Alhassanain(p) Network for Heritage and Islamic Thought

Part 5: Good Consequences of Praying for Deliverance

The aim of writing this book was also to discuss this matter and it is appropriate that before we talk about the aim we discuss some points:

1. The aim is to explain all the merits and benefits present in the matter of hastening of reappearance of Maula Sahib uz-Zaman (aj), whether that benefit is confined to this noble deed or it is under some other action specified by the Holy Imam (as). And the implication is that not all benefits and effects we mentioned are directly related to this action (praying).

And it also cannot be said that the benefits are what we have stated. Rather it is possible that someone does research into traditions and traditional reports and brings out many other points in addition to what we have presented, as what I don’t know is more than what I know and what I have written is from the blessings of the lord and master, the Master of the Time (aj).

He is the standard of guidance through the spread of his effulgence.

Even though unseen by our eyes, he is able to guide as if he is present.

Have you not seen that the Sun spreads its rays everywhere

Even though it may be behind the clouds?

I have composed these two couplets being inspired by the matter of the blessed epistle of His Eminence that was mentioned in the previous section.

2. It is possible that some may doubt that since the Imam of the Time is the medium of the bounties reaching to the creatures, he is needless and self-sufficient of the people, on the basis of this what is the need of people to pray for him?

We shall reply to this doubt in the following points:

1. Our prayers for His Eminence is like a humble gift of a lowly person to a man of a great stature. There is no doubt that it indicates that this poor man is in need of the bestowals of that great man and it would be in keeping with the manners of slaves in relation to the masters. How aptly it is said:

On the day of Eid an ant gave a present to Sulaiman

A leg of a locust that it held in its mouth.

In its beautiful voice it said:

The gift is according to the status of the giver.

2. From the traditional reports that have reached us, it is clear that the reappearance of the Imam of the Time is from the affairs that are subject to change(Bidaya) - that is it may be advanced or postponed - as we have indicated in the chapter of the Letter ‘Ain’. - on the basis of this it is possible that its occurrence earlier could depend on the sincerity and efforts of believers in praying for the hastening of the reappearance of His Eminence.

That which proves this, is a tradition quoted by Allamah Majlisi in Biharul Anwar from Tafseer Ayyashi reported by Fazl bin Abi Qurra from Imam Ja’far Sadiq (as) that he said:

I heard His Eminence, Abu Abdillah Sadiq (as) saying:“The Almighty Allah sent revelation to Ibrahim that a son would be born to him. He (Ibrahim) conveyed this to Lady Sarah. Sarah said: Would I give birth to a child, while I have become an old woman? Then the Almighty Allah revealed to Ibrahim that: She (Sarah) would give birth to a child and her children would be subject to divine punishment due to her doubt in My statement.”

Imam Sadiq (as) said:“When chastisement and calamities increased on Bani Israel, they lamented and supplicated in the court of the Almighty for forty days, then the Almighty Allah sent revelation to Moosa and Haroon to deliver Bani Israel and He advanced this by 170 years.”

His Eminence, Sadiq (as) added:“You case is also such that if you do this, the Almighty Allah would deliver you through us; but if not, the matter will reach its destined end.” 1

3. There is no doubt that the Holy Imams (as) - due to the demands of their humanness - are subject to fall ill, become aggrieved and sorrowful, for dispelling which there are means and some of those means are created by the people of faith. And the most important way to dispel trouble and hardships is taking initiative and making effort in supplicating Allah, as is obvious from the traditions, some of which are as follows:

In Usool Kafi through an authentic chain of narrators it is reported by Hammad bin Uthman that he said: I heard His Eminence say:

“Indeed, supplication postpones destiny and solves its complications just as a twisted thread is untwisted even if it had been twisted very strongly.” 2

And also in another correct report from Zurarah it is mentioned that he said: His Eminence, Abu Ja’far Baqir (as) said:

“Should I not guide you to a thing in which the Messenger of Allah (S) did not make an exception?” I asked:“What is it?” He replied:“Supplication, as it repels the severe complication of death” - and he interlocked his fingers.3

Also other traditions quoted at suitable places mention the same point. On the basis of this, whenever the believer considers the possible hardships in which his master - who is dearer to him than his own life - may be involved, he makes effort and struggle through Dua so that they are removed from the Imam, just as through Dua he protects him.

