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51: The Scholars Should Make Their Knowledge Evident

The Messenger of Allah (S) has said,“When innovations appear in my nation the scholar must make his knowledge apparent. Allah’s curse be upon the one who doesn’t follow this.” 1 In the same book of Al-Kafi is narrated through a reliable chain of narrators a tradition of Imam Sadiq (as) that says: The Messenger of Allah (S) said,“If after me you see innovators you must express your disdain and criticize them and do not leave any stone unturned in maligning their name so that the desire to spread mischief and corruption may not take root in their hearts. That people may be careful of them and do not learn innovative practices from them. The Almighty Allah writes good deeds (Hasanat) for this action of yours and due to this raises your grades in the hereafter.” 2

I say: It is only when he is safe from every danger, otherwise he is supposed to observe Taqayyah as will be seen in the coming discussions.

Notes

1. Usool Kafi, Vol. 1, Pg. 54

2. Usool Kafi, Vol. 2, Pg. 375

52: To Practice Taqayyah With Mischief-Makers And To Maintain Secrecy From People Of Other Faiths

In Kafi through an authentic chain of narrators it is narrated from His Eminence, Abi Abdullah Imam Ja’far Sadiq (as) that he said explaining the verse:

أُولَٰئِكَ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ بِمَا صَبَرُوا وَيَدْرَءُونَ بِالْحَسَنَةِ السَّيِّئَةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ

These shall be granted their reward twice, because they are patient and they repel evil with good and spend out of what We have given them. (Qur’an, Surah Qasas 28:54)

Imam Sadiq (as) says,“(They shall be granted their reward) for their patience in practicing Taqayyah.” Regarding,“and they repel evil with good” , Imam (as) says that ‘good’ refers to Taqayyah and ‘evil’ refers to the revealing of confidential matters.1 Again in Al-Kafi Imam Sadiq (as) says,“Taqayyah is the shield of a believer and a protection for him.

One who does not believe in Taqayyah does not have faith. Indeed our tradition does not reach a person but that he fulfills religiousness between himself and his Lord. That thing brings him respect in the world and light (Noor) in the hereafter. And our tradition reaches another person and he exposes it (to opponents) and it causes him insult and the Almighty Allah takes away the Noor from him.” 2

It is mentioned in a correct tradition from Hisham Kandi3 that he said: I heard His Eminence, Abu Abdullah Imam Sadiq (as) say: It must not be that you do something that causes us to be censured, because a father is criticized for the bad character of his son. You should be an ornament to one in whom you have faith [the rightful Imam] and you should not be cause of disgrace to him. Perform prayers in their [Sunnis’] congregation, and visit their sick and participate in the funeral of their dead and they should not get precedence over you in any good deed, as you are worthier than them for it.

By Allah, Allah, has not been worshipped by anything which is more liked by Him than ‘khaba’. The narrator asked: What is ‘Khaba’? Imam (as) replied: It is Taqayyah.4 In the same book in another tradition from His Eminence (aj) it is mentioned that: One who sighs in sorrow regarding us and is aggrieved for oppression on us, this act of his is like glorification of Allah, and to be sad with regard to us is like worship and maintaining our secrets is like Jihad in the way of God.5

Muhammad bin Saeed - a narrator of this tradition - says: Write down this tradition in gold, I have not written anything better than this.

In Kamaluddin it is narrated from Imam Ja’far Sadiq (as) that he was asked what is the best deeds that a believer can perform during the period of occultation and His Eminence (aj) said: Controlling the tongue and sitting at home.6

In Tafseer Nishapuri it is mentioned that the following verse was recited before Abdullah bin Masood:

يَا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ ۖ لَا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ ۚ

O you who believe! take care of your souls; he who errs cannot hurt you when you are on the right way. (Qur’an, Surah Maidah 5:105)

He said: This would happen in the last period of time.

I say: There are numerous traditional reports on this matter but we have refrained from quoting them here for the sake of brevity. Here it is necessary to remove the doubt that some people have that there is contradiction among the traditions narrated from the Holy Imams (as).

This doubt haunts most of those who have not pondered over these traditional reports carefully and those who from the very beginning think that these traditional reports are contradictory, since in some of them it is commanded to publicize the matter and in some, we have been ordered to conceal the matter and observe Taqayyah. This contradiction can be explained from what we have learnt from the saying of the Holy Imams (as) that: People are of three types, either they are scholars and enlightened with truth or non-scholars; and the second types consist of eight groups:

Group One: Ordinary ignorant people, who if they recognize the truth, will not refuse to accept it.

