Alhassanain(p) Network for Heritage and Islamic Thought

35: Helping Imam (aj) With One’s Property

It is the duty of a believer that he must set apart a share of his wealth and property in the service of Imam (aj). He should continue this every year. This is obligatory for all whether, rich or poor, whether lowly or exalted, woman or man. There is no difference with regard to social status. However, each has to contribute depending upon his capability. As Allah says:

لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا

Allah does not impose upon any soul a duty but to the extent of its ability. (Qur’an, Surah Baqarah 2:286)

And He says:

لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا مَا آتَاهَا

Allah does not lay on any soul a burden except to the extent to which He has granted it. (Qur’an, Surah Talaq 65:7)

Traditions have mentioned the dedication of a part of our wealth to Imam az-Zaman (aj) but there is no fixed amount for it because apparently it is a highly recommended act and the Holy Imams (as) have likened it to a compulsory duty. As mentioned in Al-Kafi, Imam Sadiq (as) said,“There is no better deed than earmarking a few Dirhams for Imam (as). The Almighty Allah makes this Dirham equal to Mt. Uhad in Paradise for this donor.” After this Imam (as) said,“The Almighty Allah says in His book:

مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ

Who is it that will offer of Allah a goodly gift, so He will multiply it to him manifold.

Imam says,“By Allah this is a special gift to Imam (as).” 1 It is narrated from His Eminence (aj) in another tradition that he said: Indeed, the Almighty Allah has not asked for loan that which the people have under their control, from the aspect of need and every right that the Almighty Allah has is also for His Wali.2 In the same book, in a correct report it is narrated from Ishaq bin Ammar that he asked His Eminence, Abu Ibrahim Imam Musa bin Ja’far (as) regarding the following verse:

مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ وَلَهُ أَجْرٌ كَرِيمٌ

Who is there that will offer to Allah a good loan so He will double it for him, and he shall have an excellent reward. (Qur’an, Surah Hadid 57:11)

The Imam said: It is revealed about doing favor to the Imam.3 And through the author’s own chain of narrators it is narrated from Hasan bin Miyah from his father that he said: His Eminence, Abu Abdullah Imam Sadiq (as) said to me: O Miyah, one dirham spent in doing favor to the Imam is heavier than Mt. Uhad.4

In the same book, it is narrated from His Eminence, Abu Abdullah Imam Sadiq (as) that he said: One dirham spent in doing favor to the Imam is better than two million dirhams spent in other charitable deeds.5 And in a correct tradition from His Eminence, Abu Abdullah Imam Sadiq (as) it is mentioned with regard to the following verse:

وَالَّذِينَ يَصِلُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ

And those who join that which Allah has bidden to be joined. (Qur’an, Surah Raad 13:21)

The Imam said: It was revealed with regard to the relationship of Aale Muhammad (as) and it is also about your relatives. Then he said: Do not be of those who take only one meaning.6

In a reliable traditional report it is narrated from His Eminence (aj) that he said: I take one dirham from one of you while I am one of the richest man of Medina, the sole aim of this is that you may be purified. In the same book it is narrated from His Eminence, Abu Abdullah Imam Sadiq (as) that he said:

One who thinks that the Imam is in need of what he takes from the people, is an infidel, it is not except that the people are needful that the Imam accepts from them. Allah, the Mighty and Sublime says:

خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا وَصَلِّ عَلَيْهِمْ

Take alms out of their property, you would cleanse them and purify them thereby. (9:103)

In Man Laa Yahzarul Faqih it is mentioned in the Chapter of doing good to Imam (as) that Imam Ja’far Sadiq (as) was asked regarding the following verse:

مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا

Who is there that will offer to Allah a good loan…(2:245)

He (as) said: It is with reference to kindness to the Imam. He also said: One dirham spent as kindness to the Imam is better than a million dirhams spent in some other charitable act. In the same book it is mentioned in the Chapter of the virtues of Hajj: One dirham spent in Hajj expenses is better than a million dirhams spent in some other good way, one dirham that reaches the Imam is equal to spending a million dirhams in Hajj expenses.

Shaykh Sadooq says: It is narrated that: One dirham spent in Hajj expenses is better than two million dirhams spent in some other way in the way of Allah, the Mighty and Sublime.

