Alhassanain(p) Network for Heritage and Islamic Thought

156 - فضائلُه عليه السلام‏

156 His Virtues

477. ب حار الأنوار : ذكر الحسن بن محمد جمهور العَمِّي فى كتاب الواحدة قال : حدَّثَني أخي الحسينُ بنُ محمّدٍ قالَ : كان لي صَدِيقٌ مُؤدِّبٌ لِوُلدِ بَغا أو وَصِيفٍ - الشَّكُّ مِنّي - فقالَ لي : قالَ لي الأميرُ - مُنْصَرَفَهُ مِن دارِ الخليفةِ - : حَبَسَ أميرُ المؤمنينَ هذا الّذي يَقولونَ ابنُ الرِّضا اليومَ ، ودفَعَهُ إلى‏ عليِّ بنِ كَرْكَرٍ، فسَمِعتُهُ يقولُ : أنا أكْرَمُ عَلى اللَّهِ مِن ناقةِ صالحٍ (تَمَتَّعوا في دارِكُمْ ثَلاثةَ أيّامٍ ذلِكَ وَعدٌ غيرُ مَكذوبٍ)1 ، وليسَ يُفصِحُ بالآيةِ ولا بالكلامِ، أيُّ شي‏ءٍ هذا؟ قالَ: قلتُ: أعَزّكَ اللَّهُ تَوَعّدَ ، انظُرْ ما يكونُ بعدَ ثلاثةِ أيّامٍ

فلمّا كانَ مِن الغَدِ أطْلَقَهُ واعْتَذرَ إلَيهِ ، فلَمّا كانَ في اليومِ الثّالثِ وَثَبَ علَيهِ ياغزُ ويَغْلونُ وتامِشُ وجَماعةٌ مَعهُم ، فقَتَلوهُ وأقْعَدوا المُنْتَصِرَ ولَدَهُ خليفةً2

477. It is narrated in the book al-Wahida: My brother Husayn b. Muhammad narrated, saying, 'I had a friend who used to teach the child of Bagha or Wasif.3 He said to me, 'The governor, on his return from the Caliph's palace said to me, 'Today the commander of the faithful has imprisoned this person known as Ibn al-Rida [i.e. the son of al-Rida] and has handed him over to Ali b. Karkar, and I heard him say, 'I am dearer to Allah than the she-camel of Salih4 , so“Enjoy yourselves in your homes for three days that is a promise not untrue!” What he meant by that verse or by his speech is not clear. [He said]: I said, 'May Allah increase your honour, he has made a threat, now see what would happen after three days.

The next day the caliph freed Ibn al-Rida and apologised. On the third day Yaghiz, Yaghlun, Tamish and a group of people with them assaulted him and killed him, and instated al-Muntasir his son as the Caliph.'5

478. ك شف الغمّة : حدَّثَ جَماعَةٌ مِن أهلِ إصفِهانَ مِنهُم أبوالعَبّاسِ أحمدُ بنُ النَّصرِ ، وَأبو جَعفَرٍ مُحَمَّدُ بنُ عَلويَّةِ ، قالوا : كانَ بِإصفِهانَ رَجلٌ يُقالُ لَهُ عَبدُالرَّحمنِ وَكانَ شيعيّاً ، فَقيلَ لَهُ : ما السَّبَبُ الَّذي أوجَبَ عَلَيكَ القَولُ بِإمامَةِ عَليٍّ النَّقيِّ دونَ غَيرِهِ مِن أهلِ الزَّمانِ ؟ فَقالَ : شاهَدتُ ما يوجِبُ عَلىَّ ذلِكَ ، وَذلك أنّي كُنتُ رَجُلاً فَقيراً وَكانَ لي لِسانٌ وَجُرأةٌ ، فَأخرَجَني أهلُ إصفِهانَ سِنةً مِنَ السِّنينَ مَعَ قَومٍ آخَرينَ ، (فَجِئنا - ظ) إلى بابِ المُتَوَكِّل مُتَظَلِّمينَ ، وَكُنّا بِبابِ المُتَوَكِّلِ يَوماً إذ خَرَجَ الأمرُ بِإحضارِ عَلىِّ بنِ مُحَمَّدِ بنِ الرِّضا ؛ فَقُلتُ لِبَعضِ مَن حَضَرَ : مَن هذا الرَّجُلُ الَّذي قَد أمِرَ بِإحضارِهِ ؟ فَقيلَ : هذا رَجُلٌ عَلَويٌ تَقولُ الرافِضَةُ بِإمامَتِهِ ، ثُمَّ قالَ : وَنَقدِرُ أنَّ المُتَوَكِّلَ يُحضِرُهُ للقَتلِ ، فَقُلتُ : لا أبرَحُ مِن هيهُنا حَتَّى أنظُرَ إلى هذا الرَّجُلِ أيِّ رَجُلٍ هُوَ ؟ قالَ : فَأقبَلَ راكِباً عَلى فَرَسٍ وَقَد قامَ النّاسُ صَفَّينِ يُمنَةَ الطَّريقِ وَيُسرَتَها يَنظُرونَ إلَيهِ ، فَلَمّا رَأيتُهُ وَقَفتُ فَأبصَرتُهُ فَوَقَعَ حُبُّهُ في قَلبي ، فَجَعلتُ أدعو لَهُ في نَفسي بِأن يَدفَعَ اللَّهُ عنه شَرَّ المُتَوَكِّلِ ، فَأقبَلَ يَسيرُ بَينَ النّاسِ وَهُوَ يَنظُرُ إلى عُرفِ دابَّتِهِ لا يَلتَفِتُ ، وَأنا دائمُ الدُّعاءِ لَهُ ، فَلَمّا صارَ إلَيَّ أقبَلَ عَلىَّ بِوَجهِهِ وَقالَ : استَجابَ اللَّهُ دُعاءَكَ وَطَوَّلَ عُمرَكَ وَكَثَّرَ مالَكَ وَوَلَدَكَ ، فانصَرفنا بَعدَ ذلك إلى إصفِهانَ ، فَفَتَحَ اللَّهُ عَلَىَّ وُجوهاً مِنَ المالِ حَتَّى إنّي أغلِقُ بابي عَلى ما قيمَتُهُ ألفَ ألفَ دِرهَمٍ سِوى مالي خارِجَ داري ؛ وَرُزِقتُ عَشَرةً مِنَ الأولادِ وَقَد بَلَغتُ مِن عُمري نَيِّفاً وَسَبعينَ سَنَةً ، وَأنا أقولُ بِإمامَةِ هذا الَّذي عَلِمَ ما في قَلبي وَاستَجابَ اللَّهُ دَعائَهُ لي6

