Alhassanain(p) Network for Heritage and Islamic Thought

55: Enjoining Patience During Ghaibat

It is one of the most important duties and has been greatly emphasized. All the proofs in favor of Amr bil Maroof apply to this as well. Secondly, we must follow the example of the Holy Prophet (S) and the Holy Imams (as) as is evident from the study of their traditions. The third proof is the sermon of Ghadeer quoted by Ali Ibne Tawoos in his book Iqbal. He says that Surah Asr was revealed in connection with Hazrat Ali (as). Its interpretation is as follows:“I swear by the time (Qiyamat), Most surely man (enemies of Aale Muhammad) is in loss, Except those who believe (in their Wilayat) and do good (towards their brothers), and enjoin on each other truth (during the Ghaibat of their Imam) and enjoin on each other patience (in these times).” 1

I say: Enjoining patience means that we should explain to our near and dear ones the virtues of being patient in bearing the difficulties during the Ghaibat of Imam az-Zaman (aj), so that they may not despair due to its prolongation. That by seeing the prosperity of their enemies they do not fall prey to doubts. We must also remind them that the affluence of the wicked was foretold by the truthful Imams (as) and similarly they had also predicted the establishment of a just government. Thus when the first prophecy has been fulfilled the second one shall also be certainly fulfilled, Insha Allah.

They should know that one who remains patient and awaits, reaches to Faraj and success, to a great Faraj or to the minimum type of Faraj; rather awaiting itself is a kind of Faraj. Don’t you see that when one becomes too much indebted, but he knows that soon he would get help, he would always be in anticipation of that person who is going to bring this relief? And he will assure himself so that the burden of debts is lifted for him.

Or if someone falls ill and remains in that condition for many days; but he knows that there is an expert physician in a particular place who will come to him after some time and cure him, such a person is all the time in anticipation of that physician. This anticipation accords him assurance to bear the illness and ward off grief and sorrow. It was from this aspect that Abu Baseer asked Imam Ja’far Sadiq (as): May I be sacrificed on you, when will Faraj occur? His Eminence replied: O Abu Baseer, are you also of those who are inclined to the world? One who recognizes this matter his Faraj has taken place due to his anticipation.2

It is narrated from Muhammad bin Fudail that he asked Imam Ali Reza (as) something about Faraj and he said: Is it not but that awaiting for Faraj is also Faraj? The Almighty Allah says:

Wait then, I too with you will be of those who wait.3

It is narrated from Husain bin Jaham that he said: I asked His Eminence, Abul Hasan Musa bin Ja’far (as) regarding Faraj. He replied: Don’t you know that waiting for the Faraj is Faraj? I asked: I don’t know anything except what you have taught. He replied: Yes, waiting for the Faraj is a kind of Faraj.4

In Ghaibat Nomani it is narrated from His Eminence, Abu Ja’far Imam Baqir (as) that he said:“The hasteners will perish and those nearest to Allah will be saved! After distress there will be wonderful deliverance!” 5

Ali Ibne Yaqteen has narrated from Imam Kazim (as) that he said,“The Shias are being trained through hope for the past 200 years.” The narrator says that Yaqteen asked his son, Ali,“How is it that whatever had been said about us (the kingdom of Abbasides) has come to pass but whatever was said regarding your just government, hasn’t?” Ali replied,“The source of both the prophecies is the same.

The only thing is that the time for whatever was said about you had arrived, so everything happened exactly as predicated. While the time for whatever was said about us is not yet ripe. So we are subsisting on hope. If they had been informed at the outset that this will happen after 200 or 300 years then hearts of the people would have hardened and the common people and those of weak faith would have renegaded from Islam. Thus it was said to them that soon they shall be relieved and that the appointed hour is near, so that they may not despair till the actual event.” 6

Notes

1. Iqbal, Pg. 457

2. Biharul Anwar, Vol. 52, Pg. 142, Tr. no. 54; Ghaibat Nomani, Pg. 180

3. Biharul Anwar, Vol. 52, Pg. 128, Tr. no. 22

4. Biharul Anwar, Vol. 52, Pg. 130, Tr. no. 29

5. Ghaibat Nomani, Pg. 104

6. Usool Kafi, Vol. 1, Pg. 369, Tr. no. 6

56: We Should Not Sit In The Assembly Where Disrespect Is Caused To Imam (As)