In the 20th volume of Biharul Anwar it is narrated from Sawaabul Aamaal through the author’s own chain of narrators from Ishaq bin Ammar that he asked Imam Ja’far Sadiq (as) the explanation of the following verse:

مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ

Who is it that will offer of Allah a goodly gift, so He will multiply it to him manifold. (Qur’an, Surah Baqarah 2:245)

The Imam said: Kindness to Imam.7 In the same book it is quoted from Basharat Mustafa through the author’s own chain of narrators from Imam Ja’far Sadiq (as) that he said: Take out the share of Aale Muhammad from your wealth. One who is rich should pay according to his capacity and one who is poor should pay as per his poverty. Thus one who wants the Almighty Allah to fulfill his most important desire should do favor to Aale Muhammad and their Shias before the need arises for them.8

In Biharul Anwar and Burhan it is narrated from Tafseer Ayyashi through the author’s own chain of narrators from Mufaddal bin Umar that he said: I came to His Eminence, Abu Abdullah Imam Sadiq (as) one day with something I had brought for the Imam and I placed it before him. He asked: What is it? I said: It is a gift from one of your slaves.

The Imam said: O Mufaddal, I accept, not because I need it; and I don’t accept it, except that through it purification is effected. Then His Eminence (aj) said: I heard my father say: On Judgment Day Allah will not look at one who spends a year without spending anything, more or less for us. Then he said: O Mufaddal, it is an obligation that the Almighty Allah has laid down on our Shias in His Book. Then he recited the following verse:

لَنْ تَنَالُوا الْبِرَّ حَتَّىٰ تُنْفِقُوا مِمَّا تُحِبُّونَ

By no means shall you attain to righteousness until you spend (benevolently) out of what you love. (Qur’an, Surah Aale Imran 3:92)

Thus, only we are ‘righteousness’, piety, guidance, the door of piety and our supplications do not remain unanswered. Only ask the scholars about the lawful and the prohibited acts, and don’t ask that which you have no need of and which the Almighty Allah has concealed from you.9

In the same book, it is narrated from Hasan bin Musa that he said: Our associates have narrated that His Eminence, Abu Abdullah Imam Sadiq (as) was asked regarding the verse:

وَالَّذِينَ يَصِلُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ

And those who join that which Allah has bidden to be joined. (Qur’an, Surah Raad 13:21)

The Imam said: This is ‘joining’ (kindness) to the Imam, every year, whether more or less. Then Imam Ja’far Sadiq (as) said: The aim of this is not but your purification.10

It is narrated in Amali of Shaykh Sadooq through the author’s own chain of narrators from His Eminence, Abu Abdullah Imam Sadiq (as) from his forefathers that the Messenger of Allah (S) said: One who does good to one of my Ahle Bayt (as) in this world with one Qirat, will be rewarded with one Qintar on Judgment Day.11

Explanation: It is mentioned in Majmaul Bahrayn that one Qintar equals half a Dang and according to some mathematicians it is narrated that Qirat according to Greek measure equals the weight of one bean. The plural of Qirat is Qirraat.12

It is mentioned in Qamoos: It is pronounced variously as Qeeraat and Qirraat in different countries. In Mecca it is equal to one fourth of one-sixth of a Dinar and in Iraq it is one half of one tenth of a Dinar.

It is mentioned in Nihaya: Qeeraat is a part of a Dinar, and in most countries it is taken to be one-twentieth of a Dinar, and Syrians take it to be one part of twenty-four.

It is mentioned in Qamoos: One Qintar is forty Awqiya of gold or equal to 1200 dinars, or 1200 Awqiya, or 70000 dinars, or 80000 dirhams or 100 ratals of gold or silver or a cow skin full of gold or silver.

It is mentioned in Majmaul Bahrayn: In the explanation of Qintar it is mentioned: It is equal to 1200 awqiya and according to another view: It is equal to 1200 ratal. According to yet another view it is equal to one cow skin full of gold and lastly according to Arabs it is of unlimited weight.

It is narrated from Taghlib: It is customary among most Arabs that it is equal to 4000 dinars when they say: Qanatir Muqantar, it implies 12000 dinars and according to another view it is 80000.

It is narrated from Qurra that: Muqantar is many times that just as Qanatir is three times and Muqantar is nine times. It is mentioned in tradition that:

Qanatir is 15000 mithqal of gold and is equal to twenty-four Qeerat, the least of which is like Mt. Uhad and the most is the distance between the earth and the sky.