478. group of people from Isfahan among whom were Abu al-Abbas Ahmad b. al-Nasr and Abu Jafar Muhammad b. Alawiyya, narrated, 'There was a man named Abd al-Rahman in Isfahan who was a Shia. He was asked, 'Why have you accepted the Imama of Ali al-Naqi instead of anyone else from among the people of the time?' So he replied, 'I witnessed that which obligated me to believing such. I was a poor man but outspoken and daring. So the people of Isfahan exiled me and a few others. We came to Mutawakkil to ask for justice. We were at Mutawakkil's gate when the command came to bring Ali b. Muhammad b. al-Rida. I asked those present there who this man was that had been commanded to be brought there. Someone replied, 'He is an Alawi whom the Rafida believe to be their Imam.' He then said, 'Mutawakkil may have summoned him in order to kill him.' I said, 'I will not move from here until I see who this person is.' [He continued]: 'He came riding on a horse and verily people were standing in a line on the right and left of his path watching him. When I saw him, I stopped and looked at him. Love for him filled my heart. I prayed for him in my heart for Allah to repel from him the evil of Mutawakkil. He moved through the crowd, his sight fixed on the reins of his horse, not looking around. And I was constantly supplicating for him. When he reached me, he turned his face towards me and said, 'May Allah accept your supplication, lengthen your life, and increase your wealth and your children.' After that, we returned to Isfahan. Allah opened phases of wealth upon me, so much so that I have to lock away in my house more than a million dirhams and this is apart from the wealth that is outside my house. I have been blessed with ten sons and I have reached an age in excess of seventy years. This is the reason for my faith in the Imama of this man who knew what was in my heart and Allah granted his prayers for me.'7

Notes

1. هود : 65 .

2. بحار الأنوار : 50 / 189 / 1 .

3. Bagha and Wasif were two Turkish commanders in the Abbasid army.

4. Salih: A Qur'anic prophet whose equivalent in the biblical tradition is not known (ed.)

5. Ibid. v. 50 , p. 189 , no. 1

6. كشف الغمّة : 3 / 179 .

7. Kashf al-Ghamma, v. 3 , p. 179

28 - الإمام الحسن بن علي‏العسكري‏

28 IMAM AL-HASAN B. ALi AL-'ASKARi (AS)

157 - النَّصُّ عَلى‏ إمامَتِهِ‏

157. Proofs of his Imama

479. ا لإمامُ الهاديُّ عليه السلام : الإمامُ بَعدي الحسَنُ ، وبعدَ الحسنِ ابنُه القائمُ ، الّذي يَملأُ الأرضَ قِسْطاً وعدلاً كما مُلِئتْ جَوراً وظُلماً1

479. Imam al-Hadi (AS) said, 'The Imam after me is al-Hasan, and after Hasan his son al-Qaim [lit. the one who will rise], the one who will fill the land with fairness and justice just as it was filled with tyranny and oppression.'2

Notes

1. بحار الأنوار : 50 / 239 / 4 .

