Love and Attachment with Imam-e-Zamana (ATFS)

Love and Attachment with Imam-e-Zamana (ATFS)

Every living being is overwhelmed with emotions of love and attachment. These are emotions that man is very familiar with, and everyone has experienced these strong emotions at some stage in his life. However, those who reflect on these emotions are few. Even fewer are those who comprehend the reality and foundation of the emotions. We all understand that love can increase and decrease as well. An intense feeling of love and attachment can melt the most hardened of hearts. It can make a person weep and it can also make a person smile. Love can be witnessed in the battlefield, over there it can be heard from the resonance of swords and spears striking each other. It can also be witnessed in more peaceful and secure times. Indeed love can have a powerful influence on an individual.

An incident in this regard from the highly acclaimed compilation – Najmus Saqib (by Muhaddiss-e-Noori) is worth mentioning over here. Once a group of people belonging to a nomadic Qazaak tribe had lost its way in the desert. They were totally exhausted from trying to find a way out of the desert. Suddenly they saw some smoke emanating from a hillock at a distance. Out of curiosity they went towards the hillock and saw a caravan on the other side. The leader of the caravan was very benevolent and generous and seeing their worn out condition invited them for a meal. When the Qazaaki group had their fill they left. But seeing the wealth of the caravan, they were tempted and they turned back in order to plunder the caravan. The leader of the caravan was quick to discern their intentions and he drew his sword from its sheath. He drew a line on the ground and announced in an awesome tone, ‘If anyone tries to cross this line, I will behead him.’ His voice was so terrifying, that the group of Qazaakis fell down from their mounts. May the lives of our parents be sacrificed upon the benevolent and generous leader of the caravan. O the avenger of Imam Husain’s (a.s.) blood! Love can be an overwhelmingly powerful emotion. Love has in it the ability to drown the person with its intensity and force. However, love has several levels and grades. It has ways and it has gateways; each gateway has its own peculiarities and a different approach should be adopted for every gateway. Likewise, the gateway of Imam’s (a.t.f.s.) love has its own peculiarities and requires a completely different approach. We must try to discern the path towards Imam’s (a.t.f.s.) love and attachment. We must try to gauge the different levels of his love and the difficulties involved in the path of his love. We must try to assess the requirements and prerequisites of the love and whether we find those criteria in ourselves. Only after understanding all the prerequisites and conditions involved in Imam’s (a.t.f.s.) love, we might claim – We love Imam-e-Zamana (a.t.f.s.). But if negligence overpowers us, then it can expel us from the domain of Imam’s (a.t.f.s.) love and attachment. That is why it is crucial that we understand this love and its criteria.

The love of Imam (a.t.f.s.) resides in the heart. For this love to grow and be nurtured, the heart must be clean and pure from all corruption. We have to see how Allah, the Benevolent and the Merciful, has guided us towards his love. Imam Mahdi (a.t.f.s.) is the last successor and vicegerent of the Chief of the Apostles (a.s.) and the Seal of the Prophets (a.s.). He is Allah’s Proof upon His creatures. Therefore we should also assess the relationship between love and the raising of Prophets (a.s.). We should see how Imam (a.t.f.s.) reminds men of Allah’s signs, how he purifies the souls, how he illumines man’s existence with the radiance of love. We should see how our teachers and guides have prepared us for purification with love and how they have awakened us for this love. Only then will we understand that we can never adequately return Imam’s (a.t.f.s.) love for us and fall woefully short in this regard.

However, history does throw up instances of several personalities who were from an immaculate and cultured background, who possessed amazing prowesses and had remarkable accomplishments to their credit and were supported by an unseen force in their efforts. These personalities tread the path of love and affection for Imam (a.t.f.s.). It is not easy to tread on the path which they strode, however it is not impossible either. That’s why we say – we can never ‘adequately’ return Imam’s (a.t.f.s.) love. However, even the inadequate love and attachment that we have for Imam (a.t.f.s.) is very powerful and carries tremendous impact. To reach that position requires a Herculean effort. Let us take a look at what the scholars have had to say in this regard. Scholars assert that love is an emotion that can only be experienced. It is inherent in man’s nature. It is an emotion that cannot be defined by mere phrases. Love is too profound for that. However for the sake of litterateurs and writers we can state the definition of love in dictionary is described as, ‘Love is an emotion that introduces gentleness and harmony in man’s nature’. That emotion which inculcates harshness and severity in man’s nature is called hatred, Love flows from recognition and comprehension. Therefore as recognition increases, love also increases.