In Maaniul Akhbar a Qintar of Hasanah have been interpreted to be 1200 Awqiya and an Awqiya is bigger than Mt. Uhad.

In Ihtijaj of Shaykh Tabarsi it is narrated apparently from Rasail of Muhammad bin Yaqoob Kulaini from Ishaq bin Yaqoob that he said: I asked Muhammad bin Uthman Amari (r.a.) to send a letter to Imam (as) asking for solutions to some problems that I had. Thus an epistle arrived from the Holy Imam (as) in which he says: And as for your funds, we don’t accept them from you except that you may be purified; thus one who wants to do a favor may do it and one who wants to leave it may leave it; because what the Almighty Allah has given to us is much better than what He has given to you…13 and the traditions that we have mentioned will suffice.

Two points: It would be appropriate to mention two points over here:

First Point: Favor to the Imam during a time like this is better than doing him favor during his advent and when he is in power. This is supported by a tradition mentioned in Kafi and other books, in which it is narrated from Ammar Sabati that he said: I asked His Eminence, Abu Abdullah Imam Sadiq (as): ‘Which is better, worship in secret with a hidden Imam from among you during government by an illegal ruler, or worship during the manifestation of the Truth and its government with the manifest Imam from among you?’

He said: O Ammar, giving Sadaqah in secret is better, by Allah, than giving it openly; similarly, by Allah, your worship in secret with your hidden Imam during government by an illegal ruler, and your fear of your enemy during government by 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, during the manifestation of the Truth with the Imam of Truth which is manifest during the government of Truth. Worship while you fear during government by an illegal ruler is not the same as worship and security during the government of Truth.

Know that whoever of you now prays a prescribed prayers at its hour in congregation, thereby concealing himself from his enemy, and completes it correctly, Allah will register rewards for having completed fifty prescribed prayers in congregation; and that 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 reward for having completed twenty-five prescribed prayers recited alone; and that whoever of you prays a supererogatory prayers at its hour and completes it correctly, Allah will register thereby reward for having completed ten supererogatory prayers; and that whoever of you performs a good deed, Allah to Whom belong Mighty and Majesty, will register 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.’14

Also supporting our point is: One year I saw in dream a very impressive personality saying to me: When a believer sacrifices something from his property for his Imam during the period of occultation, he is rewarded a thousand times of that he would have got if he had done this during the time of the Imam’s reappearance.

I say: That which proves the correctness of this dream is that the Imam (as) has said in report of Ammar Sabati: and Allah, to Whom belong Might and Majesty, will handsomely double [the reward] of the good deeds of the believer among you…then he removed the improbability and said: Indeed, Allah, to Whom belong Might and Majesty is Generous.

Second Point: During the time of Ghaibat if you want to do favor to the Imam you can spend in ways that the Imam approves and likes, with the intention of doing Sila to him. Like printing of books related to the Imam, organizing programs where the Imam will be remembered and helping out his Shias and friends, especially the Sadaat Alawi and religious scholars who disseminate religious law, the narrators of traditions of the Holy Imams (as) etc…and different types of acts of kindness as is very much clear; I beseech the Almighty Allah to give Taufeeq to me and all the believers.

Notes

1. Usool Kafi, Vol. 1, Pg. 537

2. Usool Kafi, Vol. 1, Pg. 537

3. Usool Kafi, Vol. 1, Pg. 538

4. Usool Kafi, Vol. 1, Pg. 538

5. Usool Kafi, Vol. 2, Pg. 156

6. Usool Kafi, Vol. 1, Pg. 537

7. Biharul Anwar; Vol. 96, Pg. 216

8. Basharatul Mustafa, Pg. 6

9. Tafseer Al-Burhan, Vol. 1, Pg. 297; Tafseer Ayyashi, Vol. 1, Pg. 184, Tr. no. 85

10. Biharul Anwar, Vol. 96, Pg. 216, Tr. no. 5;Tafseer Ayyashi, Vol. 2, Pg. 209, Tr. no. 34

11. Amali, Shaykh Sadooq, Pg. 240

12. Majma al-Bahrayn, Tarihi, Pg. 340

13. Al-Ihtijaaj, Shaykh Tabarsi, Vol. 2, Pg. 281

14. Usool Kafi, Vol. 1, Pg. 333, Tr. no. 2

36: Monetary Assistance To The Pious Shias And Friends Of Imam (aj)

This is mentioned separately in traditions and thus we have also given it as a separate duty. For example, in Man La Yahzarul Faqih, Imam Sadiq (as) is reported to have said,“One who could not do good to us, he should do good towards our righteous Shias and friends, he shall get the reward of helping us. And those who could not visit us should visit our righteous friends, they shall get the reward of our Ziarat (visitation).”

