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34. Security From Punishment Of The Hereafter

Among the effects of praying for early reappearance of Hazrat Qaim (aj) is that: That person will remain safe from the punishment of the Hereafter and the terrors of the day of Qiyamat. This is supported by many verses of the Holy Qur’an. For example:

إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَىٰ وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

“Surely those who believe, and those who are Jews, and the Christians, and the Sabeans, whoever believes in Allah and the Last day and does good, they shall have their reward from their Lord, and there is no fear for them, nor shall they grieve.” (Qur’an, Surah Baqarah 2:62)

On the basis of this, the implication of the last day is kingdom of His Eminence, Qaim (aj) as mentioned in Usool Kafi under the explanation of the verse:

“Whoever desires the gain of the hereafter…”

It is narrated from Imam Ja’far Sadiq (as) that he said regarding the following verse:

“Whoever desires the gain of the hereafter…”

“It means the Marefat of Amirul Momineen (as) and the Imams (as).”

“We will give him more of that again…”

He said:“We increase his Marefat till he gets his share from the rule of the Imams.”

“And whoever desires the gain of this world, We give him of it, and in the hereafter he has no portion.”

He said:“It means that there is no share for him in the rulership of truth with Imam Qaim (aj).” 1

Or it may be that good deed means Marefat of the Imams (as) as mentioned in Tafseer Ayyashi from Imam Ja’far Sadiq (as) that he said regarding the statement of Allah, the Mighty and the High:

فَلْيَعْمَلْ عَمَلًا صَالِحًا

“…he should do good deeds…” (Qur’an, Surah Kahf 18:110)

He said:

“Good deed denotes the Marefat of the Imams (as).” 2

It is narrated from Imam Muhammad Baqir (as) regarding the verse:

وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ ِ

“And (as for) those who believe and do good deeds…” (Qur’an, Surah Baqarah 2:82)

That he said:

“It means that they believe in Allah, in the Messenger of Allah and the Imams who are given authority (Ulil Amr) and he obeys them as it is faith and good deed…” 3

The point proved by this is: Supplicant for early reappearance of His Eminence, the Master of the Time (aj) is eligible in both the senses.

2. Statement of Allah, the Mighty and the High in Surah Baqarah:

بَلَىٰ مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ فَلَهُ أَجْرُهُ عِنْدَ رَبِّهِ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

“Yes! whoever submits himself entirely to Allah and he is the doer of good (to others) he has his reward from his Lord, and there is no fear for him nor shall he grieve.” (Qur’an, Surah Baqarah 2:112)

On the basis of this the meaning of Mohsin (one who does a favor) would be: Follower of Ali (as) as mentioned in Mishkatul Asrar quoting fromTafseer Ayyashi and other sources that:

Imam Muhammad Baqir (as) said regarding the verse of the Holy Qur’an:

إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ

“Surely Allah enjoins the doing of justice and the doing of good (to others) and the giving to the kindred.” (Qur’an, Surah Nahl 16:90)

“Justice is Muhammad (S); such that one who has obeyed him has practiced justice and favor is Ali (as), so one who follows him has done a favor and theMohsin is in Paradise.

“…and the giving to the kindred.”

“Thus from the aspect of our proximity, the Almighty Allah has ordered the people to have love for us.” 4

The point clarified by this is: Praying for our master, His Eminence, Qaim (aj) is heartfelt love for Amirul Momineen (as), rather it is the most obvious type of Tawalla (love of Allah’s friends) of the tongue with regard to His Eminence. Thus one who prays for His Eminence has in the true sense attached himself to the Tawalla of Amirul Momineen (as) and the devotees of Ali (as) are Mohsin and they shall be included in the persons about whom the verse of the Holy Qur’an has mentioned, Insha Allah Taala.