4. When an important aim is restrained by something, it is incumbent on us to try our best to remove those impediments. And since the delay in reappearance of our Master of the Time (as) is due to impediments from our own side, it is necessary for us to pray to the Almighty to remove them. Thus praying for the hastening of reappearance of Imam of the Age (as) is in fact a prayer for ourselves and is beneficial for our circumstances.4

His Eminence has himself indicated this in his epistle quoted in Kamaluddin, Biharul Anwar and Ihtijaaj etc. that says:

“Then pray for an early reappearance, as in it lies your deliverance.”

This is also an indication that His Eminence is needless of us.

5. There is no limit to divine grace, mercy, kindness and favor; in the same way in the being of Imam (as) there is no defect and shortcoming that could be an impediment for receiving divine grace. On the basis of this, there is nothing that can prevent the supplications of the believers to be effective in favor of their lord and master.

As it is said: Since the Holy Imams (as) are mediums and channels for favors reaching the people, how can they become eligible for positions through the people? It is very unlikely and surprising. And in no way is it inconsistent with the view that the Imams (as) are the final cause and aim of creation of the creatures, and the divine grace reaches the creatures through them, along with this they are having human needs and qualities and for their apparent life they are needful of all the requirements of worldly life - just as all other people are.

From what we have said, it is also known that the consequence and fruits of reciting Salawaat on the Prophet and the progeny of the Prophet (S) reaches to those it is recited for and also benefits those who recite the Salawaat, not from the view that they were in need of Salawaat and Durood recited by believers, so that the above mentioned doubts arise, rather it is from the view that the Prophet and the Imams are deserving and eligible as the Almighty Allah has given them such benefits that there are no limits to them, because the continuity and permanence of these graces is among the demands of absolute power and eternality of the Almighty Allah.

3. It is possible that one may have the feeling that there is some contradiction in the traditions that emphasize praying for early reappearance and deliverance of the Master of the Time and those traditions that prohibit asking for an early reappearance. We shall, if Allah wills, would present these traditions in Part Eight - this possibility will be discussed and its cause will be repeated. Because the haste that is prohibited is of three types:

1. That haste which would cause despair and hopelessness from the reappearance of Qaim (aj) because the person due to impatience and haste would say: If reappearance has to happen, it would happen now; and by its being delayed, it will instigate the person to deny the Master of the Time.

2. That urging which would be against submission to the command of Allah and being satisfied with what He has decreed and commanded. And in this manner, supplicating for an early reappearance if the reappearance is delayed, it will take the person to deny the wisdom of the Honorable Creator.

It is from this aspect that we recite in the supplication received through the respected Uthman bin Saeed Amri as follows:

“Then give us patience on this till I do not like the hastening of what You have delayed or that I be inclined to the delay of that which You want to hasten. And that I do not ask of the exposition of what You have concealed. And search for that which You have concealed. Or that I should be dissatisfied with what You have decreed. And I should not say why and how the hidden Imam is not reappearing while the world is fraught with injustice and oppression?...” 5

If you say: Without any doubt, praying for an early reappearance has its source in love and eagerness and it is in contradiction to the statement of His Eminence:

“Till I do not like the hastening of what You have delayed…”

We would reply: We have previously discussed that the time of reappearance and deliverance is a matter subject to change (Bada). On the basis of this, when a person who is deeply devoted to the Imam of the Age (aj) considers that it is possible that the time of seeing the Imam and witnessing his reappearance could be advanced through supplications and prayers, he concentrates all his efforts and initiatives on this and this is in no way opposed to submission to that which has been decreed by the knowledge of Allah.

Although if supposedly that time had been pre-ordained and fixed by the Almighty and had not been subject to any change, if in that case, by knowing that exact time, there would not remain any scope in praying for it anymore and one would have had to submit to the will of Allah.

3. Haste that could lead to following deviated persons, misleading people and innovation making satans, who before the appearance of the inevitable signs that the Infallible leaders (as) have mentioned, they go out to deceive the people and they also manage to get followers among gullible people. May Allah keep us and all the believers safe from the deceptive satans.

We shall discuss this in more detail in Part Eight and present traditional reports connected to this topic. Here we shall just touch upon it in brief.

There is another method to solve these doubts: Making haste is of two types:

One is praised, the other condemned.

Condemned haste: It is that a person wants to achieve the result of something before its time arrives, which is bad according to reason as well as according to religious law.

