Alhassanain(p) Network for Heritage and Islamic Thought

49. Brightness of his light on Judgment Day

This matter is having two aspects:

First: It is that the light of the believer will shine bright on the Judgment Day. It was mentioned earlier that praying for our master, the Master of the Time (aj) is cause of stability of faith and its perfection, and that which proves it is the verse of the Holy Qur’an:

يَوْمَ يَقُولُ الْمُنَافِقُونَ وَالْمُنَافِقَاتُ لِلَّذِينَ آمَنُوا انْظُرُونَا نَقْتَبِسْ مِنْ نُورِكُمْ

“On the day when the hypocritical men and the hypocritical women will say to those who believe: Wait for us, that we may have light from your light…” (Qur’an, Surah Hadid 57:13)

There are a large number of traditional reports that confirm this point. Such as: In Biharul Anwar it is narrated from our master, His Eminence, Ja’far bin Muhammad Sadiq (as) that he said:

“For the people in Qiyamat light will be distributed depending upon the level of their faith and it will also be distributed to the hypocrite but his light would be on his left toe, his light will be extinguished [and he will say] to the believer: Wait for us, that we may have light from your light; it shall be said: Turn back and seek a light. That is from where the light has been distributed. Thus when they turn back, separation would be brought about between them…” 1

Also it is narrated from Imam Ja’far Sadiq (as) through his father through his grandfather (as) that the Messenger of Allah (S) said:

“O Ali, you will bring out your Shias out of their graves, while their faces would be shinning like full moon, and hardships will be removed from you and trouble will be over. You will take shade under the Arsh (throne). People would be terrified, but you all would have no fear. The people would be aggrieved but you all would have no sorrow and while the people would yet be involved in accounting, dinner would be laid out for you all.” 2

Second: We can refer to a tradition mentioned in Usool Kafi, in the chapter of the rights of a believer on his brother through his own chain of narrators from Isa bin Abi Mansoor that he said:

I, Ibne Ya’fur and Abdullah bin Talha were present in the gathering of Abu Abdillah and His Eminence (aj) himself initiated the conversation saying:“O Ibne Abi Ya’fur the Messenger of Allah (S) has said: There are six qualities, such that if they are present in a person, he shall have the best position with Allah Almighty.” Ibne Abi Ya’fur asked:“May I be sacrificed on you, what are those traits?” The Imam said:“A believer should like for his believer brother that which he likes for the nearest of his kin and he should dislike for the believers the same which he dislikes for his closest relatives and he should express pure love.”

Hearing this Ibne Abi Ya’fur began to weep and said: How is that? He replied:“If these three traits are present in you he shall reveal his secret and shall be pleased with the happiness of one that is happy. And he shall be sorrowful with the grief of one that is sorrowful. If he does not have anything to make him happy with, he shall pray to God for him.”

Then His Eminence said:“These three traits are for you people and another three are for us. The first is that you must recognize our excellence, secondly you must follow in our footsteps, thirdly you must await for our rule (kingdom) which shall be at the end of the world. The one in whom these three traits are present shall be proximate to the realm of the Almighty.

Those who belong to ranks lower than him shall obtain light from effulgence of those who are in the position of proximity with the Almighty. When those in the lower ranks see him they shall not like their present comfort and pleasure in comparison to those who are above them in ranks.”

Ibne Abi Ya’fur asked,“Why would it not be possible to see the group of people who are having divine proximity.” Imam replied,“They shall be covered with divine effulgence. Have you not heard that tradition of the Messenger of Allah (S) that there are creations of Almighty Allah to the right of the Arshwhose faces shall be whiter than snow and more brilliant than the sun? An inquirer will ask: Who are they? He will be told: Having regard for the majesty of Allah they used to have regard for each other.” 3

I say: The point proved is that: Imam Ja’far Sadiq (as) said: The one in whom these three traits are present - that is the three qualities related to the Imams (as) - shall be proximate to the realm of the Almighty. And those who belong to ranks lower than him shall obtain light from his effulgence. And it is clear that the supplicant for his master the Master of the Time (aj) and one who prays for an early reappearance is fitting this description because praying for His Eminence (aj) is a sign of his Marefat and that of his venerable forefathers, and an indication of following them in this important matter and an evidence of awaiting for the conclusion of his affair and the anticipation of his rule.