In Kamiluz Ziarat through the author’s own chain of narrators it is narrated from His Eminence, Abul Hasan Musa bin Ja’far (as) that he said: One who is unable to visit us should pay a visit to a righteous follower of ours, as a reward for our Ziarat will be written for him; and one who is unable to do a favor on us should do favor to our righteous follower, and the reward of doing a favor to us will be noted in his account.1

In Tahdhib through the author’s own chain of narrators it is narrated from His Eminence that he said: One who is unable to visit us should pay a visit to his righteous brothers, as reward for our Ziarat will be written for him; and one who is unable to do a favor on us should do favor to his righteous brothers, and the reward of doing a favor to us will be noted in his account.2

Notes

1. Kaamiluz Ziaraat, Pg. 319, Chapter 105

2. Tahdhib, Shaykh Tusi, Vol. 6, Pg. 104

37: Pleasing The Believers

Pleasing the believers during the time of Ghaibat makes the Imam (aj) very happy. Pleasing the believers is possible through monetary assistance and physical help. Sometimes their pleasure is obtained by solving their problems or recommending their case to some authorities or even by praying for them. At other times we could make them happy by giving them respite for the repayment of a debt. Thus while performing any of the above actions if the intention of the doer is that Imam (as) will be pleased with it, he will get the reward for it. Rather, there is more virtue in this than merely pleasing the believers.

A tradition of Imam Sadiq (as) in Al-Kafi says,“Those of you who please a believer should not think that you have pleased only this believer. By Allah! He has pleases us! Rather by Allah! He has pleased the Messenger of Allah (S).” 1 In the same book through the author’s own chain of narrators it is narrated from Imam Ja’far Sadiq (as) that he said: One who pleases a believer, it is as if he has pleased the Messenger of Allah (S) and one who pleased the Messenger of Allah (S) has pleased the Almighty Allah and similar is the case of one who makes a believer sad.2

In the same book in a correct report, it is narrated from His Eminence (aj) that he said: Allah, the Mighty and Sublime revealed to Prophet Dawood (as): Indeed, a servant of Mine performs one good deed and I make the Paradise lawful for him. Dawood (as) asked: O Lord, what good deed is that? The Almighty Allah replied: He gives a joy to a believer servant of Mine, even though it might have been with a single date. Dawood (as) said: O Lord, it is appropriate that one who recognizes You should not lose hope from You.3 There are numerous traditional reports to this effect, and what we have mentioned is sufficient to those with insight.

Notes

1. Usool Kafi, Vol. 2, Pg. 189

2. Usool Kafi, Vol. 2, Pg. 192

3. Usool Kafi, Vol. 2, Pg. 189

38: Being A Well-Wisher Of Imam az-Zaman (aj)

It is mentioned in Al-Kafi that Imam Baqir (as) narrates from the Messenger of Allah (S), that he said,“Allah does not look at any of His friends who has borne difficulties in doing good for us except that, that person will be with us in an exalted friendship.” 1 In another place in the same book it is narrated that Imam Sadiq (as) said,“The Messenger of Allah (S) delivered a discourse among the people in Masjide-e-Khaif and said: O Allah! Please the slave who listens to our words, gives them place in his heart and conveys them to those who have not heard them.

He is mostly conversant with Fiqh (jurisprudence) but he is not a Faqih (Jurisprudent) himself. Many a times a person with knowledge of jurisprudence passes it to a more intelligent jurisprudent. A Muslim should not do Khayanat (defalcation) in three things: (1) He should perform deeds purely for Allah (2) He should be a well-wisher for the Imam (as) and the religious leaders. (3) He should not distance himself from their congregation, because their invitation is for all those who like it. Muslims are brothers to each other and their blood is of equal value and even the weakest of them strives in the fulfillment of oath and vow. 2

In the same book it is related from a Quraishite man that he said: Sufyan Thawri said to me, “Take me to Ja’far bin Muhammad (as).” He says that I went with him to the Imam but when we reached there, he was mounted on his beast. Sufyan said:“O Aba Abdillah please repeat for us the sermon that the Messenger of Allah (S) delivered at Masjid Kheef.” He replied:“Leave it for the time being. I am going out for some work and I will narrate it after I return, as I am already mounted.”

