Alhassanain(p) Network for Heritage and Islamic Thought

The Letter Sheen (Sh)

1. Shuja-At (Valor) Of His Eminence

Points pertaining to this discussion have already been presented in the topic of the Jihad and battles of His Eminence, and again in the heading of the knowledge of His Eminence, we shall present additional arguments and further clarify the matter.

2. Shafa-At (Intercession) Of His Eminence For Us - If Allah, The High Wills

In Ghayat al-Maraam it is mentioned through Sunni channels from Amirul Momineen (as) that he said:

The Messenger of Allah (S) said:“I will be at the Hauz (Kauthar) with you, and you O Ali is the dispenser of drinks at the Pool and Hasan is an assistant and Husain is the commander, Ali bin al-Husain the distributor, Muhammad bin Ali is propagator, Ja’far bin Muhammad is mobilizer, Moosa bin Ja’far is counter of the friends and enemies and restrainer of the hypocrites, Ali bin Moosa is the beautifier of the believers, Muhammad bin Ali is the escort of the folks of Paradise to their places and stages, Ali bin Muhammad is the speaker and sermon giver for his Shias and the one who would wed them to the Hoor al-Ein, Hasan bin Ali is the lamp for the people of Paradise through whom they would get light. Mahdi is their intercessor on the Day of Judgment, on the day when the Almighty Allah will not permit intercession except to those He would allow and with whom He is satisfied.” 1

I say: The important point is that intercession is special for our Maula, Hazrat Hujjat (as) - even though all of them (as) are intercessors on the Day of Judgment - their intercession will not be for anyone who is a denier in our master, the master of the time, (thus for them there shall neither be any intercessor nor any helper),2 even though they may believe in the Imamate of all the Imams (as). It is from this aspect that in Kamaluddin it is narrated from Imam Ja’far Sadiq (as) that he said:

“Whosoever believes in the Imamate of my forefathers and descendants but denies the Mahdi from my descendants is just like one who has faith in all the prophets but denies Muhammad (S).” 3

There are other narrations also on this topic that we could have quoted but for the intelligent people this much would be sufficient.

3. Shahadat (Testimony) Of His Eminence For Us

In Kafi under the exegesis of the verse:

فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَىٰ هَٰؤُلَاءِ شَهِيدًا

“How will it be, then, when We bring from every people a witness and bring you as a witness against these?” (Qur’an, Surah Nisa 4:41)

Abu Abdillah (as) said concerning the above words:“It was sent down especially for the community of Muhammad (S). In every generation of them there will be an Imam from amongst us, who is a witness over them, and Muhammad (S) is a witness over us.” 4

It is also narrated from His Eminence, that he said:

“And we are witness over mankind. So, on the Day of Resurrection, we shall confirm the truth of those who confirm the truth of us, and, on the Day of Resurrection, we shall attribute untruth to those who attribute untruth to us.” 5

“I asked Abu Ja’far (as) about the words of Allah, to Whom belong Might and Majesty:

وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا

“Thus we appointed you a midmost people… (Qur’an, Surah Baqarah 2:143)

He said: ‘We are the mid-most people and we are the witness of Allah, the Blessed, the Sublime, over His creatures, and His Proofs on His earth.’”6

It is mentioned from Amirul Momineen Ali (as) that he said:

“Verily, Allah, the Blessed, the Sublime, has purified us, made us immaculate and made us witness over His creatures, and His Proofs on His earth. He has linked us with the Qur’an and linked the Qur’an with us. We shall never part from it, nor shall it part from us.” 7

4. Sharaafat - Nobility Of His Eminence

It is mentioned in Bihar, quoting from Nomani through his own chain of authorities that Imam Ja’far Sadiq (as) was asked:

Has the Qaim taken birth? The Imam replied:“No, but if I live till his time I shall serve him all my life.” 8

I say: Dear intelligent reader, pay close attention to these statements and take heed of these teachings, it should not be, God forbid, that instead of serving the Holy Imam (as) all our life we may cause hurt to him like a sword due to our bad character and acerbic words.