One of the strange doubts that arose for one of our scholars4 is that: In the statement of Imam (as):“One who is such…,” he says: That is one who has all the six qualities.

While the fact is that as we have mentioned in the statement of the Imam (as), it is clear that only three qualities are needed for getting this position and he mentioned this after talking about those who shall be to the right of the Arsh. And it is that he said so before saying: These three traits are for you people and another three are for us. Thus the latter would be having a greater rank as they have all the six qualities.

It is possible that it implies that being at the court of the Almighty at the right side is the ultimate stage of spiritual proximity just as the closet confidante of the king sits at the right. It is also possible that it could be at the right side of the Arsh or throne of Allah, and this is supported by the testimony of His Eminence that the Messenger of Allah (S) said:“There are some creatures of Allah at the right side of the Arsh…”

Notes

1. Biharul Anwar; Vol. 7, Pg. 181

2. Biharul Anwar; Vol. 27, Pg. 142

3. Kafi; Vol. 2, Pg. 172

4. He is Late Allamah Majlisi who has mentioned this matter in Miraat al-Uqool (Author).

50. His intercession for seventy thousand sinners

This matter is proved by a traditional report mentioned in Biharul Anwar through his own chain of narrators from His Eminence, Abu Abdillah Sadiq (as) from his father from his grandfather from Amirul Momineen (as) that he said:

“There are eight gates of Paradise. From one will enter the prophets and truthful ones (siddeeqeen) and the from the next will enter the martyrs and the righteous people. And from the remaining five will enter our Shias and friends. We shall stand continuously at the Siraat Bridge, praying and saying: O Lord, keep safe our Shias and friends and all those who followed me in the world. Thus a voice will come out from inside the Arsh: I have accepted your Dua and given intercession to your Shias.

Thus every person from our Shias and those who followed and helped me and fought alongside me - by word or deed - fought for the truth - each of them would intercede for seventy thousand of their neighbors and relatives and from other Muslims - who testified that: There is no god except Allah - and in their heart there is not an iota of enmity for us, Ahle Bayt - will also enter.” 1

I say: The point of evidence is that one who has the Wilayat of Amirul Momineen (as) and helped His Eminence or fought alongside him - with word or deed - his intercession will be accepted for seventy thousand persons, and it is clear that praying for our master, the Master of the Time (aj) and supplicating for his early reappearance is a type of help and assistance of Amirul Momineen (as) by words. Because helping Hazrat Hujjat (as) is helping his venerable father and since revenge is effective it is included among the types of helps to His Eminence among whom is Dua - according to the explanation given previously that Dua is a cause of advancement of his reappearance and victory.

Notes

1. Biharul Anwar; Vol. 8, Pg. 121

51. Prayer of Amirul Momineen (as)

As we mentioned in the previous honor Amirul Momineen Ali (as) would pray in his favor on the Judgment Day and say:

“O Lord, keep safe our Shias and friends and all those who followed me…”

52. Enter Paradise without accounting

That which proves this point is a tradition mentioned in Tohafful Uqool, in the last advice of Imam Ja’far Sadiq (as) to Abdullah bin Jundab, in which he said:

“Then there will not remain a single person who helped a believer from our friends with a single word but that the Almighty Allah would make him enter Paradise without taking his account.” 1

The explanation is that: We have repeatedly said that Dua is a kind of helping with the tongue (in words), On the basis of this, those who pray for an early reappearance of our master, the Master of the Time (aj) are ones fitting this description most perfectly.

Notes

1. Tohaf al-Uqool, Vol. 8, Pg. 227

53. Safe from the thirst of Judgment Day

Since he would be of those whom the Messenger of Allah (S) would give drinks. As mentioned in the tradition of the flag which will come to His Eminence in Qiyamat:

“After that a flag will come to me whose people would be having bright faces. I will ask them: Who are you? They will reply: We are monotheists from the Ummah of Muhammad Mustafa (S) and we are the remnants of the people of truth. We held to the Book of our Lord, and observed its commands and prohibitions, we loved the progeny of our Holy Prophet (S) and we helped them in every way possible; we fought the enemies in their service. Then I will say to them: Glad tidings to you, I am your Prophet Muhammad and indeed you were such as you say. Then I would give them water from my cistern and they shall be quenched and express joy and congratulate each other. Then they would enter Paradise and remain in it forever.”

