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3. Expression Of Inner Love

It should be known that even though love is concealed and hidden and internal action of the heart, however it has numerous effects and clear proofs and many branches. Love resembles a full grown tree having multicolored flowers on its branches. Some of its effects are displayed through the tongue and some effects through the other physical organs of man; and just as you cannot prevent a tree from putting forth flowers, in the same way you cannot restrain a lover from expressing his love.

They say that the sorrow of love is hidden in the breast

How can I conceal a raging fire with cotton?

How nicely the poet says:

If I try to conceal my love, my tears start speaking due to the pain of what I have concealed.

When I display it, instead of deriving any benefit I am disgraced. And when I hide it, my tears do not remain concealed.

But I complain in the court of the Almighty about that which I suffer by the prolongation of grief and unending tears.

And in the same way, just as the older the tree grows, the more flowers and buds it puts forth. In the same way the stronger the friendship and love, more numerous and pronounced are the effects and signs. Among the effects of love on the eyes is sleeplessness and weeping. A person who is having this type of nostalgia has versified it as follows:

If eyes weep blood in separation, you’ll see in my eyes continuous blood.

Abul Abbas Mubarrad has said in the opening lines of a panegyric:

I wept so much that ruins also wept on my condition and my enemies also wept due to my weeping when my friends deserted me.

And among the effects of love on the tongue is constant remembrance of the beloved in every condition and that which proves this are the words of Allah in Hadith Qudsi addressed to Prophet Moosa (as) in which He said:

“My remembrance is good in every condition.”

I say: Yes, the people who pay attention are like this only. The Almighty Allah says in the Holy Qur’an:

إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَآيَاتٍ لِأُولِي الْأَلْبَابِ الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ

“Most surely in the creation of the heavens and the earth and the alternation of the night and the day there are signs for men who understand. Those who remember Allah standing and sitting and lying on their sides.” (Qur’an, Surah Aale Imran 3:190)

I say: This is the ultimate effect of their eagerness with regard to their object of love.

Also among the effects of love on the tongue is that it will always speak nicely about the beloved and mention nothing but the good qualities of his object of love - in every way that would please the beloved - it is from this view that many traditions are recorded extolling the composition of couplets in praise of the Purified Imams (as); here we quote only one such tradition:

It is mentioned in Biharul Anwar and Wasailush Shia from the Eighth Imam, His Eminence, Reza (as) that he said:

“No believer composes couplets in our praise but that the Almighty Allah builts for him a city in Paradise which is seven times bigger than that of this world. Every proximate angel and every messenger prophet would meet him there.” 1

Another effect of love on the tongue is praying and desiring all the good things for the beloved and this matter is clear for all those who have some sense and except for foolish people, none could deny it.

The proof of the beauty of the expression of love by the tongue, rather that it is a pillar of thankfulness, is mentioned in the Holy Qur’an:

إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ

“…not he who is compelled while his heart is at rest on account of faith…” (Qur’an, Surah Nahl 16:106)

and it is also said:

قَالَتِ الْأَعْرَابُ آمَنَّا ۖ قُلْ لَمْ تُؤْمِنُوا وَلَٰكِنْ قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ

“The dwellers of the desert say: We believe. Say: You do not believe but say, We submit; and faith has not yet entered into your hearts.” (Qur’an, Surah Hujurat 49:14)

The basis of this faith, in fact is nothing but love for Allah and the Messenger of Allah. In spite of this, it is necessary that we must utter from the tongue what we believe in our heart; if we don’t do so the effects of faith will not be derived from it.

The conclusion is that: Praying for the reappearance of the Master of the Time is an indication of true faith just as composing couplets in the praise of the Purified Imams (as) is an expression of love and a sign of faith - as we are reminded - and also traditions have been recorded that mention the excellence of expressing love for Amirul Momineen (as), prove this matter since it implies the expression of inner feelings. And without any doubt, praying for an early reappearance is among its certain implications as will be explained below.

The following couplet composed by a spiritual personality is very apt in this regard:

My expressions are many and your beauty is one, and each of them from me is an indication to that elegance.

Although it implies that he is unique from the aspect of beauty and not that his beauty is restricted to one aspect.

