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71. The best deeds

Since this act is cause of happiness of the best of the people of faith, and making believers happy it is - after Prayer (Salaat) - the best of the deeds. That which proves this is a tradition in the tenth volume of Biharul Anwar quoted from the book of Manaqib that His Eminence, Husain bin Ali (as) said:

I know it certainly that my grandfather the Holy Prophet (S) said:“The best deed after Prayer is conveying happiness to a believer provided there is no sin involved in it.” As I saw a slave who was eating food with a dog. I asked him about it and he replied: O son of the Messenger of Allah (S) I am sad and by making this dog happy, I am getting pleasure. Because by master is a Jew and I want to leave him. So Husain (as) went to his master taking an amount of 200 dinars as the cost of that slave. The Jew said:“The slave is at your service. And this orchard is for him and I give the money back to you.”

Imam (as) said:“I also grant the money to you.” He accepted the money gave the slave to him. Imam Husain (as) said:“I have freed the slave and given all this to him.” At that moment his wife said:“I have become a Muslim and surrendered my dower to him.” The Jew said:“I have also become a Muslim and given this house to my wife.” 1

Notes

1. Biharul Anwar; Vol. 44, Pg. 194; Manaqib, Vol. 3, Pg. 229

72. Cause of removal of sorrow

From the above traditions another honor is concluded and it is that making a believer happy is also a cause of removal of sorrow and from another aspect it brings happiness and joy. This is the utterance and approval of Imam (as) and complete effort for it. In addition it is demand of divine justice and also recompense of good deed with regard to believer brother.

73. Praying during the period of occultation is better than doing it in the time of reappearance

That which proves this is a tradition mentioned in Usool Kafi and other books quoting Ammar Sabati that he said:

“I asked Abu ‘Abdillah, peace be upon him: ‘Which is better, worship in secret with a hidden Imam from among you [in the time] of government by an illegal ruler, or worship in [the time of] the manifestation of the Truth and its government with the manifest Imam from among you?’ He said:

‘O ‘Ammar, [the giving of] Sadaqah, which is a form of worship in secret is better, by Allah, than [the giving of] the alms openly; similarly, by Allah, your worship in secret with your hidden Imam in [the time of] government of an illegal ruler, and your fear of your enemy in [the time of] government of an illegal ruler and in a state of truce [with your enemy], is better than that you should worship Allah, may remembrance of Him be made Mighty and Majestic, in [the time of] the manifestation of the Truth with the Imam of Truth which is manifest in [the time of] the government of Truth.

Worship while you fear in [the time of] government of an illegal ruler is not the same as worship and security in [the time of] the government of Truth. Know that [for] whoever of you now prays a prescribed prayers at its hour in congregation [with the others], thereby concealing [himself] from his enemy, and completes it [correctly], Allah will register [the rewards for having completed] fifty prescribed prayers in congregation; and that [for] whoever of you prays a prescribed prayers at its hour by himself, thereby concealing [himself] from his enemy, and completes it [correctly], Allah to Whom belong Might and Majesty, will register thereby [the reward for having completed] twenty-five prescribed prayers [recited] alone; and that [for] whoever of you prays a supererogatory prayers at its hour and completes it [correctly], Allah will register thereby [the reward for having completed] ten supererogatory prayers; and that [for] whoever of you performs a good deed, Allah to Whom belong Mighty and Majesty, will register thereby [the reward for having performed] twenty good deeds; and Allah, to Whom belong Might and Majesty, will handsomely double [the reward] of the good deeds of the believer among you when he does good deeds and practices Taqayyah with regard to his religion, his Imam and himself, and keeps his tongue in check; for Allah, to Whom belong Might and Majesty is Generous.’

“I said: ‘May I be made your ransom, by Allah you have encouraged me to [do good] deeds, and spurred me on to them, but I should like to know how we shall be better in [our] deeds at this time than the companions of the manifest Imam from among you in [the time of] the government of Truth, since we are [both] of a single religion?’ He said: “Indeed, you outstrip them in involvement in the religion of Allah, to Whom belong Might and Majesty, and in prayers, fasting, hajj and in every good deed and knowledge, and in worshipping Allah, may remembrance of Him be made Mighty and Majestic, secretly from your enemy, while [at the same time] concealing [the truth] about your Imam, being obedient to him and being patient with him, awaiting the government of the Truth, apprehensive about your Imam and yourselves before oppressive sovereigns. You see the rights of your Imam and your own rights in the hands of the oppressors: they take them away from you and force you to work hard on the land and struggle to make a livelihood, and [you must also] be patient about your religion, your worship, obedience to your Imam and fear of your enemy. For this, Allah, to whom belong Might and Majesty, will double [the reward for your] actions for you, may it be pleasing to you.’