I say: The point of evidence in this tradition is as we mentioned before, that Dua is a form of help and also there is another honor stated in this tradition - and it is that they shall remain in Paradise forever - this is also proved by it.

54. Forever in Paradise

As mentioned in the previous point and also another thing that is concluded from this is: This Dua is a cause of strengthening of faith and without any doubt, faith is the cause of permanent residence in Paradise, thus this Dua will result in permanent residence in Paradise.

55. Scratching the face of Satan

That which proves this is matter is a tradition mentioned in Usool Kafi through his own chain of narrators from Ishaq bin Ammar that he said: His Eminence, Abu Abdillah Sadiq (as):

“O Ishaq, as much as you can, do good to my friends as no believer does a favor to or helps another except that he scratches the face of Satan and injures his heart.” 1

I say: This tradition proves that helping a believer and doing favor to him are two causes for scratching Satan’s face and injuring his heart, and we have repeatedly stated that praying for an early reappearance of our master, the Master of the Time (aj) is helping and favoring, and His Eminence is the root of faith and the leader of religion, thus this benefit would be perfectly achieved through helping and doing favor to His Eminence.

Notes

1. Kafi; Vol. 2, Pg. 207

56. A special gift on the Judgment Day

In Usool Kafi through his own chain of narrators it is narrated from Mufaddal from His Eminence, Abu Abdillah Sadiq (as) that he said:

“Indeed, a believer presents a gift to his brother.” I asked:“What gift?” He replied:“Among them are giving him a place to sit, a pillow, food, clothes and greetings, then Paradise is the reward for him. And Allah, the Mighty and Sublime sent revelation to Paradise: I have prohibited your food for the people of the world, except the Prophet and the successor of the Prophet. And when it is the Judgment Day, the Almighty Allah reveals to Paradise: Reward my friends according to their gifts. At that time houries and youths would emerge from it carrying trays of pearl. Thus when they see the terrible condition of Hell and Paradise and whatever is there in it they would lose their senses and refuse to eat from those trays.

So a caller will announce from below the Arsh: Indeed, Allah, the Mighty and Sublime has prohibited Hell for anyone who has tasted the food of Paradise. At that moment they would stretch out their hands and eat from them.” 1

I say: The point of evidence is that, the gift to a brother mentioned here implies doing him a favor in every way one can do a favor. It could also be by the tongue, by the method that Imam (as) has also given the example of greeting. On the basis of this it implies absolute favor and goodness.

Thus I say: There is no doubt that Dua for a believer is the most clear and highest type of favor, thus the reward that is mentioned in the above tradition for praying for an early reappearance of our master, the Master of the Time (aj) would be related to it. Rather it is of the most perfect and complete way of favoring as is very much clear.

Notes

1. Kafi; Vol. 2, Pg. 207

57. Servants of Paradise

The Almighty Allah, Mighty and the High, would give him servants from Paradise to serve him because Dua is a good deed and a favor. And in Usool Kafi through his own chain of narrators it is narrated from Zaid bin Arqam that he said: The Messenger of Allah (S) said:

“Every person of my Ummah that does a favor or kindness to his brother in the path of Allah, the Almighty Allah shall give him servants of Paradise.” 1

Kindness implies goodness and favor, whether it be through the tongue or in any other way. On the basis of this, praying for an early reappearance of our master, the Master of the Time (aj) shall be included in it first of all.

Notes

1. Kafi; Vol. 2, Pg. 206

58. Vast shade of the Almighty Allah

One who prays for the reappearance of the Master of the Time (aj) would be under the vast shade of the Almighty Allah as long as he is reciting the Duafor His Eminence, and divine mercy would be falling upon him throughout.

That which proves this point is a tradition mentioned in Usool Kafi through his own chain of narrators from His Eminence, Abu Abdillah Sadiq (as) that he said: The Messenger of Allah (S) said:

“One who honors a Muslim brother with a word that through that word he does a kindness on him and removes his distress, he shall continuously remain under the widespread shade of the Almighty Allah and as long as he is in that condition (of doing good) divine mercy would be falling upon him.” 1

I say: We stated previously that praying for the elders and great personalities is a form of paying them honor and is considered as respect to them. In the same way kindness, expression of love and removing their grief would be taken as a type of honoring. On the basis of this, if the believer prays for his master during his absence and he cannot remove the sorrow of His Eminence in any other way, he would become eligible for the above-mentioned reward. This can be explained in two points:

First: It is that we know from logic and religious texts that between the Imam and his Shias there is a relationship of brotherhood. This tradition proves that that reward is proved for one who prays for his believer brother because Dua is effective in removing his sorrow and warding off calamities from him. And also it is an expression of love of a believer for his brother. Previously it was concluded that praying for an early reappearance of our master, the Master of the Time (aj) is effective.