The believer is obliged to keep aloof from the gatherings of deviated people where ridicule is directed towards Imam (as) or where he is being criticized. Where people raise objections against him and deny his existence, or even if they are ignoring his remembrance. It even applies to situations where a believer is been ridiculed. The Almighty Allah says regarding such matters:

وَقَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتَابِ أَنْ إِذَا سَمِعْتُمْ آيَاتِ اللَّهِ يُكْفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلَا تَقْعُدُوا مَعَهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ ۚ إِنَّكُمْ إِذًا مِثْلُهُمْ ۗ إِنَّ اللَّهَ جَامِعُ الْمُنَافِقِينَ وَالْكَافِرِينَ فِي جَهَنَّمَ جَمِيعًا

And indeed He has revealed to you in the Book that when you hear Allah’s communications disbelieved in and mocked at, do not sit with them until they enter into some other discourse; surely then you would be like them; surely Allah will gather together the hypocrites and the unbelievers all in hell. (Qur’an, Surah Nisa 4:140)

In Tafseer Ali bin Ibrahim Qummi it is mentioned that he said: Signs of Allah, are the Holy Imams (as).1

According to a traditional report of Al-Kafi, Imam (as) was asked regarding the following Qur’anic verse:

And indeed He has revealed to you in the Book that when you hear Allah’s communications disbelieved in and mocked at…

He (as) said,“When we learn that such and such person denies the truth and utters unsuitable things about Imam (as), we must get up from there at once, no matter who that person is.” 2

In the same book, in a correct report from His Eminence, it is mentioned that he said: One who believes in Allah and the Judgment Day does not sit at a place where an Imam is being criticized or a believer is being degraded.3 In the same book, it is narrated from, His Eminence (aj) that he said: There are three types of gatherings that Allah hates and sends His chastisement to their participants; so you should never attend these gatherings: One: It is a gathering in which one decides to lie about his verdicts. Second: In which the remembrance of the enemies is refreshed and our remembrance is forgotten; and (thirdly) a gathering in which there is refusal to follow us, while you know that such a thing is there in that gathering. The narrator says: After that the Imam (as) recited three verses from the Book of Allah as if they were on the tip of his tongue - or he said: As if they were in his fist:

وَلَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ فَيَسُبُّوا اللَّهَ عَدْوًا بِغَيْرِ عِلْمٍ ۗ

And do not abuse those whom they call upon besides Allah, lest exceeding the limits they should abuse Allah out of ignorance. (Qur’an, Surah Anaam 6:108)

وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آيَاتِنَا فَأَعْرِضْ عَنْهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ

And when you see those who enter into false discourses about Our communications, withdraw from them until they enter into some other discourse. (Qur’an, Surah Anaam 6:68)

And, for what your tongues describe, do not utter the lie, (saying) This is lawful and this is unlawful, in order to forge a lie against Allah.4

In the same book, it is narrated from His Eminence (aj) that he said: Whenever you are caught up among the Nasibis and their gatherings, be like one who is on the surface of a red stone, till you leave that company, because the Almighty Allah is inimical to them and curses them. So if you see that they are talking ill of any of the Imams, you must get up from there because divine wrath will strike them at that place.5

And in the same book, in a correct report it is narrated from His Eminence (aj) that he said: One who sits in the company of one who abuses a holy personality, he has indeed disobeyed the Almighty Allah.6 And in the same book, it is also narrated from His Eminence (aj) that he said: One who sits in a gathering in which one of the Imams is being abused, and he could leave that place, but he does not, the Almighty Allah will make him degraded in the world and punish him in the Hereafter. And what he has been bestowed regarding our Marifat will be taken away from him.7

In Tafseer Burhan, quoting from Kishi through the author’s own chain of narrators from Muhammad bin Asim it is mentioned that he said: I heard His Eminence, Imam Reza (as) say: O Muhammad bin Asim, I have come to know that you sit in the company of Waqifis? I said: Yes, may I be sacrificed on you, I sit with them opposing their views. His Eminence (aj) said: Don’t sit in their company, Allah, the Mighty and Sublime says:

وَقَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتَابِ أَنْ إِذَا سَمِعْتُمْ آيَاتِ اللَّهِ يُكْفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلَا تَقْعُدُوا مَعَهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ ۚ إِنَّكُمْ إِذًا مِثْلُهُمْ ۗ إِنَّ اللَّهَ جَامِعُ الْمُنَافِقِينَ وَالْكَافِرِينَ فِي جَهَنَّمَ جَمِيعًا

And indeed He has revealed to you in the Book that when you hear Allah’s communications disbelieved in and mocked at do not sit with them until they enter into some other discourse; surely then you would be like them; surely Allah will gather together the hypocrites and the unbelievers all in hell.(Surah Nisa 4:140)

It implies the successors of Prophet and it is the Waqifis who deny them.8

I say: We should remember that here Waqifis are only one of the implications; in the same way, the mention of successors is only one of the implications of signs of Allah.