“I said: ‘May I be your ransom, what do you think? That we should be companions of al-Qaim and [see] the Truth manifest itself, or that today, in your Imamate, obedient to you, we are better in [our] deeds than the contemporaries of the government of Truth and Justice?’ He said: “Good gracious! [subhan Allah!], do you not wish that Allah the blessed, the sublime, should make the Truth and Justice appear in the lands? That Allah should cause [people’s] speech to harmonize, and that Allah should unite the diverse hearts [of people]? That they should not rebel against Allah, to whom belong Might and Majesty, in His land?

That His restriction should apply among His creatures, and that Allah should return the rights to His people so that it may become manifest, so that nothing of the Truth might be concealed through fear of any one of [His] creatures? By Allah, O ‘Ammar, indeed no one among you will die in the condition you are in, but he will be more perfect before Allah than many of the martyrs of Badr and Uhud. May you rejoice!’” 1

I say: We have quoted the complete text of this tradition from the point of view that it contains many important benefits, and the point proved from the statement of the Imam is that:

“Similarly, by Allah, your worship in secret…”

Because Dua is one of the best and one of the most important worship acts.2

Especially Dua for the Master of the Time (aj) and his early reappearance as will know those who study the chapters of this book carefully.

Notes

1. Kafi; Vol. 1, Pg. 333

2. Kafi; Vol. 2, Pg. 466

74. Angels pray for him

That which lends support to this are some traditions, one of which is as follows:

In Usool Kafi through his own chain of narrators, it is narrated from Imam Muhammad Baqir (as) that he said:

“The prayer that is accepted soonest is one that a believer brother prays in favor of another in his absence. It is so because when he begins praying, angels appointed on him say: ‘Amen and you shall have twice that.’” 1

In the same book it is narrated from Ali bin Ibrahim from his father that he said:

“I saw Abdullah bin Jundab at the halt of Arafat, so I have not seen a halt better than that, continuously he had his hands raised to the sky and his tears flowed on his cheeks till they fell to the ground. Thus when people returned from Arafat I asked him: O Abu Muhammad, I have not seen a halt better than yours. He said: By Allah, I did not pray but for my brothers, as Abul Hasan Moosa bin Ja’far has informed that one who prays for his brother in his absence, a voice comes from the Arsh: A hundred thousand of that is for you. So I did not like that I should leave a hundred thousand accepted prayers for one about which I don’t even know if it would be accepted.” 2

It is narrated from the chief of those who prostrate, Ali bin al-Husain (as) through authentic chain of narrators that he said:

“Indeed, if the angels hear a believer praying for his brother in his absence or if he mentions his merits, they say: You are a good brother, praying for good of your brother while he is away from you. And you remember him with good words, Allah, the Mighty and Sublime has given twice that you wished for him and He has praised you twice…” 3

In Wasail it is narrated from Muhammad bin al-Hasan Tusi (q.s.) that in his Amali he has mentioned from His Eminence, Abu Abdillah Sadiq (as) that he said:

“There are four people whose prayer is never rejected: Prayer of the just Imam for his subjects, prayer of one brother in faith for another in his absence. The Almighty Allah appoints an angel who tells him: For you is same as you wished for your brother. And the Dua of a father for his child and the Dua of an oppressed one. Allah, the Mighty and Sublime says: By My might and majesty, I shall definitely take revenge for you even though it be after a period of time.” 4

I say: This is the effect of Dua in the absence of a brother in faith. Then what would be the effect of praying for an early reappearance of our master, the Master of the Time (aj) in his occultation, whose Marefat is a pillar of faith? May Allah give us Tawfeeq for this.

Notes

1. Kafi; Vol. 2, Pg. 507

2. Kafi; Vol. 2, Pg. 508

3. Kafi; Vol. 2, Pg. 508

4. Wasailush Shia, Vol. 4, Pg. 1147

75. Dua of His Eminence Sajjad (as) for the Supplicants

This Dua consists of numerous benefits and has many effects:

First: Dua, plea and Salawaat on them from Allah, the Mighty and Sublime every morning and evening.

Second: Salaam on them from the Almighty Allah.

Third: Gathering of their affairs on piety.

Fourth: Reform and arrangement of their affairs and positions.

Fifth: Acceptance of their Taubah and the forgiveness of their sins.