Second: It is with regard to the matter of precedence. That reward would first be there for praying for an early reappearance of our master, the Master of the Time (aj) on the basis of precedence.

Notes

1. Kafi; Vol. 2, Pg. 206

59. Reward of a believer’s Well-wisher

It would be better to mention some traditional reports recorded about this and then we can discuss its ramifications on praying for an early reappearance of our master, the Master of the Time (aj).

In Usool Kafi through authentic chain of narrators it is narrated from His Eminence, Abu Abdillah Sadiq (as) that he said:

“It is obligatory on the believer to wish for the well being of his brother in his presence as well as his absence.” 1

Also it is narrated through authentic chain of narrators from His Eminence, Abu Ja’far Baqir (as) that he said:

“Well-wishing is obligatory on the believer with regard to another believer.” 2

Through reliable chain of narrators, it is narrated from His Eminence, Abu Abdillah Sadiq (as) that he said:

The Messenger of Allah (S) said:“The greatest person in status in the view of the Almighty Allah would be one who in the world made more effort to advise and wish well for the people.” 3

Through his own chain of narrators it is narrated from His Eminence, Abu Abdillah Sadiq (as) that he said:

“You must, for the sake of Allah’s pleasure, do good to His creatures and you will not find any act better than this.” 4

Now I say: One of the Shaykhs has said: Advice is either by action or by speech that is implied in conveying good to the one who is advised. Allamah Majlisi also states this in Miraat al-Uqool.

After that Allamah Majlisi says: The implication of the advice of a believer for another is guiding him in religious and worldly matters, educating him if he is illiterate, informing him if he is ignorant, defending him if he is weak, respecting him whether he is low or great, not being jealous of him and not deceiving him, removing harm from him, conveying benefits to him, and if he does not accept his advice, he should be respected more till he accepts it, and it is that with regard to religious matters he should resort to Amr bil Maroof and Nahy Anil Munkar.

It is said: Well wishing can also be considered as such with regard to the Holy Prophet and the Imams (as) because they are superior to the believers.

In the explanation of the statement of Imam (as):“In his presence or absence…” it is said: that he behaves with him in the above way when he is present and when he is not present, he writes to him and send a message, protects his honor, defends him in his absence, and in short, conveys to him as many benefits as possible and deflects from him as many problems as possible. From this aspect we shall quote statements that would support the point under discussion Insha Allah Taala.

From all that has been discussed so far, it would be clear for the believer with spiritual inclination that praying for the well being of a believer implies well-wishing for him. Whether it be in his presence or his absence as through the medium of Dua his hardships are removed and benefits reach him and Duais respect and honor for whom one prays.

Now that you have understood this matter I say: Praying for early reappearance of our master, the Master of the Time (aj) is sincerity and well wishing to the best of the believers and also for all of them, because:

Firstly: Imam (as) is the best believer and Dua for him is advice since Dua is a statement that is uttered for well wishing.

Secondly: We mentioned previously that deliverance, prosperity, help, following for all the people in general and removal of troubles, illnesses, sorrow and grief through the Barakat of the reappearance of His Eminence would be achieved, on the basis of this, praying for an early reappearance of His Eminence (aj) from Allah is advice and well wishing to all of them.