Note: From what we have seen under the interpretation of these verses and other traditional reports it is clear that it is prohibited to sit in the gathering of deviated people, some kinds of whom are mentioned in the beginning of this discussion. Rather it is not merely prohibited, it is a greater sin as Allah, the Mighty and Sublime has said: You will also be like them. Thus one who sits in their company will also be considered same as they are.

Rather, one who sits with them will be a hypocrite and eligible for Hellfire as mentioned in the verse: surely Allah will gather together the hypocrites and the unbelievers all in hell. Thus it is clear that it is a greater sin. I beseech Allah, the Mighty and Sublime to give us Taufeeq to do that with which He is pleased and keep us away from that which causes His fury and anger.

It is mentioned in a Dua: Or perchance You find me in a gathering of falsehood and leave me among them.

I say: This much divine anger would be enough to destroy us. I beg the Almighty to keep us safe from such a situation. In duty number fifty-eight we will mention some points to illustrate this point further, Insha Allah.

Notes

1. Tafseer Qummi, Vol. 1, Pg. 156

2. Usool Kafi, Vol. 2, Pg. 377

3. Usool Kafi, Vol. 2, Pg. 377

4. Usool Kafi, Vol. 2, Pg. 378, Tr. no. 12

5. Usool Kafi, Vol. 2, Pg. 379, Tr. no. 13

6. Usool Kafi, Vol. 2, Pg. 379, Tr. no. 14

7. Usool Kafi, Vol. 2, Pg. 379, Tr. no. 15

8. Tafseer Burhan, Vol. 1, Pg. 423, Tr. no. 4.

57: To Feign Support To Tyrant Rulers

A tradition related through Sunni chain of narrators is recorded in Biharul Anwar wherein Huzaifah says that he heard the Messenger of Allah say: Woe upon the tyrant rulers of this nation. How they commit massacres leaving alone those who are apparently obedient to them. They terrify all the people, therefore the believers and pious ones meet them pretending solidarity with them while actually they want to run away from them.

Thus when the Almighty Allah wants to restore the glory of Islam, He destroys all types of tyrants and reforms the nation after corruption and decadence. At that moment His Eminence (aj) said: O Huzaifah, even if one day remains from the tenure of the earth, the Almighty Allah will prolong that day till a man from my family rules.

In Tohaful Uqool, it is mentioned that Imam Sadiq (as) advised Momin al- Taq,“O Son of Noman! When you are compelled to spend your life under a tyrant government, you must behave nicely with those whom you fear most. Because one who tries to overcome the government has agreed to get himself killed. The Almighty Allah says:

وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ

And cast not yourselves to perdition. 1

In Ghaibat Nomani it is narrated through the author’s own chain of narrators that Amirul Momineen (as) said:“Be like the bees among the birds. All the birds deem them weak but if they know what blessing there is inside their (the bees’) interior, they will not do that to them. Mix with people with your tongues and persons and be far away from them with your hearts and deeds. I swear by Him, in Whose hand my soul is, you will not meet what you like until a time comes that you spit at the face of each other, call each other liars and until none of you remains except like the kohl in an eye and like the salt in food.

I give you an example. It is like a man having some food (grains). He sifts and purifies it and then he keeps it in a store for some time. Then he comes back to find that his food has been worm-eaten. He takes it out, purifies it and puts it back into the store for some time. After a time he comes to find that his food has been worm-eaten.

He taken it out, purifies it and puts it back into the store. He does so again and again until nothing of his food remains except the least, which will never be harmed by the worms. So are you! You are going to be clarified until none of you remains save avery few ones, who will never be affected by seditions.” 2

Notes

1. Tohaf al-Uqool, Pg. 228

2. Ghaibat Nomani, Pg. 112

58: Avoiding Fame

This is so because fame is an avoidable evil and salvation lies in remaining unknown. There is a tradition from Imam Sadiq (as) in Al-Kafi. Imam (as) says,“If possible lead such a life that people do not recognize you.” That is you do not become a well-known personality.