Notes

1. Ghayat al-Maraam Pg. 692

2. Ref. Surah Shuara 26:101

3. Kamaluddin; Vol. 2, Pg. 338

4. Kafi, Vol. 1, Pg. 190

5. Kafi, Vol. 1, Pg. 190

6. Kafi, Vol. 1, Pg. 190

7. Kafi, Vol. 1, Pg. 191

8. Biharul Anwar; Vol. 51, Pg. 148

The Letter S’aad (S’)

1. S’abr Of His Eminence

In the tradition of the Lauh (tablet) mentioned in Kamaluddin and other books through different channels it is narrated in the qualities of His Eminence, Qaim (aj) that:

“He possesses the perfection of Moosa, the elegance of Isa and the patience of Ayyub.” 1

We have already mentioned sayings connected to this matter under the topic of calamities of His Eminence. Moreover, how beautifully it is said:

“The grief that I suffer is such that Yaqoob did not have to experience even a little bit of it, and all the calamities of Ayyub are but a part of the troubles that afflict me.”

It is so because all the types of calamities will come together for His Eminence and they would be prolonged thus causing the intensification of the tribulation and sufferings. Think over it and the reality of the matter will become clear to you. Thus it is necessary that you pray for His Eminence with all sincerity and invoke the Almighty for his reappearance.

Notes

1. Kamaluddin; Vol. 1, Pg. 310

The Letter Z”aad (Z”)

1. Z”Iyafat (Hospitability) Of His Eminence

In Darus Salaam it is quoted from Qisasul Anbiya that Prophet Ibrahim (as) was nick-named Abu Ziyafaan (father of the hospitable ones). He was such that he neither ate in the morning nor in the evening without being accompanied by a guest. He used to walk one or two farsangs to find someone who would be willing to become his guest. His hospitability continues till the Day of Judgment and it is the same ‘blessed tree’ that the Almighty Allah has spoken about:

يُوقَدُ مِنْ شَجَرَةٍ مُبَارَكَةٍ زَيْتُونَةٍ

“…lit from a blessed olive-tree.” (Qur’an, Surah Noor 24:35)

I say: This hospitability and hosting is the hospitability of knowledges and Sunnahs that by the being of the Holy Prophet (S) and the Imam continues till the Day of Judgment. And in the Ziarat of Friday we recite:

“And I, my master am on this day your guest and refugee.”

In Part Three we have previously given some matter pertaining to this subject. Sayyid bin Tawus says in Jamaal al-Usbu’:

I reach you wherever I travel.

In whichever city I may be, I am always your guest.

Here I would like to quote a narrational report that in my view is not inappropriate to our subject matter.

In the book of Darus Salaam it is quoted from Tabarsi’s Mishkaat that:

A man asked His Eminence, Abul Hasan (Imam Hadi) Askari (as): How is it that Abu Dalf is having 4001 villages? He replied: One night a believer became his guest and he also presented to him a big tray full of dates numbering 4001. Thus the Almighty Allah rewarded him with a village for each date.

The Letter T’a (T’)

1. T’ahaarat (Purification) Of The Earth From Injustice Through His Eminence

In Kamaluddin it is narrated from Imam Ja’far Sadiq (as) that he said:

“Allah, Blessed and the High, created fourteen lights 4000 years before the creation of the universe, thus they were our souls. It was asked: O, son of Allah’s Messenger, who are these fourteen lights? He replied, ‘Muhammad, Ali, Fatima, Hasan, Husain, and Imams from the descendants of Husain and the last of them is Qaim who will rise up after occultation. Then he would kill the Dajjal and purify the earth from every type of injustice and oppression.’” 1

2. T’alab-E-Huqooq (Recovery Of The Rights) Of The Imams And Believers And T’alab-E-Khoon (Revenging Their Blood)

In Biharul Anwar it is related from Amirul Momineen (as) that he said:

“By Allah, indeed I and these two sons of mine will be martyred, and indeed the Almighty Allah will raise up a man from my descendants in the last period of time in order to revenge our blood, he will disappear from the sight of the people to keep away from the people of deviation and the misguided souls till the ignorant people will say: Providence is not needful of the Progeny of Muhammad (as).” 2

I say: In letter ‘A’ matter pertaining to this topic has already been presented to some extent and in the coming pages some more points will be provided, if Allah, the High wills.