The above definition outlines the meaning of love and hatred. Both these emotions are closely linked to man’s conscience and heart. It is a widely accepted fact that Allah has introduced love to the human heart. Here we are discussing two emotions – love and hatred. To sustain love it is important that man refrains from certain actions and performs others. So every despicable act must be condemned and one must not think of performing such actions, since it will have a destructive effect on man’s ability to love. On the other hand, every praiseworthy act must be lauded and man must try his best to rush towards that action, as this will give a fillip to love in his heart. The illustrious scholar and prolific writer Allamah Murtuza Mutahhari (a.r.) has dealt with this topic in detail in his renowned book, “Polarization around the character of Ali Ibne Abi Talib (a.s.)”. However, to discuss details of the book over here is beyond the scope of this short treatise. In brief, it is imperative for us to act on the obligations and necessary conditions of love, to identify the pre-requisites of love and to discharge them in the best possible manner. Indeed these are the necessary qualifications of love and we must abide by them if we want love to blossom in our hearts. At the same time, we must not ignore the other prerequisite of love – avoiding all such actions that support and give a fillip to hatred. These actions not only further hatred in a person, but also inhibit the emotion of love. Mankind, Allah’s most noble creation has derived its Arabic

term – Insaaniyat from Uns. Allah, Who has created man, has outlined adequate means for his survival and progress. Let us glance at the Holy Quran and see what it has indicated in this regard. Allah, the Almighty, has announced in the Quran 

“Surely the (true) religion with Allah is Islam”

(Surah Aale Imran, Verse18)

In order to proclaim His path and religion, Allah, the Almighty, raised a number of prophets (a.s.), who guided man towards the divine command. Finally, Allah raised His greatest Apostle, Prophet Mohammad (s.a.w.a.) and announced in the Quran 

“He it is Who raised among the illiterates an Apostle from among themselves, who recites to them His communications and purifies them, and teaches them the Book and the Wisdom, although they were before certainly in clear error.”

(Surah Jumah, Verse 2)

In Islam, it is important to purify the self by reciting the Quranic verses. If the self is not purified, then wisdom and Quranic teachings will be of no benefit. Indeed only if the self is purified, will the brilliance of wisdom and the Quran will permeate in the self and illumine the dark recesses of the heart. With this, man’s faith and certainty in Allah increases manifold. With the increase in certainty and faith in Allah, man testifies to Allah’s Word and his nature is overwhelmed with love for Allah. Allah declares, 

“…Those who believe are stronger in love for Allah.”

(Surah Baqarah, Verse 165)

This is the reason why Imam Husain (a.s.) most willingly sacrificed his life in the way of his Lord out of sheer love and devotion. His face bore a striking radiance with the love of his Lord. Since our discussion is veering from Islam to faith (eemaan) and from faith to love, it is imperative to see how often Allah has discussed love in the Holy Quran. Love (Mohabbat) and attachment (Mawaddat) are two words very closely linked to each other. Both these terms have been used in the Quran extensively. We see the word love appearing in the Quran 115 times, while attachment is repeated 28 times. And these words are always used in relation to and as an interpretation of faith and love. Another version of the love Ishq has not been used in the Quran at all. However, we see this word appearing in the traditions of the infallibles (a.s.). For instance, the Holy Prophet (s.a.w.a.) declares 

‘The best of men is the one who loves worship.’

(Usul-e-Kafi, vol. 2, Chapter of Worship, tradition 3)

The word Ishq means ‘excessive love’. Litterateurs believe that this word is more often used to convey illicit and forbidden love. However, the prophetic tradition we have narrated earlier negates this view, as the word has been used to convey love for excessive worship, which is a commendable action. We have also used this word to convey similar implications, never alluding to the illegitimate form of love.

Love for Imam-e-Zamana (a.t.f.s.) is the cause of our existence, the most important objective of our lives and the aim of our creation. We love our Imam (a.t.f.s.) and are intensely attached to him. Indeed this is what the religion of Islam instructs us. When the early Muslims wanted to thank the Holy Prophet (s.a.w.a.) for his efforts in the way of Islam, they approached him (s.a.w.a.) and said, ‘O Prophet of Allah (s.a.w.a.), indeed you have taken us out from the darkness of ignorance and we had the taufeeq of accepting Islam at your hands and thereby we were illumined with the light of faith. We were disgraced but you honored us. We were deviated but you guided us. With your grace and favors, Allah gave peace to our distressed hearts. How can we repay you for your efforts in the propagation of the prophetic message?’ Allah revealed to the Holy Prophet (s.a.w.a.), 

‘Say: I do not ask of you any reward for it but love for my near relatives’ 

(Surah Shura, Verse 23)

Then those who understood the underlying message behind this Quranic verse acted upon it. There were others who ignored this command. But the true lovers did not let anything come in between their love and attachment for the Ahle Bait (a.s.). One such group of lovers were in Karbala . They were so intense in their attachment, that Imam Husain (a.s.) proclaimed, ‘I have got companions that neither my grandfather (s.a.w.a.), nor my father (a.s.) nor my brother (a.s.) could get.’

