Shias and their own local representatives. It was then presented to Imam (a.t.f.s.) and expended according to his (a.s.) instructions.


f) Appointing local representatives


The practice of appointing local representatives was prevalent since the time of the previous Imams (a.s.). This practice continued during the occultation of Imam Mahdi (a.t.f.s.). The local representatives were appointed by the special representatives.


Sometimes the local representatives got the opportunity to meet Imam (a.t.f.s.) along with the special representatives. Some local representatives got the honor of meeting Imam (a.t.f.s.) once, while others got this grace several times. The second special representative had ten local representatives in Baghdad. The highest among them was Janab Husain b. Rauh (a.r.) who later went on to become the third special representative.


We now proceed with the details of the life histories of the special representatives.



Notes


1. Bihar al-Anwar, Vol. 52, Pg. 380


2. Kitabul Irshad, pg. 345


3. Al-Kaafi, vol. 2, Kitab al-Hujjah, Chapter of Birth of Sahebuz Zaman (a.t.f.s.)


4. Ibid., Vol.2, Pg. 456


5. Kamaaluddin, by Shaykh Saduq, vol.2, pg. 491, chap. 25, tradition 15


6. Al-Kafi, vol. 2, Chapter of birth of Imam (a.s.)


7. Peeramun Zindagi al-Nawwaab al-Khassa al-Imam al-Zaman (a.s.), p. 84

	

	
	



	

		

The first deputy - Hazrat ‘Uthman b. Sa’eed al-Amri (r.a.)


Hazrat ‘Uthman b. Sa’eed (r.a.) was the first special deputy of Imam Mahdi (a.t.f.s.) in Minor Occultation (غيبتِ صغري ). The renowned Shiite scholar, Shaikh Muhammad b. Hasan at-Tusi (r.a.) records in his illustrious book, ‘Ghaibat’ “Among the companions that the infallible Imams (a.s.) considered as virtuous and pious was Hazrat ‘Uthman b. Sa’eed al-Amri (r.a.). Imam Ali Naqi al-Hadi (a.s.) and Imam Hasan al-Askari (a.s.) have spoken highly of him and he was their most trusted companion.’1




His Name And Title


‘Uthman was his name and his father Sa’eed. His name in Rijaal al-Kashi is recorded as ‘Hafs b. Amr’, but other scholars of Ilm al-Rijaal (science of narrators of traditions) have considered this erroneous. His name is widely recorded as ‘Uthman b. Sa’eed.


He has been attributed with 2 agnomens (Kuniyyat) - Abu Amr and Abu Muhammad. He was called Abu Amr since his grandfather’s name was Amr. He was called Abu Muhammad because of his son Muhammad.


In books of Rijaal and traditions he is referred to as Abu Amr. However, in Safinatul Behar and Bihar al-Anwar, he is referred to as Abu Muhammad.


Among Shias Hazrat ‘Uthman b. Sa’eed (r.a.) is known by four titles.



1. Saman / Zayyat (Oil Vendor)


Hazrat ‘Uthman b. Sa’eed (r.a.) took up the profession of oil-vending to camouflage his more critical duties and responsibilities of deputyship from the masses in general and the tyrant kings of Bani Abbas in particular. In this way, he protected his own life and the lives of Shias from the persecution of the Bani Abbas.


He had a very ingenious way of operating. He would collect all the money and trusts from the Shias for Imam Hasan al-Askari (a.s.). Out of fear of the Bani Abbas caliphs, he would conceal all money and trusts in his oil barrels so as to escape the scrutiny of the common masses. In this way, he could safely courier everything to Imam Hasan al-Askari (a.s.).2



To keep his position of deputyship secret, he used to supply oil and other goods to the army.3




2. Asadi


He was a member of the Bani Asad clan and was therefore also famous as ‘Asadi’.



3. al-Askari


He used to reside in Samarra, in a place called ‘Askar’ which implies a military cantonement.