Notes

1. Kamaluddin; Vol. 2, Pg. 335

2. Biharul Anwar; Vol. 2, Pg. 112

The Letter Z’a (Z’)

1. Z’uhoor (Appearance) Of Truth At The Hands Of His Eminence

Under the topics of the life of the earth through the presence of the Imam and the elimination of the infidels and rebuilding the foundations of Islam we have quoted some traditions and narrations that also go on to prove the above.

2. Z’afar - Victory And Success Of His Eminence Over His Opponents

In Kafi it is reported from His Eminence, Abu Abdillah Sadiq (as) that he said:

“Indeed, there is a concealed victorious Imam from us such that when the Almighty Allah desires to reveal his affair He would insert a dot into his heart and then He would reveal him and he would rise up with the divine affair.” 1

In al-Muhajja it is narrated from Imam Ja’far Sadiq (as) regarding the verse:

لَوْلَا أَخَّرْتَنَا إِلَىٰ أَجَلٍ قَرِيبٍ

“Wherefore didst Thou not grant us a delay to a near end?” (Qur’an, Surah Nisa 4:77)

That:

“Till the time of the reappearance of the Qaim, as help and victory is for him alone.” 2

In the discussion about the knowledge of His Eminence we shall present additional matter that supports this point.

3. Z’ulm - Injustice Of The Enemies Upon His Eminence

Ali bin Ibrahim has reported from His Eminence, Abu Ja’far Baqir (as) through his own chain of narrators in his Tafseer that the Imam said regarding the verse:

وَلَمَنِ انْتَصَرَ بَعْدَ ظُلْمِهِ فَأُولَٰئِكَ مَا عَلَيْهِمْ مِنْ سَبِيلٍ

“And whoever defends himself after his being oppressed.” (Qur’an, Surah Shura 42:41)

“It means that the Qaim and his companions; because it is them, against whom there is no way and when the Qaim arises he would take revenge from the Bani Umayyah, the deniers and the haters of himself and his companions.” 3

In the book of al-Muhajja the same report is quoted from Muhammad bin al-Abbas from his own chain of reporters from a channel other than that of His Eminence. And in the Tafseer of Ali bin Ibrahim it is narrated from Imam Ja’far Sadiq (as) that he said regarding the verse:

أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا ۚ وَإِنَّ اللَّهَ عَلَىٰ نَصْرِهِمْ لَقَدِيرٌ

“Permission (to fight) is given to those upon whom war is made because they are oppressed, and most surely Allah is well able to assist them…” (Qur’an, Surah Hajj 22:39)

The Ahle Sunnat say: This verse is revealed for the Holy Prophet (S) when the infidels of Quraish expelled him from Mecca, while actually it is for Qaim (aj) that when he would reappear he would take revenge for the blood of Husain (as), and it is His statement that we are heirs eligible for blood money.”4

The late Sayyid Bahrani has also narrated from His Eminence, Abu Ja’far Baqir (as) that he said:

“This verse is regarding the Qaim and his companions.” 5

In the books of al-Muhajja and Biharul Anwar it is narrated from His Eminence, Baqir (as) that he said:

“When Qaim (aj) reappears he will rest his back on the Sacred House (Holy Kaaba) and while he would be taking refuge in it. He would call out till he says: And I put you under oath for the sake of the rights of Allah, the rights of His Messenger and the rights of the relatives and kinsfolk of the Messenger of Allah (S) that you help me and to keep away from me anyone who does injustice to me because I am fearful, we have been oppressed and we have been rendered homeless from our town and children and…” 6

The complete text of the above narration shall be presented to the readers under the topic of the calls of His Eminence, if Allah the Almighty wills.