Group Two: Those who have fallen into confusion as they are in the middle of inquiry and recognition of truth, but they are in a state of bewilderment.

Group Three: Deviated and misguided souls; who as a result of being in the company of deviated or sinful people, go astray in acquisition of knowledge and recognition etc. According to reason and religious texts, it is obligatory for the learned scholar to guide these three groups, invite them to guidance. A tradition is narrated from the Holy Prophet (S) to the effect that: If the Almighty Allah guides a single man through you, it is better for you than everything in the world.

Group Four: Deniers and opponents of truth; who are such that when truth is mentioned before them, they would ridicule it and make fun of the Imam (as) and those who call to the truth.

Group Five: Such deniers and opponents that if truth is expressed before them it would cause harm to life, honor or property.

It is necessary to observe Taqayyah from these two groups and according to the command of reason and religious texts it is obligatory not to speak to them as would be clear for the intelligent. In Kafi, it is narrated through a correct chain of narrators from Abdul Alaa that he said: I heard His Eminence, Abu Abdullah Imam Sadiq (as) say: Undertaking our matter is not only by believing and accepting it.

Undertaking our matter is by preserving and keeping it secret from those, who are not qualified for it. Deliver my greetings to them (the Shia) and tell them that I say: May Allah have mercy on one who brings me and himself people’s love by telling them of what they know and concealing what they deny. By Allah, he that makes war against us, is not more harmful to us than one, who accuses us of what we hate.7

In the same book, in another tradition it is narrated from His Eminence (aj) that he said: One who exposes our matter is like one who has denied it.8 It is also narrated from His Eminence that he said: Indeed, nine-tenth of the faith lies in observing Taqayyah and one who has no Taqayyah, has no knowledge…9 and there are numerous traditions on this matter.

Group Six: It is of those who have a weak intellect and Marifat (recognition); believers who are not capable to bear, accept and protect the secrets. As per the dictates of reason and texts it is necessary to conceal the secrets from this group also as mentioned in the above traditions.

In Kafi, in a correct tradition from Imam Muhammad Baqir (as) it is mentioned that he said: By Allah, the best of my companions in my view are those who the most pious, most thoughtful and the most secretive (from our opponents about our traditions) and the worst of them are those, who are such that when something is narrated from us and attributed to us they don’t accept it; and also denies that which he has; although he doesn’t know that this tradition has come from us and is attributed to us; and as a result of this denial he goes out of our Wilayat.10

In Basairud Darajat, through the author’s own chain of narrators it is narrated from His Eminence, Abu Abdullah Imam Sadiq (as) that he said: Deal with the people according to what they recognize and leave what they deny; and don’t put yourself and us in difficulty.

Indeed, our matter is difficult and intricate which none can bear except the proximate angel, or a messenger prophet or a believer whose heart the Almighty Allah has tested for faith.11 It is narrated through the author’s own chain of narrators from Imam Ja’far Sadiq (as) from his father that he said: One day the topic of Taqayyah came to be discussed in the presence of Imam Ali Ibne Husain (as).

His Eminence (aj) said: By Allah, if Abu Zar knew what was in the heart of Salman, he would have killed him, although the Messenger of Allah (S) had established brotherhood between them. Then what can you expect from other (common) people? Indeed, the knowledge of the scholars (Aale Muhammad) is difficult, serious, convincing, clear and sharp-witted. None can bear it except the proximate angels, messenger prophets or the man whose heart the Almighty Allah has tested for faith. His Eminence (aj) said: Salman became to be included among the scholars because he is from us, Ahle Bayt (as), that is why he is related to us.12

Through the author’s own chain of narrators it is narrated from Imam Muhammad Baqir (as) that he said: Our traditions are difficult, such that they could not be borne by anyone except the proximate angels, messenger prophets or the man tested for faith or a city that is having a strong fort.

Thus when our matter happens and our Mahdi reappears, men from our Shias would become like brave lions and sharp spears, they would trample our enemies under their feet and hit them with the claws of their hands. And it is the time when the blessing of deliverance would be sent by the Almighty Allah on the people.13

Group Seven: It is of those whose ears and hearts have been sealed by the Almighty Allah because they turned away from truth and chosen falsehood so that the call to truth may not affect them, and that good advice may not profit them, although they are such that they cause harm to everybody; it is best to avoid calling them to truth and the mention of truth before them should be avoided, because it is of no use; it being alike to them whether you warn them, or do not warn them, will not believe.14 Therefore it is commanded in traditions that religious propaganda must not be directed to them, as mentioned in Kafi, through the author’s own chain of narrators from Thabit Abi Saeed that he said: His Eminence, Abu Abdullah Imam Sadiq (as) said: O Thabit, what have you got to do with the opponents? Keep away from them.