Imam Muhammad Baqir (as) is quoted through a correct chain of narrators in Kamaluddin, that he said,“A time will come upon the people when their Imam will be ghaib (in occultation). Fortunate are those who remain steadfast on our Imamat. The least Thawab they would receive at that time is that Allah would address them: O My slaves! Believe in Our secret and testify to Our unseen. Good news to you for My good rewards O My slaves! I shall accept your deeds and forgive your sins. I shall quench your thirst with rain and remove calamities from you. And if you people hadn’t been there I would have sent chastisement upon them. (The world).” Jabir says that he asked Imam (as) regarding the most preferable act of a believer during such times. Imam (as) replied,“Controlling his tongue and sitting at home.” 1

Amirul Momineen (as) says in a sermon of Nahjul Balagha:There would be a time wherein only a sleeping (inactive) believer would be safe (such that) if he is present he is not recognized but if he is absent he is not sought. These are the lamps of guidance and banners of night journeys. They do not spread calumnies nor divulge secrets, nor slander. They are those for whom Allah would open the doors of His mercy and keep off from them the hardships of His chastisement. O People! A time will come to you when Islam would be capsized as a pot is capsized with all its contents.” 2

As-Sayyid ar-Razi says: As regards Amirul Momineen’s words“kullu mu’minin nuwamah” (every sleeping believer), he implies thereby one who is talked of little and causes no evil. And the word“al-masayih” is the plural of“misyah” . He is one who spreads trouble among people through evils and calumnies. And the word“al-madhayi” is the plural of“midhya” . He is one who on hearing of an evil about someone spreads it and shouts about it. And“al-budhur” is the plural of“badhur” . He is one who excels in foolishness and speaks rubbish.

In Ghaibat Nomani it is narrated from Imam Abu Abdillah Sadiq (as) that he said:“A tradition that you understand is better than ten that you narrate (without understanding them). Every truth has a fact and every rightness has a light. By Allah, we do not consider a Shia as a jurisprudent until a mistake is committed before him and he notices the mistake. Amirul Momineen (as) has said from the pulpit of Kufa: There will be dark, blind and dim seditions awaiting you, from which no one will be saved except the ‘Nooma’.

People asked: What is the ‘Nooma’? He said: It is one, who knows people but people do not know him.” Then he added: Know well that the world will not be empty of an authority (Hujjah) from Allah but Allah will make His people not see His authority because of their injustice, oppression and excessiveness in disobedience. If the world remains without an authority (from Allah) for an hour, it will sink with its people. The authority knows people but they don’t know him. It is like Prophet Yusuf (as), who knew people but they denied him.” 3

In the same book also through the author’s own chain of narrators it is mentioned about Imam Abu Abdillah Sadiq (as) that one of his companions came to him and said:“May I be sacrificed on you! By Allah, I love you and love whoever loves you. O my master, how numerous your Shias are!” His Eminence said,“Would you please mention them?” The man said,“They are too many.” He said,“Could you count them?” The man said,“They are much more than to be counted.”

Abu Abdillah as-Sadiq (as) said,“If the number becomes three hundred and a little more, then what you want will happen. Our Shias are those, whose voice does not pass beyond their ears, nor does their zeal go beyond their body, nor do they praise us openly, not quarrel with anyone because of us, nor sit with anyone criticizing us, nor talk with anyone abusing us, nor love whoever hates us and do not hate whoever loves us.”

The man said,“Then how do we deal with these different groups, who pretend that they are Shias?” He said,“They will be tried, purified and distinguished. Years that will perish them, a sword that will kill them and disagreement that will scatter them. Our real Shias are those, who do not growl like a dog, do not covet like a crow and do not ask people for alms even if they die of hunger.” The man said,“May I be sacrificed on you, where can I find such a kind of people?”

He said,“You can find them in the far sides of the world. They are those, whose lives are so simple, whose abodes move from one place to another, who if seen will not be known, if absent, will not be missed, if they become ill, will not be visited, if they propose to a woman, will not be married and if they die, their funerals will not be attended. It is they, who divide their monies among them, who visit each other in their graves and who never disagree even if their countries are different.” 4

This tradition has also been recorded from another channel with the addition: And when they see a believer they accord him honor and when they come across a hypocrite they keep away from him and at the time of death they are not impatient; and they visit each other in their graves.