And the praised haste: It is that a person is desirous that a particular matter should occur at the first possible opportunity.

Since the reappearance of His Eminence, the Master of the Time is a matter - that by the will of Allah is possible to be advanced, and it is also having innumerable advantages, every believer that has faith in it considers it incumbent upon himself to try his best to pray that Allah makes reappearance to occur at its earliest possible date which is in its best interest. At the same time he should observe patience and submission till that time arrives. If Allah wills, we would explain this in more detail later.

As we are about to present the effects, benefits and qualities that develop in one who is praying for the early reappearance, let us first list all the topics in brief before explaining each of them in detail:

1. Statement of His Eminence, the Master of the Age that:“And pray more for the early reappearance, for therein lies your success.”

2. This prayer causes increase in bounties.

3. It is an expression of inner love.

4. A sign of anticipation.

5. It is revival of the command of the Purified Imams (as).

6. It is source of distress for the accursed Satan.

7. It would be deliverance from the mischiefs of the last age.

8. It is partly a fulfillment of the rights of His Eminence - as it is necessary to fulfill the rights of the rightful person.

9. It is honoring the Almighty Allah and the religion of Allah.

10. His Eminence prays for the supplicant.

11. And on the Judgment Day the intercession of His Eminence would be there for this person.

12. The intercession of the Holy Prophet (S) would be available for this person.

13. And this Dua is complying to divine command and asking for His grace and blessings.

14. It is cause for acceptance of prayers.

15. It is recompensing the favor of prophethood.

16. It wards off calamities.

17. It is a cause for increase in sustenance.

18. It enables forgiveness of sins.

19. Becoming eligible to meet His Eminence in person or in sleep.

20. And return (Raja’t) to the world during the period of the reappearance of His Eminence.

21. And he (the supplicant) would be among the brothers of the Holy Prophet (S).

22. The reappearance of our Master, His Eminence, the Master of the Age would occur at the earliest.

23. It is would be following the Holy Prophet (S) and the Holy Imam (as).

24. It would be fulfillment of the covenant made to the Almighty Allah.

25. Those who pray, would gain the rewards of doing goodness to the parents.

26. The excellence of safe keeping a trust and returning it honestly, would be for that person.

27. The effulgence of His Eminence in his heart would increase.

28. It will increase the lifespan, if Allah wills.

29. It would be cooperation and helpfulness in good deeds.

30. It will bring help and assistance of the Almighty Allah and victory over the enemies, by the help of Allah.

31. And guidance by the effulgence of the Holy Qur’an.

32. He would be recognized by the people of the heights (Araaf).

33. He will become eligible for the rewards of seeking knowledge, if Allah wills.

34. He would be secure from the consequences of the Hereafter, if Allah wills.

35. He would be given glad tidings at the time of his death and he would be dealt with utmost kindness and mercy.

36. And this supplication is a response to the call of Allah and His Messenger (S).

37. He would be in the same level as that of Amirul Momineen (as) and with His Eminence.

38. He would be among the favorite persons of the Almighty Allah.

39. He would be the most likeable and respected person in view of the Holy Prophet (S).

40. And if Allah wills, he would be from the people of Paradise.

41. The prayer of the Holy Prophet (S) would be there in his favor.

42. His bad character would be replaced with a good character.

43. And the Almighty Allah would support him in his worship.

44. And if Allah wills, Divine Chastisement will be removed from the people.

45. He would get the rewards of helping the oppressed.

46. He would get the reward of honoring and respecting one who is higher in status than him.

47. He would get the reward of revenging the blood of our master, the oppressed and martyr, His Eminence, Abi Abdillah al-Husain (as).

48. Becoming eligible to receive the traditions of the Purified Imams (as).

49. His light would be brighter than that of others on Judgment Day.

50. Seventy thousand sinners would be forgiven by his intercession.

51. The prayer of Amirul Momineen (as) would there for him on Judgment Day.

52. He would enter Paradise without accounting.

53. He would be safe from the thirst of Judgment Day.

54. He would live in Paradise forever.

55. It is cause of despair and deprivation of Satan.

56. And on the Judgment Day he would get special gifts.

57. And the Almighty Allah would provide him with servants of Paradise.

58. He would get the vast shade of the Almighty Allah and His mercy shall come on him as long as he is reciting that Dua.