Don’t invite the people to Imamate as by Allah, if all the folks of the heavens and the earth try to misguide one whom Allah wants to guide, they will not be able to do it. You are separate from the people, and don’t consider the opponents to be your brother, cousin and neighbor. Indeed, when the Almighty Allah wants good of a person, He purifies his soul. Thus when he hears something good, he recognizes it and denies that which is bad. The Almighty Allah puts such a word in his heart that he understands the matter of Imamate.15

In Tohaful Uqool, among the advices of Imam Ja’far Sadiq (as) to Momin Taq the same statement is mentioned.16 Also in Kafi, in a correct report, from Fudail it is mentioned that he said: I asked His Eminence, Abu Abdullah Imam Sadiq (as): Shall we invite the people to Imamate? He (Imam) replied: O Fudail, when the Almighty Allah wants the good of a person, heorders an angel to catch his neck and make him accept this matter willingly or unwillingly.17

In the same book, in another tradition from Imam Ja’far Sadiq (as) it is mentioned that he said: Do not dispute with the people regarding your religion as it induces many diseases of the heart. The Almighty Allah told His Prophet (S):

إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَٰكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ

Surely you cannot guide whom you love, but Allah guides whom He pleases. (Qur’an, Surah Qasas 28:56)

And also:

أَفَأَنْتَ تُكْرِهُ النَّاسَ حَتَّىٰ يَكُونُوا مُؤْمِنِينَ

Will you then force men till they become believers?18

Group Eight: Whose position is not clear; that is you don’t know whether they would accept the call and truth or not. The duty of a scholar with regard to them is as mentioned in the tradition that the venerable Shaykh, Muhammad bin Hasan Saffar has narrated through his own chain of narrators from Asbagh bin Nubatah from Amirul Momineen Ali (as) that he said: I heard His Eminence (aj) say: Indeed, our traditions are difficult, crude and harsh. Thus only very few of them are told to the people. One who understands them, more are given to him and one who denies them, they are denied to him. None bear them except three groups: the proximate angels or messenger prophets or a believer whose heart the Almighty Allah has tested for faith.19

Through the author’s own chain of narrators, it is narrated from Furat bin Ahmad that he said: Amirul Momineen Ali (as) said: Indeed, our traditions are such that people accept them with great difficulty; thus to one who accepts them, tell more and leave those who deny them.20

In a tradition of Imam Muhammad Baqir (as) it is mentioned that he said: Indeed, the hearts of the people would accept our traditions with much difficulty. Thus to one who accepts them, tell more and leave those who deny them. Indeed, there will be trials so that all the evil is sieved, such that even those who split hair (for perfection) would fall off. So much so that except for us and our Shias none would remain.21

Nomani has also mentioned this same tradition in his Ghaibat, in which after the sentence:“Indeed, the hearts of the people would accept our traditions with much difficulty,” it is mentioned,“Inform them only about some traditions. Thus to one who accepts them, tell more and leave those who deny them.” 22

Notes

1. Usool Kafi, Vol. 2, Pg. 217

2. Usool Kafi, Vol. 2, Pg. 221

3. Apparently it is Hisham bin Hakam.

4. Usool Kafi, Vol. 2, Pg. 219

5. Usool Kafi, Vol. 2, Pg. 226

6. Kamaluddin; Shaykh Sadooq, Vol. 1, Pg. 330

7. Usool Kafi, Vol. 2, Pg. 222

8. Usool Kafi, Vol. 2, Pg. 224

9. Usool Kafi, Vol. 2, Pg. 217

10. Usool Kafi, Vol. 2, Pg. 223

11. Basairud Darajaat, Pg. 26

12. Basairud Darajaat, Pg. 25

13. Basairud Darajaat, Pg. 24

14. Surah Baqarah 2:6

15. Usool Kafi, Vol. 2, Pg. 213

16. Tohaf al-Uqool, Pg. 229

17. Usool Kafi, Vol. 2, Pg. 213, Tr. no. 3

18. Surah Yunus 10:99 and Usool Kafi, Vol. 2, Pg. 166 & Vol. 2, Pg. 213

19. Basairud Darajaat, Pg. 21, Chapter 11, Tr. no. 5

20. Basairud Darajaat, Pg. 23, Chapter 11, Tr. no. 12

21. Basairud Darajaat, Pg. 23, Chapter 11, Tr. no. 14

22. Ghaibat Nomani, Pg. 107

53: To Bear Hardships, Denials And Other Testing Circumstances For The Sake Of Imam (As)