Sixth: Settling them in Paradise in the neighborhood of the Purified Imams (as).

That which proves this matter is the statement of Imam Ali Ibne Husain (as) in the Dua of Arafah in which after praying for our master, the Master of the Time (aj) he says:

“O Lord, bless their friends who acknowledge their rank, follow their path, pursue their track, adhere strongly to them, are firmly attached to their friendship, follow their leadership, submit to their ordinance, endeavor to serve them, expect their days, and strain their eyes towards them, with blessings auspicious, pure, growing, following one another morning and evening. And confer peace on them and their souls. Let their aims be unanimous in virtue. Reform their conditions for their benefit. Accept their repentance. Verily, You are the greatest acceptor of repentance, Merciful and the best of forgivers. With Your Grace let us be with them in the abode of peace. O Most Merciful.”

I say: The matter proved from this paragraph is as follows: Without any doubt, the prayer of His Eminence is accepted and effective in six ways that are mentioned in it. He has prayed for believers who are having ten characteristics and when the believer comes with the conditions mentioned in the last part, he prays for early reappearance of his master, which is among the implications mentioned in this Dua. Thus this Dua will be accepted with regard to him. Here it is necessary to mention three points for explanation:

First: Explanation of the above mentioned Dua; so we say: Perhaps Salawaat implies mercy, as it is mentioned in a traditional report of Tafseer.

Also it is possible that it implies praise of the Almighty Allah on a man with an exalted status, since it is mentioned about one regarding whom Allah boasts to the angels. And the meaning of the blessed Salawaat is: innumerable worldly benefits and effects, and purifying: devoid of divine anger and displeasure and it is that which causes increase and multiplication of effects and consequences of the hereafter. And the meaning of gathering their affairs on piety is: that all their actions will be according to piety and devoid of carnality and sensuality and no action which is against the command of Allah would be committed by them. And there is a possibility that it implies their unity and gathering on the word of piety, but the first possibility is stronger. And arranging of their position: that is reforming their worldly affairs.

Secondly: Explanation of the ten above-mentioned qualities based on the sayings of the Purified Progeny of the Holy Prophet (S). Thus we say:

First quality: Belief in positions that the Almighty Allah has made special for the Purified Imams (as). These beliefs may be in brief or in detail and this is indicated by the words: so that they may accept their positions.

Second quality: Following them in their beliefs and being steadfast in things they are steadfast in. And this is the implication of the words: Following their path.

Third quality: Imitating them in their manners and actions that are performed by them, in all the aspects of life as the Imam has mentioned about it by the words: ‘pursue their track’.

Fourth quality: It is that they should remain attached to that with which the Imams are attached. And this could be achieved by acting according to their commands and prohibitions. And this is the implication of the words: ‘adhere strongly to them’.

Fifth quality: To remain firm upon their Wilayat in all important matters. Imam Ali Ibne Husain (as) has alluded to this by saying: ‘are firmly attached to their friendship’.

Sixth quality: It is that they must consider only them as their Imams and they must not consider anyone else as Imams: like the Zaidiyyah and their followers.

Seventh quality: Submission to their commands. It is mentioned in Usool Kafi through authentic chains of narrators from Abdullah Kahili that he said: His Eminence, Abu Abdillah Sadiq (as) said:

“If people worship the One God without any partners, establish Prayer, pay Zakat, perform the Hajj of Allah’s House and fast during the month of Ramadan, then they say about something that the Almighty Allah of the Messenger of Allah (S) has done that: Why did he not do the opposite of it? Or that they feel it in his heart, due to this matter they become polytheists. Then he recited the following verse:

فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا

“But no! by your Lord! they do not believe (in reality) until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit with entire submission.” (Qur’an, Surah Nisa 4:65)

After that His Eminence, Abu Abdillah Sadiq (as) said: Submission is must for you.”1

It is also narrated from His Eminence that he said:

“People have three duties: Recognizing the Imams, submitting to that which is received from them and referring to them in conflicting matters.” 2

Eighth quality: To put in all the efforts in their obedience; and it is from this view that Imam has said: ‘endeavor to serve them’.

Ninth quality: Awaiting their rule, as the Imam says: ‘expect their days’. And the traditional report that has come in this regard will be quoted in Part Eight.