I say: That which proves this is the statement of His Eminence (aj): If they are present no should recognize them and when they are absent no one searches for them…because His Eminence (aj) through this statement has mentioned the merit of being unknown among the people and flayed becoming famous among them and it is from this aspect I have mentioned the whole tradition as there are many merits in it. And all the matter that is related to that time is condensed in the following couplets:

And I remained concealed from the people and they didn’t recognize me. And from this aspect I became clear to the hearts. And my friend has put me into loneliness therefore I have disappeared from his sight, since I have obtained the companionship of the knower of the unseen. And how can the lonely day make me afraid while the fact is that my beloved is away from my competitor and near to me. That is why jinns and men are afraid of me as I am attached to my loneliness and my friend is with me.

Notes

1. Kamaluddin, Vol. 1, Pg. 330

2. Nahjul Balagha, Sermon 102, Faiz, Pg. 291

3. Ghaibat Nomani, Pg. 70

4. Ghaibat Nomani, Pg. 107

59: Self Improvement (Development)

The next duty is to get rid of dirty habits and evil traits and to embellish our personality with good morals. This is obligatory at all times but it is especially emphasized for the period of Ghaibat because it is a necessary qualification to entitle one for being included among his companions. Nomani (r.a.) has recorded a tradition from Imam Sadiq (as) that says:“One who desires to be included among the companions of Imam az-Zaman (aj) must be a Montazir (one who awaits), and he should be pious and of good behavior. So even if he dies before the reappearance of Imam (as) he would get the same reward as if he had been with the Imam (as). Strive and await! If you want to be bestowed with Divine Mercy.” 1

I say: In this tradition there is proof that the whole reward of awaiting can be gained through piety and good manners as we have previously explained.

Notes

1. Ghaibat Nomani, Pg. 106

60: Unity And Co-Operation In Imam’s Help

There is great strength in unity even though each one of us is personally obliged to help Imam (aj). The Almighty Allah says:

وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا

And hold fast by the covenant of Allah all together and be not disunited. (Qur’an, Surah Aale Imran 3:103)

It is so because Imam (aj) is the connection between Allah and His creatures in all times and this connection cannot be beneficial without following Imam (aj) and helping him. Amirul Momineen (as) remarked in a sermon:“O people! If you had not been deficient in supporting the truth and lazy in deflecting falsehood, those unlike you wouldn’t have overcome you. Those who have overpowered you would not have got the power to do so. Because like the Bani Israel, you have lost your way. And by my life! Your straying away will intensify because you have discarded the truth.”

Imam az-Zaman (aj) says in the Tawqee to Shaykh Mufeed (a.r.),“If our Shias (May Allah help them in His obedience!) had been united in fulfillment of their covenant (regarding us) our meeting them would not have delayed, and they would have soon met us with true and perfect Marefat.” 1

Notes

1. Biharul Anwar, Vol. 53, Pg. 177

61: Sincere Repentance And Fulfillment Of Rights

As mentioned above, our sins and disobedience of Shariah play a great part in prolonging the Ghaibat of Imam (aj). The Tawqee of Imam (aj) further says,“That which keep us away from them are the unpleasant things that we hear about them and do not like and those we never expected from them. And Allah is He Whose help is sought and He is sufficient for us and most excellent is the Protector.” 1

Notes

1. Biharul Anwar, Vol. 53, Pg. 177

62-63: To Remember Imam (aj) And Act Upon His Teachings

The traditions of Imams (as) are clear as regards the fact that Imam (aj) is a witness of our deeds and he is informed of all our activities. Wherever we might be and in whichever condition, we are within the vision of Imam (aj).

He is the watchful eye and the alert ear of Almighty Allah. Once you are convinced of this, you shall see him with the inner eye and his vision shall always exist in your thoughts. Then it is incumbent for you to feel yourself in his presence. Everyone should have this perception unless he is blind in the heart.

Once a person is convinced of this he would act in a way befitting this situation. Like the visually handicapped person who himself cannot see anything. But when he is in the presence of a ruler he will act with utmost respect, just like those who are not blind. This is so, because he is certain that he is in the presence of the ruler, even though he might not see him with his eyes. The situation of a Momin is same during the period of occultation. On the basis of his faith he is sure that Imam (aj) sees him and he behaves accordingly.