These were the companions who repaid the Holy Prophet (s.a.w.a.) for his efforts towards Islam, by attaching themselves to his progeny. They acted on this Quranic verse 

‘those who believe are stronger in love for Allah’

(Surah Baqarah, Verse 165)

In fact, they gave ample proof of this by shedding their blood in the way of Islam.And Allah addressed their leader (Imam Husain (a.s.)) as Al-Nafsul Mutmainnah Allah, the Almighty, declares in the Quran that a favor can be repaid only with another favor. The grace and favor of the Prophet (s.a.w.a.) in his propagation of Islam is something that can never be truly repaid by us. Love is the only thing that makes understand the importance of this favor and helps us adorn our character. The Holy Prophet (s.a.w.a.) used to beseech Allah ‘O Allah! Don’t let a transgressor confer a favor upon me, thereby introducing his love in my heart.’

This tradition highlights an important fact that conferring a favor leads to love, even if that favor is from a disbeliever. Indeed humanity and Islam owe their existence to Imam Husain (a.s.). If the incident of Karbala had not occurred, Islam’s appearance would have changed completely and it would have been unrecognizable from the Prophet’s (s.a.w.a.) Islam. If Karbala had not been there true faith would have been considered as hat Yazid was observing, Allah forbid! Many of the prohibited acts would have been made permissible and many of the permissible acts would have been made prohibited. Indeed love for Imam Husain (a.s.) is the reward of the prophethood of the Holy Prophet (s.a.w.a.). This is because Imam (a.s.) rescued Islam, Allah’s chosen religion, which was propagated by his grandfather, the Holy Prophet (s.a.w.a.). 

O lovers of Imam Husain (a.s.)! The criterion for love is to follow the beloved in letter and in spirit and to give preference to his wishes and desires over our own. We should pay attention to what Imam Husain (a.s.) has said concerning his ninth son, Allah’s last proof, and we should try to act upon it. We should mould our behavior and disposition according to it and we should be careful that we are not accounted among the ungrateful ones. Abdul Rahman bin Sulait narrates that Imam Husain (a.s.) said, ‘There will be twelve guides from amongst us. The first one is Ameerul Momineen (a.s.) – Ali b. Abi Talib (a.s.), while the last one is my ninth son the Qaim (a.t.f.s.). Through him Allah will enliven the dead earth and will make the rightful religion subdue all other religions even if this displeases the apostates. There is an occultation for him, which will be the cause of one group of Muslims rejecting him and returning to disbelief after belief, while another group will continue to believe in him and will remain steadfast in their faith. Those who will remain steadfast will become the target of taunts and it will be said to them, if reappearance is indeed a promise then when will the promise be fulfilled. Those who are patient and steadfast on the intense difficulties of occultation will attain the status of a warrior who has done jehad alongside the Holy Prophet (s.a.w.a.) against the infidels.” 

(Kamaluddin, vol. 1, chapter 30) 

The above tradition related by Imam Husain (a.s.) highlights a few very pertinent points.

a) Allah’s final proof will be the ninth son of Imam Husain (a.s.).

b) He will rise one day after his occultation.

c) His occultation will be prolonged.

d) Allah shall subdue all other religions with the religion of truth.

e) He shall enliven the earth after its deterioration.

f) The nation shall be divided in two sections. One shall steadfastly believe in him while the other shall reject him.

g) The steadfast ones shall be subjected to intense difficulties and calamities.

h) The steadfast group shall enjoy the same position as that of the early Muslims who did jihad alongside the Holy Prophet (s.a.w.a.) against the apostates. This tradition underlines the importance of love for Imam Mahdi (a.t.f.s.). The bond of love must be firm and resolute. It should not be that we accept Imam (a.t.f.s.) by our tongues and fall short in our actions. It should not be that we become despair about the rise of the nation. Even if we aren’t struck by pessimism and doubt, it should not be that we believe in Imam (a.t.f.s.) as if it is folklore of a person who will rise one day and will establish truth and justice and will usher in an era of goodness where no evil will exist and in this entire affair we don’t have to do anything except sit and watch. This is the time when we should sit back and reflect on ourselves. We should for a moment consider the loyal companions of the Holy Prophet (s.a.w.a.) who accompanied him (s.a.w.a.) in the battles and willingly gave up their lives to attain martyrdom. Indeed their character, certainty, determination, faith, love for Allah and love for His Apostle were so firm and unshakable that we get some idea of what is expected from us. Then we realize that we have not fulfilled the obligations of love. We have not honored the pre-requisites of attachment. And if it is not so then why is the occultation of Imam (a.t.f.s.) being prolonged to such an extent? Imam’s (a.t.f.s.) reappearance depends upon the steadfast ones of the Islamic nation who are being disgraced but are patient and steadfast on difficulties and everyday recite the verse

‘I bear witness in letter and in spirit that certainly you are Imam Mahdi (a.t.f.s.).’