Tenth quality: It is that one should consider his Imam to be before his very eyes, and consider himself in the presence of the Imam such that the Imam sees him in all circumstances and activities and hears his calls, while he is concealed from his eyes. And if the curtain is removed from his eyes, Imam (as) would be seen, and at this time one should as a much as possible, try to accord respect to the holy presence of the Imam and this is the meaning of the words of Imam Sajjad (as) that: ‘and strain their eyes towards them’. And what we have mentioned is supported by many traditional reports; for example:

In Kharaij it is narrated from Abu Baseer that he said:

I went to the Masjid with His Eminence, Abu Ja’far Baqir (as). People were coming and going. His Eminence said to me:“Ask the people if they can see me?” I asked every person that entered:“Have you seen Abu Ja’far?” He said:“No.” While His Eminence was standing over there. Till there came Abu Haroon Makfoof (blind). His Eminence said:“Ask him also.” I asked him:“Have you not seen Abu Ja’far (as)?” He replied:“Is it not he that stands?” I asked:“How did you know?” He said:“How could I not know it when he is a brilliant effulgence?”

Abu Baseer says: I heard His Eminence, Imam Baqir (as) ask a man from Africa:“How is Abu Raashid?” That man replied politely:“I found him alive and in good health. I will convey your greetings to him.” Imam said:“May Allah have mercy on him.” The man asked:“Is he dead?” “Yes,” said the Imam.“When?” “Two days after you left.” “By Allah, he was neither sick nor had any disease.”

I asked:“Who was that man?” Imam said:“He was a man from our followers and Shias.” Then he said:“If you think that we don’t have the seeing eye and the hearing ear for you, you think wrongly. By Allah, nothing from your affairs is concealed from us. You should always consider us to be present and make a habit of performing good deeds and be from the devout, so that you are identified with that. This is our request to our children and Shias.” 3

I say: Some of the evidences supporting this were mentioned in the forty-sixth benefit.

Third: In the explanation of this benefit being connected to praying for an early reappearance of His Eminence we say: Without any doubt, the supplicant for our master, the Master of the Time (aj) and early reappearance of His Eminence fits the above-mentioned description provided he has observed piety and guarded his self from sensuality and kept himself away from worldly evil and base qualities. As will be mentioned ahead, all the benefits mentioned in this book have a basic requirement of piety and discipline of the self. Thus when the supplicant had been such he would become eligible for all that is mentioned. Because is Dua is loving the True Imams (as), a confession of their status, following their examples, supporting their heritage, reaching out to them, being attached to their Wilayat, having faith in their Imamate, submission to their commands, striving to obey them, and also a sign is waiting for their rule, as these matters, with a little contemplation will be known for the followers of this family.

Notes

1. Kafi; Vol. 1, Pg. 390

2. Kafi; Vol. 1, Pg. 390

3. Kharaij, Pg. 92

76. Attachment to the Two Weighty Things (Thaqlayn)

Dua for early reappearance of His Eminence, the Master of the Time (aj) is attachment to Thaqlayn, the two precious gems that the Holy Prophet (S) left in his Ummah. The Messenger of Allah (S) ordered that we should remain attached to the Thaqlayn and this matter is narrated from the Holy Prophet (S), both by the Shias as well as the Sunnis. In the traditional report mentioned in Ghayat al-Maraam1 it is mentioned as follows:

Amirul Momineen (as) was asked about the statement of the Messenger of Allah (S): I leave among you two weighty things, the Book of Allah and my Progeny.

That who are meant by ‘progeny’. Amirul Momineen (as) said:“I, Hasan, Husain and nine Imams from the descendants of Husain, the ninth of whom is Mahdi and Qaim. They will not separate from the Book of Allah and it will also not break away from them till they return to the Messenger of Allah (S) besides the cistern (of Kauthar).”

I say: The point of evidence in this tradition is: Attachment to the progeny will be obtained through supporting them. Now since praying for an early reappearance of our master, the Master of the Time (aj) is supporting them through the tongue, and which will be a source of beliefs in them and being steadfast on them, the supplicant will fit this description.

Notes

1. Ghayat al-Maraam Pg. 218

77. Clinging to the Divine Rope

This blessed Dua is clinging to the Divine Rope as mentioned in the verse:

وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا

“And hold fast by the covenant of Allah all together.” (Qur’an, Surah Aale Imran 3:103)

In the book of Ghayat al-Maraam it is narrated from Tafseer Thalabi through his own chain of narrators that Imam Ja’far Sadiq (as) said:

We are the rope of the Almighty Allah mentioned in the verse:

“And hold fast by the covenant of Allah all together and be not disunited.” 1

Notes

1. Ghayat al-Maraam Pg. 242

78. Perfection of Faith

Since praying for an early reappearance of our master, the Master of the Time (aj) is verbal expression of love to Amirul Momineen (as) it will be an impetus to perfection of faith. In a number of traditional reports, it is mentioned that one who loves His Eminence by the tongue, one-third of his faith is complete. This tradition is mentioned in Tafseer al-Burhan.