There is no doubt that the Almighty Allah subjects us to all kinds of examinations regarding the Ghaibat of His Wali, in order to distinguish the righteous ones from the sinful. So that He may reward the righteous slaves and gather the wrong doers with other evil creatures and dispatch them to Hell. The Almighty Allah says:

مَا كَانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَىٰ مَا أَنْتُمْ عَلَيْهِ حَتَّىٰ يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ

On no account will Allah leave the believers in the condition which you are in until He separates the evil from the good. (Qur’an, Surah Aale Imran 3:179)

Now this is not something new because before this Allah has taken the examination of all the previous nations and those who would come in the future. Allah also says:

أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ .

وَلَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ

Do men think that they will be left alone on saying, We believe, and not be tried? And certainly We tried those before them…(Qur’an, Surah Ankabut 29:2-3)

Hazrat Ali (as) says,“O Men! The Almighty Allah has kept you away from oppression but He has not given you exemption from trials because Allah says:

وَإِنَّ لَكُمْ فِي الْأَنْعَامِ لَعِبْرَةً

Most surely there are signs in this, and most surely We are ever trying (men).1

I say: One of the greatest examinations for a believer is when he sees that vicious and evil people are living in style and splendor while the righteous have to undergo untold difficulties and penury, and no one pays any attention to them. No one even lends ear to their pleading and they are oppressed by the tyrants of this world. They are made the butt of ridicule and people make fun of their belief with regard to Ghaibat of Imam az-Zaman (aj). This causes a contradiction of reason and desire. The carnal desires command us to follow falsehood and spend our lives in enjoyment while reason advises us to be patient in the difficulties and to bear their falsification.

That it is necessary to follow the truth in order to achieve everlasting life in the hereafter in addition to the rightful kingdom. Thus the best people are those who strive for good consequences and remain patient in calamities. See what Imam Ja’far Sadiq (as) says to Humran in a correct lengthy tradition, in Rauda Kafi, when he asked His Eminence: How will these (Bani Abbas) people rule? Or when would we rid of them? Imam Ja’far Sadiq (as) said: Don’t you know that everything has a tenure? He replied: Why not? I said: Does it benefit you to know that when this matter occurs it will not come even a moment earlier.

Indeed, if you knew their condition in the view of Allah, you will be more angry with them and if with all the people of the world try to worsen their condition from sin and crimes - you will not be able to do so. Thus Shaitan will not deviate and worry you. Because indeed, honor from the Almighty Allah is for the Messenger of Allah (S), and for the believers, but the hypocrites don’t know, do you not know that one who awaits for our kingdom, and is patient on all hardships and troubles, will be in our group tomorrow [in Qiyamat].2

In Tohaful Uqool, it is mentioned among the advices of Imam Ja’far Sadiq (as) to Momin Taq: O Son of Noman, a servant will not be a faithful believer before he learns three characteristics; one from God, one from His Messenger, and one from the Imam. The characteristic he should learn from God is the concealment of secrets. God the Glorified says:

عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا

The Knower of the unseen! so He does not reveal His secrets to any, (Qur’an, Surah Jinn 72:26)

The characteristic he should learn from the Prophet (peace be upon him and his family) is that he should treat people courteously. The characteristic he should learn from the Imam (peace be upon him) is to be steadfast against situations of misfortune and crises until relief comes about…3

Also, in Rauda Kafi, through the author’s own chain of narrators it is narrated from Hasan bin Shazan Wasiti that he said: I wrote a letter to Abul Hasan Imam Reza (as) in which I complained about the oppressions of the people of Wast.

Since in that city there were groups of Uthmanis, they used to trouble me. The Imam replied as follows: Allah, the blessed and the High has taken a covenant from our followers to observe patience in the rule of tyrant rulers. So be patient at the command of your Lord and when the leader of the creatures arises, they shall say:

قَالُوا يَا وَيْلَنَا مَنْ بَعَثَنَا مِنْ مَرْقَدِنَا ۜ ۗ هَٰذَا مَا وَعَدَ الرَّحْمَٰنُ وَصَدَقَ الْمُرْسَلُونَ

O woe to us! who has raised us up from our sleeping-place? This is what the Beneficent God promised and the apostles told the truth. 4

I say: ‘Leader of the creatures denotes His Eminence, Qaim (aj) and their saying: ‘O woe to us! who has raised us up from our sleeping-place? This is what the Beneficent God promised’ implies that His Eminence, by the leave of the Almighty Allah, would make them alive and take revenge from them, as is mentioned in traditional reports.