4. Amri


Scholars are unanimous that ‘Amri’ was one of his titles. However, scholars of Ilme-Rijaal have given differing reasons for this title. The illustrious scholar Muhammad b. Hasan Shaikh at-Tusi (r.a.) has explained,


‘First of all he was referred to as Amri due to his grandfather whose name was ‘Amr’. Some scholars have recorded that Imam Hasan al-Askari (a.s.) did not like that the names ‘Uthman (name of third caliph) and Abu Amr should combine in one person. That is why he ordered ‘Uthman to change his Kuniyyat from Abu Amr to Amri.4




Special Deputy of Three Imams (a.s.)


Shaikh at-Tusi (r.a.) records that at the tender age of 11 years, Hazrat ‘Uthman b. Sa’eed (r.a.) swore allegiance to Imam Ali Naqi (a.s.) and commenced serving Imam (a.s.). Shaikh at-Tusi (r.a.) has discussed the companions of Imam Hasan al-Askari (a.s.) in detail. While mentioning about Hazrat ‘Uthman b. Sa’eed (r.a.), he says, “He was an oil trader famous as Abu Amr. He was an esteemed and reliable companion in the eyes of Imam (a.s.), and was also Imam’s (a.s.) special deputy.” The statement of Shaikh at-Tusi (r.a.) makes it clear that he was deputy of three Imams (a.s.).


He further records that he was also a special deputy of Imam az-Zaman (a.t.f.s.) and enjoyed an elevated and eminent status among the Shias of that period. Likewise, Ibn Dawood al-Hilli in his Rijaal, Marhoom al-Qahyaai in his Majmaul Rijaal and Sayyid Muhammad Mahdi Bahrul Uloom (r.a.) in his Rijaal have recorded this fact. This has also been mentioned in several other books of Rijaal like Tanqeehul Maqaal, Qamoos al-Rijaal, Mojam-o-Rijaalil Hadis.5




Note


Dr. Jasim Husain in his ‘Tarikh al-Siyaasi al-Ghaibat al-Imam al-Dawazdahum (a.t.f.s.)’ has reported that Hazrat ‘Uthman b. Sa’eed (r.a.) was among the companions of Abu Ja’far al-Saani Imam Muhammad Taqi al-Jawad (a.s.). Likewise Ibn Shahr al-Aashub in ‘Manaaqib al-Abi Talib (a.s.)’, Shaikh Abbas Qummi (r.a.) in Safinatul Behar and Allamah al-Hilli (r.a.) have recounted this fact.


Ali Ghaffarzadeh in his ‘Pazoohashi Piraamun -e-Zindagani Nuwwab-e-Khaas e-Imam -e-Zaman (a.t.f.s.)’ has rejected the fact that Hazrat ‘Uthman b. Sa’eed (r.a.) was the deputy of Imam Jawad (a.s.). He writes, ‘Anyone who is even briefly acquainted with the lives of the Imams (a.s.) and Minor Occultation (غيبتِ صغري ) will know that Hazrat ‘Uthman b. Sa’eed (r.a.) was not a deputy nor a companion of Imam Jawad (a.s.). This is not an established fact of history and there is no chain of narration to support such an idea.’


After making this claim, Ali Ghaffarzadeh has outlined the names of scholars who have recorded in their books that Hazrat ‘Uthman b. Sa’eed (r.a.) was not a companion of Imam Jawad (a.s.).


i. Hajj Muhammad Ardabili (r.a.) in his book ‘Jaameul Ruwaat’


ii. Shaikh Abdullah Mamqaani (r.a.) in ‘Tanqeehul Maqaal’


iii. Allamah Shustari (r.a.) in ‘Qaamoosul Rijaal’


iv. Ayatullah al-Uzma al-Khu’i (r.a.) in ‘Mojamul Rijaal’


After referring to the books of these scholars Ali Ghaffarzadeh concludes that Hazrat ‘Uthman b. Sa’eed (r.a.) was not among the companions of Imam Jawad (a.s.).6



It is possible that he did spend a few years under the Imamat of Imam Jawad (a.s.), but may have been too young to qualify for companionship.



His (r.a.) Status in the Words of Imams (a.s.)