In addition to this is a traditional report mentioned in the ninth volume of Biharul Anwar from His Eminence, Abul Hasan ar-Reza (as) from his forefathers, from his venerable great-grandfather Ali (as) that he said:

My brother, the Messenger of Allah (S) said to me:“One who wants to meet Allah, the Mighty and Sublime in such a way that He should look at and not ignore him, he should have Wilayat of Ali. And one who wants to meet Allah, the Mighty and Sublime in such a way that He should be pleased with him, he should love his son, Hasan. And one who wants to meet Allah, the Mighty and Sublime in such a way that there is no fear on him, he should be among the followers of Husain.

And one who wants to meet Allah, the Mighty and Sublime in such a condition that He has forgiven all his sins, he should be a follower of Ali Ibnal Husain. And one who wants to meet Allah, the Mighty and Sublime with illuminated eyes, he should be a follower of Muhammad bin Ali al-Baqir.

And one who wants to meet Allah, the Mighty and Sublime in such a way that his scroll of deeds be given to him in his right hand, he should be a follower of Ja’far bin Muhammad bin as-Sadiq. And one who wants to meet Allah, the Mighty and Sublime in such a way that he is purified and clean, he should be a follower of Moosa Kazim. And one who wants to meet Allah, the Mighty and Sublime in a happy and joyful mood, he should be a follower of Moosa ar-Reza. And one who wants to meet Allah, the Mighty and Sublime in such a way that his grades be elevated and that his sins be replaced with good deeds, he should be a follower of Muhammad Jawad.

And one who wants to meet Allah, the Mighty and Sublime in such a way that his accounting is easy, he should be a follower of Ali Hadi. And one who wants to meet Allah, the Mighty and Sublime in such a way that he is from the successful ones, he should be a follower of Hasan Askari. And one who wants to meet Allah, the Mighty and Sublime in such a way that his faith is complete and his Islam is good, he should have the Wilayat of Hujjat, the Master of the Time, the awaited one. They are lamps in darkness, the Imams of guidance and signs of piety. Allah guarantees Paradise to one who loves them and has their Wilayat.” 1

I say: The point of evidence in this tradition is that the Wilayat of all the Imams must be expressed by the tongue as well as in actions, which are the most liked deeds. Because faith in the Wilayat of all of them is obligatory. And expression of devotion to them has special effects mentioned in this tradition. Without any doubt, Dua for our master, the Master of the Time (aj) and supplicating for his early reappearance from Allah is an expression of love to him. The love which is originally hidden in the hearts.

Thus this effect is related to it. And from the aspect that this effect is present in having love with regard to our master, Hazrat Hujjat (as), it is that faith cannot be complete without the recognition of all the True Imams (as). And since the last part is the cause of completion, then faith cannot be complete except through the Wilayat and love for the seal of the Imams, the one who will remove the sorrow of this Ummah. May the Almighty Allah hasten his reappearance.

Notes

1. Biharul Anwar; Vol. 36, Pg. 296

79. Reward of worshippers

That which proves that the supplicant for early reappearance of His Eminence, Qaim (aj) earns rewards equal to all the worshippers of the world is a tradition mentioned in Tafseer Burhan and other books from the Holy Prophet (S) that he said:

“O Ali, your simile is like that of Surah Qul huwallaaho Ahad in the Qur’an. One who recites it once, it is as if he has recited one-third of the Qur’an and one who recites it twice, it is as if he has recited two-thirds of the Qur’an and one who recites it thrice, it is as if he has recited the whole of the Qur’an. You are also like this. One who loves you by his heart has achieved one third of the rewards of people and one who loves you by the heart and by the tongue has acquired two thirds of rewards of people and one who loves you by the heart, the tongue and by hands (action) the complete rewards of people would be there for him.” 1

I say: The evidence provided by this narration is that love by the tongue means that it should be an expression of inner love, and loving by hand means that then inner love be expressed in actions. In every act that he performs. Thus one who prays for the help and early reappearance of our master, the Master of the Time (aj) has in fact done so for the sake of his love for Amirul Momineen (as). Thus he is fitting the qualifications of a devotee of Amirul Momineen (as) and he has expressed his love for His Eminence by his tongue and as well as by actions. Because when a person loves another and he knows that, that person has as a son who is in prison or illness, he is extremely sad for that person. His love for that person impels him to pray for his son, and through this medium, he expresses his love for that person.