In Usool Kafi, it is narrated from Imam Ja’far Sadiq (as) that he said: The Messenger of Allah (S) said: A time will come upon the people when rulership will not be obtained except through killing and oppression and wealth will not be obtained except through usurpation and miserliness and love and friendship will not be got except through throwing out the religion and following selfish desires; thus one who lives till that time should be patient on poverty even though he may be able to obtain riches.

And he should be patient on the enmity of the people even though he may be able to earn love of the people by giving up his religion and following carnal desires. And he should be patient on humiliation even though he might be capable of becoming powerful; the Almighty Allah will give him the reward equal to that of fifty Siddiqs (truthful ones) who have testified me.5

It is mentioned in Kharaij, that the Messenger of Allah (S) said: After you will come a people such that one of them alone will earn the reward of fifty of you. They asked: O Messenger of Allah (S), we accompanied you in Badr, Uhad and Hunain and the Qur’an descended among us! The Prophet said: You cannot bear that which would descend on them and you don’t have as much patience as they have.

I say: This is with reference to the condition of patient believers in the period of occultation of the Imam of the Age (as) as proved by other traditional reports.

It is mentioned in Burhan under the interpretation of the verse:

يَا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ

O you who believe! be patient and co-operate in patience and remain steadfast. (Qur’an, Surah Aale Imran 3:200)

That Imam Ja’far Sadiq (as) said: Be patient on the troubles you have to face in our path. The narrator asked: What does, ‘co-operate in patience and remain steadfast,’ mean? The Imam replied: Co-operate with your Wali regarding your enemies and be steadfast with your Imam.

There are numerous traditional reports regarding this but to quote them all would prolong the discussion. All these are in addition to other verses and traditional reports that have come in praise of patience and command to observe it, because patience on calamities during the period of occultation of Imam (as) is among the most important and clear implication of patience as is obvious.

Thiqatul Islam, Kulaini (r.a.) has mentioned a number of correct and good traditions from Imam Ja’far Sadiq (as) that he said: Patience is to faith what the head is to the body, if the head goes, so does the body, in the same way if patience goes, so does faith.6

In the same book, in another tradition from Hafas bin Ghiyath it is mentioned that he said: His Eminence, Abu Abdullah Imam Sadiq (as) said:

One who observes patience has to be patient for a short while and one who is impatient, remains impatient for a short while. Then he said: It is necessary for you to be patient in all your affairs as Allah, the Mighty and Sublime sent His Eminence, Muhammad (S) and commanded him patience and forbearance and He said:

وَاصْبِرْ عَلَىٰ مَا يَقُولُونَ وَاهْجُرْهُمْ هَجْرًا جَمِيلًا .

وَذَرْنِي وَالْمُكَذِّبِينَ أُولِي النَّعْمَةِ وَمَهِّلْهُمْ قَلِيلًا

And bear patiently what they say and avoid them with a becoming avoidance. And leave Me and the rejecters, the possessors of ease and plenty. (Qur’an, Surah Muzzammil 73:10-11)

The Almighty Allah also said:

وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ۚ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ .

وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ

Repel (evil) with what is best, when lo! he between whom and you was enmity would be as if he were a warm friend. And none are made to receive it but those who are patient, and none are made to receive it but those who have a mighty good fortune. (Qur’an, Surah Fussilat 41:34-35)

Thus the Messenger of Allah (S) maintained patience till he was even accused of serious things [like sorcery and insanity] and the Almighty Allah revealed:

وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ .

فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُنْ مِنَ السَّاجِدِينَ

And surely We know that your breast straitens at what they say. Therefore celebrate the praise of your Lord, and be of those who make obeisance. (Qur’an, Surah Hijr 15:97-98)

After that they rejected His Eminence, and made allegations against him; so he became sad. Therefore the Almighty Allah revealed:

قَدْ نَعْلَمُ إِنَّهُ لَيَحْزُنُكَ الَّذِي يَقُولُونَ ۖ فَإِنَّهُمْ لَا يُكَذِّبُونَكَ وَلَٰكِنَّ الظَّالِمِينَ بِآيَاتِ اللَّهِ يَجْحَدُونَ .