3. Statement of Allah, the Mighty and the High:

وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا ۚ بَلْ أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ

فَرِحِينَ بِمَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ وَيَسْتَبْشِرُونَ بِالَّذِينَ لَمْ يَلْحَقُوا بِهِمْ مِنْ خَلْفِهِمْ أَلَّا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

“And reckon not those who are killed in Allah’s way as dead; nay, they are alive (and) are provided sustenance from their Lord; Rejoicing in what Allah has given them out of His grace and they rejoice for the sake of those who, (being left) behind them, have not yet joined them, that they shall have no fear, nor shall they grieve.” (Qur’an, Surah Aale Imran 3:169-70)

From the aspect that will be mentioned, the supplicant for His Eminence, Qaim (aj) is included among the martyrs in the company of the Holy Prophet (S) and Amirul Momineen (as), thus he would get all that the martyrs get and among its effects are those mentioned in the blessed verse.

4. The statement of the Almighty Allah that:

أَلَا إِنَّ أَوْلِيَاءَ اللَّهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

“Now surely the friends of Allah- they shall have no fear nor shall they grieve.” (Qur’an, Surah Yunus 10:62)

As an appendix to a tradition in Kamaluddin, Imam Ja’far Sadiq (as) said:

“Fortunate are the Shias of our Qaim who during the period of his occultation wait for his reappearance and who obey him during the period of his reappearance. They are Awliya of Allah for whom there shall be neither fear nor grief.” 5

The point concluded is: Praying is a sign of awaiting as is clear to all sensible people.

5. The noble verse of Surah Ahqaaf says:

إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

“Surely those who say, Our Lord is Allah, then they continue on the right way, they shall have no fear nor shall they grieve.” (Qur’an, Surah Ahqaaf 46:13)

From the aspect of a tradition mentioned in Usool Kafi reporting from Muhammad bin Muslim that he said:

I asked His Eminence, Abu Abdillah Sadiq (as) regarding the statement of Allah, the Mighty and Sublime:

“Surely those who say, Our Lord is Allah, then they continue on the right way…”

He said:“They are firm on the belief of the Imams one after the other…” 6

There is no doubt that praying for early reappearance of our Master of the Time (aj) is proof and sign of steadfastness of the supplicant on the belief of the Imams (as).

This valuable honor can also be derived from other verses also but for the sake of keeping the discussion under proper limits we refrain from quoting them. In the same way a large number of traditional reports are recorded about this matter. Some of them are as follows:

The trustworthy and prominent Shaykh, Ali bin Ibrahim Qummi in his Tafseer through authentic chain of narrators says that His Eminence, Abu Abdillah Sadiq (as) said regarding the verse:

وَعَلَى الْأَعْرَافِ رِجَالٌ يَعْرِفُونَ كُلًّا بِسِيمَاهُمْ

“And on the most elevated places there shall be men who know all by their marks.” (Qur’an, Surah Araaf 7:46)

“It is a sand dune between Paradise and Hell and the men are the Holy Imams (as) who would stand on the Araaf with their followers while believers would be going to Paradise without accounting and the Imams would say to their sinful followers: ‘See how your brothers are going to Paradise without accounting, and this is the saying of Allah, the Mighty and the High:

“Peace be on you; they shall not have yet entered it, though they hope.”

Then they would be told: ‘See your enemies in Hell and this is the statement of the Almighty Allah:

“And when their eyes shall be turned towards the inmates of the fire, they shall say: Our Lord! place us not with the unjust people. And the dwellers of the most elevated places shall call out to men whom they will recognize by their marks saying: Of no avail were to you your amassings and your behaving haughtily…”

Thus they would tell their enemies who are in Hell: ‘These are our Shias and brothers about whom you swore in the world that the Almighty Allah would have no mercy on them.’ At that time the Imams would tell their Shias: ‘Enter Paradise, you shall neither be fearful nor aggrieved.’”7

I say: Traditions quoted by us in the third and the second point from Amirul Momineen (as) prove the intercession of Imams (as) for one who helps them and at that same place we mentioned that one who prays for our master, the Master of the Time (aj) is included among those helpers, thus by the intercession of the Imams he would be among those who shall have neither fear nor sorrow.