It should be known that expression of love is of different types, such as:

Helping the beloved and removing harms from him, or from one who is related to the beloved and expression of attachment in every way possible.

Helping and supporting the beloved by praying for him and raising up the hands in supplication.

Writing the excellences of the beloved and other matters that are included in this type, with which it is possible to express the inner feelings etc. as is very much clear.

Notes

1. Tafseer Burhan; Vol. 4, Pg. 521.

80. Respecting the Divine Signs

Allah, the Mighty and the High says:

ذَٰلِكَ وَمَنْ يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِنْ تَقْوَى الْقُلُوبِ

“And whoever respects the signs of Allah, this surely is (the outcome) of the piety of hearts.” (Qur’an, Surah Hajj 22:32)

Tabarsi (r.a.) has said:

“And one who respects the signs of God, that is the standards of the religion of God, and the signs that He has appointed for His obedience.” 1

I say: Since the being of Imam (as) is one of these important signs and indications, without any doubt, respecting His Eminence is one of its important types. And among the types of paying respect is: Praying for His Eminence.

Notes

1. Majma al-Bayan, Vol. 7, Pg. 83

81. Reward of one who is martyred in the company of the Messenger of Allah (S)

82. Reward of being martyred under the flag of His Eminence, Qaim (aj)

That which proves the above honor is a tradition mentioned in Majmaul Bayan from Harith bin al-Mughaira that he said:

I was in the company of His Eminence, Abu Ja’far Baqir (as) when he said:“Those of you who recognize this matter and await for considering it nice, are, by Allah, like those who have performed armed Jihad alongside the Qaim of Aale Muhammad (S).” Then he said:“Rather, by Allah, their simile is of those who performed armed Jihad alongside the Messenger of Allah (S).” And he said the third time:“Rather, by Allah, they are like those who are martyred in the camp of the Messenger of Allah (S).” 1

I say: The point of evidence concluded from this is that the supplicant for early reappearance of the Master of the Time (aj) fits all the above qualifications since the effects of awaiting are seen in prayers of early reappearance through the tongue.

In Tafseer Burhan it is narrated from Hasan bin Abi Hamza from his father Abu Hamza that he said:

I asked His Eminence, Abu Abdillah Sadiq (as):“May I be sacrificed on you, I have become aged and my bones have become weak, and death has come closer, and I fear that I would die before this matter, that is the formation of your government.” Imam said:“O Abu Hamza, one who has faith in us and testifies to our traditions and sits waiting for us, is like one that is martyred under the flag of Qaim (aj). Rather, by Allah, under the flag of the Messenger of Allah (S).” 2

I say: It is clear that one who with a pure intention prays for early reappearance of his master, and wishes for his help against his enemies, fits the description of the matter stated above and he would become eligible for this benefit.

Notes

1. Majma al-Bayan, Vol. 9, Pg. 238

2. Burhan; Vol. 4, Pg. 293

83. Reward of doing a favor to our master, the Master of the Time (aj)

This matter could be explained from some aspects:

First: Dua - as we explained about it - is a form of paying respect and honor to people, and it is a kind of favor and goodness, as is very much clear.

Second: It is that praying for advancement in the reappearance and deliverance is having effect and role as mentioned in the traditions regarding this matter and which we explained in detail. And arranging for all that is greatly effective in this matter, is doing favor to our master who is apprehensive, hidden and awaited.

Third: It is that obedience of the command of His Eminence and compliance with regard to the master, in whichever way it might be, is a favor upon him.

Rather we can say that: Dua for His Eminence is a favor on the seal of the prophets and the Purified Imams (as) and all the prophets and messengers and all the believers. Because reappearance of His Eminence is in fact deliverance of all the saints of Allah. As Imam Ja’far Sadiq (as) has mentioned in his Duaafter Noon Prayer and on the first of the month of Ramadan. Thus praying for it is the most obvious type of favoring.