Also there are traditions in praise of verbal expression of love recorded in manners of socializing with the believing brothers. In an authentic tradition, in the book of Kafi, it is narrated from Imam Ja’far Sadiq (as) that he said to Hisham bin Saalim:

“If you love someone, let that person know about it as it strengthens friendship between you.” 2

Also in an authentic tradition - in the terminology of the past scholars - from Nasr bin Qaboos al-Jaleel - (r.a.) it is mentioned that he said:

Imam Ja’far Sadiq (as) told me:“If are fond of one of your believing brothers, you must let him know about it. Ibrahim (as) said: O Lord, show me how You enliven the dead. Allah said: Don’t you have faith? He said: Why not? (I am making this request) so that my heart should be at rest.” 3

Allamah Majlisi in the explanation of this tradition in Miraat al-Uqool says: And this tradition fully applies to the point recorded in the exegesis of this verse that:“So that my heart is at rest on friendship and my being appointed as the Khaleel (friend of Allah).”

I say: Making the believing brothers aware of love implies all those actions that prove it and not by verbal statements alone. That which proves this is that Ibrahim (as) considered the acceptance of his Dua to be a confirmation of the fact that Allah has really taken him as His Khaleel. On the basis of this, to prepare and arrange to pray for an early reappearance of Imam (as) is an expression of love towards him.

And it would become the cause of the Imam having more love for the one who prays, rather it would also be a cause of the love of his venerable ancestors. It is so because praying for the Imam of the Age (aj) is an expression of love towards this whole family. Therefore it would be an important cause of their bestowal and love. If except for this good effect there had been nothing else in Dua, it would have been sufficient for its excellence.

Notes

1. Wasailush Shia, Vol. 10, Pg. 467

2. Kafi; Vol. 2, Pg. 644

3. Kafi; Vol. 2, Pg. 644. It is part of verse (Surah Baqarah 2:260)

4. A Sign Of Anticipation (Awaiting)

Praying for an early reappearance is a sign of awaiting as commanded in a large number of traditional reports and in Part Eight of this book we would discuss its effects and peculiarities, if Allah the Almighty wills.

5. Revival Of The Command Of The Purified Imams (as)

This prayer is revival of the command of the Infallible Imams (as). This much honor is sufficient for the people of certainty that they make special arrangement for this Dua. Some traditions recorded on this subject are as follows:

1. In Usool Kafi through an authentic chain of narrators it is related from Khatheema that he said:

I went to say farewell to Imam Abu Ja’far Baqir (as). His Eminence said:“O Khatheema convey salutations to any of our friends that you meet and advise them about fear of Allah and piety, and that: the rich must be kind to the poor and the powerful should be sympathetic to the weak. Those who are alive must attend the funeral of the dead and the people must visit each other. As this socializing is a way of reviving our command. May Allah have mercy on the one who revives our command. O Khatheema, convey to our friends that nothing takes us away from the chastisement of Allah except (good) deeds; and they can never obtain our Wilayat except by refraining from sins. And the most regretful person on the day of Qiyamat would be the one who praised justice and generosity but acted in contravention to it…” 1

2. It is mentioned in Biharul Anwar, quoting from Amali of Shaykh Sadooq from the Eighth Imam, His Eminence, Reza (as) that he said:

“One who attends a gathering where our command is being enlivened, his heart will not die on the day the hearts die.” 2

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

“Meet each other and repeat words of knowledge to each other as the rusted hearts are polished through traditions and by traditions our command is enlivened and Allah forgives one who enlivens our command.”

Notes

1. Kafi; Vol. 2, Pg. 175

2. Biharul Anwar; Vol. 44, Pg. 278

6. Distress And Fear Of The Satan

Praying for early reappearance is a source of increase in the distress of the accursed Satan and it will cause him to go further away from the person who prays. The proof of this claim rests on two aspects:

First: Logic/Reason: The detail of this is that without any doubt, this noble deed is a valuable worship act - as will be explained, if Allah wills - it is a cause of the perfection of faith and gaining proximity to the Lord. And it is absolutely clear that as much man becomes proximate to the court of the Lord, the Satan goes as much away from him and becomes more aloof from him because whatever is there in this world, is inclined to that which is similar to it.

All the particles that are present in the earth and the sky

Are attracted to their kind, like the straw is to chaff.