59. He would get the rewards of advising a believer.

60. The gathering where prayer is recited for His Eminence, Qaim (aj) is a place where angels come.

61. The reciter of prayer would be prided upon by the Almighty Allah.

62. And angels will pray for the forgiveness of his sins.

63. He would be the best of people - after the infallible Imams (as).

64. This Dua is obedience of the Ulil Amr whose obedience the Almighty Allah has made compulsory.

65. It is a cause for obtaining pleasure of the Almighty Allah.

66. It is a cause of pleasure of the Holy Prophet (S).

67. And this Dua is the action that Allah likes best.

68. He would be of those whom the Almighty Allah would give rulership in Paradise, Insha Allah.

69. His accounting would be easy.

70. And this Dua would be a considerate companion in the Barzakh and Qiyamat.

71. This is the best deed.

72. It is cause for removal of sorrow.

73. And praying during the occultation is better than praying during the time of reappearance of the Imam (as).

74. And angels pray for the supplicant.

75. And the prayer of His Eminence, the chief of those who prostrate, which carries numerous advantages and benefits, would be in his favor.

76. And this Dua is attachment to the Two Weighty Things (Thaqlayn).

77. It is holding fast to the rope of Allah.

78. It is cause of perfection of faith.

79. He will get rewards equal to that of all the people.

80. It is honoring the divine signs.

81. This Dua would earn the reward of one who is martyred with the Holy Prophet (S).

82. And the reward of one who is martyred under the banner of His Eminence, Qaim (aj).

83. And he would get the reward of one who has done a favor to our master, His Eminence, the Master of the Time (aj).

84. And this Dua has the reward of honoring the Aalim (scholar).

85. It has the reward of paying respect to a noble person.

86. He would be raised in the group of the Purified Imams (as).

87. His grades would be increased in Paradise.

88. He would safe from a bad accounting on Judgment Day.

89. He would attain the highest grades of the martyrs of Judgment Day.

90. He would be blessed with the intercession of Fatima Zahra (s.a.).

And in the end we will present a section especially devoted to the merits of fulfilling the needs of a believer which is also a consequence of this Dua.

And now let us see the above points in detail.

Notes

1. Biharul Anwar; Vol. 52, Pg. 131

2. Kafi; Vol. 2, Pg. 469

3. Kafi; Vol. 2, Pg. 470

4. Kamaluddin, Vol. 2, Pg. 485; Ihtijaaj, Vol. 2, Pg. 284; Biharul Anwar; Vol. 53, Pg. 181

5. Kamaluddin, Vol. 2, Pg. 512

1. Tawqee Of His Eminence

In an epistle narrated from His Eminence it is mentioned as follows:

“And pray more for the early reappearance for therein lies your success.” 1

I say: By paying attention to the previous section there remains no doubt that Faraj implies the reappearance of His Eminence and not haste in reappearance itself.

Before the above statement the Imam has said:

“As for the cause of occultation, the Almighty Allah has said:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ

“O you who believe! Do not put questions about things which if declared to you may trouble you…” (Qur’an, Surah Maidah 5:101)

Each of my forefathers in his time was compelled by the oath of allegiance to the tyrant ruler and when I reappear, I would not be having the allegiance of any tyrant on my neck.

As for how people would benefit from me during my occultation, it is like getting benefits from the sun, which is concealed by the clouds. And I am the security for the people on the face of the earth just as stars are security for the inhabitants of the heavens. Therefore do not ask what you are not in need of and do not put yourself into undue trouble. And pray more for an early reappearance as in it lies your success. Peace be on you, O Ishaq Ibne Yaqoob and peace be on all those who follow the guidance…”2

Our scholars have not mentioned anything about Ishaq bin Yaqoob - to whom this epistle was addressed - except that Kulaini and all other erudite scholars have expressed trust and reliance on this noble man.

In the same way the salutation of the Master of the time on him, as mentioned in this epistle, is the best proof of his honor and high status.

And as for the indication in this sentence: ‘It is your success only’, is having some possibilities.

Possibility One: It is that Faraj implies His Eminence himself.

The reason for commanding to pray for reappearance in other words is that: His Eminence has stressed that: The success of you all is tied to my reappearance. The word Dhaalika which shows nearness to the word Faraj supports this possibility.

In the same way all traditions that we have quoted in which it is stated that the reappearance of His Eminence will bring success to the Awliya of Allah also support this possibility; some of those traditions have been mentioned previously in the chapter of the Letter ‘F’.