وَلَقَدْ كُذِّبَتْ رُسُلٌ مِنْ قَبْلِكَ فَصَبَرُوا عَلَىٰ مَا كُذِّبُوا وَأُوذُوا حَتَّىٰ أَتَاهُمْ نَصْرُنَا ۚ

We know indeed that what they say certainly grieves you, but surely they do not call you a liar; but the unjust deny the communications of Allah. And certainly apostles before you were rejected, but they were patient on being rejected and persecuted until Our help came to them. (Qur’an, Surah Anaam 6:33-34)

At that time His Eminence (S) made his heart firm on patience till those people crossed all limits of shamelessness and torture and they mentioned Allah, the High and the Mighty with disrespect and denied Him. The Holy Prophet (S) said: I remained patient regarding myself, my family and my honor but I cannot be patient on disrespect to my Lord. So Allah, the Mighty and Sublime revealed the following verse:

وَلَقَدْ خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ وَمَا مَسَّنَا مِنْ لُغُوبٍ .

فَاصْبِرْ عَلَىٰ مَا يَقُولُونَ

And certainly We created the heavens and the earth and what is between them in six periods and there touched Us not any fatigue. Therefore be patient of what they say. (Qur’an, Surah Qaf 50:38-39)

His Eminence, (S) remained patient in all circumstances till he was given glad tidings about the Imams from his progeny and they were described to be having patience as Allah, the Mighty and Sublime said:

وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا ۖ وَكَانُوا بِآيَاتِنَا يُوقِنُونَ

And We made of them Imams to guide by Our command when they were patient, and they were certain of Our communications. (Qur’an, Surah Sajdah 32:24)

His Eminence, (S) said: Patience is to faith, like the head is to the body; then the Almighty Allah recompensed him for patience and revealed the following verse:

وَتَمَّتْ كَلِمَتُ رَبِّكَ الْحُسْنَىٰ عَلَىٰ بَنِي إِسْرَائِيلَ بِمَا صَبَرُوا ۖ وَدَمَّرْنَا مَا كَانَ يَصْنَعُ فِرْعَوْنُ وَقَوْمُهُ وَمَا كَانُوا يَعْرِشُونَ

And the good word of your Lord was fulfilled in the children of Israel because they bore up (sufferings) patiently; and We utterly destroyed what Firon and his people had wrought and what they built. (Qur’an, Surah Araaf 7:137)

The Holy Prophet (S) said: This is a glad tiding and revenge that Allah, the Mighty and Sublime has allowed war against the polytheists. And the Almighty Allah revealed:

فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ

Then slay the idolaters wherever you find them, and take them captives and besiege them and lie in wait for them in every ambush. (Qur’an, Surah Taubah 9:5)

And:

وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ

And kill them wherever you find them. (Qur’an, Surah Baqarah 2: 191)

Thus the Almighty Allah destroyed them through the Messenger of Allah (S) and his followers and made it a reward of their patience in addition to what is stored for His Eminence in the Hereafter. So one who remains patient and is forbearing in the path of Allah, he will not leave the world till the Almighty Allah does not make him happy with regard to (the fate) of his enemies, in addition to what is stored for him in the Hereafter.7

In the same book, in a correct traditional report from Abu Sabbah Kinani it is narrated that he said: I was in the company of His Eminence, Abu Abdullah Imam Sadiq (as) when an old man came to His Eminence and said: O Aba Abdillah, I have brought a complain to you about my children and their thanklessness and my brothers and their oppression, when I have become old. His Eminence, Abu Abdullah Imam Sadiq (as) said: O man, indeed there is a kingdom for truth and a kingdom for falsehood, and each is degraded during the rule of other, and the least that can reach the believer during the rule of falsehood is disobedience of children and injustice of the brothers.

And there is no believer who gets any comfort or luxury during the rule of falsehood, except that he has to bear hardships before his death, either physically or regarding his children or his property so that the Almighty Allah may purge him from that which he has obtained during the rule of falsehood and He increase his share in the kingdom of truth. So remain patient and glad tidings to you.

In the same book, it is narrated from His Eminence, Abu Ja’far Imam Baqir (as) that he said: When the final moments of my father, Ali bin Husain (as) approached, he embraced me and said: My son, I advise you that which my father advised me at the time of his passing away and mentioned that which his father had advised: My son, be patient on truth even though it may be bitter.8

In Kamaluddin, through the author’s own chain of narrators it is quoted from Imam Reza (as) that he said: “How good is patience and awaiting for the reappearance! Have you not heard Allah, the Mighty and Sublime say?