Once man becomes perfect from every aspect in grades of worship and obedience and makes efforts to obtain the best morals and qualities he comes closer to the spiritual world and numerous realities are exposed to him. Therefore it is mentioned in traditions that:

“If Satan had not surrounded the hearts of men, they would have seen the heavenly world.” 1

In the same way, he becomes distanced from satanic instigations, selfish desires and animal sensualities. And he goes away from destructive circumstances and reaches a stage mentioned in the following statement of Allah quoted by Imam Ja’far Sadiq (as):

“No servant of Mine obtains proximity to Me except through obligatory deeds most liked by Me and which I have made incumbent on him. And he seeks proximity to Me through the Nafila Prayers till I make him My friend. And when he becomes My friend I become his ears through which he hears and his eyes through which he sees and his tongue through which he speaks and his hands through which he works. If he asks from Me, I give him and when he calls Me, I respond to him…” 2

I say: Two aspects are seen in the explanation of this matter:

1. When man attains that lofty grade and high station he has no aim except Allah and he forgets everything else. Ears, eyes and tongue are mentioned by way of examples. That is: There would be nothing except Allah, thus he would become his ears, eyes and tongue.

The Fourth Imam, the chief of the worshippers, Ali Ibne Husain (as) has indicated the same thing when he said in one of his Munajaat (confidential supplication) to the Almighty Allah:

“My aspirations have stopped in Your realm. And all my desires are aimed at You. Only You, no one except You is my desire. And I am only for You and not for anyone else, in my sleep and awakened state…”

2. Or that it implies that when man attains that lofty status, whatever he desires, happens. And no door is closed for him. Thus the meaning of that Allah, the Mighty and the High becomes his ears, eyes and hands is that he can hear all that is possible to be heard, he sees all that is possible to be seen and he does whatever what he wants. Thus he hears, sees and does what others cannot hear, see and do. And these are divine qualities that the Almighty Allah has bestowed to me by taking him as His friend. Therefore it is said: If man obeys Allah, everything obeys him. That which proves this is the statement of Allah, the Mighty and Sublime in Hadith Qudsi:

“If he asks Me, I give him and when he calls Me, I respond to him…”

In the book of Layali there is an anecdote narrated by Ibrahim bin Adham:

I passed by a cattle-herd and asked him: Do you have water or milk that you can give me? He asked: Which would you prefer? I replied: Water. Thus with his staff, he strikes at a hard stone that had no crack and water burst forth from it. I drank from it. It was colder than ice and sweeter than honey which astounded me. The cattle-herd said: Do not be surprised, if man obeys the Lord, anything that he orders, happens.

After being inspired by divine grace and mercy, I referred to the Sharh al-Arbaeen of Shaykh Bahai, Sharh Usool Kafi of the divine scholar, Mulla Salih Mazandarani and Miraat al-Uqool of Allamah Majlisi. In the statements of the first two gentlemen I obtained the matter that applies to the first aspect and in the statements of Allamah Majlisi there was support to the second aspect. There is another aspect also of the opinion of Allamah Majlisi that applies to both the aspects - even though his method is different - it does not remain hidden that these discussions are such that steps waver in them and the Almighty Allah is the guide and protector.

From the past discussion the meaning of the following verse is also learnt:

إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ

“Surely prayer keeps (one) away from indecency and evil.” (Qur’anb Surah Ankaboot 29:45)

That apparently - though Allah knows better - this statement mentions two matters and the second is higher than the first:

First matter: From the aspect that Prayer is the Me’raaj of the believer and a cause of proximity of man to the court of the Almighty Allah, if man performs it in the way the Almighty Allah has commanded, this prayer would take him away from Satan and it would necessarily make him shun evils and bad deeds. Numerous traditional reports also confirm this matter. For example:

In Tafseer Majmaul Bayan it is narrated from the Holy Prophet (S) that he said:

“One whose prayer does not take him away from sins and evils would not get anything except that he would be distanced from Allah.” 3

I say: That is he has not fulfilled perfectly the rights of Prayer, therefore the effect of Prayer is not seen upon him, and Allah knows best.

In Wasailush Shia, it is narrated from Imam Ali Reza from his forefathers (as) that the Messenger of Allah (S) said:

“Satan is always afraid of the believer as long as he observes the daily prayers with punctuality. Thus if he misses the Prayers, Satan dares to approach him and make him commit greater sins.” 4

I say: Every worship act is same; that if the believer performs it in the way Allah has commanded - from the view of the requirements of worship - it takes him closer to Allah and further away from Satan. And every worship act that in the view of religious law is more important and greater, there are more requirements in it, for example: Prayer, Zakat, Wilayat, recitation of Qur’an, praying for an early reappearance of the Master of the Time etc. And every worship act that is performed fulfilling most conditions of its acceptance, would give more swift and better results. By this we come to know the reason of praying for an early reappearance of the Master of the Time.