2. Bihar al-Anwar, v. 50 , p. 239 , no. 4

158 - فضائلُه عليه السلام‏

158 His Virtues

480. ب حار الأنوار : دخَلَ العبّاسِيّونَ على‏ صالحِ ابنِ وَصيفٍ ، ودخَلَ صالحُ بنُ عليٍّ وغيرُهُ مِن المُنْحَرِفينَ عن هذهِ النّاحيةِ على‏ صالحِ بنِ وصيفٍ عندَما حُبِسَ أبو محمّدٍ عليه السلام، فقالَ لَه : ضَيِّقْ عليهِ ولا تُوَسِّعْ، فقالَ لَهم صالحٌ: ما أصْنَعُ بهِ، وقد وَكّلْتُ بهِ رُجلَينِ شَرَّ مَن قَدَرْتُ علَيهِ ، فقَد صارا مِن العِبادةِ والصّلاةِ إلى‏ أمرٍ عظيمٍ؟ !1

480. Muhammad b. Ismail narrated, 'The Abbasids visited Salih b. Wasif, and Salih b. Ali and a few other deviated people from this location also visited Salih b. Wasif when Abu Muhammad (AS) [Imam al-Askari] was in the prison. He said to him, 'Put him in strict confinement and give him no ease.' Salih replied, 'What more can I do with him when I have assigned two of the most evil men I could find to guard him, and surprisingly those two have turned to worship and prayers [as a result of the Imam]!'2

481. ا لمناقب لابن شهر آشوب عن أبي القاسِمِ الكوفيِّ : إنَّ إسحاقَ الكِنديِّ كانَ فيلسوفَ العِراقِ في زَمانِهِ أَخَذَ في تَأليفِ تَناقُضِ القُرآنِ وَشَغَلَ نَفسَهُ بِذلك وَتَفَرَّدَ بِهِ في مَنزِلِهِ وَإنَّ بَعضَ تَلامِذَتِهِ دَخَلَ يَوماً عَلى الإمامِ الحَسَنِ العَسكَريِّ فَقالَ لَهُ أبو مُحَمَّدٍ عليه السلام : أما فيكُم رَجُلٌ رَشيدٌ يَردِعُ أستاذَكُم الكِنديِّ عَمّا أخَذَ فيهِ مِن تَشاغُلِهِ بِالقُرآنِ؟ فَقالَ التِّلميذُ : نَحنُ مِن تَلامِذَتِهِ كَيفَ يَجوزُ مِنّا الإعتِراضُ عَليهِ في هذا أو في غَيرِهِ ، فَقالَ لَهُ أبو مُحَمَّدٍ : أتُؤَدّي اللَّهَ ما ألقيهِ إليكَ؟ قالَ : نَعَم قالَ : فَصِر إلَيهِ وَتَلَطَّف في مُؤانَسَتِهِ وَمَعونَتِهِ عَلى ما هُوَ بِسَبيلِهِ فَإذا وَقَعَتِ الأُنسَةُ في ذلك فَقُل قَد حَضَرَتني مَسألَةٌ أسألُكَ عَنها فَإنَّهُ يَستَدعي ذلك مِنكَ فَقُل لَهُ إن أتاكَ هذا المُتَكَلِّمُ بِهذا القُرآنِ هَل يَجوزُ أن يَكونَ مُرادُهُ بِما تَكَلَّمَ مِنهُ غَيرَ المَعاني الَّتي قَد ظَنَنتَها أنَّكَ ذَهَبتَ إليها ؟ فَإنَّهُ سَيَقولُ لَكَ إنَّهُ مِنَ الجائِزِ لأنَّهُ رَجُلٌ يَفهَمُ إذا سَمِعَ ، فَإذا أوجَبَ ذلك فَقُل لَهُ : فَما يُدريكَ لَعَلَّهُ قَد أرادَ غَيرَ الَّذي ذَهَبتَ أنتَ إلَيهِ فَيكونَ واضِعاً لِغَيرِ مَعانيهِ فَصارَ الرَّجلُ إلى الكِنديِّ وَتَلَطَّفَ إلى أن ألقى عَلَيهِ هذِهِ المَسألَةَ فَقالَ لَهُ : أعِد عَلَيَّ ، فَأعادَ عَلَيهِ فَتَفَكَّرَ في نَفسِهِ وَرأى ذلك مُحتَمَلاً في اللُّغَةِ وَسائِغاً في النَّظَرِ فَقالَ : أتَيتُ إلَيكَ الّا أخبَرتَني مِن أينَ لَكَ ؟ فَقالَ : إنَّهُ شَي‏ءٌ عَرَضَ بِقَلبي فَأورَدتُهُ عَلَيكَ ، فَقالَ : كَلّا ما مِثلُكَ مَن اهتَدى إلى هذا وَلا مَن بَلَغَ هذِهِ المَنزَلَةَ فَعَرِّفني مِن أينَ لَكَ هذا ؟ فَقالَ : أمَرَني بِهِ أبو مُحَمَّدٍ فَقالَ : الآنَ جِئتَ بِهِ وَما كانَ لِيَخرُجَ مِثلَ هذا إلّا مِن ذلك البَيتِ؛ ثُمَّ إنَّهُ دَعا بِالنّارِ وَأحرَقَ جَميعَ ما كانَ ألَّفَهُ3