Notes

1. Kafi; Vol. 1, Pg. 436

2. Tafseer Ayyashi, Vol. 2, Pg. 353

3. Miraat al-Anwaar, Pg. 208

4. Tafseer Ayyashi, Vol. 2, Pg. 268

5. Kamaluddin, Vol. 2, Pg. 357

6. Kafi; Vol. 1, Pg. 220

7. Tafseer Qummi, Vol. 1, Pg. 231

35. Glad Tidings And Moderateness At Time Of Death

There are some traditional reports that prove the above. For example there is a tradition in the Tafseer of Imam Hasan Askari (as) that:

“When a believer who is a follower of Muhammad and his progeny and after him he considers Ali as his Imam and follows him, considers him as his master, testifies his words, considers his actions correct, obeys him and those whom he has ordered to obey in the religious matters and in politics, when death approaches this believer in such a way that it cannot be delayed and stopped as it is the final decree of Allah, and the angel of death and his companions come to him, they see Muhammad (S) on one side and Ali, the chief of the successors on the other at the head side of this believer.

And at his feet on one side stands Hasan, the grandson of the chief of the prophets and on the other side is Husain the chief of the martyrs. And surrounding him at the back would be their confidants and close personages of this Ummah and they will stand one after the other in order of their status behind their masters, Aale Muhammad.

Thus the ailing believer would look at them and address them thus in such a way that the Almighty Allah would veil his voice from the people present near him; in the same way they will also not be able to see us Ahle Bayt so that their belief in that earns them more rewards due to the severe hardship that befalls them.

The believer says: May my parents be sacrificed on you, O Messenger of Allah, the Lord of might, May my parents be sacrificed on you, O successor of the Prophet of mercy. May my parents be sacrificed on you, O you brave sons of Muhammad (S), his grandsons and his sons. O two chiefs of the youths of Paradise who are proximate to the mercy and pleasure of the Almighty Allah. And welcome to you, O best of the companions of Muhammad (S) and Ali and his sons. How eager was I to see you all and now I am overcome with the joy of seeing you. O Messenger of Allah, the angel of death is present at my bed-side and I have no doubt that I am great in his estimation due to your presence and due to the presence of your brother. Thus the Messenger of Allah (S) says: It is so.

Then the Messenger of Allah (S) would glance at the angel of death and say: “O angel of death, please take care to obey the request of the Almighty Allah regarding our followers, servants and devotees.” The angel of death says:“O Messenger of Allah, order him to look at what Allah has prepared for him in Paradise.” The Messenger of Allah (S) would tell him:“Look at the top.” So he will look at that which he had never imagined and which has no limits.

At that moment, the angel of death will say:“How should I not take gently one who is having such a reward and whose Muhammad and his progeny are visitors? O Messenger of Allah (S), if the Almighty Allah had not made death as a passage without passing through which none can enter Paradise, I would not have captured his soul. However your servant and friend would imitate you and the other prophets, messengers, saints of Allah who tasted death by the order of Allah.”

After that Muhammad (S) would say:“O angel of death, take our brother as we agree to you and accept our request for clemency regarding him.”

At that time, His Eminence and his companions would go up to the gardens of Paradise in such a manner that veils and curtains would be removed from the eyes of that ailing believer. Thus he would see them at their own places and see those who are surrounding his bed and then say:“O angel of death hurry up, take my soul and don’t leave me here as I cannot bear separation from Muhammad and his progeny. Make me join them.”

At that moment the angel of death would take his soul and like a strand of hair is pulled through flour, his soul will be taken out of his body. Though you see him in pain, there is no hardship for him, rather he is in comfort and enjoyment and when they keep him in the grave he would find our people there.

When Munkir and Nakeer come to interrogate him they would say to each other:“Muhammad, Ali, Hasan, Husain and their righteous companions are present near this man, we must pay respect to them.” After that they would come and salute Muhammad and Ali separately. Then they would salute Hasan and Husain together and then their companions.