وَارْتَقِبُوا إِنِّي مَعَكُمْ رَقِيبٌ

And watch, surely I too am watching with you. (Qur’an, Surah Hud 11:93)

فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِينَ

Wait then, I too with you will be of those who wait. (Qur’an, Surah Araaf 7:71)

Thus you must be patient because there is deliverance after despair and those before you were more patient than you.” 9

In the same book it is narrated from Muhammad bin Muslim that he said: I heard Abi Abdullah (as) say:“Before the rising of the Qaim, Allah will appoint signs for the believers. I asked: What are those, may I be sacrificed on you? He replied: They are mentioned in the saying of Allah, the Mighty and Sublime:

That is before the advent of the Qaim the believers will be tested through fear and hunger and loss of property and lives and fruits; and give good news to the patient.

وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِنَ الْأَمْوَالِ وَالْأَنْفُسِ وَالثَّمَرَاتِ ۗ وَبَشِّرِ الصَّابِرِينَ

And We will most certainly try you with somewhat of fear and hunger and loss of property and lives and fruits; and give good news to the patient…(Qur’an, Surah Baqarah 2:155)

He said:“The believers will be tested through the fear of the last ruler of Bani so-and-so. Hunger through rise in prices. Loss of property and lives and fruits means loss in business and agriculture. And give good news to the patient means those who await for the reappearance.” Then he said: “O Muhammad, this is the interpretation of the saying of the Almighty:

وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ

…but none knows its interpretation except Allah, and those who are firmly rooted in knowledge… 10

In Tafseer Nishapuri, it is narrated from the Holy Prophet (S) that he said: Enjoin good to each other and forbid evil; thus when you see a debased person being obeyed and carnal desires being followed, and materialism being preferred, and every person liking his own view, it is necessary for you to leave yourself and public affairs and indeed, after that there will come a time when patience will be like a burning coal on your hand; the doers of good in that time will be given a reward equal to that of fifty persons in other times.

In Ghaibat Nomani through the author’s own chain of narrators it is narrated from Imam Ja’far Sadiq (as) from his father that he said: The believers are tested and purified by Allah. Allah has not assured the believers from calamities and distresses of this life but He has assured them from being wretched in the afterlife.

Then Imam Muhammad Baqir (as) said: His Eminence, Husain bin Ali arranged his martyrs side by side [in Kerbala] and said: Our martyrs are the martyrs of prophets.11 In the same book through the author’s own chain of narrators it is narrated from Imam Zainul Abideen (as) that he said: I wish I was permitted to talk to people three times (about three things) and then Allah might do to me whatever He liked. But it is the will of Allah that we are to be patient and to wait. Then he recited the following verse of Qur’an:

وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُوا أَذًى كَثِيرًا ۚ وَإِنْ تَصْبِرُوا وَتَتَّقُوا فَإِنَّ ذَٰلِكَ مِنْ عَزْمِ الْأُمُورِ

And you shall certainly hear from those who have been given the Book before you and from those who are polytheists, much annoying talk; and if you are patient and guard (against evil), surely this is one of the affairs (which should be) determined upon. (Qur’an, Surah Aale Imran 3:186)

In the same book another tradition is quoted from His Eminence, which we shall present in the sub-topic of Marabat, Insha Allah, in which he says:“…the believers will remain steadfast and persevere until Allah determines and He is the best of judges.” 12 There are many other traditional reports also, that have been mentioned at appropriate places.13 The conclusion is best worded in a poetical composition of Amirul Momineen (as):

If evil and hardships increase upon him, he increases the level of his patience. He is like Musk under the tools of pulverizing it, because fragments of Musk are such that their perfume and fragrance increases due to the tools if patience is observed.

Note: Our discussion so far shows that patience during the period of the occultation of the Imam (as) is of few types:

1. Patience of the prolongation of occultation so that impatience in this regard may not harden ones heart; because impatience with regard to Imam (as) can lead to doubts as explained in the twenty-second duty.

2. Patience of the believer on difficulties, ridicule and rejection etc from his opponents.

3. Patience on different calamities and hardships that befall him as mentioned in the verse:

وَاصْبِرْ وَمَا صَبْرُكَ إِلَّا بِاللَّهِ

And be patient and your patience is not but by (the assistance of) Allah. (Qur’an, Surah Nahl 16:127)

4. Patience on different calamities and hardships at the hands of the opponents, that he cannot ward off and defend himself from them; in this instance his duty is to observe patience and pray. And there are other types of patiences that a believer has to observe in difficult times.