Shaykh Sadooq has quoted Masada bin Sadaqah from Abi Abdullah from his forefathers from Ali (as) that he said from the pulpit of Kufa Masjid:“O Allah, it is necessary that Your earth does not remain devoid of Your Proof on Your creatures, who may guide the people to Your religion and who teaches Your religion, so that Your argument is not rendered invalid and those who follow Your saints may not be misguided after having received guidance, whether this Proof be seen and not be obeyed or be hidden and the enemies are lying in ambush for him and himself he is hidden from the view of the people while his knowledge will not be hidden from the people and his laws are firm in the hearts of the believers and they act upon them.” 1

I say: This well-known tradition has also been recorded in Al-Kafi2 and Ghaibat of Nomani with minor differences. It mentions knowledge, recognition (Marefat), attention and remembrance. Therefore, we must ponder upon it carefully in order to achieve the aim, if Allah wills.

Reminder and Guidance

It is that different people have different levels of Marifat and remembrance of our master (as). Some of them remember His Eminence (aj) in the way a poet has versified as follows:

Allah knows that I don’t remember you; because how can I recall you when I have never left your remembrance?

In another verse the poet says:

By the one, Who, if He wanted, would not have brought me into existence. Even though he may be away from my sight, he is not absent from my heart.

Such a person is not unaware of his master and he always keeps in mind the manners and conditions of His Eminence (aj). Thus congratulations to these people for the wisdom bestowed to them, for their knowledge and actions and Marifat. We pray to the Almighty Allah to bless me and make me of those who are mentioned in the following couplet:

I love the righteous, even though I am not from them. Perhaps Allah would bestow righteousness to me.

But here another point is worth mention, which would be a reminder for ourselves and other believers, from the barakah of what we have understood about our Master (as).

It is that you must know with certainty that you are not away from the sight and hearing of your master (as); he knows your position and is aware of your circumstances. Thus if you are one who is such that you follow the manners approved by him you would able to earn his love and blessings. And if you are from those who are unaware and aloof of that leader, it is regretful. Allah, the Mighty and Sublime says:

وَمَنْ أَعْرَضَ عَنْ ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَىٰ قَالَ رَبِّ لِمَ حَشَرْتَنِي أَعْمَىٰ وَقَدْ كُنْتُ بَصِيرًا .

قَالَ كَذَٰلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا ۖ وَكَذَٰلِكَ الْيَوْمَ تُنْسَىٰ

And whoever turns away from My reminder, his shall be a straitened life, and We will raise him on the day of resurrection, blind. He shall say: My Lord! Why have You raised me blind and I was a seeing one indeed? He will say: Even so, Our communications came to you but you neglected them; even thus shall you be forsaken this day. (Qur’an, Surah Taha 20:124-126)

Which hardship is worse than the darkness of unawareness and ignorance, and which regret is greater than blindness of Judgment Day? And which fear is as bad as the terror of that regret and which calamity is greater and more painful than it? Thus you must make haste to free your neck, and this cannot be achieved except if you keep up the remembrance of your master in the world and the hereafter as the Almighty Allah says:

يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ

(Remember) the day when We will call every people with their Imam. (Qur’an, Surah Isra 17:71)

When it is morning, you must thank the Almighty for the blessings He has bestowed you for the sake of His Eminence (aj) and you must do this regularly lest the bounties you are given may be taken away from you due to your sins. And you should know that your master sees all that you do. So as a mark of respect for him, avoid such shameless deeds and if you get a chance to perform a good deed, you must give precedence to it, as it is a divine bounty that Allah has bestowed you with through the Barakat of your master. And be thankful to Allah for that and gift it to the Imam of the Time (aj) and say verbally and with your heart:

يَا أَيُّهَا الْعَزِيزُ مَسَّنَا وَأَهْلَنَا الضُّرُّ وَجِئْنَا بِبِضَاعَةٍ مُزْجَاةٍ فَأَوْفِ لَنَا الْكَيْلَ وَتَصَدَّقْ عَلَيْنَا

O chief! distress has afflicted us and our family and we have brought scanty money, so give us full measure and be charitable to us; surely Allah rewards the charitable. (Qur’an, Surah Yusuf 12:88)

Be humble and sincere in all circumstances, just as a slave behaves before his master; and salute him every morning and evening; greeting of a slave who is eager to see him and is sad in his separation; greetings of a sincere one whose tears flow on his cheeks and who believes that he is standing in the presence of his master. When it is time for the ritual prayer, remember the condition of your master when you stand in the court of Allah, the Mighty and Sublime.