(Ziyarate Salaamullahil Kaamil, Mafaateehul Jenaan)

To perform religious obligations today is a Himalayan task. To strive and struggle with the self against the calamities and disputes in this age and to nurture love and affection (for Imam (a.t.f.s.)) is indeed difficult. We are passing through the era about which Holy Prophet (s.a.w.a.) had said “when the earth shall be filled with injustice and oppression”. Satan is working overtime to deviate the people. Man is involved in all kinds of diseases, related to the body and the soul. There are new calamities emerging every day. The prophesies of the Holy Prophet (s.a.w.a.) about the last era are unfolding in front of our eyes. There are a thousand means of deviation and destruction but hardly any source of survival. Man’s intellect is stumped and the whole society is engulfed in this epidemic and is unable to decide on a particular course of action, no matter how simple it is.

Let us have a glance of the past and the present. We are living in an age far worse than the age of the Ummayyads and the Abbasides. Despite the torment and persecution of those eras, the people had the good fortune of witnessing the Imams (a.s.) in their midst. They could approach the Imams (a.s.) and reap the benefits of their radiant teachings. The glorious traditions of the infallibles (a.s.) and their guidance illumined the darkest recesses of their existence. The love of the Imams (a.s.) in the hearts of the Shias overcame every other distraction, be it wealth, status or the love of this world. The Shias ignored everything else in favor of the Imams (a.s.) and their teachings. There was a poor and destitute companion of Imam Sadiq (a.s.). One day in the presence of Imam (a.s.), he made mention of his poverty and compared it to the wealth of the attendants of the Abbasides. Imam Sadiq (a.s.) on hearing of this comparison removed a bag of gold coins and gave it to the companion and said, ‘You can take this, however, I would like you to return the love and attachment that you have for me in your heart.’ The companion immediately realized the fallacy in his comparison (between himself and the Abbaside attendants) and continued to lead the rest of his life in poverty and thanked Allah for the love of the Ahle Bait (a.s.). Similarly the companions of Imam Husain (a.s.) must have been deeply stirred and roused by this statement of their master, ‘O Allah! Indeed what has one gained by losing You? And what has one lost after gaining You?’ (Dua-e-Arafah)

Today the comparison between the lovers (of the Ahle Bait (a.s.)) and the rich will show even more disparity and the lovers will be outnumbered by the rich by a large margin. However, the chain of Aal-e-Mohammad (a.s.) is continuing till date. It is not over as yet. Not only are the Shias saying this, but even the renowned and illustrious scholars of the Ahle Sunnah have admitted this in their compilations. They have recorded thousands of traditions to support their belief. Today Allah’s Proof on the earth exists and is a means of security from disasters. Those who hold on to his support understand this only too well. Those who don’t understand it can try taking the name of Imam (a.t.f.s.) and they will also see the results. Indeed the lovers of Imam (a.t.f.s.) have found a strange soothing effect in his name that helps them overcome the most trying of calamities.

The path towards the love of Imam (a.t.f.s.) is strewn with thorns. It is an examination for those who claim to tread the path of his love. It is a path with many temptations and distractions. It is slippery and beguiling. It has dangerous twists and turns. However, Imam (a.t.f.s.) has not deserted his lovers. His help and guidance always helps them negotiate the perils of this path. A small ray of his light is sufficient to ease the murkiness and gloom of this path. The strong bond of love can help the lovers overcome every hurdle on the path. The treaders of this path must understand the prerequisites and conditions of love so as to reach Imam (a.t.f.s.). We have only briefly outlined a few of those pre-requisites.

1. Seeking favours only from the beloved

One of the most important prerequisites of sincere love is that one does not go to anyone else to seek his demands. He only approaches the beloved in this regard.

