In his epic work Kamal-al deen wa tamam al-nemah, Shaikh Sadooq (a.r.) narrates a tradition which leads to Ibne Abbas.
Ibne Abbas says: I heard the Messenger of Allah (s.a.w.) say:
“There is an angel of Allah named Dardaeel. He is having sixteen thousand wings and the distance between each wing is equal to that of the distance between the earth and the sky. One day a thought crossed the mind of this angel that is there anything greater than the Almighty Allah? The Almighty Allah gave him the same number of wings again and now he had thirty-two thousand wings. Then the Almighty Allah ordered him to fly. So, he continued to fly for fifty years but could not reach any end of the heavens. When he was tired, the Almighty Allah told him: O angel come back to your original place, Our greatness is effective on all great things and there is no one greater than Me, nor can I be related to a particular place. Then the Almighty Allah confiscated his wings and expelled him from the rows of angels.
When Imam Husain (a.s.) was born on a Thursday night the Almighty Allah commanded Maalik, the caretaker angel of hell to extinguish the fire as a mark of celebrating the birth of the son of the Prophet and told the caretaker of Paradise Rizwan to decorate Paradise.
Given Imam Mahdi’s (a.s.) sorrow, which is expressed in a tawquee to Shaikh Mufeed (r.a.), it is evident that the ways to reach Imam Mahdi (a.t.f.s.) in the minor occultation were not followed and continues to be the same till date. As a consequence, the grief, sorrow and the sufferings on this honourable being keeps increasing by the day. The feeling of loneliness, oppression, alienation, negligence from others and the lack of recognition on part of the Shias towards the Divine Proof has prepared the residents of the heavens and earth to weep over Imam (a.t.f.s.). It is true that many Infallible Imams (a.s.) were mourning on his isolation, innocence and occultation years, or even centuries before the birth of this honourable being.
Imam Sadeq (a.s.) was indeed seen sitting on the ground, lamenting like a mother who has lost her son. Tears rolled down his cheeks as he said: My dear! Your occultation has stolen my sleep and has troubled my heart. It has ruined the tranquility of my heart…My dear! Your occultation has brought on my being a life threatening catastrophe from which releasing oneself is difficult.
Do you know that in the traditions of the Infallibles, the Shias and the lovers of Ahle Bayt (a.s.) have been encouraged to pray for the promised reappearance of Aale Muhammad (a.s.)? In the 1180 long years of this major occultation, the world is seeing oppression, injustice, sins and rampant innovations taking place. For every innocent blood that is being shed, or every drop of tear trickling down an orphan’s eye or from the eyes of the oppressed or for every sigh that comes out from the heart of an afflicted one — all these is under the gaze of Imam (a.s.) and these things are all the more disturbing for his already gloomy heart. Isn’t this the case? Isn’t it true that the sufferings and oppression of the Last Proof of Allah is more than the sorrows of all Ahle Bayt (a.s.)?
The pain, torture and tears of his respected mother who grieved in the house of sorrow (Baitul Huzn) following the death of her father Holy Prophet (s.a.w.s.) are indeed shattering and heart-breaking. But it lasted no more than couple of months. Ameerul Momineen (a.s.) loneliness and staying put in house too was restricted for a quarter of a century. The time Hazrat Imam Kazim (a.s.) spent in the prison, as documented, was at the most 21 years. But 1185 years have passed since the birth of Imam-e-Asr (a.t.f.s.) and this most capable and most courageous person is left wandering in occultation.
What patience! What perseverance and what great strength does he possess! How long and agonizing is this wait.
It is natural that when an individual from a family is arrested in difficulties then you will find that those associated with him or the people of his nation willing to help him at every step. They are worried and run from pillar to post to help him. They sacrifice their status and riches purely with the intention to rid him of his difficulties. These things, indeed have been regularly witnessed.