After that they would say:“We know, O Messenger of Allah, that you visit your servant and follower and if it had not been so that the Almighty Allah wanted that his excellence should become clear to the angels who are present and those who would hear about it later, we would not have questioned him. But the command of Allah has to be carried out.”

At that time they would ask him:“Who is your Lord? What is your religion? Who is your Prophet? And who is your Imam? And what is your Qibla? And who are your brothers?” He would reply:“Allah is my Lord, and Muhammad (S) is my Prophet, and Ali is my Imam, the successor of Muhammad (S) is my Imam, and the Kaaba is my Qibla, and the believing followers of Muhammad and Ali and their progeny are my brothers, and their enemies and haters are not my brothers, and I testify that that except for the One God, I have no deity and Allah does not have a partner and I witness that Muhammad is His servant and messenger.

And that his brother, Ali is the Wali of Allah and they are his purified progeny, appointed for Imamate as the caliphs of the Ummah and the true guardians and those who rise up with justice.” Thus (Nakeer and Munkir say):“You lived with these beliefs and died on it and you shall be raised up with the same belief if Allah wills and whosoever has his Wilayat would be in a position of honor and the resting place of divine mercy…”

I say: The main points derived from this noble traditional report is that the believer would be able to get those honors and great bounties due to four factors: Mastership and following of the Prophet and the Holy Imams (as), service to them, love towards them and preferring them over others. As is understood from the statement of His Eminence:

“Do favor to our devotees and servants, friends and followers.”

There is no doubt that these three qualities are present in one who is praying for our master, the Master of the Time (aj) because Dua for His Eminence is a type of Tawalla, service, love for the Imams and also preferring them over other people in the Dua.

That which proves this matter is all that has come in the traditions regarding glad tidings to the believer mentioned in large numbers especially in Furu Kafi - in the chapter of companions of the believer and disbeliever at the time of death - and the third volume of Biharul Anwar etc. And we shall be content to relate just one tradition which is sufficient for the spiritualist; and those who like may refer to the books mentioned:

In Kafi it is narrated from Muhammad bin Yahya from Ibne Sinan1 from Ammar bin Marwan that he said:

A person who heard it from His Eminence, Abu Abdillah Sadiq (as) told me that: His Eminence said:“By Allah, He accepts from you and by Allah forgives you, between each of you and the place where believers express joy and happiness there no distance to it except when his soul reaches here - and he pointed to his neck…”

Then he said:“When this happens, he is in the throes of death, the Messenger of Allah (S), Ali (as), Jibraeel and the angel of death (as) are present near him. At that time Ali (as) comes near him and says: O Messenger of Allah, this man used to love us, Ahle Bayt, so please love him. And the Messenger of Allah (S) would say to Jibraeel: This man loved Allah, His Messenger and his family, so you also love him. And Jibraeel would say to the angel of death: This is one who loved Allah, His Messenger and his family, so you also love him and take him gently. Then the angel of death would come near him and say: O servant of Allah, have you freed you neck? Have you taken your release order? In the life of the world were you attached to the great infallibility? He said: Then the Almighty Allah allows him to say: Yes, He asks: Who is it? He replies: The Wilayat of Ali Ibne Abi Talib.

The angel of death says: You are right. Allah has secured you from that which terrifies you and you will get what you hope for. Glad tidings to you and your righteous elders of the company of the Messenger of Allah (S) and Ali (as) and Fatima (s.a.).

After that he takes his soul gently. And after that a shroud of Paradise and Hunoot of musk and amber is brought for him. He is shrouded and anointed with the Hunoot and dressed in a yellow dress of Paradise. And when they place him in the grave a door to Paradise is opened for him through which the gentle breeze of Paradise and its fragrances reach him.

After that to his front, back, right and left, the grave is widened to a distance of one month’s travel. Then he is told: Sleep comfortably like a bride. Glad tidings to you for the comforts and luxuries of Paradise and bounties and the Lord is not angry at you. At that time he would see Aale Muhammad in the Gardens of Satisfaction. Thus he would eat from their food and speak to them in their gatherings till the time our Qaim (aj) arises.