Notes

1. Kafi; Vol. 2, Pg. 208

2. Kafi; Vol. 2, Pg. 208

3. Kafi; Vol. 2, Pg. 208

4. Kafi; Vol. 2, Pg. 208

60. In the presence of the Angels

Angels are present in the gatherings where Dua is being recited for His Eminence, Qaim (aj). In the same way are all gatherings of Dua such that angels come there and help the supplicants in praying. That which proves this matter are some traditional reports, some of which are as follows: In the first volume of Biharul Anwar it is narrated from the Holy Prophet (S) that he said:

“If you pass by the gardens of Paradise you must stroll through them.” I asked:“O Messenger of Allah (S), what are gardens of Paradise?” He replied:“Circles of remembrance as the Almighty Allah has caravans of angels that are in pursuit of circles of remembrance. Thus when they reach it, they take to its perimeter.” 1

I say: Some points can be derived from this tradition:

First: It is that the gatherings of remembrance are gardens of Paradise. And it is due to the reason of it being named, from the aspect that, sitting in those gatherings would cause entry to Paradise. Or that those gatherings are themselves gardens of Paradise. That is: Paradise implies the abode of proximity and the position of the righteous and good people. This possibility is supported by the words of His Eminence that:

“The Almighty Allah has caravans of angels that go around the circles of remembrance…”

In other words: Paradise is the site of arrival of blessings of the Almighty Allah and the location of His favors. Thus if a person is deserving, he will get honor in the world, in Barzakh, in Qiyamat and after that in Paradise also.

This is also supported by what is mentioned in the traditional report:“Grave is a garden of the gardens of Paradise or the pit from the pits of Hell” because, it is clear that the grave is situated on the earth while Paradise has been promised to be in the heavens - as mentioned in traditional reports - and it is possible that Paradise implies that same promised Paradise, and the comparison of circles of remembrance to Paradise is by way of metaphor and the level of similarity is as stated…and Allah knows best.

Second: Among the matters derived from the traditional report is that: It is a recommended act for believers to gather for divine remembrance and Dua, and this is supported by some traditions as follows:

In Usool Kafi through his own chain of narrators it is narrated from His Eminence, Abu Abdillah Sadiq (as) that he said:

“No three persons gather more than believers but that an equal number of angels are present there. Thus if they pray for good, they say Amen and if they seek Allah’s refuge from evil, the angels beg Allah to remove that mischief from them and if they invoke for their needs, they intercede for them in the divine court and supplicate for its fulfillment…” 2

Also it is narrated from His Eminence that he said:

“At no time do four persons gather to pray to Allah for a single matter but that it is accepted before they disperse.” 3

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

“Whenever something caused distress to my father, he used to gather the womenfolk and children, after that he used to supplicate and they said: Amen.” 4

I say: The first traditional report - from these three traditions - is among the evidences that gatherings of Dua are locations where angels are present.

Third: Among the points concluded from the blessed tradition is that: Participating in a gathering of remembrance and Dua is recommended even though one may not perform those actions. That which proves this is a tradition mentioned in Biharul Anwar from Ghawali al-Layali that: Some Shaykhs have narrated through authentic channels from Imam Ali Reza (as) that he said:

“When the people of gatherings of remembrance and knowledge go to their houses, Allah, the Mighty and Sublime tells His angels: Write down the reward of what you have seen them do. So they write down the reward of what each of them had done. And they leave some of them who were present with them.

So Allah, the Mighty and Sublime asks: Why did you omit so-and-so; was he not present there in the gathering? The angels say: O Lord, they did not pray with them, they did not utter a word. Allah, the Mighty and Sublime says: But was he not present with them? They say: Yes he was, our Lord. So Allah says: Write his name also with theirs, they are such people that anyone who sat with them could not be unfortunate. So include his name with theirs. And the Almighty Allah says: Write for him a reward equal to one of them.” 5

Explanation: Allamah Majlisi says: That which His Eminence has said: ‘One who sits with them could not be unfortunate’ means that through theirBarakat he will not become hopeless which is the last stage of being unfortunate. Or it may imply that their companionship is effective in their neighbor, thus as a result of it he has become eligible for rewards and prosperity.

It is mentioned in Biharul Anwar quoting from Uyun Akhbaar Reza through his own chain of narrators that Imam Ali Reza (as) said:

“One who sits in a gathering where our affair is being revived, his heart will not die on the day hearts die.” 6

I say: Like this is the companionship of the visitors of the grave of our master, His Eminence, Abi Abdillah al-Husain (as) and to be with them.

Fourth: Among the points concluded from the tradition is that: Sitting in a gathering of remembrance causes purification of conscience, from the aspect that angels seek closeness to the people of those gatherings. May the Almighty Allah give us Tawfeeq to be among such people.