With presence of mind and humility of the body and ignore everything except the Almighty Allah, knowing that this Taufeeq is also given to you for the sake of the Imam (as) and that this worship is of no use without the Marifat of the Imam. As much you are deep in recognition as much Allah, the Mighty and Sublime would reward you for your worship acts. When you finish your prayers, make the Imam as your intermediary with the Almighty Allah so that it may be accepted.

Begin every supplication with a request in favor of the Holy Imam (as) due to his priority and his right upon you. Whenever you have a need or some problem troubles you, you must first of all present it to your Imam and earn his pleasure so that he intercedes for us with the Almighty Allah as he is only the intermediary with God and he is the door of Allah through which He must be approached. Allah, the Mighty and Sublime says:

وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا

And go into the houses by their doors. (Qur’an, Surah Baqarah 2:189)

There are numerous points in this topic.

One year in the past, I was faced with an important matter and I was worried about it all the time. One night I saw in dream, grandfather of my mother (r.a.) who was a pious Sadaat. I saw him in the most beautiful garden that I could have imagined. He was in the best condition and very elegant shape. I greeted him and he replied to me and a conversation ensued between us: I said to him: Ask the Almighty Allah to solve that problem of mine.

He spoke to me in Persian: Our Dua is not higher than the Dua of the Imam of the Time (aj); thus whenever we have a problem we mention it to him. If he permits we make changes in that Dua, otherwise not…on the basis of this we come to know that His Eminence is a point of refuge in all circumstances, thus it is your duty to refer to him, supplicate to him and seek his mediation to Allah, the Mighty and Sublime because it is one of the duties of the Imam to pray for the believers as mentioned in traditional reports in the same way as the believers are obliged to pray for the Imam of their time as proved in this book through reason and texts.

Since most people are such that they are ignorant of this, we must mention that it is a situation which takes one closer to Satan. So you must pray to the Imam and make him pleased so that he may keep the Satan away from you. You must beseech with sincerity, the Almighty Allah to forgive your sins and give you Taufeeq to remember your master all the time; He gives Taufeeq to anyone He likes. You are under obligation to practice with regularity all the rituals that have been mentioned so far, and will be mentioned in the coming pages and also study the manners concerning your master. I pray Allah to give me and you Taufeeq for knowledge and action that He may protect us from mistakes and deviations; He is proximate and the hearer of prayers.

Notes

1. Kamaluddin, Vol. 1, Pg. 302, Chapter 26, Tr. no. 11

2. Usool Kafi, Vol. 1, Pg. 339

64: Praying To Allah That We Do Not Lose The Remembrance Of Imam (aj)

We should pray to Allah that we never forgo the remembrance of Imam (aj). This is so, because Allah has prescribed a code of conduct for us with regard to Imam (aj) and it is subject to the fact that we remember Imam (aj) constantly. A sentence of Shaykh Amri is quoted in Kamaluddin:“Do not erase the remembrance of Hazrat (aj) from our hearts.” 1 Please ponder upon these words.

How it is an important component of Dua and how the Shias are advised to include such words in their invocations. We should never ignore this important point. We must keep them in mind especially when we have high hopes of having our invocations accepted. We must beseech Allah and request Him not to make us negligent of Imam’s remembrance.

We must not delay this so much that one is afflicted with the malady of unawareness before he starts praying. According to the traditions of the Holy Imams (as) it is necessary for the momin to pray before the descent of calamities. One should avoid all such sins that deprive one of the Imam’s remembrance because it is a great misfortune as mentioned in supplications of Imams (aj):

“O Allah! Forgive us those of our sins that cause the descent of misfortune (and wretchedness).” Indeed, the wretchedness of forgetting the remembrance of Imam (aj) is such an unfortunate thing that it makes one liable for calamities and misfortune in this life as well as the hereafter.

Notes

1. Kamaluddin, Vol. 2, Pg. 513

65: Humbling Our Body For Imam (aj)

The believer is duty-bound to humble himself before Imam (aj) as mentioned in the tradition recorded by Ali Ibne Tawoos in his book Jamal al-Usboo. He has narrated it from Imam Sadiq (as) through his chains of narrators in the supplication of Friday. We have quoted it from the book Abwaabul Jannat Fee Aadaabul Jumuaat:“O Allah! I come to your door with a submissive heart and a humble and lowly body towards the guiding Imams. With a respectful heart, I seek Your nearness.” 1 The Wali referred to in this prayer is Imam az-Zaman (aj).