481. Abu al-Qasim al-Kufi in the book al-Tabdil narrates, 'Verily Ishaq al-Kindi who was the philosopher of his time in Iraq decided to write about contradictions in the Qur'an, and sat alone at home, preoccupied with it. One of his students visited Imam al-Hasan al-Askari one day. Abu Muhammad (AS) asked him, 'Is there not a rightly-guided man among you who can stop your teacher al-Kindi from this occupation that he has started with the Qur'an?' The student replied, 'We are his students; how can we object to him on this or on any other issue?' Abu Muhammad said, 'Will you then convey to him what I am telling him through you?' He said, 'Yes.' He (AS) said, 'Go to him and offer your service to him in his task, as though you want to acquaint yourself with it, and assist him therein. Once the acquaintance has developed, tell him, 'I have a question which I would like to ask you.' Certainly he will allow you. Then ask him, 'If someone who spoke only using [verses of] the Qu'ran was to come to you, would it be possible for his intended speech to be different to what you have understood it to mean?' He will indeed tell you that it is possible, because he is a man who comprehends if he listens. So, if he confirms this, then ask him, 'So that means that that which you have perceived might be different to what he meant, such that you may even be imposing a meaning to a word that is different to its original.'

So the student went to al-Kindi, acquainted himself with him and politely mentioned the issue to him. He asked him to repeat the question, which he did. Then he pondered into it and thought it to be possible in language and acceptable conceptually. He then said, 'I swear by you to tell me from where you have learnt this [argument]?' He [the student] replied, 'It is just something that came to my mind so I presented it to you.' He said, 'No way. Someone like you could not have been guided to this kind of argument nor reached this position [in learning], so tell me from where you have come up with this?' He replied, 'Abu Muhammad ordered me to [tell you] this.' He then said, 'Now you have told me. Something like this could only have come from that household.' He then asked for some fire and burnt all that he had written.'4

Notes

1. بحار الأنوار : 50 / 308 / 6 .

2. Ibid. v. 50 , p. 308 , no. 6

3. المناقب لابن شهرآشوب : 4 / 424 .

4. al-Manaqib li Ibn Shahr Ashub, v. 4 , p. 424

29 - الإمام المهدي‏

29 AL-IMAM AL-QA'IM (AS)

159 - أسماءُ الإمامِ‏

159 The Names of the Imam

482. ا لإمامُ الباقرُ عليه السلام في قولِه تعالى‏ : (ومَنْ قُتِلَ مظلوماً فقد جَعَلْنا لوليّهِ سُلطاناً . إنّه كان منصوراً)1 - : سمَّى اللَّهُ المهديَّ المنصورَ ، كما سمَّى‏ أحمدَ ومحمّد ومحمود ، وكما سَمّى‏ عيسَى المسيحَ عليه السلام2

482. Imam al-Baqir (AS), with reference to the verse of the Almighty: “And whoever is killed wrongfully, We have certainly given his heir an authority for he enjoys the support [of law]3 , said, 'Allah has named the Mahdi al-Mansur [lit. one who enjoys the support of Allah] just as he named the Prophet (SAWA) Ahmad, Muhammad and Mahmud, and just as he named Jesus the Messiah (AS).'4

483. ا لإمامُ الصّادقُ عليه السلام - لمّا سُئلَ عن عِلّةِ تَسمِيَةِ القائمِ بالمَهديِّ - : لِأنّه يُهدى‏ إلى‏ كلِّ أمرٍ خَفيٍّ5

483. Imam al-Sadiq (AS), when he was asked the reason for the Qaim [th Imam] being named al- Mahdi [lit. the guided], said, 'Because verily he guides to every hidden issue.'6

Notes

1. الإسراء : 33 .

2. بحار الأنوار : 51 / 30 / 8 .

3. Qur'an 17 :33

4. Bihar al-Anwar, v. 51 , p. 30 , no. 8

5.. الغيبة للطوسي : 471 / 489 .

6. al-Ghayba li al-Tusi, p. 471 , no. 489

160 - النَّصُّ عَلى‏ إمامَتِهِ‏

160 Proofs of His Imama

484. ا لإمامُ العسكريُّ عليه السلام - وقد سُئلَ عن الحُجّةِ والإمامِ بعدَهُ ؟ - : ابْنِي محمّدٌ ، وهُو الإمامُ والحُجّةُ بَعدي ، مَن ماتَ ولَم يَعرفْهُ ماتَ مِيتةً جاهليّةً أمَا إنّ لَه غَيبةً يَحارُ فيها الجاهلونَ ، ويَهْلِكُ فيها المُبطِلونَ ، ويَكْذِبُ فيها الوَقّاتونَ ، ثُمّ يَخرُجُ فكَأنّي أنظُرُ إلَى الأعْلامِ البِيضِ تَخْفِقُ فوقَ رأسِهِ بِنَجفِ الكوفةِ1

484. Imam al-Askari (AS), when asked about the proof [of Allah] and the Imam after him, said, 'My son Muhammad will be the Imam and the proof after me. Whoever dies without acknowledging him [as the Imam] has died a death of ignorance. Know that certainly he will have an occultation, about which the ignorant will be left confused, the impugners will be ruined and those who predict a specific time [for his reappearance] will lie. Then he will emerge and it is as if I can see the white flags hovering above his head in Najaf [near] Kufa.'2

Notes

1. بحار الأنوار : 51 / 160 / 7 .