The circle of remembrance implies: A gathering where faithful people conglomerate to recite the Holy Qur’an, to pray for the Master of the Time (aj), to mention the names and qualities of the Almighty Allah, to salute our Holy Prophet (S) - as mentioned in traditions that: Their remembrance is remembrance of Allah - or that their tragedies may be recounted or it may be a discourse of their exalted positions.

Also included in such gatherings are: All the gatherings of Dua, meetings to discuss and debate on religious laws and aspects, but it should not be just for the sake of argumentation. We could have if we wanted narrated traditions on this matter but it would take us away from the topic of our discussion, therefore this much is sufficient.

Notes

1. Biharul Anwar; Vol. 1, Pg. 205

2. Kafi; Vol. 2, Pg. 187

3. Kafi; Vol. 2, Pg. 487

4. Kafi; Vol. 2, Pg. 487

5. Biharul Anwar; Vol. 1, Pg. 202

6. Biharul Anwar; Vol. 1, Pg. 200

61. Allah prides

Allah, the Mighty and the High boasts to the angels with regard to this important deed of praying for an early reappearance of the Master of the Time (aj).

62. Angels seek forgiveness

That which proves this honor is a tradition mentioned in the first volume of Biharul Anwar from His Eminence, Abu Abdillah Sadiq (as) that he said to Dawood bin Sarhan:

“O Dawood, convey my greetings to my followers and tell them: May Allah have mercy on one who meets another and discusses our matter as the third of them will be an angel who will seek forgiveness for them, and no two people gather to talk about us, but that the Almighty Allah boast to His angels with regard to them. Thus whenever you have a gathering you must have discussions about us as your gathering and talking about us is revival of our matter and the best of people after us are those who talk about our affair (Wilayat) and who invite to our remembrance.” 1

I say: The point of evidence is that praying for an early reappearance of our master, the Master of the Time (aj) is the most obvious implication of this and this description best fits the supplicants for Imam Mahdi (aj). May the Almighty Allah give us the Tawfeeq to become one of these.

Notes

1. Biharul Anwar; Vol. 1, Pg. 200

63. The best people after the Imams (as)

Among the points concluded from the tradition quoted above in the previous topic, is that the supplicant for this important matter would be included among the best of the people. Because he would be of those who have remembered the matter of the Imams (as). Since the implication of remembrance is their matter, or talking about that which is related to them or their positions, from the aspect of keeping alive their memory and heritage without which religion cannot survive. And the matter concluded from this is that it is the best of the recommended deeds, especially during the period of occultation.

It should not remain unsaid that: The most obvious and best type of remembrance of Imams (as) is recalling the qualities and specialties of our hidden master (as) and the discussion of the sciences and contributions of His Eminence that shall be a source of perception of wise people. We should know that the three awards we mentioned would be obtained by the believer if he is in the gathering of believers and such a distinction is not available anywhere else. Among those specialties are revival of the affair and exalting the word of Imams (as), publicizing their rights and recognition and cooperation of the believers in helping them, and praying for their early reappearance.

64. Obedience of the Ulil Amr (those in authority)

This Dua is obedience of Ulil Amr and it is the best thing through which people can seek proximity to the court of the Almighty Allah. Allah, the Mighty and Sublime says:

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)

Here we shall be investigating some points:

First: The term Ulil Amr mentioned in the verse implies the Holy Imams (as).

Second: Obligatory-ness of obeying the Ulil Amr.

Third: It is that this is the best thing through which people can seek proximity to the Almighty Allah.

Fourth: It is that praying for an early reappearance of our master, the Master of the Time (aj) is also implied in their obedience.

First point: Ulil Amr are the Holy Imams (as)

There are innumerable traditional reports related through Shia and Sunni channels that confirm this matter: they can be seen the books of Kafi, Ghaibat Nomani, Kamaluddin, Ghayat al-Maraam, Tafseer Burhan, Biharul Anwar and Manaqib etc. We present herewith some of them from Tafseer Burhanwithout their chains of narrators:

It is narrated from Jabir Ibne Abdullah Ansari that he said:

When the Almighty Allah revealed the following verse on His Prophet:

“O ye who believe! Obey Allah and obey the messenger and those possessing authority among you.”