When our Qaim (aj) arises, the Almighty Allah would raise them up, and they would, chanting the slogans of Labbaik Labbaik, come to him in groups. At that time the followers of falsehood would be in doubt and those who trespass the divine sanctities will be scattered - as they will be few - the haste makers will be destroyed, and those who knew the reappearance to be near would be saved. It is from this aspect that the Messenger of Allah (S) told Ali (as): You are my brother and your and my promise will be in the valley of peace (Wadius Salaam)… 2

The main point made clear from this traditional report has already been stated by us and we shall again mention it later. That Dua for His Eminence, Qaim (aj) and his early reappearance is a factor of increase in faith and its steadfastness till the time of death. Thus the cause is indirect for becoming eligible for this excellence. Moreover, this Dua itself is an attachment to the great infallibility - that is Wilayat of Ali Ibne Abi Talib (as) - thus it is the cause of reaching this position.

Also among the proofs of this matter is a tradition mentioned in Usool Kafi through authentic chain of narrators from Ibne Abi Umair from Hakam bin Miskeen from His Eminence, Abu Abdillah Sadiq (as) that he said: “For one who causes a happiness to a believer, the Almighty Allah creates a creature from that happiness that he sees at the time of his death and it tells him: Glad tidings to you, O friend of Allah, about His pleasure and mercy. It will remain with him till he enters the grave. Then it repeats those words and when he is raised from the grave again, it repeats those words. The believer asks it: Who are you, may Allah have mercy on you? It will reply: I am that happiness and joy that you gave to so-and-so person.” 3

I say: The point proved from this is: Without any doubt our master, the Master of the Time (aj) and his venerable forefathers (as) become happy by thisDua. Thus this reward implies to them perfectly.

Notes

1. Ibne Sinan here is Muhammad bin Ahmad bin Sinan who has narrated from Ammar bin Marwan.

2. Furu Kafi, Companions of believers and infidels

3. Kafi; Vol. 2, Pg. 191

36. Response To The Call Of Allah And His Messenger (S)

Allah, the Mighty and Sublime says:

يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ

“O you who believe! answer (the call of) Allah and His Apostle when he calls you to that which gives you life.” (Qur’an, Surah Anfaal 8:24)

Doubtlessly, the implication of life in this verse is the eternal life and a prosperous and happy livelihood that is obtained by following the Holy Prophet (S). We had previously mentioned that whatever the infallible successors of the Holy Prophet (S) have ordered or performed, they are commands of Allah and the Prophet. And in the past discussions and the coming chapters it will become clear how much the Imams arranged and made efforts to pray for our master, the Master of the Time (aj) and the early reappearance of His Eminence (aj). And there is no scope of any doubt in it that preparation of man in this great matter is a response to the call of Allah and His Messenger (S).

This matter has also been mentioned under other topics in different verses of the Holy Qur’an. Among them is the statement of the Almighty Allah:

يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ

“O you who believe! obey Allah and obey the Apostle and those in authority from among you…” (Qur’an, Surah Nisa 4:59)

Also relevant to this part are all the verses that order the performing of good deeds and those that command us to take the Holy Prophet (S) and his progeny as role models, to express love for them and to follow them.

37. In The Same Level As That Of Amirul Momineen (as)

The evidence to support the fact that the supplicant for early reappearance of the Master of the Time (aj) would be in the company of Amirul Momineen (as) in his grade, is a tradition mentioned in Kamaluddin from His Eminence that he said:

“For our Qaim there is an occultation, which shall be prolonged. As if I can see the Shias resembling quadrupeds searching for pasture but being unable to find it. Know that, whosoever from them remains firm on his religion and whose heart is not hardened due to the prolonging of the occultation, then he shall be with us in our rank on the Day of Judgment.”