He said:“I ask you for the sake of your relationship with the Messenger of Allah, tell us about it.” So His Eminence dismounted and Sufyan said:“Please call for pen and paper for me so that I may note it down from you directly.”

So His Eminence called for ink and paper and said:“Write: Bismillaahir Rah’maanir Rah’eem. Sermon of the Holy Prophet (S) in Masjid Kheef: Allah likes one who listens to my words and places them in his heart and conveys them to those who have not heard it. O people it is necessary for those who are present to convey it to those who are absent. How often it is that one who reports a point of law while he himself is not capable to think and reflect on it.

And many a times it is so that he narrates points of knowledge and jurisprudence to one who is wiser and more intelligent than him. There are three things in which the heart of a Muslim is not dishonest: 1 - Sincerity of deeds for Allah. 2 - Well-wishing for Imams and leaders of the Muslims. 3 - Following their congregation, because their call is widespread for all those who are in its pursuit. The believers are equal and their blood is same. They are united against others. The smallest of them makes effort to fulfill their pledge.” Sufyan wrote down this tradition and then repeated it to His Eminence.

After that His Eminence, Sadiq (as) mounted and went away. I and Sufyan also came away. On the way he said to me:“Just wait, let me look at the tradition again and think upon it.” I said:“By Allah, by quoting this tradition, Abu Abdillah has made something obligatory on you, from which you can never be free.” ‘What duty?’ he asked. I said:“As mentioned in this tradition there are three things in which a Muslim is not dishonest:

The first is sincerity in deeds for Allah; we have understood it but the second one about well-wishing for Imams and leaders of the Muslims; who are these Imams that it is necessary for us to wish well for them? Is it Muawiyah bin Abi Sufyan, Yazid bin Muawiyah and Marwan bin Hakam?

Those whose testimony is not valid for us and prayer behind whom is not correct? And the third point: Following their congregation, what congregation is it? Is it the Murjiah sect who say that even one who does not pray and fast and does not perform ghusl or one who demolishes the Kaaba and beds with his mother, he is equal in faith to Jibraeel and Mikaeel? Or is it the sect of Qadariyya which says that what Allah wants does not happen and that which Satan wishes happens?

Or is it about the Hururiya sect that abuses Ali Ibne Abi Talib and calls him a disbeliever? Or the Hellish sect that says faith is only the recognition of Allah and nothing besides that?” Sufyan said:“What a strange thing you said. Now tell me what the Shias say?” I said:“They say that Ali Ibne Abi Talib (as) is an Imam, loving whom sincerely is obligatory and it is necessary to remain in the congregation of Ahle Bayt.” Hearing this, he took the paper from me and tore it up and told me not to inform anyone about it.”3

Reminder: Matter on this topic has been mentioned in Part Five, point numbers 40 and 59, which may be referred to once more.

Explanation and Discussion

It is that when the Holy Prophet (S) said, ‘There are three things in which the Muslim never doubts: having sincerity in what you do for the sake of Allah, being united with the nation’s leaders and being associated with the Muslims’, it is possible that doubt implies betrayal of trust as the same thing is mentioned in the following verse of Qur’an:

وَمَا كَانَ لِنَبِيٍّ أَنْ يَغُلَّ ۚ وَمَنْ يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَامَةِ

And it is not attributable to a prophet that he should act unfaithfully; and he who acts unfaithfully shall bring that in respect of which he has acted unfaithfully on the day of resurrection. (Qur’an, Surah Aale Imran 3:161)

And it is also possible that it may denote malice and enmity as mentioned in the verse:

وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ

And We will remove whatever of ill-feeling is in their breasts. (Qur’an, Surah Araaf 7:43)

On the basis of this, of these two possibilities, it can be said that the sentence of the tradition is predicative or it can be initiative. Further it can be pronounced in a different way to imply that which is mentioned in the following verse:

غُلَّتْ أَيْدِيهِمْ

Their hands shall be shackled. (Qur’an, Surah Maidah 5:64)

It is the opposite of widening of the breast and in consonance of the following verse of Qur’an:

وَقَوْلِهِمْ قُلُوبُنَا غُلْفٌ بَلْ طَبَعَ اللَّهُ عَلَيْهَا بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلً

Their saying: Our hearts are covered; nay! Allah set a seal upon them owing to their unbelief. (Qur’an, Surah Nisa 4:155)

On the basis of all possibilities: It is possible that the word ‘Alaa’ in ‘Alaihinna’ is metaphorical. And perhaps it is in the meaning of ‘in’ like in the following verse:

وَدَخَلَ الْمَدِينَةَ عَلَىٰ حِينِ غَفْلَةٍ مِنْ أَهْلِهَا

And he went into the city at a time of unvigilance on the part of its people. (Qur’an, Surah Qasas 28:15)

And it is possible that it could be in the meaning of ‘with’ like in the verse:

وَآتَى الْمَالَ عَلَىٰ حُبِّهِ

…and give away wealth out of love for Him. (Qur’an, Surah Baqarah 2:177)

Or it can be for showing the cause like in the following verse:

وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ

And that you should exalt the greatness of Allah for His having guided you. (Qur’an, Surah Baqarah 2:185)

The word of ‘Muslim’ here denotes all Muslims not particularly the believers or it could also be that it is about the believers. The word ‘Nasiha’ is derived from ‘Nussh’ and it denotes sincerity. Sincerity can be with regard to aiming for goodness to the one who is advised or it can be in all words and acts through which he aims for goodness.“He should not distance himself from their congregation…” is clearly implied at the congregation of Imams (as); that is a believer is one who believes in all of them and accepts them all.

Such that if one denies even one of them it is as if he has denied all of them.“…because their invitation is for all those who like it.” Apparently first the pronoun ‘their’ refers to the Imams (as) and the second pronoun of ‘those who’ refers to Muslims and ‘invitation’ is in the meaning of Dua and it could also mean a call to the people to understand the proofs of faith and clear signs of religion, that is the Holy Imams (as) as they are the callers to the Almighty Allah through their personal excellence and through miracles etc. The conclusion of this traditional report is having the following aspects:

First Aspect

It is that these are three things in which the heart of no Muslim should betray the trust. And this aspect is based on the supposition that the sentence is creative and the word ‘alaa’ is in the meaning of ‘in’ and ‘advice’ is taken to mean being a well wisher to the advised one.

On the basis of this there are three mental conditions on which the physical actions of a man are based, and they are the source of his behavior. The tradition thus lays down the responsibility of a Muslim to have this attitude to the Almighty Allah and His Awliya, then he must observe sincerity in his actions with regard to Allah and must be a well wisher of Awliya of Allah; lastly he should keep with the community. These two duties are related to the Messenger of Allah (S) and his rightful successors and this can be obtained only if the believer is having a good intention to them and dedicate himself to their service. This duty is obligatory on all, Muslims as well as the non-Muslims.

Also, here all the laws specially related to Muslims are mentioned from the aspect of exalting them as the address is to them only due to his attention to the Almighty Allah and in being attached to the standards of religion and to degrade the infidels as he has deviated from the truth. The Almighty Allah said:

نَسُوا اللَّهَ فَنَسِيَهُمْ

They have forsaken Allah, so He has forsaken them. (Qur’an, Surah Taubah 9:67)

And He said:

وَيُضِلُّ اللَّهُ الظَّالِمِينَ

And Allah causes the unjust to go astray. (Qur’an, Surah Ibrahim 14:27)

And also:

فَأَعْرِضْ عَنْ مَنْ تَوَلَّىٰ عَنْ ذِكْرِنَا وَلَمْ يُرِدْ إِلَّا الْحَيَاةَ الدُّنْيَا

Therefore turn aside from him who turns his back upon Our reminder and does not desire anything but this world’s life. (Qur’an, Surah Najm 53:29)

Second Aspect

It is that in the points mentioned - sincerity to the Holy Imams (as) indicates means of protecting the heart from dishonesty. And this aspect is based on the fact that the predicate of ‘upon’ is in the meaning of ‘with’ or it may for causality. And it is possible that the ‘advice’ is mental advice and it is related to all things related to him. Or it may be physical or monetary and it is regarding everything that is good for the advice.