Possibility Two: It is that it stands for the reappearance of His Eminence and the reason is that he has commanded: ‘Pray more.’

Possibility Three: It is that the word Dhaalika (this), that is: This Dua is your success, it implies that by praying for my early deliverance and reappearance you will obtain success.

Possibility Four: It is that the word ‘more’ implies praying too much. That is: ‘By praying too much for my early deliverance and reappearance you will obtain success.’

These possibilities continue to occupy my mind while the Almighty Allah is cognizant of the realities and the facts with regard to the hidden matters.

With reference to the word of Dhaalika - as proved according to Arabic syntax - is used for indicating from a distance, two likely possibilities came to my mind recently and they are also supported by traditions that we shall mention in the coming pages, if Allah wills. These traditions say that angels pray for one who prays for his believing brother in his absence the same number of times that he has prayed, and also in some traditional reports there is evidence of our theory.

If you say: What does it mean that the supplicant would get success?

I say: The obtaining of success by the supplicant is one of the aspects: - it is that all his worldly wishes and different needs would be fulfilled through the medium of this Dua because this Dua is the channel of all favors and blessings.

- It is that the Almighty Allah, by the auspiciousness of this Dua, due to the hopes he is having, would remove grief and sorrow from him and fulfill his wishes, because helping the oppressed results in getting help of the Almighty Allah - the details of which would be presented in the coming discussions,Insha Allah - it is that the Almighty Allah would give him patience and steadfastness in hard times and difficulties and forbearance in not being able to achieve his aim, and solve his problems just as He made iron soft for Dawood (as).

Indeed all this is on the supposition that divine wisdom is not in that there should be complete deliverance and he is the owner of the call of the Prophet, the awe of Ali and the valor of Husain, so if that reappearance takes place, the final aim and the real purpose will be solved.

Moreover it must be said that apparently this matter proves the recommended nature of this order and I have not seen any Shia scholar giving a verdict that it is obligatory. And that which further supports the contention that it is recommended is the sentence that follows it. In addition to this in the statements of the Holy Imams (as) there are many points that support its recommended nature, and also if it had been obligatory, most of the people of the faith, rather all of them would have recognized it, since it is a common affliction and is in the same way as they recognize all the other obligations.

Also it is that the command issued is for ‘more’ that is ‘pray more’, it is an evidence of the possibilities that we have adopted.

Notes

1. Kamaluddin, Vol. 2, Pg. 485; Ihtijaaj, Vol. 2, Pg. 284

2. Kamaluddin, Vol. 2, Pg. 485; Biharul Anwar; Vol. 52, Pg. 92

2. Increase In Bounties

This can be discussed under a few subheadings:

1. It is that the being of His Eminence is a bounty.

2. Thankfulness of bounty is obligatory.

3. Thankfulness of bounty is source of its increase.

4. Meaning of thankfulness.

5. Praying is a kind of thankfulness and it is indication to other types of thankfulness.

1. The Being Of His Eminence Is A Bounty

Both reason and religious texts prove this matter.

Rational proof: There is no doubt that the most important and the most important of the bounties are those that are sources of discerning and divine recognition, useful sciences, achieving high grades and bounties of the hereafter. And this bounty is the Imam himself, as through him is Allah recognized and worshipped, and the people through him attain high positions and special bestowals as proved by a large number of traditional reports some of which we have quoted in Part One of this book.

As for textual proof: There are a large number of traditional reports that support this, some of them are as follows:

1. In Usool Kafi through his own chain of narrators from His Eminence, Amirul Momineen (as) in the exegesis of the verse:

أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّهِ كُفْرًا وَأَحَلُّوا قَوْمَهُمْ دَارَ الْبَوَارِ

“Hast thou not seen those who exchanged the bounty of Allah with unthankfulness…” (Qur’an, Surah Ibrahim 14:28)

He said:

“We are that bounty which Allah has bestowed on His creatures, and whoever triumphs on the Day of Resurrection, will triumph through us.” 1

2. In Ghayat al-Maraam quoting from Tafseer of Ayyashi it is reported that Amirul Momineen (as) said regarding the verse:

ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ

“Then on that day you shall most certainly be questioned about the boons.” (Qur’an, Surah Takathur 102:8)

We are the ‘bounty’.”2

A similar tradition has also come down from Imam Ja’far Sadiq (as).