In Biharul Anwar it is quoted on the authority of His Eminence, Abu Abdillah Sadiq (as) that he said:

“Qaim (aj) will move forward and accompanied by his companions and people, reach Najaf. At that time the army of Sufyani will come out against His Eminence from Kufa. That day would be Wednesday. Then he would demand them to heed his call and fulfill his rights and he would announce that he is oppressed and he would say: Whoever has an argument against me with regard to Allah, I am the person most proximate to Allah.” 7

In Kamaluddin through the author’s own chain of narrators it is mentioned that Imam Husain (as) said:

“The Qaim of this Ummah is my ninth descendant and he is the one who would have an occultation and he is the one whose inheritance shall be distributed even though he would be alive.” 8

In that same book under the report of Abu Khalid Kabuli it is narrated from His Eminence, Ali Ibne Husain (as) that he said:

“As if I can see Ja’far Kazzab helping the tyrant of the time in searching for the Wali of Allah. He will try to spy on him and not knowing about the birth of Imam Qaim (aj), he will become the executor of his father’s estate and will desire that were he to gain upper hand on the Qaim he will eliminate him; and will be greedy for his inheritance, till he will usurp it wrongfully.” 9

It is narrated from Rashiq in the Ghaibat of Shaykh Tusi that:

Motazid summoned us (three persons) and commanded that we should take two horses each and ride on one and lead the other empty and to reach Samarrah lightly and as quickly as possible. And he gave us specific instructions to reach a particular area and house and he said: When you reach that house you would see a black servant. After that enter the house and whomsoever you find there, bring me his severed head. Thus we reached Samarrah and made way to the house Motazid had specified. On the doorstep was a black servant spinning threads. We asked him who was present in the house.

He replied: The owner. And by Allah, he did not stop us in any way. We entered the house as we had been ordered. The house was absolutely clean and there was a curtain in the front; so beautiful as we had never seen before. As if it was just made at that moment. There was no one in the house and we pulled the curtain aside. We saw a huge room having a river of water and at the end of which was a mat which seemed to be floating on the water.

Upon the mat stood the most handsome man engrossed in prayers. He neither paid attention to us nor the means we had. At that moment Ahmad bin Abdullah, a person among us stepped into the water in order to enter the room. He began to sink in the water. He struggled with all his might to prevent himself from drowning till we stretched out our hands and pulled him out of the water. He fell down unconscious for sometime.

The second time another member of our group repeated this. He also tried to step in the water to enter the room and he also fell down in the same condition. I was shocked and awed. Then I addressed the owner of the house: I seek forgiveness for you in the court of Allah, by Allah I don’t know what the matter is and to whom we have come and indeed I beg Allah for forgiveness.

However he did not give any response to what I had said and he did not come out of his condition. Due to this a terrible awe struck us and we came out of there. Motazid was waiting for us and he had instructed the sentry that as soon as we came we should be taken to him immediately.

We reached him in the middle of the night. He asked us about what had passed. We related to him everything in detail. He cried: Woe be unto you, did anyone see you before me? And did anyone else hear this from you? We said: No. He said: I am not the grandson of my grandfather - and he took a great oath - if I ever hear it I shall cut off your heads. Till he lived we also did not dare to relate this matter to anyone.10

4. Appearance Of The Perfections Of The Imams And Their Manners And Morals By The Instance Of The Reappearance Of His Eminence

In letter ‘Kh’ under the topic of the completion of knowledge by His Eminence we had mentioned a tradition from the Holy Prophet (S) in the description of His Eminence, Qaim (aj) that he is the apparent and the hidden of them (Imams). And it means - and Allah knows best - that: His Eminence is the one who will expose the hidden and apparent sciences that the Almighty Allah had bestowed to the Holy Prophet and the Holy Imam (as) and he is the expression of all their perfections and manners. That which supports this point is a tradition quoted in Biharul Anwar in brief:

Amirul Momineen (as) was seated in the Masjid and some of his companions were in his company. They said to His Eminence: O Amirul Momineen, recite a sermon for us. He told them: My words are difficult and they shall be considered difficult. Except for the wise no one would be able to understand them.