But doesn’t the Shia teachings and belief tell us that the Imam of the era Continue reading →
Just as the title of Ameerul Momineen (a.s.) is exclusively for Imam Ali (a.s.) similarly the title of Qaem is only for Imam Mahdi (a.s.). Abu Hamza Thumali asked Imam Muhammad Baqir (a.s.): “Are you not the Qaem? And why only Wali-e-Asr is called as the Qaem?” He (a.s.) replied:
“When my grandfather Imam Husain (a.s.) was martyred the angels wailed loudly and they pleaded in front of Allah — ‘O Allah, will you let go the ones who have massacred the best of Your creation – the one chosen by You and the son of Your chosen one?” Allah revealed to the angels:
“O My angels, be patient! I swear by My Honour and Might, verily I will take revenge from these people even if it may be after a few days. Thereafter Allah removed the veil from the eyes of the angels and they saw the Imams from the progeny of Imam Husain (a.s.). Seeing this the angels became happy and they saw that among those Imams there was one who was in the state of qiyam (standing) and Allah said, ‘Through this Qaem I will take revenge.’
(Dalaail-ul-Imaamah, Muhammad Ibn Jurair al-Tabari (he is different from the famous Sunni historian), p. 239)
In The Name of Allah, The Most Beneficent, The Most Merciful
It has been narrated from Imam Muhammad Baqir (a.s.) that at the time of reappearance Imam Mahdi (a.t.f.s.) will send a Hashmite youth towards the inhabitants of Macca for the completion of argument. He will tell him:
Go to the dwellers of Macca and say: I am the representative of so and so who has sent me to you. He has said: We Ahle Bayt (a.s.) are a mercy, the rich deposits of prophetic mission and succession. We are from the family of Prophet Muhammad (s.a.w.a.s.) and the sons of Prophets (a.s.). We are the oppressed ones and victims of cruelty. We are sidelined. Since the time the Noble Messenger (s.a.w.a.s.) passed away our rights are being wasted. We seek assistance from you. You also come and help us.
In another tradition fifth Imam (a.s.) revealed the excerpts of Imam-e-Asr’s (a.t.f.s.) speech near the Kaaba. He says:
(O People) I place Allah as a witness over you. I adjure everyone, who hears my speech today, to inform the absent of it. I ask you with the right of Allah, the right of His messenger and with my right, for I have a right of kinship to the messenger of Allah, to support us and to protect us from those, who have wronged us. We have been wronged, offended, expelled from our homes, separated from our families, deprived of our rights and our honor and virtues have been distorted by the evil people.
In The Name Of Allah, The Most Beneficent, The Most Merciful
My Master! My lonely and beleaguered Master! The distressed son of Fatemah! The chief of Aale Muhammad (a.s.)! The benevolent father of the universe!
I wish to discuss your loneliness. Aloneness that has continued for twelve hundred years. That loneliness over which the sky and the earth weep incessantly. That lonesomeness which even your followers fail to comprehend. That solitude over which your ancestors (a.s.) had grieved over even before your birth.
I am at loss and don’t know with which chapter to begin this ode. Which volume of this moving book should I pick. Which line, which page and which lesson should I read. This picture — of sorrow and loneliness — has weakened me.
Where do I begin? Should I express this saga in my own words or in someone else’s? Should I tell the past generations, complain with the present ones or the enemies? Should I make a complaint with the masses or the noble classes? Should I speak with those who offend you? Should I talk to those who interpret your merciful and compassionate hands as hands that will shed blood? Should I protest with those who introduce your flashing sword in such a manner that even your friends feel intimidated? Or should I have a word with those who say you are not reachable for the masses? Or should I address those who feel seeing you is impossible? Or should I talk to those who invite people towards their desires in your name? Or should I talk to those who give hope to people of your coming but they themselves assume that your reappearance is far-off? Should I have a word with those who describe you as per their fancies and not as your holy being actually is? Should I complain to those who take your occultation as a state of your non-existence. Continue reading →
Abu Abdillah (a.s.), O Abu Haroon! One who recites elegy on the calamities of Imam Husain (a.s.) and cries and two other people cry with him then paradise is obligatory on them. And if one recites an elegy on the calamities of Imam Husian (a.s.) and cries and other persons also cry along with him, then paradise is obligatory on all of them. One who listens to the calamities of Imam Husain (a.s.) and sheds a tear to the extent of a fly, then his reward is with Allah. And Allah will not be satisfied till He gives him paradise. Kaamiluz Ziyaraat, Chapter 33, tradition no. 1, pg. 338-339
In His Name and With the Remembrance of His Last Hujjat (a.s.)