Ahmed b. Ishaaq Qummi (r.a.) narrates, ‘I was in the presence of Imam Ali Naqi al-Hadi (a.s.). I said, ‘O my master! At times I have the good fortune of meeting you and at times I am deprived of this blessing. It is not always possible for me to be in direct contact with you. Under such circumstances, who should I contact and whose commands should I obey?’ Imam (a.s.) informed me,


هٰذَا اَبُوْ عَمْرو الثِّقَةُ الْاَمينُ مٰا قَالَه لَكُم فَعَنّى يَقُولُهُ ، وَمٰا اَدّاهُ اِلَيْكُمْ فَعنّى يُوٴَدِّيْهِ


‘This man Abu Amr (Hazrat ‘Uthman b. Sa’eed (r.a.)) is a reliable and trustworthy person. Whatever he relates to you is from my side. Whatever he gives to you is from us.’
7



Imam’s (a.s.) narration in favour of Hazrat ‘Uthman b. Sa’eed (r.a.) underlines the level of Imam’s (a.s.) trust and confidence in him. Moreover, it underscores another important fact - Hazrat ‘Uthman b. Sa’eed (r.a.) performed some critical duties i.e. to convey Imam’s (a.s.) message and commands to the Shias. The duty of the Shias was to accept this communication and implement it.


After Imam Hadi’s (a.s.) martyrdom, Ahmed b. Ishaaq Qummi (r.a.) once again approached Imam Hasan al-Askari (a.s.) and repeated his previous query who responded thus:


هٰذا ابوعَمرو الثقةُ الْاَمِيْنُ المَاضى وثقتِى فى المَحيَا وَالْمَمَاتِ فَمَا قَالَهُ لَكم فَعَنِّى يقُولُهُ وَمٰا اَدَّىٰ اليْكم فَعَنِّى يُوٴدِّيْهِ


‘This man Abu Amr (Hazrat ‘Uthman b. Sa’eed (r.a.)) is a reliable and trustworthy person. He was dependable for the previous Imam and is dependable and reliable even for me in my lifetime and even after my death. Whatever he conveys to you is from our side and everything he gives to you is from us.’
8



Deputyship of Imam az-Zaman (a.t.f.s.)


Imam Hasan al-Askari (a.s.) appointed Hazrat ‘Uthman b. Sa’eed (r.a.) as the first special deputy of Imam az-Zaman (a.t.f.s.) in the presence of 40 Shias.


Some Shias like Ja’far b. Muhammad b. Malik al-Fazari, Ali b. Bilal, Ahmed b. Helal, Muhammad b. Muawiyah b. Hakeem, Hasan b. Ayyub b. Nuh have all narrated that they approached Imam Hasan al-Askari (a.s.) specifically to inquire from him about his successor. They recount, “In addition to us, there were 40 other people who were present with Imam (a.s.).


Then Hazrat ‘Uthman b. Sa’eed (r.a.) rose and asked Imam Hasan al-Askari (a.s.), “O son of Allah’s Apostle! We wish to ask you a question of which we are sure you are aware.” Imam (a.s.) replied, “O ‘Uthman, be seated.”


All of a sudden the expression on Imam’s (a.s.) face changed and he went out of the room after ordering us to stay in our places and not follow him outside. We did as Imam (a.s.) commanded us. After some time, Imam (a.s.) called out ‘Uthman b. Sa’eed’s (r.a.) name and the latter rose.


Then Imam (a.s.) said, ‘Should I inform you about the reason why you all are here?’ All of us said, ‘O son of Allah’s Apostle! Please inform us.’ Imam (a.s.) revealed, ‘So that you may know who is the Imam after me.’ The members in the assembly replied, ‘Yes. We just saw a young child whose face was beautiful like a part of the moon and looked very similar to you.’


Imam (a.s.) informed, ‘After me, he is your Imam and my successor. Obey him and do not scatter in confusion about him else your religion will be destroyed. After this meeting you shall never see him again until his appointed time. That is why take whatever news you get from ‘Uthman b. Sa’eed (r.a.).