2. To maintain contact

We must maintain close contact with our beloved ones – our relatives, our friends, our immediate family members, our brethren-in-faith. A companion of Imam Sadiq (a.s.) asked him, ‘One believer is drowning and another is being deviated by some people. Who should we rescue?’ Imam (a.s.) replied, ‘Go to the rescue of the one who is being deviated.’ Then Imam (a.s.) elaborated, ‘Keep close contact with the one whose faith is exposed to

danger, always maintain close relations with him. Rescue his hereafter.’ This is the need of the hour today – to keep in contact with the believers in distant areas and to introduce the Imam of their time (a.t.f.s.) to them. This is our most important duty today. It is not a difficult task, provided we work with dedication and an unshakeable spirit of sacrifice. 

3. Patience and forbearance 

Love is the greatest test of patience and forbearance. Even death does not act as a hurdle for the person. Love is such a powerful force that it takes a person towards his beloved, step by step, ignoring all obstacles in the path.

4. Maintaining relations

Maintaining relations with the relatives is an important duty and benefits the society as a whole. It is a crucial responsibility in this period and a fundamental proof of love for Imam (a.t.f.s.).

5. Acquiring knowledge

Love for Imam (a.t.f.s.) and ignorance about him are two opposite events. It is not possible for both these events to occur simultaneously in a person. Imam (a.t.f.s.) is the pillar of knowledge and invites others towards knowledge of Allah and His religion. If we call ourselves his Shias, it is critical for us to acquire this knowledge. If we fail in this duty then we run the risk of being termed as “they don’t perceive, they don’t comprehend‘. And the element of love will subside. Moreover our actions lose their significance as to act without recognition (marefat) is futile. Even our love for Imam (a.t.f.s.) will amount to nothing. Therefore we should struggle and endeavor constantly in our quest for knowledge. The thirst for this knowledge can be quenched only at the doorstep of the Ahle Bait (a.s.) otherwise love will be injured and the pain will be unbearable.

6. Activity Laziness, negligence and lethargy are detrimental to love.

To reach towards the object of our love we must be active and energetic. We must fulfill our religious obligations. We must be cautious of Satanic whispering and be vigilant of his devious charms. A believer must fast in the days and maintain vigil in the nights. Indeed this is the ascension (Meraj) of a believer.

7. Struggle (Jihad)

One who loves Imam (a.t.f.s.) must be prepared to struggle and labor with his self, his pen and his wealth in the way of Imam (a.t.f.s.).

8. Constant remembrance (Zikr)

Traditions highlight that remembrance is the key that increases love and affection. We should remember and discuss about Imam (a.t.f.s.) excessively that even if our tongues tire, our hearts should not be satiated and our thirst should not be quenched.

9. Gifts 

To present the beloved with gifts is a proof of love and attachment. The gift must be presented keeping in mind the stature, position and preferences of the person. For instance, we should perform recommended namaz, fasts, recite Quran, etc. for Imam (a.t.f.s.) with utmost sincerity and devotion.

10. Charity and supplications

We should constantly pray for the protection and security of Imam (a.t.f.s.) and invoke divine help for his affairs. We must give charity on his behalf to ensure his safety. To supplicate for his earliest reappearance must be a part of our daily schedule. We must complain to Allah about his prolonged absence and must re-affirm our pledge with him.

11. Awaiting the reappearance (Intezar)

Imam (a.t.f.s.) shall spread justice and equity across the length and breadth of this world. We must await this era eagerly and always endeavor to be included among the true and sincere awaiting ones. We must never despair of Imam’s (a.t.f.s.) reappearance, as despair and despondence are satanic traits. There are other obligations and duties to be discharged to fulfill the demands of love and affection, but we have sufficed with the few mentioned above. Finally we plead with Allah and beseech Him to bestow us with true recognition of Imam (a.t.f.s.). This recognition alone will inspire sincere love and attachment for Imam (a.t.f.s.) in our hearts. We pray to Allah to make steadfast our faith, which is the root of love as the Quranic verse proclaims ‘Those who believe are intense in their love for Allah.’

The Guidance of Imam Mahdi (a.s.)

The Guidance of Imam Mahdi (a.s.)

Characteristics of the Titles

The names and titles of our Imams (a.s.) are not conferred by common men but are selected by the Almighty in view of their characteristics. Hence, each name and title bears a special significance. In general, all our Imams (a.s.) are similar in grace and perfection. Each one is Sajjaad (the one who prostrates excessively), Baqir (one who splits open the facets of knowledge), Kazim (one who controls anger) and Reza (satisfied) but each Imam (a.s.) is given the title which becomes prominently manifest in that particular Imam (a.s.). Imam Mohammad Baqir (a.s.) was called thus because he spread the divine knowledge extensively. He quenched the seekers of knowledge and divine recognition with teachings of the Ahle Bait (a.s.). Thus, he was bestowed the title of Baqir. Imam Musa Kazim (a.s.) exhibited immense patience and control and so was famed as Kazim. It was not that the other Imams (a.s.) were not patient. This is pertinent with all the other titles.