Second matter: As mentioned in the blessed verse of the Holy Qur’an, and it is higher than the first. It is that Prayer is only and only the remembrance of Allah and it is forgetting that there are heavens and earth and this matter would be achieved by the fact that one should spend every moment of his life in the worship of Allah and that he does not see anything else. And he pays no attention to anything else. And the same thing is learnt from the statement of the Fourth Imam (as) quoted above and other words of His Eminence. On the basis of this, if one performs his Prayer with perfection, fulfilling all the conditions, Satan goes so far away from him that he does not come near him.

One day a scholar asked me about the meaning of the tradition that: Prayer is having 400 rules. I told him: Total sins number 400 according to some scholars. It is possible that it implies that these are limits that the true worshipper could not trespass. It means that the proof of his having performed the Prayer perfectly is that he has abstained from every sin. Thus whoever does not avoid sins, has not performed the Prayer in the true sense and he has trespassed the divine limits. That scholar liked this reasoning.

That which proves this is a tradition mentioned in Majmaul Bayan from the Messenger of Allah (S) which we have quoted previously.5

Also it is narrated from Ibne Masood from the Holy Prophet (S) that he said:

“One who does not obey the Prayer, has not prayed. And obedience of Prayer means keeping away from all sins and evils.”

Shaykh Tabarsi says:

“It means that since Prayer prevents from sins, one who performs it, but does not keep away from sins, it will not be the Prayer that Allah has described. But if after sometime he repents and keeps away from sins, it would imply that his Prayer has benefited him.”

He also said:

Anas has narrated that a young man from Ansaar prayed with the Messenger of Allah (S) but at the same time he used to commit sinful acts. This matter came to the attention of the Holy Prophet (S). He said: One day his Prayer would restrain him from his sins.

It is narrated from Jabir that he said: The Messenger of Allah (S) was asked:

“So-and-so prays in the days but steals during the night. He (the Prophet) said: His Prayer would restrain him.”

Our companions have narrated from Imam Ja’far Sadiq (as) that he said:

“One who wants to know whether his Prayer has been accepted or not should see whether his Prayer restrains him from sins? As much as it restrains him from sins as much it is accepted.” 6

I say: All the statements we have quoted are with the aim that no one should say: If praying for an early reappearance keeps the Satan away, then should not most people be keeping away from sins? As in reply we shall say: This noble deed is like Prayer and whatever we have stated about it is also applicable to this.

Second: It is quoted in Amali of Shaykh Sadooq that Imam Ja’far Sadiq (as) reports from his forefathers from the Holy Prophet (S) that he said to his companions:

“Should I tell you about something that if you perform it, the Satan will keep away from you, like the east is away from the west? They said: Yes, (please do). Fasting blackens his face, Sadaqah breaks his back, loving for the sake of Allah and cooperating in good deeds cuts off his tail, seeking forgiveness cuts off his life-vein. And Zakat is applicable on everything and the Zakat of the body is fasting.” 7

I say: The point of evidence in this tradition for the above statement stops at the introductory explanation that:

Love is having grades and levels and each of its grades have a particular effect. The first grade of love is the love of the heart which in Persian is termed as ‘dost daashtan’ (liking).

Faith on this grade is subject to love and for becoming eligible for mercy of the Lord and entering Paradise, this level is necessary. Thus if one is not able to openly express his heartfelt love and devotion to Allah and His Awliya, only this much is sufficient according to the Holy Qur’an which says:

إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ

“…not he who is compelled while his heart is at rest on account of faith.” (Qur’an, Surah Nahl 16:106)

And different effects develop from this position, so that people will be of the second level, the second grade in Persian is termed ‘dosti kardan’ (affection). In Arabic it is called ‘Tahaabab’ and ‘Mawaada’ and sometimes it is called loving for the sake of Allah.

A number of traditions have been recorded about the merits of having affection. Quoting them all here would prolong the discussion. Among the effects mentioned in those traditions are keeping away of the Satan from that person and it is the best divine gift.

Now that you have studied this introduction it is necessary to say that: The implication of ‘Loving for the sake of Allah’ according to the method of the first tradition that says: If you do that which is visible in the physical actions of man it is the same ‘loving and affection’. That is expression of love towards elders and believing brothers through physical actions.

Without any doubt, the greatest of the believers, that is our Master, the Imam of the Time (aj) is superior to all the people for expressing love and the fruits of loving him - which keeps away the Satan - by praying for an early reappearance of His Eminence would be achieved sooner than the fruits of loving anyone else. And in the same way to have regard through other acts other than supplicating, has the same quality. And also love with regard to the Holy Prophet and the Noble Family of His Eminence (aj) and the believers have different effects depending on the level of love.