3. It is narrated from His Eminence, Abul Hasan Moosa bin Ja’far (as) that he said:

“We are bounty for the believers and Alqam for the disbelievers.”

Alqam is colocynth, a bitter fruit which is used to describe something very offending. Indeed the disbeliever in his corrupted view considers the Imam to be bitter since he is aloof from the Imam. Or it is possible that it may imply the Judgment Day when the believer due to his faith would be given different types of bounties by the Infallible Imams (as) and the disbeliever due to his infidelity would be subjected to an everlasting punishment and permanent torture by the Imams.

Majmaul Bayan quotes Ayyashi through his own chain of narrators that His Eminence, Abu Abdillah Sadiq (as) said:

“We, Ahle Bayt, are that same bounty the Almighty Allah has bestowed to His creatures through us. And by us people obtain amity after they had been disunited. And through us the Almighty Allah has made their hearts friendly and made them brothers after they had been enemies. And through us He guided them to Islam and it is the same bounty that would not be stopped and the Almighty Allah would question the people about the bounty that He has given them - that is the Prophet and his Family.” 3

In Kifayatul Athar and Kamaluddin it is narrated from Muhammad bin Ziyad Azadi that he said that he heard Imam Moosa Ibne Ja’far (as) say regarding the verse:

وَأَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظَاهِرَةً وَبَاطِنَةً

“and made complete to you His favors outwardly and …inwardly.” (Qur’an, Surah Luqman 31:20)

“The apparent bounty is the Imam who is seen and the hidden bounty is the Imam who is in occultation.” The narrator says: I asked:“Is there any among the Imams that shall go into occultation?” He replied:“Yes, his person would be unseen by the people but his remembrance would remain hidden in the hearts of the believers. And he is the twelfth one of us. For him the Almighty Allah would make every difficult thing easy and tame every disobedient one. He would open up the treasures of the earth for him and make every remoteness a proximity for him.

He would destroy every disobedient sinner and eliminate every transgressing satan at his hands. He is the son of the best of the maids. His birth would be concealed from the people and it won’t be lawful for them to mention his name. Till the time the Almighty Allah would make him appear. Then he would fill the earth with justice and equity, as it would be fraught with injustice and oppression.” 4

2. Thankfulness Of Bounty Is Obligatory

It was mentioned that a healthy intellect commands that thankfulness be observed for blessings received. Verses of the Holy Qur’an also prove this matter:

فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُوا لِي وَلَا تَكْفُرُونِ

“Therefore remember Me, I will remember you, and be thankful to Me, and do not be ungrateful to Me.” (Qur’an, Surah Baqarah 2:152)

وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ ۖ وَلَئِنْ كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ

“And when your Lord made it known: If you are grateful, I would certainly give to you more, and if you are ungrateful, My chastisement is truly severe.” (Qur’an, Surah Ibrahim 14:7)

وَاشْكُرُوا لِلَّهِ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ

“And give thanks to Allah if Him it is that you serve.” (Qur’an, Surah Baqarah 2:172)

وَاشْكُرُوا نِعْمَتَ اللَّهِ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ

“And give thanks for Allah’s favor if Him do you serve.” (Qur’an, Surah Nahl 16:114)

وَاشْكُرُوا لَهُ ۖ إِلَيْهِ تُرْجَعُونَ

“And be grateful to Him; to Him you shall be brought back.” (Qur’an, Surah Ankaboot 29:17)

3. Thankfulness Of Bounty Is Source Of Its Increase

In addition to the verse:

“If you thank…”

There are numerous traditions also that prove this meaning. Some of them are as follows:

1. In Kafi from a chain of narrators that is equal to authentic, from His Eminence, Abu Abdillah Sadiq (as) it is narrated that he said:

The Messenger of Allah (S) said:“The Almighty Allah opens a door for His servant by his thankfulness whose increase had been stopped.” 5

2. In the same book it is narrated from His Eminence, Sadiq (as) that he said:

It is written in the Torah that: Thank the one who has given you a blessing and reward the one who has thanked you. Because if blessings are thanked for, they shall not be destroyed. But if they are not thanked for they would not be lasting. Thankfulness is the source of increase in bounties and is a guarantee against their being changed.6

3. Also in the tradition of Muawiyah bin Wahab quoted from His Eminence, Sadiq (as) it is mentioned that he said:

“Anyone who thanks is given an increase. The Almighty Allah says:

“If you are grateful, I would certainly give to you more…” 7

4. Meaning Of Thankfulness

Thankfulness is a recompense for the bounty received and thanklessness is its denial. I have realized this by the grace and inspiration of the Almighty Allah and all the explanations about thankfulness go back to this same point. And also its types that have come in traditions also revert to this same meaning. And consideration and perfect contemplation on Qur’anic verses and traditions that are related from Infallible Imams (as) on this matter also guide to this meaning. For example traditions that say: The believer is such that all his defects are destroyed. And that: The most thankful of men with regard to the Almighty Allah is one who is most thankful to the people. And other such traditions. On the basis of this, attribution of thankfulness to Allah is a reality, just as its attribution to the people is also a fact.

This description is the most correct and brief of the explanations about thankfulness, that: To use or spend the divine bounties in the way they are meant to be.

As the definition that we have presented includes both thankfulness to Creator as well as thankfulness to the creatures.

5. Types Of Thankfulness - Praying Is A Type Of Thankfulness

When it is understood that thankfulness is a recompense of the kindness received, it is obvious that it is of different types and their root is thankfulness by the heart, thankfulness of the Lord and thankfulness of the parts of the body.

Thankfulness by the heart: It is performed by recognizing the blessing and knowing that it is from the Almighty Allah, as Imam Ja’far Sadiq (as) says in the following tradition:

“If one who is given a bounty by the Almighty Allah, recognizes it by his conscience, he had fulfilled its thanks.” 8

Allamah Majlisi (r.a.) says:

“Recognizing by the conscience means knowing the value of that bounty and realizing that it is the Almighty Allah Who has given him this bounty.”

I say: Among the effects of this recognition in planning the honoring of that bounty and the display of its aim by the tongue and body - being two other types of thankfulness. And among the signs of thankfulness by the tongue, is mention of praise and admiration and repeated mention of the bounty and praying for its continuation; and among the signs of bodily thanks is to make effort and prepare to observe obedience and worship.

As mentioned in Kafi from His Eminence, Abu Ja’far Baqir (as) that he said:

“On a night of her turn Ayesha said: O Messenger of Allah, why do you subject yourself to so much hardship while the Almighty Allah has forgiven your past and future sins? He replied: O Ayesha, should I not be a thankful servant?”

It is also narrated from Imam Ja’far Sadiq (as) that he said:

“Thankfulness of a bounty is keeping away from prohibited things and the complete thankfulness is that one says: Praise be to Allah, the Lord of the Worlds.

I say: The apparent meaning of this tradition is that true thankfulness is keeping away from sinful acts and praise by the tongue completes it. And among the bodily signs of thankfulness is giving water for the sake of Allah as some traditions have mentioned.

Other physical signs include performing the prostration of thanks.

Also that one should give respect to the bounty, for example picking up a piece of bread from the ground and eating it, and such other things…

Now that you have understood this, I say: When the being of our Master, Hazrat Hujjat (as) is one of the most important divine blessings on us, and our recognition of this bounty is itself a great bounty, rather it is such a blessing that nothing could be compared to it, because it is a part of perfection of faith and a cause of its completion. And we have explained that all the apparent and hidden bounties and favors branch out from this great blessing - that is the existence of the Imam - thus it is obligatory on us that we try our utmost to perform the thanks of this bounty so that we may attain other great bounties also as Allah, the Mighty and Sublime has promised that He would increase the blessings of those who thank and a divine promise is never broken.

Indeed it must be said that according to correct reasoning it is impossible to fulfill all the rights of this great divine bounty:

What is apparent from the hand and the tongue

May we be able to offer thankfulness to You as it behoves.

However, we have to do what is possible so that something is accomplished:

1. Sincere recognition and knowledge of this lofty divine blessing.

2. Relating his merits and publicizing the proofs of this great personality.

3. Giving Sadaqah for the safety of His Eminence.

4. Seeking proximity to him by performing those acts that he likes.

5. Praying to the Almighty to bestow us his true recognition so that we could be of those who thank and accept him.

6. Arranging for sincere supplication for early reappearance and the removal of the ending of occultation.

This is one of the types of thankfulness for bounties and that which support it are the following:

First: It is that this act is a way of honoring and respecting His Eminence as it is known that whoever wants to pay respect to a person he prays for him and revives his remembrance among his friends and we have previously mentioned that paying respect to a bounty is also a kind of bounty and thankfulness also is a favor in recompense of a favor.