The companions insisted on him that he must address them. So His Eminence told them: Get up. And he entered the house and said:“I am that one having greatness and then I subdued. I am the one who enlivens and causes to die, I am the first and the last and the apparent and the hidden.”

The companions became angry and they said: This is heresy! And they got up from there. Ali (as) commanded the door,“O door, close upon them!” The door shut automatically. Then His Eminence - may Allah bless him and peace be upon him - said:“Did I not say that my words are difficult and that they shall be found hard (to understand) and except for the wise none shall be able to understand them? Come here so that I may explain to you my statement.

When I said I got superiority over you it was when I got this sword and I defeated you so that you may bring faith in Allah and His Messenger. When I said I bring to life and cause to die, I meant that I am the one who enlivens that Sunnah (of Prophet) and I cause the innovations to die. When I said I am the first it implied that I was the first to bring faith in God and become a Muslim. And when I said that I am the last I meant that I was the last one to put a cloth over the Prophet and bury him. When I said I am the apparent and the hidden, it means that I am in possession of the hidden and apparent sciences.” 11

If you pay attention to what we have mentioned in this part, the matter will become clear to you and you will know that His Eminence, Qaim (aj) is the expression of all the qualities of the Holy Imam (as).

Notes

1. Kafi, Vol. 1, Pg. 343

2. Al-Muhajja, Pg. 728

3. Tafseer al-Qummi, Pg. 604

4. Tafseer al-Qummi, Vol. 3, Pg. 93

5. Tafseer Al-Burhan, Pg. 441

6. Biharul Anwar; Vol. 52, Pg. 238

7. Biharul Anwar; Vol. 52, Pg. 387

8. Kamaluddin; Vol. 1, Pg. 317

9. Kamaluddin; Vol. 1, Pg. 320

10. Ghaibat Tusi, Pg. 149

11. Biharul Anwar; Vol. 42, Pg. 189

The Letter A’in (A’)

1. I’lm (Knowledge) Of His Eminence

In the discussion about the rule of His Eminence we mentioned some sayings and quotations that prove the above. Also in the book of Kamaluddin it is narrated from His Eminence, Abu Ja’far Baqir (as) that he said:

“Knowledge of the book of Allah, the Mighty and Sublime, and the Sunnah of His Messenger develops in the heart of our Mahdi, just as a plant grows to perfection. Thus whosoever of you survives till he sees him, when you meet him you must greet him by the words: “Peace be on you, O folks of the house of mercy and prophethood and the mine of knowledge and the abode of messengership.” 1

In Biharul Anwar it is narrated from Nomani through his own chain of narrators from His Eminence, Ja’far bin Muhammad as-Sadiq (as) from his grandfather Husain bin Ali (as) that he said:

A man came to Amirul Momineen (as) and said,“O Amirul Momineen (as), inform us about your Mahdi.” Amirul Momineen (as) said,“When generations come and perish, and believers become few, and the followers of righteousness and supporters of the religion go, then he shall be.”

He said,“O Amirul Momineen (as), from which tribe is he going to be?” Amirul Momineen (as) said,“From Bani Hashim, the best of the Arabs. He is an ocean who will water a world of oases and will not run short, who is oppressed by his kinsfolk, and an abode of purity when all will degenerate. He will not fear when deaths charge, and will not turn away (recede) when the faithful surround him, and will not hesitate when warriors struggle. He will be prepared, far-reaching, a victorious lion, a reaper, an injurer, a warrior, a sword from the swords of Allah, generous, and adventurous. His head will be high in dignity, his nobility firmly rooted in the most distinguished character. No discouraging leader - who will be moving towards mischief, who if speaks, is the worst speaker and if remains silent, possesses evil - should mislead you from following him.”