Third Aspect

It is that the sentence is informative and the tradition is regarding the signs of believers. That is a Muslim is really as he should be according to the verse:

وَمَنْ يُسْلِمْ وَجْهَهُ إِلَى اللَّهِ وَهُوَ مُحْسِنٌ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ

And whoever submits himself wholly to Allah and he is the doer of good (to others), he indeed has taken hold of the firmest thing upon which one can lay hold. (Qur’an, Surah Luqman 31:22)

Because the reality of faith lies in knowing the Almighty Allah and sincerity to Him in all acts; and then knowing his Awliya Amr (the Prophet and Imams) and service to them. And it includes wishing their well being. These are the matters that should be there in the mind of all Muslims and it is a good reason that ‘yaghillo’ is derived from ‘Ghalaw’ the Arabic word for deceit and also that it is the opposite of widening and expansion as is clear.

Fourth Aspect

It is that it could be a positive sentence and if it is read as‘yughallo’ it would be a common verb and the ‘upon’ denotes ‘with’ as it is for causality. And Muslim is taken in general sense to mean all Muslims, believers and non-believers. And ‘Aimmatul muslimeen’ denotes Amirul Momineen (as) and the Holy Imams (as) from the progeny of His Eminence.

The conclusion is that every Muslim that has sincerity to the Almighty Allah and has goodwill to the Imams of the Muslims, he serves their congregation and he gathers in it, his heart will be opened and enlightened and he will be safe from sealing of the heart and he would be from one whose heart the Almighty Allah has opened for faith. He will receive light from his Lord. And if all these matters don’t gather in his heart he would be like one mentioned in the following verse:

وَقَوْلِهِمْ قُلُوبُنَا غُلْفٌ ۚ بَلْ طَبَعَ اللَّهُ عَلَيْهَا بِكُفْرِهِمْ

And their saying: Our hearts are covered; nay! Allah set a seal upon them owing to their unbelief. (Qur’an, Surah Nisa 4:155)

Because punishments have different grades and levels and one of them is worse than others and each is having a special effect. May Allah save us from them! In the same way, faith is also having different grades and levels and some of them are better than others and there are special effects with regard to each of them. I pray to the Almighty Allah to give us Taufeeq to complete the levels of faith and that we have goodwill to our master, the Imam of the Time (aj).

Conclusion and Reminder

It is that one who wills good for the Imam of his time, is, according to what we have mentioned and explained, is one who protects his own position and he is disciplined in his deeds. In such a way that his acts and intentions are all related to the Imam of his time (as) and he is away from every displeasure and disrespect of the Imam.

In every circumstance he only wishes for the well being of Imam (as). He is constantly trying to become proximate to his Imam, he adopts the company of the pious and keeps away from rejected and transgressing people. And if he does not find anyone with these qualities, so that he may sit with him, he remains in his house and adopts silence and he avoids the company of those who are not appropriate. And we shall present more points in this regard, Insha Allah.

Notes

1. Usool Kafi, Vol. 1, Pg. 404

2. Usool Kafi, Vol. 1, Pg. 403

3. Usool Kafi, Vol. 1, Pg. 403

39: Ziarat Of Imam (aj)

This is another duty of the Shias during Ghaibat. That is, they must address the Imam (aj) and say salaam to him in any way possible. More detailed instructions for reciting the Ziarat of Imam (aj) are given at the end of this book.

40: Meeting The Righteous Believers And Socializing With Them

In order to earn the rewards of performing the Ziarat of Imam (aj) we must meet the righteous and decent Momineen. We must socialize with them as mentioned in the 36th duty.

41: Reciting Salawat And Salutations Upon Imam (aj)

One of the duties during the period of Ghaibat is to recite Salawat and Salutations upon Imam (aj). Its merit and emphasis is evident from the following:

1. Salawat is a kind of prayer. Therefore whatever applies to Dua or praying for Imam (aj) is applicable here as well. The traditions exhorting us to pray for Imam (aj) also support the importance of this duty. Actually the aim of reciting Salawat is to pray to Allah to bestow Mercy upon Imam (aj). And as we all know, all the affairs of the world and the hereafter are accomplished with the help of Divine Mercy. Therefore whenever we recite Salawat for Imam (aj) and say,“Allahumma Salle a’laa Maulana wa Sayyidina Saheb az-zamaan,” etc. (Translation: O Allah! Bless our Master and our Chief, the Master of the Age.). We mean to invocate Divine mercy for all the affairs connected with Imam (aj).