84. Reward of honoring and fulfillment of rights

It is from the view that Dua is paying respect and honor and a kind of veneration, as mentioned in Biharul Anwar from Imam Ja’far Sadiq (as) that he said:

“One who honors a Muslim jurisprudent would on the Judgment Day meet Allah, the Mighty and the High while He is pleased with him.” 1

Also in the rights of the scholar, Amirul Momineen (as) has said:

“It is necessary that in his presence as well as his absence, his honor and respect be guarded, and that his rights must be recognized as the reward of the scholar is more than of the one who fasts during the day, prays at night and fights in the way of Allah.” 2

I say: It is clear that our master, the Master of the Time (aj) fits this point most perfectly, rather, he is the real scholar, as mentioned in Khisaal from His Eminence, Abu Abdillah Sadiq (as) that he said:

“People are of three types: The scholar, the student and the dust. Thus we are scholars and our Shias, students; and the rest of the people are dust.” 3

I say: Since praying is guarding of respect of His Eminence in his presence and absence, it is incumbent on the believer to arrange for it because His Eminence is out of our sight and present with his Ahle Bayt. And I have versified in Persian as follows:

O one who is out of sight, come to us

In your anticipation are all the people

My views are not concealed from you

You are present in the group but absent from the gathering.

Before this also we had mentioned some relevant points on this matter.

Notes

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

2. Biharul Anwar; Vol. 2, Pg. 43

3. Khisaal, Vol. 1, Pg. 123

85. Reward of honoring a great personality

Since various points about this have been mentioned in this book there is no further need for explanation.

86. Inclusion in the party of the Imams (as)

Since praying for our master, the Master of the Time (aj) is a type of helping His Eminence with the tongue, this effect is also related to it. Thus it is mentioned in the blessed saying of the Holy Prophet (S) that Imam Husain (as) reiterated on the eve of Aashura:

“My grandfather informed me that: My son, Husain would be slain in Taff Kerbala, homeless, alone and thirsty. Thus one who helps him, has helped me and has helped his son, Qaim. And one who helps us verbally, shall be with us in our party on the Judgment Day.” 1

Notes

1. Maali as-Sibtain quoting from Irshaad al-Quloob from the book Noorul Ain

87. Elevation of ranks in Paradise

That which proves this is a traditional report mentioned in Tafseer of Imam Hasan Askari (as) in a lengthy tradition of the Holy Prophet (S) that he said:

“If you want Muhammad and Ali to elevate your status with the Almighty Allah you must have regard for our Shias and followers and you must try to fulfill the needs of the believers. Because when Allah, the Mighty and the High admits the group of you, our Shias and followers, His caller will announce in Paradise: O my servants, enter Paradise in peace. Then they would divide them according to their love for the Shias of Muhammad and Ali and their fulfillment of the rights of brothers in faith. Thus as much one had love for the Shias and who fulfilled their rights, their stations in Paradise will be as much elevated so that there would be some of them living in palaces and gardens at a distance equal to that traveled in 500 years.” 1

I say: We mentioned previously that Dua for our master, the Master of the Time (aj) is fulfillment of many important rights of His Eminence upon us. In addition to it, with regard to fulfilling the needs it is also mentioned in his holy Tawqee that:“Pray more for early reappearance as in it lies your deliverance…” and also praying more in this regard would be a source of increase in love for His Eminence because the improvement of the circumstances of the Shias is connected to the reappearance of His Eminence as mentioned again and again in this book.

Notes

1. Tafseer Imam Askari, Pg. 155

88. Security from a bad accounting

Since this Dua is a type of doing good to the kinsfolk of Muhammad (S) and Allah, the Mighty and the High has said:

وَالَّذِينَ يَصِلُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَيَخْشَوْنَ رَبَّهُمْ وَيَخَافُونَ سُوءَ الْحِسَابِ

“And those who join that which Allah has bidden to be joined and have awe of their Lord and fear the evil reckoning.” (Qur’an, Surah Raad 13:21)

Shaykh Kulaini has mentioned in Usool Kafi through authentic chain of narrators from Safwan Jammal that he said:

“There was an altercation between His Eminence, Abu Abdillah Sadiq (as) and Abdullah bin Hasan; and it developed into a serious row, such that people gathered to watch. Thus it continued in this manner till night fell and they all went back to their houses. Next morning on way to an errand I saw His Eminence, Abu Abdillah Sadiq (as) at the door of Abdullah saying: “O maid-servant, ask Abu Muhammad Abdullah bin Hasan to come out.” The narrator says: So he came out asked:“O Abu Abdullah, what has brought you here early in the morning?” He replied:“Last night I recited a verse in the book of Allah, the Mighty and Sublime that had me worried.” Abdullah asked:“Which verse?” He replied: Allah, the Mighty and Sublime has said:

“And those who join that which Allah has bidden to be joined and have awe of their Lord and fear the evil reckoning.”