Then he talked about the Mahdi and said,“He is the best refuge, the most knowledgeable, and the kindest of you all. O Allah, make the pledge of allegiance to him the occasion of exit from affliction, and unite the dispersion of the Ummah through him. When it is permissible for you, do it, but do not turn away from him if you find your way to him. Ah,” said Amirul Momineen (as), pointing with his hand to his chest, expressing his anxiety to see to see the Mahdi.”2

2. I’zzat - Respect Of The Saints By The Reappearance Of His Eminence

In Dua-e-Nudbah we read:

“Where is the one who honors the saints and disgraces the enemies?”

In Kamaluddin it is narrated from His Eminence, Abu Ja’far Baqir (as) that he said:

“As if I can see the companions of the Qaim (aj) that have filled up the earth from the east to the west. Everything, even the wild beasts and the jungle birds will obey them, and everything will seek his satisfaction, so much so that a piece of land will pride itself over others and say: Today a companion of the Imam passed over me.” 3

3. A’dhaab - Punishment Of The Enemies

It is narrated from His Eminence, Abu Abdillah Sadiq (as) that he said regarding the following verse:

وَلَئِنْ أَخَّرْنَا عَنْهُمُ الْعَذَابَ إِلَىٰ أُمَّةٍ مَعْدُودَةٍ لَيَقُولُنَّ مَا يَحْبِسُهُ

“And if We hold back from them the punishment until a stated period of time…” (Qur’an, Surah Hud 11:8)

“Punishment is the reappearance of the Qaim and the medium nation are the people of Badr and companions of the Holy Imam (as).”

Ali bin Ibrahim says under the explanation of the verse:

سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ

“One demanding, demanded the chastisement which must befall.” (Qur’an, Surah Maarij 70:1)

That:

When His Eminence, Abu Ja’far Baqir (as) was asked about the interpretation of the above verse he said: It is a fire that would rise from the west and rulership will be mobilized behind it till it reaches the house of Saad bin Hamaam near his Masjid. Then not a single house will remain for Bani Umayyah but that the fire will burn it down with its inmates and a house in which a killer of Aale Muhammad (an oppressor of Aale Muhammad) will not be spared but that it would be burnt down by that fire. And that is Mahdi (aj).4

I say: Traditions supporting the above shall come under the topic of ‘Q’.

4. A’dl - Justice Of His Eminence

His most prominent good quality is ‘Justice’, therefore he is given the title of ‘the just one’ as mentioned in the supplication of the nights of the month of Ramadan (known as Dua Iftitah) narrated from His Eminence himself:

“O Allah, bless the master of Your affair who is the hope of the people and the awaited one.”

In the tradition of Ubayy mentioned in Kamaluddin it is narrated from the Holy Prophet (S) that he said describing the qualities of His Eminence:

“He is justice, first and last.”

There are very few traditions about His Eminence that do not mention his justice.

In Kamaluddin it is narrated from the Holy Prophet (S) that he said:

“Indeed, my caliphs and legatees and the divine proofs over the creatures after me shall be twelve. The first of whom is my brother and the last is my son. He was asked: O Messenger of Allah, who is your brother? He replied: Ali Ibne Abi Talib. Then he was asked: Who is your son? The same Mahdi who would fill the earth with justice and equity just as it would be fraught with injustice and oppression.

By the One Who sent me as the giver of glad tidings even if a day remains from the tenure of the world, the Almighty Allah would definitely prolong that day to such an extent that he reappears in it. At that time Isa bin Maryam, the spirit of Allah will descend and pray behind him. And the earth shall be illuminated by his effulgence and kingdom and power will stretch to the east and the west of the earth.”