Certain conclusions derived from historical events and incidents not only astonish the conscious-minded, the righteous and the knowledgeable, rather, these make them see rays of a firm divine plan or movement which makes man debase himself, his forehead in prostration in front of the Needless Creator, in confession of His Infinite Power and Authority.
It seems beyond intellect and rationale that on one side is the matter of human guidance and on the other is the contamination of the environment in the Arabian Peninsula after the martyrdom of the Holy Prophet (s.a.w.a.). Conditions had become even more wretched when compared to the days of ignorance (Jahiliyya). On one hand, there were a handful of companions, trained by the Prophet (s.a.w.a.) and on the other hand, there was the multitude of helpers (Ansaar) and the migrants (Muhajireen). That is why Ameerul Momeneen Ali (a.s.) had said, ‘This caliphate is like a she-camel and I have left its reins to itself (i.e. allowed it to go wherever it wants).’ Continue reading →
In His Name And With The Remembrance of His Last Proof (a.s.) on Earth
Many similarities exist in the circumstances of Imam Husain (a.s.) and Imam Mahdi (a.s.). Among them are:
1 – The fervor and importance with which they are mentioned in the Holy Quran and the traditions of prophets in the heavenly scriptures as is not hidden from the researchers. If one likes one may refer to the book of Al-Muhajja Feema Nazala minal Quran lil Qaaimil Hujja and the tenth volume of Biharul Anwar
2 – Special efforts of the past prophets to lament for His Eminence, Imam Husain (a.s.) and their arranging of assemblies and gatherings of mourning for the martyrdom of His Eminence. In the same way the special care of the past Imams when they prayed for the success of the Master, Hujjat Ibnul Hasan (a.t.f.s.) and supplicating for his reappearance before his occultation.
3 – The seriousness of both (Imam Husain and Imam of the Age) in implementing the laws of Exhorting Good and Forbidding Evil (Amr bil Maa’roof and Nahy Anil Munkar).
It was such that the Chief of the Martyrs, Husain bin Ali (a.s.) did not resort to dissimulation in this matter and it is a quality of His Eminence.
4 – Absence of their oath of allegiance to the tyrant of the time as mentioned in the qualities of Imam Husain (a.s.) that he was told on the day of Aashura: “Accept the command and rulership of your cousins.” He replied: “No, by Allah! I will never give them my hand like a man who has been humiliated; nor will I flee like a slave.” Then he said: “O servants of God, I take refuge in my Lord and your Lord if you intend to harass and stone me. I take refuge in my Lord and your Lord from every haughty man who does not believe in the Day of Reckoning.” Continue reading →
In His Name And With The Remembrance of His Last Proof (a) on Earth
Imam Husain (a.s.) came to his companions and said: “O people, Allah, the Mighty and Sublime did not create human beings except that they should recognize Him. Thus if they recognize Him and (then) worship Him, they would become needless of worshipping anything else.”
A man asked His Eminence: “O son of Allah’s Messenger (s.a.w.s.), may my parents be sacrificed on you, what is the recognition of Allah?”
He replied: “In every age the recognition (Marefat) of Allah is the recognition of the Imam whose obedience is obligatory on the people.”
Miraat al-Anwaar, Pg 58
From this point of view the recognition (Marefat) of Allah is interpreted as the Marefat of Imam (a.s.) perhaps because the Marefat of Allah cannot be gained except through Imam or that getting a share of divine recognition (Marefat) is subject to Marefat of Imam (a.s.).