Notes

1. Biharul Anwar; Vol. 70, Pg. 59

2. Kafi; Vol. 2, Pg. 352

3. Majma al-Bayan, Vol. 8, Pg. 285

4. Wasailush Shia, Vol. 3, Pg. 81

5. Majma al-Bayan, Vol. 8, Pg. 285

6. Biharul Anwar; Vol. 82, Pg. 192

7. Amali, Sadooq, Pg. 59, Gathering no. 15, Vol. 1, Beirut

7. Deliverance From The Mischiefs Of The Last Age And Remaining Safe From Satanic Traps

That which proves this - in addition to what will come, that it is the source of perfection of faith and what has been mentioned previously that it is a cause of distancing of Satan - is a tradition that the great traditionist, Shaykh Sadooq has quoted in Kamaluddin from Ali bin Abdullah Warraaq that Saad bin Abdullah reports from Ahmad bin Ishaq bin Saad Ashari that he said:

I went to Imam Hasan Askari (as) and wanted to inquire about his successor. His Eminence, preceded me in the matter and said as follows:

“O Ahmad bin Ishaq! The Almighty Allah has not left the earth without a Divine Proof since the creation of Adam (as) and would not leave it without a Divine Proof till the hour shall be established (Day of Judgment). Through the Divine Proof calamities are repelled from the inhabitants of the Earth, rain falls and the bounties of the earth come out.”

After hearing these words Ahmad asked His Eminence:“Who is the Imam and Caliph after you?” Imam Hasan Askari arose from his seat and hurried inside his house and returned after a short while in such a way that upon his neck on his shoulders sat a boy, whose face seemed to be like the full moon and it seemed that he was three years old. After that, His Eminence, Imam Hasan Askari (as) said:

“O Ahmad! If you were not having a special and exalted position before Allah and the Proof of Allah, I would not have shown this son of mine to you. His name and patronymic is the same as that of the Messenger of Allah (S). He would fill the earth with justice and equity, as it would be fraught with injustice and oppressions. O Ahmad! In this community his example is like that of Khizr and Dhulqarnain. By Allah! He will have an occultation and none shall be safe from destruction but one whom Allah has kept steadfast in the belief of his Imam and given the divine opportunity (Tawfeeq) to pray for his reappearance.” 1

The complete text of the above tradition has already been quoted in the chapter of the occultation of His Eminence in ‘Letter ‘Gh’.

Notes

1. Kamaluddin, Vol. 2, Pg. 384

8. Part-Fulfillment Of The Rights Of His Eminence Upon Us

This subject shall be discussed under a few subheadings:

First: According to the dictates of reason, fulfillment of the rights of the one who owes it to you is the most important matter; and it is absolutely clear.

Second: According to Islamic law also, fulfillment of rights is a matter of supreme importance. There are some traditions that confirm this as well. For example:

The Thiqatul Islam, Kulaini (r.a.) has mentioned in Usool Kafi on the authority of His Eminence, Abu Abdillah Sadiq (as) through an authentic chain of narrators that the Imam said:

“Allah is not worshipped by anything better than the fulfillment of the rights of the believer.” 1

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

Fulfilling the rights of brothers in faith is the best deed of those who fear Allah most (Muttaqeen).

Third: It is that His Eminence is having many important rights upon us that we had mentioned in brief in Part Three of this book. Here we would not prolong the discussion as the rights of that great personality on us cannot be estimated. Only the Almighty Allah knows how many rights His Eminence has.

That which proves this is a tradition mentioned in Biharul Anwar that Imam Ja’far Sadiq (as) said:

“No one is able to describe the Almighty Allah and reach the depths of His greatness and power. Just as no one is able to reach the depths of describing the Almighty Allah and understand His power and greatness in full similarly it is impossible for one to know fully well about the Messenger of Allah (S) and our merits. No one can fully comprehend what the Almighty Allah has given to us and what rights He made incumbent in our regard. And in the same way no one could fully realize our excellences and what are the rights that are made incumbent in our favor. Likewise no one can describe in full the rights of the believer and fulfill them…” 2

I say: It is very much certain that all the rights of the believers are branches of their rights and their merits.

Fourth: Preparing and making effort to fulfill rights is a source of gaining espect and greatness in the divine court and whoever makes more efforts in this way achieves a better position in the view of the Almighty Allah and he earns more respect and regard.