Then he said:“When our Qaim arises, he would not have the allegiance of anyone upon his neck, therefore his birth shall be secret and he himself shall be in occultation.” 1

The discussion on this is possible on two levels:

One: It is that Dua for early reappearance of our master, the Imam of the time (as) is a sign of the solidity of faith and belief in religion. So if - may Allah forbid - if one has doubt in this, he would not pray with sincerity in this regard. On the basis of this the supplicants are among those who have remained steadfast on their faith and Amirul Momineen (as) has promised them that great reward.

Second: It is that this Dua is the cause of perfection of faith and its firmness in man in such a way that he would be saved from the evils of the last period of time as our master, Abu Muhammad Hasan al-Askari (as) has told to Ahmad bin Ishaq Qummi:

“By Allah, he would have a prolonged occultation during which none would be saved from destruction except those whom the Almighty Allah has made firm on the confession in his Imamate and whom He gives the Tawfeeq to pray for his early reappearance…”

The complete text of this tradition has been mentioned in Part Four. Thus praying for His Eminence enables the supplicant to get into the same grade as that of Amirul Momineen (as) since it is the cause of remaining firm on faith during the period of the occultation of the Master of the Time (aj).

That which supports the point that it is a cause of perfection of faith is: This act is wishing the well being of Ahle Bayt of the Holy Prophet (S) which is in fact a cause of perfection of faith. It is thus mentioned by Shaykh Sadooq in his gatherings quoting from Imam Moosa Kazim (as) through his forefathers from the Holy Prophet (S) that he said:

One who does a perfect Wuzu (ablution) and recites his ritual prayer properly, pays the Zakat, guards his tongue, controls his anger, seeks forgiveness of sins, wishes the well being of the family of his Prophet (S), he has fulfilled the rights of faith and the doors of Paradise are open for him.”2

Notes

1. Kamaluddin, Vol. 1, Pg. 303

2. Amali, Sadooq, Vol. 1, Pg. 274, Gathering no. 54, Beirut

38. Best People In The View Of Almighty Allah

One who supplicates in favor of our Master of the Time (aj) and who prays for his early reappearance is among the best people in the view of the Almighty Allah. Because he conveys benefit to all the people in general and also imparts happiness and joy to the Purified Imams (as) and the family of the Messenger of Allah (S).

The senior-most Shaykh, Thiqatul Islam Muhammad bin Yaqoob Kulaini (q.s.) in Usool Kafi through his own chain of narrators has reported from Imam Ja’far Sadiq (as) that he quoted the Messenger of Allah (S) saying:

“The creatures are kinsfolk of Allah, thus the favorite persons in the view of the Almighty Allah are those that are beneficial to the kinsfolk of the Almighty Allah and please the families.” 1

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

The Messenger of Allah (S) was asked:“Who is the most beloved person by Allah?” He replied:“One who is most beneficial to the people.” 2

I say: That happiness and joy of the Holy Prophet (S) and the Imams (as) is effected through praying for His Eminence, Qaim (aj) is a matter that is now absolutely clear. And as for the point that this Dua is for the benefit of all the believers, rather all the people of the world, this can be discussed under two subheadings:

First: As mentioned in Part Four in the chapter of the Letter ‘N’ all creatures of the earth would benefit through the reappearance of His Eminence. Thus Dua for his early reappearance is for the benefit of all the creatures of the earth.

Second: In the forty-fourth benefit it would be mentioned that Allah, the Mighty and the High through the Barakat of the supplicants for the early reappearance of His Eminence would keep away divine chastisement from the people of the earth, Insha Allah Taala.

Notes

1. Kafi; Vol. 2, Pg. 164

2. Kafi; Vol. 2, Pg. 164

39. Most Respected Persons In View Of The Holy Prophet (S)

Since we have explained in Point Twenty-one that one who prays for the Master of the Time (aj) is among the brothers of the Holy Prophet (S), it would also imply that he is among the most respected persons in view of the Holy Prophet (S) also because it is clear that the brothers of the Holy Prophet (S) would be his favorite persons.