Notes

1. Surah Momin 40; Nahjul Balagha, Sermon 102

2. Raudatul Kafi; Pg. 37

3. Tohaf al-Uqool, Pg. 230

4. Raudatul Kafi; Pg. 247, Tr. no. 346; Surah Yasin 36:52

5. Usool Kafi, Vol. 2, Pg. 91

6. Usool Kafi, Vol. 2, Pg. 87, Chapter of Patience, Tr. no. 2

7. Usool Kafi, Vol. 2, Pg. 447, Tr. no. 12

8. Usool Kafi, Vol. 2, Pg. 91, Chapter of Patience, Tr. no. 13

9. Kamaluddin; Shaykh Sadooq; Vol. 2, Pg. 645

10. Surah Aale Imran 3:7 & Kamaluddin, Vol. 2, Pg. 649

11. Ghaibat Nomani, Pg. 112

12. Ghaibat Nomani, Pg. 105

13. Ghaibat Nomani, Pg. 105

54: Pray To Allah For Patience In Imam’s Separation

It is a duty of believers to ask Allah for Taufeeq of being patient in the Ghaibat of Imam (aj). This is evident from the words of the supplication of Amri (r.a.) regarding Imam az-Zaman (aj):“Bestow me patience in this.”

In another instance it is stated that the momin should pray to Allah to improve his worldly conditions and the hereafter because Allah has the key to everything. The Messenger of Allah (S) was told,“And be patient and your patience is not possible except by Allah.” The word ‘by’ in the above indicates causing or helping. Thus when patience is not possible without Allah’s help the momin is obliged to beseech Allah to help him in being patient where patience is suitable. It can also be taken to mean ‘from’ although the author of Mughni Labeeb has mentioned and it is not important to deny that which occurs in eloquent statement, in the same way as some scholars of syntax have denied that it is for discrimination; even though there are traditional reports from the Holy Imams (as) regarding this.

The Messenger of Allah (S) said,“Ask Allah for whatever you may need, even if it be a shoe lace. Because if Allah does not make its acquisition easy it would never be easy to acquire it.” In another tradition he (S) says,“Each one of you should pray to Allah for whatever you may need, even if your shoelace breaks, you ask Allah for it.” Numerous traditions have been recorded to this effect as also the verses of the Holy Qur’an. All this proves the efficacy of Dua for patience wherever it is required. Because there are many instances where patience is required but man is impatient. While on other occasions it is not desirable. So the best option is to pray to Allah that He grant us patience wherever it is appropriate.

For example: Many a times it so happens that one mistakes an occasion to be that of patience while it is not so; and one is patient when he should not have been and is not patient when he should have been. He remains quiet when he should have spoken up and he speaks up when he should have remained silent. It is a taufeeq from the Almighty Allah that a person places each thing in its proper place and does everything at its appropriate time. Thus a believer who wants to tread the path of guidance, his duty is to beseech the Almighty to give him patience and make him cognizant of the occasion, whether it demands patience or not.

For example: According to traditional reports Allah, the Mighty and Sublime has ordered patience as mentioned in Kafi, in tradition of Imam Ja’far Sadiq (as) in which he says: Allah, the Mighty and Sublime specialized His messengers with the best of manners, thus check yourself; if you are having those qualities, thank Allah, and know that it is your excellence. If you don’t have those qualities, beseech the Almighty Allah to bestow them to you.

Then His Eminence mentioned ten things: Certainty, contentment, patience, thankfulness, good relationship, cheerful nature, generosity, modesty, valor and forbearance.1 Some narrators have added: Truthfulness and trustworthiness. In the same book, in another tradition from His Eminence (aj) it is mentioned that he said: “I like one who is intelligent, understanding, thoughtful, forbearing, patient, truthful and loyal’ Allah, the Mighty and Sublime chose the messengers especially for these excellent qualities, thus one who has these traits should praise the Almighty Allah and one who lacks them should pray that the Almighty Allah bestows him these. The narrator says: May I be sacrificed on you, what are those qualities? His Eminence replied: Piety, contentment, patience, thankfulness, forbearance, modesty, generosity, valor, self respect, goodness and truthfulness.2

Notes

1. Usool Kafi, Vol. 2, Pg. 56, Tr. no. 2

2. Usool Kafi, Vol. 2, Pg. 56, Tr. no. 3