Mahdi is a particular venerable title of the twelfth Imam, Master of the Time (a.s.). Mahdi in Arabic grammar denotes both meanings – Isme Fael (Doer) as well as Isme Maf’ool (object). In other words, Mahdi means “the Guide” (subject) and “the Guided” (object). It is apparent that only the one who is himself guided in all accomplishments can lead others in every field and fulfil the obligations of guidance. This specific title implies that guidance would be the most evident trait in this Imam (a.s.), for it is with his advent that all the corners of the world will be illuminated with the light of divine guidance. There will be no mention of misguidance and deviation anywhere in the world. The masses will congregate upon the unity of God, the messengership of the Holy Prophet (s.a.w.a.) and the leadership of Ameerul Momineen Ali Ibn Abi Taalib (a.s.). Universal guidance of this manner is particular only to the noble self of the Master of the Time, Imam Mahdi (a.s.). Allah has safeguarded him for the divine purpose of such universal guidance. His guidance is of such intensity that it has survived the era of major occultation. The occultation of Imam (a.s.) has never been a hindrance for his guidance to reach to the people.

Sulaiman A’mash questioned Imam Sadiq (a.s.): “How will the people benefit from a hidden Proof?” He answered: “As they benefit from the sun behind the clouds.”

The avenues for seeking benefit from Imam Mahdi (a.s.) are not closed (due to his occultation). It is another thing that the manner of guidance after reappearance will be radically different. The difference between his occultation and his presence is the same as the difference between the sunlight that reaches us through clouds and direct sunlight.

Although the entire universe gains guidance through Imam Mahdi (a.s.), yet mankind has been more privileged in this regard. The guidance and advices of Imam (a.s.) are not like the guidance of preachers. The guidance of Imam (a.s.) is not based upon its manifestation but upon reality and actuality. Nothing remains hidden to him. He is aware of the thoughts and emotions of man. He is cognizant of the divinely bestowed hidden knowledge. Ponder upon the following incident which portrays how Imam Mahdi (a.s.) makes people mindful of the reality.

Acquaintance with the Permissible and the Prohibited

Shaikh Saduq (a.r.) has narrated from Sa’d Ibn Abdullah Qummi, a venerable companion of Imam Hasan Askari (a.s.). Sa’d Ibn Abdullah Qummi says:

“I had collected forty odd questions that were difficult for me. At that time Ahmad Ibn Is’haaq was travelling to Saamarraa and I too joined him. He asked me the reason for coming to him. I replied: To meet you and find out answers to my questions. He said I am going to meet my master Imam Hasan Askari (a.s.) and to ask him questions and exegesis of Quranic verses. He asked me to join him in this journey so that I can witness the sea of knowledge and perfection for which there are no limits and whose valuable pearls will never be destroyed.

So I accompanied him to Saamarra till we reached the house of our master and asked for permission to enter. Ahmad Ibn Is’haaq had one hundred and sixty purses containing gold and silver coins. Each purse was sealed with the seal of the sender. When our eyes fell on the elegant face of His Eminence, Abu Mohammad al-Hasan Ibn Ali (a.s.) we saw that his face was like a full moon and a child was sitting in his lap. He was very beautiful, like a Jupiter star having nice locks of hair. In front of the Imam (a.s.) was placed a round thing which was decorated with jewels and precious stones; it was presented by an affluent gentleman from Basra. The Imam was holding a pen and writing something on paper. Whenever the child caught his hand, he tossed the pomegranate and the little one chased it and brought it back. In the meanwhile he wrote whatever he wanted. So Ahmad Ibn Is’haaq opened the cloak and presented the bags before Imam Hasan Askari (a.s.).

Imam (a.s.) cast a glance at his son and said: Remove the seals from the gifts of your Shias and friends. The child asked: O my Master! Is it right that my pure hand should extend towards wealth with mixture of halal and haraam wealth?

Imam (a.s.) asked Ahmad Ibn Is’haaq to take out the contents of the bag so the lawful and the unlawful can be separated. He did as he was told. The child said: “This is from so-and-so of so-and-so locality, containing 62 dinars from sale proceeds of a house, inheritance from his father is 45 dinars, from the money of nine dresses 14 dinars and the rent of shop amounting to three dinars.”

Our master, the Imam (a.s.) said: “You are right, my son. Now tell us what is unlawful in it?” The child replied: “There are 2 coins which are unlawful. One of them was minted in a particular place and which is blank on one side. This Is an old Aameli coin and its weight is 41 dinar. Search it you will find it.