It is also supported by a tradition mentioned in Biharul Anwar through his own chain of narrators from Rufaa bin Moosa and Muawiyah bin Wahab from His Eminence, Abu Abdillah Sadiq (as) that he said:

The Messenger of Allah (S) said:“Blessed be those who are fortunate to live in the time of Qaim of my Ahle Bayt. Those who would believe in him during his occultation and before his advent, who would love his friends and remain aloof from his enemies. Such people would be my closest ones and my friends on the Day of Judgment.” (According to the tradition of Rufaa:)“And the most respected creatures of Allah in my view.” 1

Since Dua for reappearance of His Eminence is a type of following him, as mentioned in the tradition regarding his birth that he himself prayed for this matter and said:

“O Allah, fulfill my promise, complete my enterprise for me, strengthen my position, and fill the earth through me with equity and justice.” 2

In Kamaluddin it is narrated from Abdullah bin Ja’far Himyari that he said:

I asked Muhammad bin Uthman Amari:“Have you the seen the master of this affair?” He replied:“Yes, and the last time I saw him, he was besides the Holy House of Allah and praying: O my Lord, fulfill the promise that You made to me.” 3

In the same book it is narrated from Abdullah bin Ja’far Himyari that he said:

I heard Muhammad bin Uthman Amari (r.a.) say:“I saw His Eminence (aj) holding the curtain of the Kaaba below the spout and praying: O my Lord, take revenge from my enemies.” 4

Notes

1. Biharul Anwar; Vol. 52, Pg. 129

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

3. Kamaluddin, Vol. 2, Pg. 440

4. Kamaluddin, Vol. 2, Pg. 440

40. He Will Enter Paradise At The Recommendation Of The Messenger Of Allah (S)

The evidence of this is - in addition to what we have stated before that this Dua makes one eligible for intercession - is a tradition that Sadooq has mentioned in Khisaal through his own chain of narrators that the Messenger of Allah (S) said:

“I guarantee Paradise for one who assures us of five things.” He was asked:“O Messenger of Allah, what are those?” He replied:“Advice for Allah, the Mighty and Sublime, advice for His Messenger, advice for the Book of Allah, advice for the religion of Allah and advice for the Muslim society.” 1

I say: Advice is asking for goodness and there is no doubt that all the five types of advices converge in praying for early reappearance of our master, the Master of the Time (aj). Because through the reappearance of His Eminence, grief and distress will be removed from the Awliya of Allah and the Messenger of Allah (S) will become happy and the laws of the Book of Allah would become clear, the religion of Allah will dominate the world and the whole Muslim society will get deliverance.

Notes

1. Khisaal Sadooq, Vol. 1, Pg. 294

41. The Prayer Of The Holy Prophet (S) Would Be There In His Favor

It is mentioned in Ihtijaaj that the Messenger of Allah (S) after the mention of the Purified Imams (as) raised up his hands in supplication and prayed:

“O my Lord, love those who love my caliphs and accept the Wilayat of the Imams of the Ummah after me. And be inimical to those who are inimical to them and help those who help them and disgrace those who want to cause disrespect to them…” 1

Without any doubt, Dua for the Master of the Time (aj) is acceptance of his Wilayat and a kind of helping His Eminence and all the rightful Imams (as). Other matters derived from this point would also be mentioned in the coming pages, Insha Allah Taala.

Notes

1. Ihtijaaj; Vol. 1, Pg. 88

42. Forgiveness Of Sins And Replacement Of Sins With Good Deeds

This matter is proved by a tradition that Shaykh Ahmad bin Fahd Hilli (r.a.) has quoted in his book Oddattud Dai from the Messenger of Allah (S) that he said:

“No people sit in remembrance of Allah but that an angel calls out from the heavens: Get up, as indeed your sins have been replaced with good deeds and all your sins have been forgiven.” 1

The point proved by this is: Dua for our master, the Master of the Time (aj) is a form of remembering Allah. Thus all those gatherings in which a believer prays for his master, become eligible for this honor. Evidence supporting that the remembrance of His Eminence is a form of remembering Allah, is a tradition mentioned in Wasailush Shia and Kafi from His Eminence, Abu Abdillah Sadiq (as) that he said:

“No people attend a gathering where there is no remembrance of Allah and no mention about us but that this gathering would cause regret to them on the Judgment Day.”