فَهُوَ خَلِيْفَةُ اِمَامِكُمْ وَالْاَمْرُ اِلَيْهِ


‘He is the deputy of your Imam and deputyship is for him alone.’9




‘Uthman B. Sa’eed (r.a.) - The Chief of the Deputies


Imam Hasan al-Askari (a.s.) wrote a lenghty letter to Ishaaq b. Ismail Nishapouri, stating, ‘Don’t leave the city until you meet ‘Uthman b. Sa’eed (r.a.). Convey to him my salaam. He is trustworthy, pious and reliable and is most proximate to us.


فكُلُّ مَايُحْمَلُ اِلَيْنَا مِنْ كُلِّ شَئٍى مِن النَّواحِى فَاِلَيْهِ يَصِيْرُ آخِرُ اَمْرِهِ لِيُوصِلَ ذٰلِكَ اِلَيْنَا


‘All the wealth that is collected from various places for us, is first accumulated with ‘Uthman b. Sa’eed (r.a.) so that it reaches us safely.’10



Imam’s (a.s.) letter emphasises an important point. All cities where the Shias used to inhabit had deputies. These deputies collected money by way of Khums, Zakaat, etc. from the Shias on behalf of Imam (a.s.). These deputies collectively transmitted all this money to Hazrat ‘Uthman b. Sa’eed (r.a.), who in turn finally submitted it to Imam (a.s.) himself.



The Religious and Political Scenario of the Time


If one casts even a cursory glance at the political and religious scenario at the time of Minor Occultation (غيبتِ صغري ), he will appreciate the significance of the deputyship of Hazrat ‘Uthman b. Sa’eed (r.a.). The government had appointed spies in every nook and corner so as to keep a close watch on the Shias of Imam (a.t.f.s.), especially the trusted and reliable Shias who were known to be proximate to Imam (a.t.f.s.).


As if the government’s persecution was not enough, the differences between the Shias and outbreak of various sects only added to the confusion. Under such trying circumstances, deputyship was an impossible task. However, under Imam’s (a.t.f.s.) constant supervision and guidance, the Shias were rescued from the darkness of doubt and uncertainty and were steered towards the light of guidance and certainty. Being the special deputy of Imam Mahdi (a.t.f.s.), Hazrat ‘Uthman b. Sa’eed (r.a.) played a very important role in this regard.


The criticality of his role can never be fully comprehended and appreciated. On the one hand, he had to unite the Shias who had split into many sects. On the other hand, he had to contend with Ja’far ibn Ali Naqi the government’s candidate for the role of Shiite leadership. To challenge Ja’far was a monumental task. On the martyrdom of Imam Hasan al-Askari (a.s.), Ja’far usurped the mantle of Imam’s (a.s.) successorship, which gave him the right to lead the Shias after Imam (a.s.).


Shaikh Mufid (r.a.) writes in his book ‘Kitabul Irshad’: ‘After the martyrdom of Imam Hasan al-Askari (a.s.) when Ja’far b. Ali Naqi saw that their Imam (a.s.) did not have a successor, he usurped his (a.s.) property, imprisoned his (a.s.) maids and the women of the household and said evil things about his (a.s.) companions who were steadfast in their faith that Imam (a.s.) had a son and were waiting for his reappearance. He threatened them but they did not pay attention to him.


Finally, Ja’far approached the Caliph of the time and sought his assistance to claim the position of his brother (Imam Hasan al-Askari (a.s.)). He paid a huge amount to the government by way of bribe, but failed miserably in his evil plans.’11



Hazrat ‘Uthman b. Sa’eed (r.a.) had to face the uphill task of Ja’far’s claim of Imamat, his standing to lead the funeral prayers of Imam (a.s.) and creating doubts about the Imamat of Imam az-Zaman (a.t.f.s.).


He provoked the government of the time to help him in his cause, he imprisoned the Ahlul Bayt (a.s.) and persecuted them and sought religious dues (khums, zakat) from the people. Under these grievous circumstances Hazrat ‘Uthman b. Sa’eed (r.a.) with the help of Imam az-Zaman (a.s.) humiliated Ja’far and protected the status and Imamat of Imam az-Zaman (a.t.f.s.).