2. Bihar al-Anwar, v. 51 , p. 160 , no. 7

161 - البِشارَةُ بِالمَهدِيِّ عليه السلام‏

161 Glad Tidings of the Mahdi (AS)

485. ر سولُ اللَّهِ صلى اللَّه عليه وآله : أبْشِري يا فاطمةُ ، فإنّ المهديَّ منكِ1

485. The Prophet (SAWA) said, 'Glad tidings to you O Fatima for verily the Mahdi will be from you [i.e. your descent].'2

486. ر سولُ اللَّهِ صلى اللَّه عليه وآله : المهديُّ رجُلٌ مِن وُلْدي ، وجهُهُ كالكَوكبِ الدُّرّيِّ3

486. The Prophet (SAWA) said, 'The Mahdi will be a man from my offspring, and his face will be like a sparkling star.'4

487. ر سولُ اللَّهِ صلى اللَّه عليه وآله : لا تَقومُ السّاعةُ حتّى‏ تَمْتَلئَ الأرضُ ظُلماً وعُدْواناً ، ثُمّ يخرُجُ رجُلٌ مِن عِترتي فيَملَؤُها قِسْطاً وعَدلاً كما مُلِئتْ ظُلماً وعُدْواناً5

487. The Prophet (SAWA) said, 'The [Final] Hour will not come until the land has been filled with tyranny and enmity, then a man from my progeny will emerge and will fill it with fairness and justice just as it had been filled with tyranny and enmity.'6

488. ر سولُ اللَّهِ صلى اللَّه عليه وآله : يَلي‏رجُلٌ مِن أهلِ‏بيتي يُواطِئُ اسمُه اسمِي، لَو لَم يَبْقَ مِن الدُّنيا إلّا يَومٌ لَطوَّلَ اللَّهُ ذلكَ اليومَ حتّى‏ يَليَ7

488. The Prophet (SAWA) said, 'A man from my household will rule, his name will be the same as mine. Even if not more than a day remains of this world, Allah will lengthen that day so that he may rule.'8

489. ا لإمامُ عليٌّ عليه السلام : المهديُّ رجُلٌ مِنّا مِن وُلدِ فاطمةَ9

489. Imam Ali (AS) said, 'Al-Mahdi will be a man from us, from the progeny of Fatima.'10

490. ا لإمامُ الباقرُ عليه السلام : فإذا خَرجَ أسْندَ ظَهْرَهُ إلَى الكعبةِ،واجْتَمعَ إليهِ‏ثلاثُمائةٍ وثلاثةَ عَشَرَ رجُلاً، فأوّلُ ما يَنطِقُ بهِ‏هذهِ‏الآيةُ: (بَقِيّةُ اللَّهِ خيرٌ لكم إنْ كُنتم مؤمنين).11 ثُمّ يقولُ : أنا بَقِيّةُ اللَّهِ وحُجّتُهُ وخليفتُهُ علَيكُم ، فلا يُسَلِّمُ إلَيهِ مُسَلِّمٌ إلّا قالَ : السّلامُ عليكَ يا بَقِيّةَ اللَّهِ في أرضِهِ12

490. Imam al-Baqir (AS) said, 'When he emerges, he will lean his back against the Kaba, and three hundred and thirteen men will assemble with him, and the first thing he will utter will be the verse,“What remains of Allah's provision is better for you, should you be the faithful.” He will then say, 'I am the remains of Allah, His proof and His vicegerent upon you. None will salute him except by saying, 'Peace be upon you O remains of Allah (baqiyyatullah) in His land.'13

Notes

1. كنز العمّال : 34208 .

2. Kanz al-Ummal, no. 34208

3. كنز العمّال : 38666 .

4. Ibid. no. 38666

5. كنز العمّال : 38691 .

6. Ibid. no. 38691

7. كنز العمّال : 38661 .

8. Ibid. no. 38661

9. كنز العمّال : 39675 .

10. Ibid. no. 39675

11. هود : 86 .

12. نور الثقلين : 2 / 392 / 194 .

13. Nur al-Thaqalayn, v. 2 , p. 392 , no. 194

162 - غَيبَتا الإمامِ القائِمِ عليه السلام‏

162 The Two Occultations of Imam al-Qaim

491. ا لإمامُ الصّادقُ عليه السلام : للقائمِ غَيبتانِ : إحْداهُما طويلةٌ ، والاُخرى‏ قصيرةٌ ، فالاُولى‏ يَعلَمُ بمكانِهِ فيها خاصّةٌ مِن شيعتِهِ، والاُخرى‏ لا يَعلمُ بمكانِهِ فيها (إلّا) خاصّةُ مواليهِ في دِينهِ1

491. Imam al-Sadiq (AS) said, 'Al-Qaim will have two occultations, one of which will be long and the other short. During the first, a few elite followers (Shia) will know his location, and during the second one, none will know his location save his selected supporters in faith.'2

(اُنظر) الحج : باب 455

(See also: THE OBLIGATORY PILGRIMAGE (AL-HAJJ): section 452)

Notes

1. بحار الأنوار : 52 / 155 / 10 .