Then he said: Abu Ja’far (as) says:“Our remembrance is the remembrance of Allah and remembrance of our enemies is remembrance of Shaitan.” 2

Notes

1. Oddatud Daai, Pg. 238

2. Wasailush Shia, Vol. 4, Pg. 1180; Kafi; Vol. 2, Pg. 496

43. Almighty Allah Helps In Worship

Regularity in praying for our master, the Master of the Time (aj) would be a cause of being helped by Allah in worship. That which proves this is a tradition mentioned in Oddattud Dai from the Messenger of Allah (S) that he said:

Allah, the Mighty and the High said:“When I know that My servant is mostly occupied with Me, I make him passionate in supplicating and Munajaat, and when a servant is thus, if he wants to commit a mistake I come between him and the error; truly they are my Awliya and indeed they are warriors.”

The point derived from this tradition is: Just as verses of Qur’an and traditional reports say, Dua is one of the most important worship acts and there is no doubt that the most valuable and important type of Dua is Dua for someone whose right the Almighty Allah has made obligatory on all the creatures. And through the Barakah of whose being all the things get blessings and benefits.

And also doubtlessly being busy with the Almighty Allah means being occupied with His worship and it is this regularity in which is a cause that the Almighty Allah helps man in worship and makes him among the Awliya of Allah. The conclusion is that: Regularity and steadfastness in Dua for our master, the Master of the Time (aj) and supplicating the Almighty Allah for the early reappearance of His Eminence would be a cause of receiving this great benefit.

On the basis of this, it is obligatory for the people of faith that in every time and place they should make special arrangements for this. And the matters that support this point are that my dear brother in faith and the great scholar Mirza Muhammad Baqir Isfahani1 - may Allah exalt his status and grant him whatever he wishes - recently narrated to me that: One night in dream - in half sleep and half wakefulness - I saw my master, Imam Hasan Mujtaba (as) that he said something like this: Say to the people from the pulpit and order them that they should repent and pray for the early reappearance of Hazrat Hujjat (as). And this Dua is not like the funeral prayer (Salaat Mayyit) which isWajib Kifai so that if some do it, others are absolved. Rather it is like the Daily Ritual Prayers which is obligatory on all who are able and all have to perform it…”

Notes

1. Faqih Yamani author of Fauz al-Akbar Feema Yatalluq Ba Imaam al-Asr (as)

44. Removal Of Divine Chastisement From The People

Through the Barakat of the supplicant for our master, the Master of the Time (aj), divine punishment will be removed from the people of the earth. This matter is having two aspects:

First: At the end of Hadith Qudsi that we quoted previously from Oddatud Dai He says:

“…they are such that when I want to destroy the world as punishment I keep away chastisement from the people of the earth due to them.”

Second: In Kamaluddin through his own chain of narrators, it is narrated from His Eminence, Abu Ja’far Baqir (as) that he said:

“A time will come upon the people when their Imam shall disappear from their view. Blessed be those who remain firm upon our guardianship during such times. The least divine reward that shall reach them would be that the Almighty Allah shall call them and say: O My servants and maidservants, you brought faith in My secret and believed in My unseen. Then good news to you for My goodness and rewards as you are truly My servants and maidservants. I shall accept your deeds, disregard your faults and forgive your sins. And due to you I shall send rain to My creatures and ward off calamities from them. If you hadn’t been there I would have sent My chastisement upon them.” 1

The important point concluded from this quotation is that: Preparation for and being regular in Dua for His Eminence, the Master of the Time (aj) is cause of being steadfast on the practice of the Imams (as) and in this way it is a means of getting this precious honor.

Notes

1. Kamaluddin, Vol. 1, Pg. 330