When the Shias heard of Ja’far’s claim and his usurping Imam’s (a.s.) property and seeking help from Bani Abbas, some of them consulted Hazrat ‘Uthman b. Sa’eed (r.a.) and requested for a ‘Tawqee’ from Imam az-Zaman (a.t.f.s.) to clarify the matter and remove all suspicion and doubts once and for all. Our readers should find the following incident very interesting.


Ja’far b. Ali wrote a letter to a follower of Imam Mahdi (a.t.f.s.), “I am the Imam after my brother and I have the knowledge of the permissible and the prohibited and all other sciences with me.” When the companion received the letter, he became sorrowful. He took the letter to Ahmad b. Ishaaq, a close confidante of Imam Hasan al-Askari (a.s.).


Ahmad b. Ishaaq wrote a letter to Imam az-Zaman (a.t.f.s.) enclosing Ja’far’s letter. He gave it to ‘Uthman b. Sa’eed (a.s.) to be forwarded to Imam az-Zaman (a.t.f.s.). Imam (a.t.f.s.) gave a very strong-worded reply and refuted the Imamat of Ja’far. Following is the extract of Imam’s (a.t.f.s.) letter:


‘This defrauder (Ja’far) has falsified Allah and has claimed Imamat. We do not know on what basis he has made such a claim. If he claims knowledge in the Ahkam and Fiqh of Allah’s religion, then by Allah, he is not able to distinguish between the permissible and the prohibited. He cannot distinguish between the clear and ambiguous verses of the Holy Quran.


He is not even aware about the limits and timings of namaz. And if he is having certainty about his piety then by Allah he has forsaken namaz for forty days. His claim should be based on a miracle. Let him forward his miracle and if he has proof then he should explain it.’12



It was with the representation of Hazrat ‘Uthman b. Sa’eed (r.a.) that such letters could reach Imam (a.t.f.s.) and Ja’far failed in his nefarious plans. Once in a gathering Hazrat ‘Uthman b. Sa’eed (r.a.) said, ‘The caliph (Mu‘tamid al-Abbasi) thought that Imam Hasan al-Askari (a.s.) left this world without appointing his successor and gave his inheritance to such a person (Ja’far) who did not deserve it. The followers of Imam (a.s.) were patient on it and were vacillating in a state of confusion. Nobody dared to recognise him and help him or to convey something to him.’13




Hazrat ‘Uthman B. Sa’eed (r.a.) In Baghdad


After the martyrdom of Imam Hasan al-Askari (a.s.), the first representative of Imam az-Zaman (a.t.f.s.) came to Baghdad from Samarrah on the order of Imam (a.s.). The reason being that the government vigilance and control in Samarrah was very strict and it had relatively ignored Baghdad. Samarrah was the capital of the Abbasi government.


Mu‘tamid was appointed as ruler on 12th Rajab, 256 A.H. Till the end of his rule, Samarrah remained the capital. In 279 A.H., the capital was shifted to Baghdad. Till that time Baghdad was the Shiite center.


The migration to Baghdad helped Hazrat ‘Uthman b. Sa’eed (r.a.) to keep in touch with the Shias residing in different places. In this way, his activities spread to different areas and were not restricted only to Baghdad. If he was in Samarrah or if Baghdad had been the capital of the Abbasides, then this would have been very difficult.14




His (r.a.) Mode of Operation


Hazrat ‘Uthman b. Sa’eed (r.a.) had appointed some agents in Baghdad who used to coordinate with the other agents of Iraq and other areas. People met these agents in Baghdad, who collected the wealth and accepted the letters and queries from the Shias and forwarded them to Hazrat ‘Uthman b. Sa’eed (r.a.) and he in turn forwarded the same to Imam (a.s.)