I said, ‘O Messenger of Allah! We know Allah and His Messenger. But who are the possessors of authority whose obedience Allah has accompanied with your obedience?’ He (S) explained,“They are my caliphs, O Jabir, and the Imams of the Muslims after me. The first of them is Ali Ibn Abi Talib (as), then Hasan (as) and Husain (as), then Ali Ibn Husain (as), then Muhammad Ibn Ali (as) the one who is famous as al-Baqir in the Old Testament. Soon, you will meet him, O Jabir, so when you face him, convey my salutation to him.

He will be followed by Sadiq, Ja’far Ibn Muhammad, then Moosa Ibn Ja’far, then Ali Ibn Moosa, then Muhammad Ibn Ali, then Ali Ibn Muhammad, then al-Hasan Ibn Ali, then the one who will be my namesake and bear my patronymic, the proof of Allah in His earth and His remainder among His servants, the son of Hasan Ibn Ali. He (aj) is the one at whose hands Allah, High be His remembrance, will open the east of the earth and its west. He (aj) is the one who will be concealed from his Shias and his friends, an occultation in which none will be steadfast on the belief of his Imamate except the one whose heart has been tested by Allah for faith.”

Jabir says that he asked, ‘O Messenger of Allah (S)! Will the Shias benefit from him during the occultation?’ He (S) replied,“Yes, by the One Who sent me with Prophethood! Surely they will benefit with his light and gain from his mastership in his occultation like people derive benefit from the sun when the clouds hide it. O Jabir! This is from the hidden secrets of Allah and the treasures of His knowledge, so hide it except from the ones worthy of it.” 1

It is narrated from Abu Baseer that His Eminence, Abu Ja’far Baqir (as) said regarding the statement of Allah, the Mighty and Sublime:

“O ye who believe! Obey Allah and obey the messenger and those possessing authority among you.”

Imams from the progeny of Ali and Fatima (as) till the day of Qiyamat.”2

It is narrated from His Eminence, Abu Abdillah Sadiq (as) that he said regarding the statement of the Almighty Allah:

“O ye who believe! Obey Allah and obey the messenger and those possessing authority among you.

It is especially mentioned about us…” 3

Second point: Obligatory to obey the Ulil Amr

The same verse proves that it is obligatory to obey the Ulil Amr:

“O ye who believe! Obey Allah and obey the messenger and those possessing authority among you.”

There are many traditions that confirm this.

Third: The best thing through which people can seek proximity to the Almighty Allah

After the obedience of the Almighty Allah and obedience of the Holy Prophet (S) the best thing is obedience of Ulil Amr through which one can seek proximity of Almighty Allah. That which proves this is a tradition in Usool Kafi through his own chain of narrators from Muhammad bin Fuzail that he said:

I asked Imam (as) about the best thing through which people can seek proximity of Almighty Allah. He replied:“The best thing through which people can seek proximity of Almighty Allah is obedience of Almighty Allah, obedience of His Prophet and obedience of the Ulil Amr…” 4

Fourth: Praying for an early reappearance of our master, the Master of the Time (aj) is also implied in their obedience

All traditions recorded from the True Imams (as) regarding the subject of praying for the Master of the Time (aj) - some of which we shall present in Part Six and Seven - prove this point. In addition to that, is the blessed Tawqee quoted in Part One that: And pray more for the early reappearance, for therein lies your success…”

Notes

1. Tafseer Burhan; Vol. 1, Pg. 381

2. Tafseer Burhan; Vol. 1, Pg. 383

3. Tafseer Burhan; Vol. 1, Pg. 384

4. Kafi; Vol. 1, Pg. 187

65. Pleasure of the Almighty Allah

This Dua is a cause of divine pleasure and satisfaction, because when the believer prays for his Imam, he makes his Imam happy, and the happiness of Imam is cause of gladdening Allah and His Messenger. Thus it is mentioned in Usool Kafi through authentic chain of narrators from Abu Hamza Thumali that he said: I heard His Eminence, Abu Ja’far Baqir (as) say:

The Messenger of Allah (S) said:“One who makes a believer happy, makes me happy and one who makes me happy, makes Allah happy.” 1

Notes

1. Kafi; Vol. 2, Pg. 188

66. Source of happiness of the Holy Prophet (S)

That which proves this - in addition to what is mentioned before - is the statement of Imam Ja’far Sadiq (as) to Mufaddal bin Umar that:

“So when one of you makes a believer happy he does not make only that believer happy, rather by Allah, he makes me happy, rather by Allah he makes the Messenger of Allah (S) happy.” 1