Abdullah said: ‘You are right, it is as if I have never seen this verse in the Book of Allah, the Mighty and Sublime.’ After that they embraced each other and wept.”1

In that same book through authentic chain of narrators it is narrated from Umar bin Yazid that he said:

I asked His Eminence, Abu Abdillah Sadiq (as) about the verse:

“And those who join that which Allah has bidden to be joined.”

He replied:“It is revealed about doing good to the kinsfolk of Aale Muhammad (S) and about your kinsfolk.” After that His Eminence (aj) said:“One should not say about anything that: It is about only one topic.” 2

In Tafseer Burhan through his own chain of narrators it is narrated from Muhammad bin al-Fuzail that Abul Hasan Moosa bin Ja’far said:

“Indeed, the relationship to Aale Muhammad (S) says clinging to the Arsh: O Lord, join one who keeps me joined and cut off one who dissociates with me. And it is effective with every relationship and this verse is revealed about Aale Muhammad and all those who have made a pledge with them.” 3

Also quoting from Ayyashi it is narrated from Umar bin Maryam that he said:

I asked His Eminence, Abu Abdillah Sadiq (as) about the verse:

“And those who join that which Allah has bidden to be joined.”

He replied:“It is about all relationships and its ultimate interpretation is related to us.” 4

I say: From these traditional reports, it is clear that attachment to Imam (as) is a cause of security from a difficult accounting and thus two points remain to be discussed:

First: Explanation that attachment will be effected through Dua.

Second: The proof that the implication of attachment is absolute good and favor in any way it might be. Whether it be through the tongue or in any other way. And Dua is the best type of favor through the tongue and that which proves it, is a traditional report mentioned in Usool Kafi through his own chain of narrators from His Eminence, Abu Abdillah Sadiq (as) that Amirul Momineen (as) said:

“Join your relationships even if it be by a greeting.” 5

Also through authentic chain of narrators it is narrated from Ishaq bin Ammar that he said:

I heard His Eminence, Abu Abdillah Sadiq (as) say:“Indeed, Sile Rahem (doing good to the kinsfolk) and doing good makes the accounting easy and erases sins, so do good to your relatives and do good to your brothers, even it be through greeting or replying to greeting.” 6

As for the meaning of hardship in accounting: It means a complete and detailed accounting as mentioned in Tafseer Burhan through authentic chain of narrators from His Eminence, Abu Abdillah Sadiq (as) that he said to a man:

“So-and-so, what did you do with your brother?” He replied:“May I be sacrificed on you, I had an account with him, so I took my rights completely.” Imam Abu Abdillah Sadiq (as) said:“Tell me about the statement of the Almighty Allah: ‘And they fear an evil accounting’, so you think that they fear that He will do injustice to them or oppress them? No, by Allah they are afraid of a complete and detailed accounting (Istiqsa).” 7

In Kafi also it is narrated from another chain that:

“No, by Allah, they do not fear except a complete accounting, thus Allah, the Mighty and Sublime named it bad accounting and one who has taken a detailed account has done bad.” 8

A similar tradition is narrated from Ayyashi also.

The meaning of ‘detailed accounting’ (Istiqsa) in the interpretation of this verse is as follows: In Burhan it is narrated from Ayyashi from Hisham bin Salim that His Eminence, Abu Abdillah Sadiq (as) said regarding the statement of Allah, the Mighty and the High:

“…and fear the evil reckoning.”

It is so because their sins would be taken into account while their good deeds would not be counted, and this is Istiqsa.”9

Tabarsi has also narrated from Hisham bin Salim from His Eminence, Abu Abdillah (as) that he said:

“The evil accounting is that their sins will be taken into account and their good deeds will not be counted and this is Istiqsa.” 10

I say: This tradition and others like it prove that the effect of some sins is preventing good deeds from being accepted. Like traditions that have come on the punishment of omitting Prayer, not paying Zakat and disobeying parents etc. while these are by no means sins.

Notes

1. Kafi; Vol. 2, Pg. 155

2. Kafi; Vol. 2, Pg. 156

3. Tafseer Burhan; Vol. 2, Pg. 288

4. Tafseer Burhan; Vol. 2, Pg. 289

5. Kafi; Vol. 2, Pg. 155

6. Kafi; Vol. 2, Pg. 157

7. Tafseer Burhan; Vol. 2, Pg. 289

8. Kafi; Vol. 5, Pg. 100

9. Tafseer Burhan; Vol. 2, Pg. 289

10. Tafseer Burhan; Vol. 2, Pg. 290