Hajiz bin b. Yazid al-Washsha, Ahmed b. Ishaaq Ashari, Muhammad b. Ahmad b. Ja’far Qattaan and Ahmad b. Ishaaq Qummi were initially the representatives of Imam Hasan al-Askari (a.s.) in Qum, Iran. After the martyrdom of Imam Hasan al-Askari (a.s.) they returned to Baghdad as helpers of Hazrat ‘Uthman b. Sa’eed (r.a.).


Muhammad b. Ahmad Qattaan had taken up the work of selling clothes so that nobody could cast any doubt on his real purpose. The other agents delivered the letters and wealth wrapped in a cloth to him and he forwarded it to Hazrat ‘Uthman b. Sa’eed (r.a.).


History is replete with such incidents wherein the special representatives employed such ingenious methods to protect Imam (a.t.f.s.) and his Shias. The wealth used to reach Imam (a.t.f.s.) without anybody learning about his (a.t.f.s.) actual abode.



His (r.a.) Demise


The duration of his deputyship and the exact date of his demise has not got wide coverage in books of history and traditions. But it is clear that the combined duration of his own deputyship and that of his son Hazrat Muhammad b. ‘Uthman (r.a.) was 45 years.


Janabe Bahrul ‘Uloom (r.a.) has recorded that Hazrat ‘Uthman b. Sa’eed (r.a.) expired in 264 A.H. or 265 A.H.


Ali Ghaffarzadeh in his book has narrated from historians and scholars that the death of Hazrat ‘Uthman b. Sa’eed (r.a.) took place before 267 A.H.15




His Grave


He is buried near western Baghdad inside Shaare Maidan in Masjid Zarab.16



Today there is market near his grave and one has to pass through several small lanes to reach the grave. Due to this, some visitors (Zaaireen) avoid going for his ziyarat. His ziyarat has a lot of merit and is similar to meeting him when one comes to meet Imam (a.t.f.s.), as he was Imam’s (a.t.f.s.) deputy.



Obituary


After the demise of Hazrat ‘Uthman b. Sa’eed (r.a.), Imam (a.t.f.s.) wrote a condolence letter to his son, Muhammad:


“Surely we are from Allah and we will return to Him. We submit ourselves to His command. Your father devoted his entire life to goodness and right till the end. He was praiseworthy. May Allah have mercy on him and include him with His friends and the Imams (a.s.). He continuously endeavoured and struggled in the affairs of his Imams (a.s.) till he met Allah, the High, and the Imams (a.s.). May Allah make his face contented and happy.’17




Notes


1. Ghaibat al-Shaikh at-Tusi, pg. 353


2. Ghaibat al-Shaikh at-Tusi (r.a.), pg. 354


3. Rozgar Rehai Az Kaamil al-Sulaiman, vol. 1, pg. 291


4. Ghaibat al-Shaikh at-Tusi (r.a.), pg. 354


5. Pazoohashi Piraamun-e-Zindagani Nuwwab-e-Khaas al-Imam-e-Zaman (a.s.) by Ali Ghaffarzadeh, pg. 106


6. Pazoohashi Piraamun, pg. 109-10


7. Bihar al-Anwar, vol. 51, pg. 344


8. Bihar al-Anwar, vol. 51, pg. 344


9. Bihar al-Anwar vol. 51, pg. 346


10. Bihar al-Anwar vol. 50, pg. 323


11. Kitabul Irshad, chap. 34


12. Pazoohashi Piraamun, pg. 128, narrating from Ehtejaaj al-Tabarsi, vol. 2, pg. 468


13. Usule Kafi, vol.2, pg. 121, Persian edition


14. Pazoohashi Piramun, Pg. 130


15. Pazoohashi Piramun, pg. 144


16. Bihar al-Anwar, vol. 51, pg. 347


17. Bihar al-Anwar, vol. 51, pg. 349

	

	
	





6

7

8

9

10

11

12

13

14

15

16

17

18

19

20

21

22

23

24

25

26

27

28

29

30

31

32

33

34

35

36

37

38

39

40

41

42

43

44

45

46

47

48

49

50

51

52

53

54

55

56

57

58

59

60

61

62

63

64

65

66

67

68

69

70

71

72

73

74