2. Bihar al-Anwar, v. 52 , p. 155 , no. 10

163 - صُعوبَةُ التّمَسُّكِ بِالدِّينِ في غَيبةِ لإمام‏

163 The Difficulty of Adhering to the Religion during the Occultation of the Imam

492. ر سولُ اللَّهِ صلى اللَّه عليه وآله : والّذي بَعثَني بالحقِّ بشيراً ، إنّ الثّابِتِينَ على‏ القَولِ بهِ في زمانِ غَيبتِه لَأعزُّ مِنَ الكِبريتِ الأحْمَرِ1

492. The Prophet (SAWA) said, 'By Him who has sent me down as the bearer of good news, certainly those who are steadfast in their belief in him during his occultation are dearer than red sulphur [elixir].'2

493. ا لغيبة للنعماني عن الإمامِ الصّادقِ عليه السلام : إنّ لِصاحِبِ هذا الأمرِ غَيبةً المُتَمَسِّكُ فيها بدِينهِ كالخارِطِ لِشَوْكِ القَتادِ بيَدِهِ

- ثُمّ أطْرَقَ مَلِيّاً ثُمّ قالَ : - إنّ لِصاحِبِ هذا الأمرِ غَيْبةً فَلْيَتَّقِ اللَّهَ عَبدٌ ولْيتَمَسَّكْ بدِينِهِ3

493. Imam al-Sadiq (AS) said to Ibn Sinan, 'Certainly the rightful owner of this rule will have an occultation, such that the one who adheres to his religion during it will be like one who clutches on to a thorn bush with his hands.' Then he observed silence for a while and then said, 'The rightful owner of this rule will have an occultation, so let the servant be Godwary and adhere to his religion.'4

(اُنظر) الدين : باب 739

(See also: RELIGION: section 736)

Notes

1. كمال الدين : 288 / 7 .

2. Kamal al-Din, v. 1 , p. 288 , no. 7

3. الغيبة للنعماني : 169 / 11 وفي بعض النسخ «فليتّق اللَّه عند غَيبته » .

4. al-Ghayba li al-Numani, p. 169 , no. 11

164 - الدُّعاءُ عِندَ غَيبةِ القائِمِ عليه السلام‏

164 Supplication during the Occultation of al-Qaim

494. ب حار الأنوار عن عبدِ اللَّه بنِ سنانٍ : قالَ أبوعَبدِ اللَّهِ عليه السلام : سَتُصيبُكُم شُبْهةٌ فَتَبقَونَ بلا عَلَمٍ يُرى‏ ولا إمامِ هُدىً، لا يَنْجو مِنها إلّا مَن دَعا بدُعاءِ الغَريقِ قلتُ : وكيفَ دُعاءُ الغَريقِ؟ قالَ : تقولُ : يا اللَّهُ يا رحمنُ يا رحيمُ ، يا مُقلِّبَ القلوبِ ثَبِّتْ قلبي على‏ دِينِكَ. فقلتُ : يا مُقلِّبَ القلوبِ والأبصارِ ثَبِّتْ قلبي على‏ دِينِكَ ! فقالَ : إنّ اللَّهَ عزّ وجلّ مُقلِّبُ القلوبِ والأبصارِ، ولكنْ قُلْ كما أقولُ: يا مُقلّبَ القلوبِ ثَبّتْ قلبي على‏ دِينِكَ1

494. Imam al-Sadiq (AS) said to Ibn Sinan, 'You will be afflicted with an obscure matter that will leave you with no sign to indicate to the solution, nor a leader to guide the way. None shall be saved from it except the one who recites the 'Supplication of the Drowning Person'. [The narrator says] I asked the Imam, 'What is the Supplication of the Drowning Person?' The Imam replied, 'You say:“O Allah, O the Beneficent, O the Merciful, O He who causes the hearts to fluctuate, affirm my heart upon Your religion.” So I said, 'O He who causes the hearts and sights to fluctuate, affirm my heart upon Your religion!' So he said, 'Allah, Mighty and Exalted, is indeed the One who causes the hearts and sights to fluctuate, but you must say exactly as I say: O He who causes the hearts to fluctuate, affirm my heart upon Your religion.'2

Notes

1. بحار الأنوار : 52 / 149 / 73 .