Also the statement of His Eminence to Abu Baseer mentioned in Usool Kafi supports this point:

“By Allah, indeed the Messenger of Allah (S) is more pleased by the fulfillment of the need of a believer than the believer himself is.” 2

I say: The point of evidence is that need is something that a man fulfills through either conveying some benefit or removing some harm and in the beginning of this part we stated that our master, the Master of the Time (aj) announced to all the people in general for all the times that as much as they can, they should do it, that is”…And pray more for the early reappearance…” after that he mentioned his ultimate favor and blessing that“for therein lies your success” so that he may prove that in this demand from the people there is good for themselves.

The conclusion is that: Whatever is related to fulfillment of the need of a believer - from the different types of rewards, precious effects - they shall all first, by the rule of preference, be available for one who prays for an early reappearance of our master, the Master of the Time (aj).

Notes

1. Kafi; Vol. 2, Pg. 188

2. Kafi; Vol. 2, Pg. 195

67. The Favorite Deed

This Dua is a deed liked best by Almighty Allah. Because it is a cause of pleasure of the Imam and the leader of believers and the most superior of them and in Usool Kafi it is narrated from His Eminence, Abu Ja’far Baqir (as) that he said:

“The Almighty Allah was not worshipped by anything that should be the most beloved deed to Him except through causing happiness to the believer.” 1

In the same book it is mentioned from His Eminence, Abu Abdillah Sadiq (as) from his father from Ali bin al-Husain (as) that the Messenger of Allah (S) said:

“Indeed, the best deed in the view of Allah, the Mighty and Sublime is making believers happy.” 2

Notes

1. Kafi; Vol. 2, Pg. 188

2. Kafi; Vol. 2, Pg. 189

68. Rulership of Paradise

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

Among all the things that Allah, the Mighty and Sublime told His servant Moosa in confidential conversation was:“Indeed, I have servants on whom I have made Paradise lawful and I gave them rulership in it.”

Moosa asked:“My Lord, who are these people for whom You made Paradise lawful and gave them rulership in it?” He replied:“All those who make a believer happy…” 1

Also through authentic chain of narrators it is mentioned by His Eminence, Abu Abdillah Sadiq (as) that:

“Allah, the Mighty and Sublime revealed to Dawood (as): Indeed, a servant from My servants performs a good deed so I make My Paradise lawful for him.” Dawood (as) asked with utmost politeness:“My Lord, What deed is that?” He replied:“He makes a believer happy even though it might have been with one date.” Dawood remarked:“One who recognizes You must never lose hope in You.” 2

Notes

1. Kafi; Vol. 2, Pg. 188

2. Kafi; Vol. 2, Pg. 189

69. His accounting will be easy

70. A Kind Companion in Barzakh and Qiyamat

These two honors are proved by the tradition mentioned in Usool Kafi through authentic chain of narrators from Sudair Sairafee that he said:

His Eminence, Abu Abdillah Sadiq (as) said in a lengthy tradition:“When the Almighty Allah will raise the believer from his grave, a figure will emerge with him, who will walk ahead of him, so that whenever the believer sees a terrible scene of Qiyamat it will say to him: Do not fear and aggrieve, glad tidings to you for the joy and rewards of Allah, the Mighty and Sublime.

Till he reaches the presence of Allah, the Mighty and Sublime. He would take his account easily and send him to Paradise. While that figure would be walking ahead of the believer, the believer will ask: May Allah have mercy on you, how nice you were to accompany me from the time I was raised from the grave and to console and congratulate me time and again for the rewards and joys I was supposed to get till I actually reached them. But who are you? It will reply: I am that same happiness and joy that you gave to your believer brother in the world. Allah, the Mighty and Sublime created me from that happiness so that I may congratulate you.” 1

I say: The point concluded from this is, as we have mentioned time and again, that without any doubt, our master, the Master of the Time (aj) and his venerable forefathers (as) are pleased as a result of the Dua of the believer for his early reappearance. On the basis of this, all aspects applicable to making a believer happy are present in this Dua also. In the same way all matters that cause pleasure and happiness of His Eminence. In the thirty-fifth benefit we had mentioned another tradition that conveys the same meaning.

Notes

1. Kafi; Vol. 2, Pg. 190