It is narrated from the Chief of the Martyrs (as) that he said:

“Even if only a day remains from the tenure of the world, Allah, the Mighty and Sublime, would prolong it so much so as to allow a man from my progeny to appear. Then he would fill up the earth with justice and equity just as it would be fraught with injustice and oppression.” The narrator says: I heard the Holy Prophet (S) say the same thing.5

I say: Traditions recorded on this particular topic reach to the level of Mutawatir (widely narrated). Some of them would be quoted in the coming pages if Allah, the High wills. And that which becomes clear for us from contemplation and research on the use of this terminology is that ‘justice’ is the general form of ‘equitability’.

Because ‘equitability’ is used in the fulfillment of rights of others. Like in the giving of testimony, judgment, criterion and weight etc. However justice is used in place of equitability as well as in other instances. While on the other hand equitability is not used in a way other than with regard to the rights of others. While justice is concerned with the person himself and is also for others. On the basis of this justice is on the whole connected to the rights while equitability is related to the rights of other people. This is more clearly explained by the verses of the Holy Qur’an that mention both justice and equitability. And oppression is the opposite of equitability and injustice is the opposite of justice. Injustice denotes the trespass of rights but oppression implies the trespass of the rights of other people.

Traditions recorded on this matter prove that the rulers, kings and judges in the last period of time will oppress the people and in terminology they would be oppressors, they would also be committing injustice upon themselves. Thus when His Eminence, Qaim (aj) reappears, he would remove oppression and he would establish a government of justice among the people. He would root out the oppressors till the time justice shall be established in all the world. No one would oppress anyone else.

Therefore His Eminence, Sadiq (as) is recorded in Biharul Anwar on the authority of Ghaibah Nomani to have said:

“By Allah, his justice will enter their houses just as the heat and cold enters.” 6

Some traditional reports that explain the justice of His Eminence will be presented in the coming pages.

5. A’t’f - The Turning Of Selfish Desires To Guidance

In the statements of Amirul Momineen Ali (as) describing the qualities of Imam Qaim (aj) it is mentioned:

“He will direct desires to guidance, when people have turned to avarice. He will direct views to the Qur’an, when they have directed the Qur’an to their views.” 7

6. A’t’aa (Benevolence) And Bestowals Of His Eminence

In Biharul Anwar and Ghayat al-Maraam it is related through Sunni channels that the Holy Prophet (S) said:

“At the time of the conflicts and appearance of mischief and calamities, there will be a man whose generosity will be praised.” 8

I say: It is that the bestowals of His Eminence will be pleasant due to the fact that before his reappearance the believers will be suffering great trials and going through very difficult times. They would be involved in different types of problems and calamities. This is also mentioned in the exegesis of the verse:

وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِنَ الْأَمْوَالِ وَالْأَنْفُسِ وَالثَّمَرَاتِ

“And We will most certainly try you with somewhat of fear and hunger and loss of property and lives and fruits.” (Qur’an, Surah Baqarah 2:155)

It is reported from Imam Sadiq (as) that the above verse is concerning the believers before the reappearance of Qaim (aj). The tradition on this matter will be quoted in Part Eight, if Allah, the High wills.

In the tradition of Ibrahim, recorded in Kamaluddin from His Eminence, Sadiq (as) describing the qualities of His Eminence Qaim (aj) it is said:9

“O Ibrahim, he is the one who would accord release to the Shias after they have been involved in severe hardships, prolonged tribulations, fear and grief…” 10

We would be providing the full text of this narration, if Allah, the High wills, in the letter ‘F’.

In the Tafseer of the verse: H’aa Meem A’in Seen Qaaf11 it is narrated from His Eminence, Abu Ja’far Baqir (as) that he said:

“H’aa Meem is to be ‘H’atmi’ that is certain; A’in is for A’dhaab, that is punishment; Seen is for Sunoon, that is draughts and famines like in the times of Prophet Yusuf (as); Qaaf is for Qazaf, that is shots/missiles that will occur in the last period of time.” 12

It should not remain hidden that: Prosperity and comfort of the situation after severity, and fruits received after toil and labor, are more pleasant than otherwise. From this aspect at the beginning of the tradition His Eminence has mentioned that:

“At the time of the conflicts and appearance of mischief…”

It is also possible that the bestowals of His Eminence (aj) would be very pleasant and it is not related to request. Just as it is the habit of some people that when they give something they give in a very less quantity and they would behave as if they have done a great favor. Or it could also be from the aspect that His Eminence is the most munificent person and the best of them in nobility and greatness and there is no doubt that the bestowal of the noble one is more pleasant than of the others. Or it could be due to the fact that His Eminence shall bestow everything in excess as mentioned in a tradition related through Sunni channels that the Holy Prophet (S) said:

“In the last period of time there shall be a caliph who would dispense wealth in huge quantities.” 13

In another tradition it is narrated from His Eminence that he said:

“In that time wealth and income shall be in exceeding quantity. A man would say: O Mahdi give me. Mahdi will say: Take it.” 14

These two traditions mentioned in Ghayat al-Maraam have previously been quoted in the topic of the generosity of His Eminence and appropriate matter will be further given in the discussion about the nobility of His Eminence, if Allah wills.

7. A’zlat - Seclusion And Self Imposed Isolation Of His Eminence From The People

In the discussion about the fear of His Eminence we have stated some points that also support the above matter and in an authentic tradition of His Eminence, Abu Abdillah Sadiq (as) it is mentioned that he said:

“Occultation is necessary for the master of this affair and seclusion is necessary in this occultation and the best place of residence is Tayyaba (Medina) and with the thirty he will not feel lonely.” 15

In the anecdote of Ali bin Mahziyar mentioned in Kamaluddin and other books it is narrated from His Eminence himself that he said:

“My father - may Allah bless him - took oath from me that I would not reside in one place but in hidden and far off lands. So that I may protect myself from the deceit and plots of deviated and rejected people that are present in wayward communities.” 16

8. I’baadat - Worship Of His Eminence

In a tradition of His Eminence, Moosa Kazim (as) about the description of the qualities of His Eminence it is mentioned:

“Paleness would also be apparent on wheat complexion due to remaining awake for many nights.”

I say: And this is the meaning of the statement of the Holy Prophet (S) that he made describing his qualities that:“His face shall be like a Dinar (golden/yellow). 17 That is, his face would be having a golden hue due to the yellowness.”

The respected Muhaddith Noori says:

“It implies that it would be golden like a Dinar in purity and luminescence, and Allah knows best.”

The writer says: The first tradition is quoted in the books of Falah as-Saail and Biharul Anwar18 from Imam Kazim (as) and after that is the following:

“My father be sacrificed on one who spends the night keeping awake and in vigil, and performs genuflections and prostrations (prayers).”

The complete tradition will be quoted in Part Six. On the basis of this to associate this tradition to His Eminence, Sadiq (as) as the writer of An-Najmus Thaqib has done is a mistake and also probably he had seen another tradition from His Eminence on the same topic.

Notes

1. Kamaluddin; Vol. 2, Pg. 653

2. Biharul Anwar; Vol. 51, Pg. 115

3. Kamaluddin; Vol. 2, Pg. 673

4. Tafseer al-Qummi, Vol. 2, Pg. 385

5. Kamaluddin; Vol. 1, Pg. 280

6. Biharul Anwar; Vol. 52, Pg. 362

7. Biharul Anwar; Vol. 51, Pg. 130

8. Biharul Anwar; Vol. 51, Pg. 82

9. Al-Burhan, Vol. 1, Pg. 167

10. Kamaluddin; Vol. 2, Pg. 335

11. Surah Shura 42:1

12. Al-Muhajja, Pg. 748

13. Biharul Anwar; Vol. 51, Pg. 105

14. Ghayat al-Maraam Pg. 702

15. Biharul Anwar; Vol. 52, Pg. 157

16. Kamaluddin; Vol. 2, Pg. 447

17. Bihar, Vol. 51, Pg. 77

18. Falah as-Saail, Pg. 200, Biharul Anwar; Vol. 86, Pg. 81