2. Bihar al-Anwar, v. 52 , p. 149 , no. 73

165 - انتِظارُ الفَرَجِ‏

165 [Actively] Anticipating Relief

495. ر سولُ اللَّهِ صلى اللَّه عليه وآله : أفضلُ أعمالِ اُمّتي انتظارُ فَرَجِ اللَّهِ عزّ وجلّ1

495. The Prophet (SAWA) said, 'The best of the deeds of my community is [actively] anticipating relief from Allah, Mighty and Exalted.'2

496. ا لإمامُ زينُ العابدينَ عليه السلام : انتظارُ الفَرَجِ مِن أعظمِ الفَرَجِ3

496. Imam Zayn al-Abidin (AS) said, '[Actively] anticipating relief is itself the greatest relief.'4

497. ا لإمامُ الصّادقُ عليه السلام : مَن ماتَ مُنتظِراً لهذا الأمرِ كانَ كَمَنْ كانَ مَع القائمِ في فُسْطاطِهِ ، لا بَلْ كانَ بمنزلةِ الضّاربِ بينَ يدَي رسولُ اللَّهِ صلى اللَّه عليه وآله بالسَّيفِ5

497. Imam al-Sadiq (AS) said, 'One who dies anticipating this rule [of the Mahdi] is as one who will be with al-Qaim in his tent. Not only that, but he possesses the rank of one who fought with the sword in the presence of the Prophet (SAWA).'6

498. ا لإمامُ الكاظمُ عليه السلام : انتظارُ الفَرَجِ مِن الفَرَجِ7

498. Imam al-Kazim (AS) said, 'Anticipating relief is part of the relief itself.'8

Notes

1. بحار الأنوار : 52 / 122 / 2 .

2. Ibid. v. 52 , p. 122 , no. 2

3. بحار الأنوار : 52 / 122 / 4 .

4. Ibid. v. 52 , p. 122 , no. 4

5. بحار الأنوار : 52 / 146 / 69 .

6. Ibid. v. 52 , p. 146 , no. 69

7. الغيبة للطوسي : 459 / 471 .

8. al-Ghayba li al-Tusi, p. 459 , no. 471

166 - ظُهورُ القائِمِ عليه السلام بَعدَ يَأسِ النّاسِ‏

166 The Reappearance of al-Qaim after People's Despair

499. ا لإمامُ الصّادقُ عليه السلام : إنّ هذا الأمرَ لا يَأتيكُم إلّا بعدَ إياسٍ ، لا واللَّهِ ، حتّى‏ تُمَيَّزوا1

499. Imam al-Sadiq (AS) said, 'Certainly this rule [of the Mahdi] will not come to you but after having despaired. No by Allah, in order that you may be differentiated from one another.'2

500. ا لإمامُ الرِّضا عليه السلام : إنّما يَجي‏ءُ الفَرَجُ على‏ اليَأْسِ3

500. Imam al-Rida (AS) said, 'Certainly relief will come after despair.'4

Notes

1. بحار الأنوار : 52 / 111 / 20 .

2. Bihar al-Anwar, v. 52 , p. 111 , no. 20

3. بحار الأنوار : 52 / 110 / 17 .

4. Ibid. v. 52 , p. 110 , no. 17

167 - كَذَبَ الوَقّاتونَ‏

167 Those Who Foretell a Specific Time [for the Reappearance of al-Qaim] are Lying

501. ا لإمامُ الباقرُ عليه السلام - وقد سألَه الفُضَيلُ : هَل لهذا الأمرِ وقتٌ ؟ - : كَذَبَ الوَقّاتونَ ، كَذَبَ الوَقّاتونَ ، كَذَبَ الوَقّاتونَ1

501. When Fudayl asked, 'Is there a specific time for the reappearance?' al-Imam al-Baqir (AS) said, 'Those who foretell a specific time [for the reappearance of al-Qaim] are lying, those who foretell a specific time are lying, those who foretell a specific time are lying.'2

Notes

1. الغيبة للطوسي : 426 / 411 .

2. al-Ghayba li al-Tusi, p. 426 , no. 411

168 - عِلَّةُ الغَيبَةِ

168 The Reason for His Occultation

502. ا لإمامُ الصّادقُ عليه السلام : قالَ رَسولُ اللَّهِ صلى اللَّه عليه وآله : لابدّ للغُلامِ من غَيبةٍ، فقيلَ لَهُ : ولِمَ يا رسولُ اللَّهِ ؟ قال : يَخافُ القَتْلَ1

502. Imam al-Sadiq (AS), 'The Prophet (SAWA) said, 'Verily occultation will be necessary for the child [i.e. the Mahdi], at which he was asked, 'Why is that, O Messenger of Allah?' He replied, 'He will fear for his life [the time is not safe for his advent].'2

503. ك مال الدين عن عبدِ اللَّهِ بنِ الفَضلِ الهاشِمِيّ : سَمِعتُ الصّادقُ جَعفرَ بنَ مُحمَّدٍ عليهما السلام يَقولُ : إنّ لِصاحبِ هذَا الأمرِ غَيبةً لابُدَّ مِنها يَرتابُ فيها كلُّ مُبطلٍ. فقُلتُ : وَلِمَ جُعِلتُ فِداكَ؟ قالَ : لِأمرٍ لَم يُؤذنْ لنا في كَشفِهِ لكُم