That which proves this is a tradition in Ihtijaaj reporting from the Eleventh Imam, His Eminence, Abu Muhammad Hasan Askari (as) that he said:

“One who recognizes more rights of his brothers and makes more efforts in their fulfillment, attains a higher position in the court of the Almighty Allah…” 3

Fifth: Among the rights of one believer on another is praying for him. That which proves this - in addition to what we have mentioned in Part Four and in the discussion of acceptance of deeds that among the ways of obtaining bounties and giving thanks to them is praying for the one who provides the blessings - is a tradition that Allamah Majlisi has recorded on the authority of Fiqh ar-Reza that he said:

“Know that the Almighty Allah is merciful to you, the right of the brothers is obligatory and incumbent - till he said - and turn to Allah through the medium of praying for them…” 4

There is a tradition that Thiqatul Islam Kulaini has mentioned from Mualla bin Khunais from His Eminence, Abu Abdillah Sadiq (as) that he said:

I asked His Eminence:“What is the right of a Muslim on another Muslim?” He replied:“He has seven compulsory rights and none of it is optional. If he fails to observe any of these he will go out of the Wilayat and obedience of the Almighty Allah and there will be no part of religiosity in him.” He (the narrator) says: I asked:“May I be sacrificed on you, what are these rights?” He replied:“O Mualla, I am kind on you, I fear that even after knowing about them you may not be able to fulfill them.” I said:“There is no power except that of Allah. I shall act upon it by the leave and power of Allah.”

He said:“The easiest right is that you like for your brother what you like for yourself and consider bad for him what you consider bad for yourself.

The second right is that you must not anger him and you must do what makes him happy, and obey his orders.

The third right is that you help him with your life, wealth, tongue and hands.

The fourth right is that you become his eyes, his guide and his mirror.

The fifth right is that you do not eat to satiation while he is hungry and quench your thirst if he is thirsty and do not dress up if he is lacking clothes.

The sixth right: It is that if you are having a servant while your brother doesn’t have one, you must send your servant to wash his clothes and prepare his food and clean his house.

The seventh right: It is that you honor his oath, respond to his call, visit him when he is sick, attend his funeral (if he dies), if you come to know that he needs something, hasten to fulfill it and do not delay it till he is forced to ask you, but before he expresses it, you must hurry to fulfill it. If you do all this, your Wilayat will join his and his with yours.” 5

I say: Apparently the word ‘obligatory’ in this implies the dictionary meaning, which includes the obligatory as well as ‘recommended’ of religious law (Shariah) - both. That which supports this matter are some traditions but quoting them here would prolong the discussion.

Allamah Majlisi (r.a.) says in Biharul Anwar:

It is possible to consider the word of ‘obligatory’ to be inclusive of the legal ‘obligatory’ and ‘recommended’ because I don’t think anyone considers incumbent more than these matters, in addition to it they are extremely difficult.6

In Miraat al-Uqool he says:

“Apparently these rights are with regard to the perfect believers or a brotherhood established in the way of Allah; and if not, it is difficult to observe all these right with regard to all the Shias; rather it is impossible. But that it should be said: To be restricted by capacity or to make easy their result in such a way that no injury should reach his condition.”

Now that you have understood this, I say: Without any doubt these rights for our Maula His Eminence, the Master of the Time (as) are proved upon all the people. In any case these rights are confirmed for Imam (as). Because the faith of the Imam is more perfect than any other Muslim and in the tradition of Abdul Aziz bin Muslim from His Eminence, Reza (as) the Imam is compared to a kind brother and praying for him is obedience of his order and helping him by the tongue, as shall be explained further in more detail.

Notes

1. Kafi; Vol. 2, Pg. 170

2. Biharul Anwar; Vol. 67, Pg. 65

3. Ihtijaaj, Vol. 2, Pg. 267

4. Biharul Anwar; Vol. 74, Pg. 226

5. Kafi; Vol. 2, Pg. 169

6. Biharul Anwar; Vol. 74, Pg. 238

9. Honoring The Almighty Allah, The Religion Of Allah And The Messenger Of Allah (S)

The fact is that praying for His Eminence is paying respect to him as mentioned in the second point and as for it being respect of Allah, it requires no clarification because respect of every believer only for the sake of his faith is nothing but respect of Allah.