If it is said: It is possible that Wali means Imam in every age and the perfect believer. I would say: Even though it is a remote possibility we can say that it could be such if you take into consideration that the Imam himself is the most perfect believer. And the meaning of physical humility according to what can be derived from lexicons and traditions is that one must involve his body in service of the Holy Imam (as) at the same time acknowledging ones lowliness, as you are well aware of the greatness of the Imam in comparison to you.

You also must keep in mind your lowliness in relation to the Imam and how fulfilling his right is obligatory on you; just as is the case of a slave and his master. Because the slave who understands the meaning of servitude, knows that he has to involve his body in the service of the master and along with this he never imagines that he is in any way doing a favor to his master.

Rather he is aware that if he is in any way shortcoming in his service, it would be a great and serious defect. If he is arrogant in this regard he would be considered blameworthy in the view of all sensible people. Now when such is the case of a slave who has been purchased at the cost of a few dirhams, what can be said about the one who has God given Wilayat? The Almighty Allah mentions this in His great Book as follows:

النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ

The Prophet has a greater claim on the faithful than they have on themselves. (Qur’an, Surah Ahzab 33:6)

After the Holy Prophet (S), this position is given to the Imam (as). Anyone who is conversant with the traditions of Aale Muhammad would not deny any of the points that we have mentioned above. We have refrained from quoting all such traditions as it would have unduly prolonged the discussion and we think that this much is enough for the intelligent. A poet says:

One who is conversant with the city

Knows where my goods lie.

Notes

1. Jamaal al-Usboo, Pg. 230

66: Giving Precedence To The Wish Of Imam az-Zaman (aj) To Our Wishes

It means that when we intend to take a step, we should ponder upon it whether Imam az-Zaman (aj) shall be pleased with it or not. We should do it only if it is as per his wishes and not if it is going to earn his displeasure. In such situations we should overcome our personal desires and achieve the Imam’s pleasure. You shall become his loved one and remembered in good words by Imam (aj) and his forefathers.

This is mentioned in the tradition recorded by Fazil Muhaddith Noori quoting from Amali of Shaykh Tusi that the narrator1 asked Imam Sadiq (as),“Why do we hear so much about Salman the Persian from you?” Imam (as) said,“Do not call him Salman the Persian, say Salman the Muhammadan. Do you know why I remember him so much.” “I don’t know,” said the narrator.“It is due to three things” , said the Imam (as),“He gave preference to the desire of Amirul Momineen (as) over his personal wishes. Befriending the poor and preferring them over affluent people and his attachment to knowledge and scholars. Indeed Salman was a righteous Muslim and not of the polytheists.” 2

I say: Ponder upon these qualities and all the good things that are related to him and know that the Imam himself has these traits and he likes these qualities and has praised them. So please put these traditions into practice and gain the good of the world and the hereafter. May the Almighty Allah give me and all believers the Taufeeq to act on these things; He is the proximate One and the One Who answers the supplications.

Notes

1. It is Mansur bin Yunus.

2. Biharul Anwar, Vol. 22, Pg. 227, Tr. no. 33

67: Respecting All Those Who Are Near To Imam (aj) Or Those Who Are Associated With Him

Whether those who are close to Imam (aj) by relation, like the Alawi Sadaat or spiritually near ones like the scholars and religious personalities. This is so because respecting them is respecting Imam (aj) and it is usually observed by the intelligent people. They accord respect and honor to the children, brothers and near ones or great personalities and thus they are respectful to all the persons associated with Imam (aj).

They also consider any kind of failure in according respect to them an act of audacity against Imam (aj). It is something that no sensible person would deny. And our Imams (as) have mentioned this in a number of traditions that have come down from them. Some of them we have quoted in duty no. thirty-one, thirty-seven and forty eight etc.

In addition to this is that which will come in duty sixty-eight; and that also supports this point. The reader may refer to those sections and think upon it. Thus it is our duty to honor those who are related to the Imam, be it the Sadaat who are related to him or the scholars who specialize in the traditions of the Holy Imam (aj) and his ancestors; so that we may be able to gain the proximity and love of the Imam of the Time (aj). May the Almighty Allah give us all Taufeeq to act on this duty.