قلتُ : فما وجْهُ الحِكمةِ في غَيبتهِ ؟ قال : وجْهُ الحِكمةِ في غَيبتهِ وجهُ الحكمةِ في غَيباتِ مَن تقدّمَهُ مِن حُجَجِ اللَّهِ تعالى ذِكرُهُ ، إنّ وجهَ الحكمةِ في ذلكَ لا يَنكشِفُ إلّا بعدَ ظهورِهِ إنّ هذا الأمرَ أمرٌ مِن أمرِ اللَّهِ تعالى‏ ، وسِرٌّ مِن سرِّ اللَّهِ ، وغيبٌ مِن غَيبِ اللَّهِ ، ومتى‏ عَلِمنا أنّهُ عزّ وجلّ حكيمٌ صدّقْنا بأنّ أفعالَهُ كلَّها حِكمةٌ ، وإنْ كانَ وجهُها غيرَ مُنكَشِفٍ3

503. When asked about the reason for the occultation, Imam al-Sadiq (AS) replied, 'For a reason that we are not allowed to reveal to you. I [i.e. Abdullah b. al-Fadl] asked, 'What is the wisdom behind his occultation?' He said, 'The wisdom behind his occultation is the same wisdom behind the occultation of Allah's proofs before him. Certainly the wisdom behind it will not be disclosed until after his reappearance... Verily this command is among the commands of the Almighty Allah, a secret from among the secrets of Allah, a thing of the unseen from among the unseen things of Allah. When we acknowledge that He is All-Wise, we also acknowledge that all His actions are wise, even though the reason behind them may be undisclosed.'4

504. ا لإمامُ الصّادقُ عليه السلام : القائمُ عليه السلام لَن يَظهرَ أبداً حتّى‏ تَخرُجَ ودائعُ اللَّهِ تعالى‏ [يعني بها المؤمنينَ مِن أصلابِ الكافرينَ ]فإذا خَرجَتْ ظَهرَ على‏ مَن ظَهرَ مِن أعداءِ اللَّهِ فقتَلَهُم؟5

504. Imam al-Sadiq (AS) said, 'Al-Qaim (AS) will never reappear until Allah's deposits [i.e. believers born of unbelievers] rise up. When they rise up, he will win over those who revolt from among the enemies of Allah. He will then kill them.'6

505. ا لإمامُ الصّادقُ عليه السلام : ما يكونُ هذا الأمرُ حتّى‏ لا يبقى‏ صِنفٌ مِن النّاسِ إلّا وقد وُلّوا عَلَى النّاسِ، حتّى‏ لا يَقولَ قائلٌ : إنّا لو وُلِّينا لَعَدَلْنا ! ثُمّ يَقومُ القائمُ بالحقِّ والعَدلِ7

505. Imam al-Sadiq (AS) said, 'This rule will not take place until every single type of people will have ruled over people, such that no one will be able to say, 'Indeed were we to rule, we would be just!' And then al-Qaim will stand with the truth and justice.'8

506. ا لإمامُ الكاظمُ عليه السلام : لو كانَ فيكُم عِدّةُ أهلِ بَدرٍ لَقامَ قائمُنا9

506. Imam al-Kazim (AS) said, 'If there were among you people as many as the numbers [of fighters in the Battle] at Badr, our Qaim would rise.'10

Notes

1. بحار الأنوار : 52 / 90 / 1 ، وقد ذكرت هذه العلّة في روايات كثيرة ، فانظر أيضاً حديث : 5 ، 10 ، 16 - 18 ، 20 ، 22 و ص 146 / 70 منه .

2. Bihar al-Anwar, v. 52 , p. 90 , no. 1

3. كمال الدين : 482 / 11 .

4. Kamal al-Din, p. 482 , no. 11 (narrated by Abdullah b. Fadl al-Hashimi)

5. علل الشرائع : 147 / 2 .

6. Ilal al-Shara'i, p. 147 , no. 2

7. الغيبة للنعماني : 274 / 53 .

8. al-Ghayba li al-Numani, p. 274 , no. 53

9. مشكاة الأنوار : 128 / 300 .

10. Mishkat al-Anwar, p. 63

169 - انتِفاعُ النّاسِ بِالإمامِ في غَيبتِهِ‏

169 People Benefiting from the Imam during his Occultation

507. ا لإمامُ المهديُّ عليه السلام : أمّا وَجهُ الانْتِفاعِ بي في غَيبَتي فكالانْتِفاعِ بالشَّمسِ إذا غَيَّبها عَنِ الأبصارِ السَّحابُ ، وإنّي لَأمانٌ لأهلِ الأرضِ1

507. Imam al-Mahdi (AS) said, 'The way that people benefit from me during my occultation is as they benefit from the sun when the clouds cover it from the sights. I am indeed a [source of] security for the dwellers of the earth.'2

Notes

1. بحار الأنوار : 52 / 92 / 7 .

2. Bihar al-Anwar, v. 52 , p. 92 , no. 7