As for the beauty and charm of respecting the religion of Allah it is among the evident matters and it can be easily understood by intellect. And there is no need to quote traditional reports in this regard. Moreover, most of the obligatory acts and recommended deeds are promulgated from this point of view: like the recommended baths (ghusl), Prayer for respect of Masjid, and recommended ritual purifications before entering Masjids and recitation of Qur’an etc…

It would be apt here to relate an anecdote that is very much edifying. In the book of Elaamun Naas Bi Majaraa Baraamika Maa Bani Abbas it is mentioned: Muhammad bin Yazid Mubarrad has narrated:

A Jew came to Abu Uthman Maazani and requested him to teach the book of Seeybooya for a hundred dinars. But Abu Uthman refused to accept the money and teach the Jew that book. Mubarrad says: I said to him: Glory be to Allah! You rejected a hundred dinars while you needed every dirham of it? He said: Yes, O Abul Abbas, but the problem is that the book of Seeybooya is based on three hundred verses of the Book of Allah and I didn’t want to give it in the charge of a disbeliever. Mubarrad fell silent and did not say anything. Mubarrad says: Not much time passed but that one day Wathiq arranged a wine party. Accompanied with his friends, he watched the singing girls recite the following couplets:

O glooms, indeed your giving injury to a man (Rajolan) who has sent salaam to you as a mark of respect is injustice.

A guest considered the pronunciation of the word of ‘Rajolan’ incorrect and he said: The right way to pronounce it is ‘Rajolun’ since it is the subject of ‘inna’ (Indeed). The singer said: I have learnt it in the same way from my teacher. There arose a dispute about it among the guests. Some said it was right, others supported the singer.

Wathiq asked: Who is there in Iraq whom we can refer to about Arabic grammar? They said: Abu Uthman Maazani in Basra is alone having such expertise.

Wathiq said: Write to our governor in Basra to send Maazani to us with respect and honor. After only a few days this letter reached Basra. The governor ordered Abu Uthman to leave and he sent him along with the postal caravan. On reaching the destination he entered Wathiq’s office. Wathiq accorded him much respect and mentioned that couplet to him. Maazani said: The singer is right and it is not right to pronounce the word except as ‘Rajolan’, since the word ‘injury’ has made it ‘Rajolan’ and its meaning is as follows: Your conveying injury, to one who has sent you salaam as a gift, is injustice. Wathiq understood the explanation of Abu Uthman and realized that the singer had pronounced correctly. He thanked Abu Uthman and those who had objected to the singer were condemned.

Then Wathiq ordered that Abu Uthman be presented with a thousand Dinars and other gifts and presents. The singer also gave him many presents. He was finally sent back to his town with all respects and honor. When he reached Basra, Mubarrad went to meet him and Maazani said: O Abu Abbas, how are you? I rejected a hundred dinars for the sake of Allah and instead He gave me a thousand dinars.

I say: He declined a hundred dinars for the respect of the Holy Qur’an and respect of the Holy Qur’an is respect of Allah. So please note that you must also endeavor to respect it and also respect His Eminence, the Master of the Time as he is the partner and companion of the Qur’an in all imaginable aspects.

Qur’an is a firm rope of Allah, His Eminence, Qaim (aj) is also a firm rope of Allah.

The Almighty Allah gave the Qur’an to the Prophet in comparison to all the things that the people of the world gave to His Eminence. His Eminence, Qaim (aj) is also in the same way.

The Almighty Allah has said about the Holy Qur’an:

إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ

“Surely We have revealed the Reminder and We will most surely be its guardian.” (Qur’an, Surah Hijr 15:9)

Qaim (aj) is also such.

Everything is mentioned in the Holy Qur’an, and Qaim (aj) is also one who explains everything.

The Almighty Allah revealed the Qur’an to bring the people from darkness towards light. The Almighty Allah would also send Qaim (aj) to bring the people out of darkness and take them to the apparent and hidden light.

The Qur’an is unseen from the people of the world from all aspects of its meanings and realities. The Master of the Age (aj) is also in occultation from the people.

By the real Qur’an, secret matters become clear and by the reappearance of Qaim (aj) also secret matters would become clear.

Qur’an is a cure for believers. Qaim (aj) is also the cure for believers.

Qur’an is nothing but loss, denial and rebellion for the disbelievers, Qaim (aj) is also such.

The Qur’an for some is guidance and mercy and for some it is punishment and destruction. Qaim (aj) is also in the same way.

Qur’an is the everlasting and solid proof of Allah. Qaim (aj) is also the remnant of Allah (Baqiyatullah) and the solid evidence of truth. The Almighty Allah has prohibited touching Qur’an with smeared hands. Qaim (aj) is also same; that impure hands cannot reach him.

Qur’an is such that one who believes in it, has faith in all the heavenly books and one who does not have faith in Qur’an his belief in any heavenly scripture would not benefit him.