Second: By praying for His Eminence, we would be able to be fully attentive to him. And it was also said before that being attentive to a blessing is a type of thankfulness and ignoring it, is a kind of thanklessness.

That which proves this matter are verses of the Holy Qur’an from Surah Saba mentioned after the passing away of Sulaiman (as):

لَقَدْ كَانَ لِسَبَإٍ فِي مَسْكَنِهِمْ آيَةٌ ۖ جَنَّتَانِ عَنْ يَمِينٍ وَشِمَالٍ ۖ كُلُوا مِنْ رِزْقِ رَبِّكُمْ وَاشْكُرُوا لَهُ ۚ بَلْدَةٌ طَيِّبَةٌ وَرَبٌّ غَفُورٌ .

فَأَعْرَضُوا فَأَرْسَلْنَا عَلَيْهِمْ سَيْلَ الْعَرِمِ وَبَدَّلْنَاهُمْ بِجَنَّتَيْهِمْ جَنَّتَيْنِ ذَوَاتَيْ أُكُلٍ خَمْطٍ وَأَثْلٍ وَشَيْءٍ مِنْ سِدْرٍ قَلِيلٍ .

ذَٰلِكَ جَزَيْنَاهُمْ بِمَا كَفَرُوا ۖ وَهَلْ نُجَازِي إِلَّا الْكَفُورَ .

“Certainly there was a sign for Saba in their abode; two gardens on the right and the left; eat of the sustenance of your Lord and give thanks to Him: a good land and a Forgiving Lord! But they turned aside, so We sent upon them a torrent of which the rush could not be withstood, and in place of their two gardens We gave to them two gardens yielding bitter fruit and (growing) tamarisk and a few lote-trees. This We requited them with because they disbelieved; and We do not punish any but the ungrateful.” (Qur’an, Surah Saba 34:15-17)

In these verses their forsaking is compared to disbelief.

Third: In some authentic books it is narrated from the Messenger of Allah (S) that he said:

“Reward one who does good to you, if you cannot, pray for him till you are sure his favor has been recompensed.” 9

It is also quoted from the fourth Imam, Zainul Aabideen (as) in The Charter of Rights that he said:

“And as for the right of one who has done a favor to you, it is that you thank him and do a good turn to him in return and accord respect to him and pray to Allah with all sincerity in his favor. Thus if you do all this you have thanked him secretly and openly; and if one day you are capable, reward him.” 10

Fourth: We have previously mentioned that practical thankfulness is that one should spend every divine blessing in way specified for it by Allah. If this is not done, it would tantamount to be thanklessness and this is the meaning of denial of the favor.

Without any doubt, praying of an early reappearance of our master, the Master of the Time (aj) is from the aims for which the tongue was created, and by this Dua one would be fulfilling the thanks for the blessing of the tongue.

The proof of what we have stated is: This Dua is one of those things for which the tongue is created, traditional reports and supplications are recorded from the Family of Revelation about this important matter. Among the supplications are: Iftitah, Day of Arafah, Day of Dahwul Ardh, Dua of Yunus bin Abdur Rahman, Dua Amrawi that has come from the Imam of the Time (as), Dua after Midnight Prayer, and in Prostration, and Duas mentioned in Kafi,Dua for Friday Morning and after the Noon and Afternoon Prayer, Qunoot of Friday recorded in Jamaal al-Usboo, Dua of the 15th of Shaban, Dua of 21stRamadan, Dua of our master, His Eminence, Moosa bin Ja’far after Asr Prayer and on Friday after Prayer of Ja’far, Qunoot of His Eminence, Imam Hasan Askari (as) and other numerous prayers…whose mention alone is sufficient here and their details will be given in Part Seven of this book.

Notes

1. Kafi; Vol. 1, Pg. 217

2. Ghayat al-Maraam Pg. 259

3. Majma al-Bayan, Vol. 10, Pg. 535

4. Kifayatul Athar, 323; Kamaluddin, Vol. 2, Pg. 368

5. Kafi; Vol. 2, Pg. 94

6. Kafi; Vol. 2, Pg. 94

7. Kafi; Vol. 2, Pg. 95

8. Kafi; Vol. 2, Pg. 96

9. Wasailush Shia, Vol. 11, Pg. 537

10. Amali, Sadooq, Pg. 304, Gathering no. 59, Beirut