This same amount is unlawful in it because the sender of this purse in so-and-so year, so-and-so month gave to a weaver a mound and a quarter of cotton for spinning. That cotton was stolen from the weaver who informed him about it but he didn’t accept the weavers’ version and in its place took a mound and a half of cotton. Then he ordered a garment be made for him from this material. Thus that money and the cropped amount are from that money.”

Ahmad Ibn Is’haaq untied the purse and removed from it the said dinar and the cropped pieces from it and whatever the child had informed was written on the piece of paper in the bag.

Then he took out another purse. The child said: “This is from so-and-so of so-and-so locality of Qom, containing 50 dinars. It does not befit us to touch it at all.” Ahmad Ibn Is’haaq asked: “Why?” He replied: “It is the sale proceeds of wheat that the sender had paid to his farmers but while giving he measured some with a correct measure and some with a tampered measure.”

Imam Hasan Askari (a.s.) said: “You are right my son.” Then he (a.s.) said: “O Ibn Is’haaq, take that purse and return it to the sender and tell him to give the money to its actual owner, as we are not in need of this money.”

(Kamaaluddin, p. 480)

After pondering on this incident, we come across some interesting conclusions:

1. Both Sa’d Ibn Abdillah Qummi and Ahmed Ibn Is’haaq witnessed the childhood of Imam Zamana (a.t.f.s.). His face was shining like the moon and he exhibited all the endearing traits of a child yet he displayed his complete authority over divine knowledge (Ilm Ghaib) and secrets. All the secrets of the sealed purses were clear to him.

2. Due care should be observed when presenting gifts, presents and monies to the holy presence of Imam (a.s.). We should ensure that the money and gifts are untainted so that Imam (a.s.) accepts them and places his pure hands upon them. Impure and dubious presents will not be accepted by his holy presence and will be rejected outright.

3. Earning profit in trade in not an achievement. The accomplishment is to ensure that it does not contain anything that is prohibited. Special care should be taken in selling things by weight and other such dealings. We should not short-change our partners. The difference might be miniscule, intentional or unintentional, but the Imam always knows.

4. The owner of cotton thread was not ready to accept that the cotton was stolen. Islamic law is clear that if a thing gets stolen from a trustee while he has taken adequate precautions against it, then he is not held responsible. But here, the owner of the cotton refused to accept the excuse of the weaver and extracted compensation from the weaver. He also takes a quarter of a mound more, sells the cotton and sends the money received as gift to the Imam (a.s.), who does not even touch it, let alone accept it. Religion stresses that gifts should be accepted graciously and giving of gifts is recommended. It increases connections and friendship. But the Imam (a.s.) by his actions shows that a prohibited favour is unacceptable.

The incident serves as a beacon to us all. If we donate to religious works like the construction of mosques, imambargahs, schools…. Or helping the needy or the sick, it will only be accepted if it does not have an iota of unlawful in it. It is obvious that Allah does not accept what the Imam (a.s.) does not acknowledge. Imam (a.s.) is the door to reaching Allah.

5. The 50 dinars from the sale of wheat were not acceptable to Imam (a.s.) because while some had been measured with a true weight, others were measured with a faulty one. Imam (a.s.) has not clarified the manner of the defect. But the rejection of the money makes it clear that in any partnership or collaboration the division of the proceeds should not be in an unequal manner. We should be careful that no rights of others should be pending upon us.

In today’s era, every man tries to maximize his share and considers it his intelligence and prowess. This is not wisdom but ignorance and stupidity. How could it be wisdom if his Imam (a.s.) refuses to accept it? The astuteness of the person would be in keeping his share free from any unlawful addition such that when it is presented to the Imam (a.s.), it gains immediate acceptance.

Answers to Questions

Shaikh Tusi (a.r.) has quoted this incident from Mohammad Ibn Ibrahim Ibn Is’haaq al-Taaleqani:

I met Husain Ibn Rauh Nawbakhti (a.r.) along with a group of people. A person among them stood up and posed a question to him. He asked: “Please tell me if Husain (a.s.) is the Wali (representative/ friend) of Allah.” He replied at once: “Surely he was.” He asked: Whether His accursed killer is not the enemy of Allah.” He replied: “Certainly he is.” Then he asked: “Is it possible for Allah to give power to His enemy over this friend?” Husain Ibn Rauh (a.r.) said:

“Pay attention to what I am saying and remember it. You should know that the Almighty Allah does not speak to the people directly. But He has appointed His messengers amongst them. If He had sent Prophets of a different form, being or shape, the people would not have gathered near them and would have shunned them. That is why the Prophets were from amongst themselves. They partook food and walked in the streets and markets like normal men. People said to them: You are like us and we are the same as you. We do not believe that you are a Prophet unless you show some miracle. If you do so, we would know that you have a special distinction and power from Allah, which we do not have. Thus, Allah bestowed miracles on the Prophets as the greatest proofs of the veracity of their claims. Therefore, some of them after warnings, lengthy preaching and completion of proofs presented the miracle of the flood and storm (H. Nuh a.s.) and the conceited ones drowned. Some (H. Ibrahim a.s.) were such that when thrown into the fire, it became cool and safe for them. For some of them (H. Saleh a.s.) a milk bearing she-camel emerged from the mountain and for some (H. Musa a.s.) the sea-split into paths, the dry staff turned into a python and swallowed the snakes of the magicians. (H. Isa a.s.) – borne only from a mother was the one through whose hands the Almighty gave sight to the blind, enlivened the dead and informed of the stores in the houses and for some (H. Mohammad Mustafa (s.a.w.a.)), He split the moon and gave speech to animals like the camel, the cheetah, etc.

When the men beheld such miracles of the divine Prophets (s.a.) that people were not capable of performing, they realized their own weaknesses. The destiny, grace and wisdom of the Almighty was such that the Prophets – though they possessed the miracles – sometimes they achieved victories and at other times they were oppressed. If they had always been victorious and had never been oppressed and suffered calamities, people would have mistaken them for being Allah and considered them all-powerful and their steadfastness would never have been clear.

The Almighty made their situation like the fates of others so that they remain patient at the times of difficulty and examination and thank Allah in times of abundance and ease. They remained unpretentious and humble in every facet of their lives. Thus the Prophets, despite their miracles, were sometimes victorious and successful and sometimes oppressed. Therefore, the people did not perceive them to be omnipotent and realized that there was a power above the Prophets, Who is the Creator and Nourisher of the universe. They were compelled to confess to Him and obey His prophets, who are the proofs of Allah over the people so that they should be not among those who transgress and call the Prophets as god or deny the message of the Prophets or become their opponents. Allah wanted this because those who deviate would do so after the truth and falsehood became evident and the proofs were completed. Anyone who saw their propagation, warnings and signs decided and confessed that it was the truth and worth obeying. Thus, they secured their salvation. On the other hand, those who deviated from this and became hostile to the divine messengers fell into everlasting chastisement.”

Mohammad Ibn Ibrahim Ibn Is’haaq who was present in the gathering says that the reply of Husain Ibn Rauh (a.r.) was so astonishing that the next day I went to him to ask whether it was his own reply or he had learnt it from the Infallible Imam (a.s.). Husain Ibn Rauh (a.r.) without his asking told him: “O Mohammad Ibn Ibrahim! If I fall from the sky and the birds peck away at my body or stormy winds blow me away to a distant place, these would be easier for me than to say something from my own side for the religion of Allah. What I have narrated yesterday is with references and I have heard it from Hazrat Hujjat (a.s.).

(al-Ghaibah of Shaikh Tusi (r.a.), p. 324, H. 273)

1. We should not postulate anything of the religion from our side. Rather our discussions should be in the light of the traditions of the Imams (a.s.).

2. Being involved in difficulties is not necessarily proof of Allah’s displeasure.

3. Similarly, being in ease and comfort does not essentially construe Allah’s satisfaction.

4. People became so enamoured by the miracles and the extraordinary power of the Prophets that they took them as gods and worshipped those who had in fact come to advocate Divine Unity.

5. It was the boundless mercy, love and wisdom of Allah that He involved His Prophets and their successors in trials and tribulations so that the people would not mistake them as gods.

6. The steadfastness in faith and the patience over immense difficulties despite unlimited power at their disposal is a lesson in submission for the people.

7. Power and authority should not become a cause for pride and vanity but translate into a source of humility and servitude.

8. Guidance or deviation of the people after the completion of proofs upon them shows their freedom of choice in the matter and based on their choice they become liable for hell or heaven. None can argue later that if they knew they would never have opposed the religion.

9. The statement of Husain Ibn Rauh (a.r.) that: “I have not said this from my side”, clearly indicates that Imam Zamana (a.s.) is well aware of all affairs and is attentive towards all things. He does not let his friends and representatives be confounded by queries and provides them (instant) help.

10. If man is surrounded by difficulties, he should be patient on the divine decree, face it with steadfastness, be humble when vested with power and authority and be undeterred by challenges in matters of religion. Have faith in Imam Zamana (a.s.) and request him for a solution. Lastly we should be aware that Imam (a.s.) is watching our words and deeds.