Qaim (aj) is also such that one who believes in him, has accepted all the Imams and one who has no faith in the Imamat of His Eminence, his testimony of regarding the other Imams would be of no avail.

The Holy Qur’an would intercede on Judgment Day for those who recite it; the Qaim (aj) would also intercede for his followers.

At the end of the book we would discuss this matter in further detail.

10. Prayer Of His Eminence, The Master Of The Time For Those Who Supplicate For His Early Reappearance

As this is the recompense for favor. And that which proves this is the statement of Maula Sahib az-Zaman (as) in his supplication recorded in the book ofMuhajjud Dawaat.

“And strengthen those who follow me for helping Your religion and consider them to be fighters on Your path and make them victorious over all those who desire bad for me and for them…” 1

Without any doubt praying for His Eminence and for his early reappearance is a way of following and helping him as it is a kind of helping and supporting the faith and the Master of the Time by ones tongue and praying for His Eminence is a way of helping by the tongue.

That which proves this also is that which is mentioned under the exegesis of the verse:

وَإِذَا حُيِّيتُمْ بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا

“And when you are greeted with a greeting, greet with a better (greeting) than it or return it.” (Qur’an, Surah Nisa 4:86)

That is:

“Salutation and other good deeds.” 2

It is clear that it is the best kind of good deed. So if the believer sincerely prays for his master, his master would also pray sincerely for him and the Duaof His Eminence is the key to every good thing and a shield against every evil. That which proves and supports this claim is a tradition Qutub Rawandi has mentioned in Kharaij that:

Some people of Isfahan including Abul Abbas Ahmad bin an-Nasr and Abu Ja’far Muhammad bin Alawia have narrated that: A person named Abdur Rahman lived in Isfahan and he was a Shia. They asked him: Why do you believe in the Imamat of His Eminence, Ali an-Naqi (as)? He replied: I saw something that impelled be have such faith. I was a poor man but having the audacity to speak out. One year the people of Isfahan threw me out of the city. Along with others I went to the court of Mutawakkil to complain about it. While I was in the Mutawakkil’s court an order was issued from him for the arrest of Ali bin Muhammad bin ar-Reza (as). I asked a person there:“Who is this man whose arrest is ordered?” He replied:“He is an Alawite in whose Imamat the Rafidis believe.” Then he said: Thus I came to know that Mutawakkil has summoned him for execution.

I said to myself: I will not leave this place till I do not see this man that how he looks. He says: Then he arrived mounted on a horse and people stood in rows on both the sides watching him. The moment I saw him, affection for him appeared in my heart. Without conscious effort I began to pray that may Allah save him from Mutawakkil. He moved forward among the people with his eyes resting on the crest of the horse and he did not look either to the right or the left. I repeated the prayer inwardly. When he passed by my side, he glanced at me and said:“May the Almighty Allah accept your Dua, prolong your lifespan and give you a lot of children and wealth.”

Due to his awe I began to tremble and stood amidst my companions who asked:“What happened?” I replied:“It is good.” And I didn’t tell anyone about what has occurred. After this strange encounter I returned to Isfahan. The Almighty Allah by the bounty of his Dua opened up ways of income for me in such a way that today I am having thousands of Dinars only at home in addition to what I have outside. I got ten children and my age is more than seventy years. I am having faith in the Imamat of this person as he knew what I was thinking and the Almighty Allah accepted his Dua in my favor.3

I say: O sensible people, see how Imam Hadi (as) rewarded the man for his prayers and that when he came to know that he has prayed for him, he also prayed for him even though at that time he was not believer in his Imamate. So what do you think about His Eminence, the Master of the Time? Would he not pray for you if you pray for him, while you even have faith in his Imamat? No, by the One who is the creator of men and jinns, His Eminence indeed prays for the believers even if they are themselves neglectful because he is the Wali (guardian) of favor and whatever we have mentioned in Part Four under the Chapter of the Letter ‘D’ is sufficient as proof.

In support of what we have discussed here a righteous brother narrated to me that he saw His Eminence in the dream. His Eminence said to him:

“I pray for all those who pray after the narration of the calamities of the Chief of the martyrs in a gathering of Azadari.”

We beseech the Almighty Allah to give the Tawfeeq to perform deeds that enable the acceptance of our Dua.

Notes

1. Muhajj ad-Dawaat, Pg. 302

2. Tafseer al-Qummi, Vol. 1, Pg. 145

3. Kharaij; Chapter 11, Regarding the Miracles of Imam Ali bin Muhammad al-Hadi (as).