Thus in this request to the Almighty Allah we pray that He protect the Imam and remove every kind of sorrow and grief from him and from the hearts of his Shias and friends and also hasten his reappearance. From this we actually intend to please the Imam due to his victory over the enemies of faith, establishment of justice on the earth, success of his followers and believers in obtaining Paradise…from the different types of wide mercy of Allah that He has specialized his Awliya with it and its count is known by none except Him, and is concealed in this Salawat of ours. We beseech the Almighty to include us among the companions of the Imam and his friends in the world and the hereafter who have been specially chosen for his blessings; and Allah is the acceptor of supplications.

2. The arguments in favor of reciting the Salawat upon the Messenger of Allah (S) and his holy progeny (Ahle Bayt [a.s.]) apply here as well.

3. In quite a few supplications of the Purified Imams (as) we find the mention of Salawat upon Imam az-Zaman (aj).

4. In a supplication narrated through Amari that we have quoted in the previous section, there is special emphasis on asking the Almighty Allah to give us Taufeeq to recite Salawat on the Holy Imam (aj).

5. All the traditions generally highlight the importance of reciting Salawat on the Imam of the Time (aj), especially the traditional report quoted by Sayyid Ibne Tawoos in Jamalul Usboo narrating from Imam Hasan Askari (as) in which he has advised reciting Salawat on all Imams, each with a special Salawat; in that the following special Salawat is mentioned for the Imam of the Time (aj):

O Allah! Send blessings upon Your Wali and the son of Your Wali. One whose obedience You made incumbent and rights obligatory. You removed all impurities from him and purified him a thorough purification. O Allah! Help him and by it help Your religion and thereby help Your Awliya (friends) and his friends and by it help his Shias and his helpers and include us among them.

O Allah! Take them in Your refuge from the mischief of every oppressor and transgressor, and from mischief of all Your creatures. And protect him from the front, the back, from right and left and protect him and grant security to him from every calamity that comes to him from every direction. And through him protect (the religion of) Your Messenger and the Progeny of Your Messenger.

And make evident through it justice through his hands and bestow him with special help. And help those who help him and degrade his opponents. And through him destroy the oppressor and infidels and annihilate the disbelievers, the hypocrites and all the apostates whether they are from the east or the west from the dry land or from the seas, from the plains or from hilly areas.

And by him fill up the earth with justice and make apparent the religion of Your Messenger (Peace be upon him and his progeny). O Allah! Include us among his helpers and assistants and followers and Shias. And make apparent in my life all that the Aale Muhammad are eager for and fulfill their hopes as regards their enemies (degrade their enemies). O the rightful God, the Lord of the worlds! (accept my supplication).1

Reminder

At the end of Part Seven we have presented a Salawat based on a Dua for His Eminence (aj), quoting from Misbahuz Zaer, which may referred to.

Notes

1. Jamaal al-Usboo, Pg. 493

42: Gifting The Thawab Of Prayers To Imam (aj)

This is also included among the duties of Shias during Ghaibat. The proof is the tradition related by Sayyid Ibne Tawoos (r.a.) from Abu Muhammad Saimri that it is narrated from the holy Imam (aj):“One who gifts the Thawab of his prayers to the Messenger of Allah (S), Amirul Momineen and the Imams after him, Allah shall increase the reward of this prayer to such an extent that one becomes breathless while counting it.

And before his soul is separated from his body he is told, ‘O Man! Your gift has reached me! Since this is the day of recompense, may your heart gladden and eyes brighten through the recompense that Allah has fixed for you and which you have reached. Congratulation for it.’” The narrator says that he asked Imam (aj) how they should gift the prayer and what they should recite to gift its Thawab. Imam (as) told him,“Make an intention (niyaat) that the Thawab of this prayer is for the Messenger of Allah (S)….” 1

The author of this book, Muhammad Taqi Musawi (r.a.) says: It is clear from the concerning traditional reports that it is recommended to gift the reward of recommended as well as obligatory prayers to the Messenger of Allah (S) and the Holy Imams (as).

Notes

1. Jamaal al-Usboo, Pg. 15