"They know it better than us..."

Imam al-Ridā used to confirm that all that which he would say was the pure truth that was inherited from the Holy Prophet and that the genuine heritage of Prophethood was held by none except him. In this respect, it has been narrated that Ya`qūb ibn Ja`far said that he was accompanying Imam `Alī ibn Mūsā al-Ridā in Makkah when a man said to him, “You are interpreting the texts of Allah’s Book (i.e. the Holy Qur'ān) in an unprecedented way.” Answering the man, Imam al-Ridā said,
“Before it was revealed to the people, the Qur'ān had been revealed to us; and before it was explained to the people, it had been explained to us. We thus know best what is lawful and what is unlawful therein... This is the knowledge of what I have conveyed to you so long as I am bound by this duty. If you accept from me, you should then thank; and if you neglect, then it is Almighty Allah Who witnesses all things.”

Ref; Muhammad ibn Hasan al-Saffār: Basā'ir al-Darajāt 198 H. 4.

14 Ahadith on Parents.

1 - The Greatest Obligatory Act

عَنْ أَمِيرِ الْمُؤْمِنِينَ )ع) أَنَّهُ قَالَ: بِرُّ الْوَالِدَيْنِ أَكْبَرُ فَرِيضَـةٍ.

The Commander of the Faithful (peace be upon him) has said:“Goodness towards (one’s) parents is the greatest obligatory act.”

Mizanul Hikmah, Volume 10, Page 709

2 - The Best of Deeds

قَالَ الصَّادِقُ )ع): أَفْضَلُ الأَعْمَالِ الصَّلاَةُ لِوَقْتِهَا وَ بِرُّ الْوَالِدَينِ وَ الْجِهَادُ فِي سَـبِيلِ اللٌّهِ.

Imam as-Sadiq (peace be upon him) has said: “The best deeds are: Salat in its stipulated hour, goodness towards parents and Jihad in the way of Allah.”

Biharul Anwar, Volume 74, Page 85

3 - Attachment to Parents

فَقَالَ رَسُولُ اللٌّهِ )ص): فَقِرَّ مَعَ وَالِدَيْكَ فَوَ الَّذِي نَفْسِي بِيَدِهِ لَأَُنْسُهُمَا بِكَ يَوْماً وَ لَيْلَةً خَيْرٌ مِنْ جِهَادِ سَنَةٍ.

[A person once approached the Messenger of Allah (peace be upon him and his family) and said: “I have an old father and mother, who due to their attachment towards me, are not keen for me to go to Jihad.”] 

[Hearing this], the Noble Prophet (peace be upon him and his family) said: “(If such is the case then) Stay with your parents for, by the One in whose control lies my soul,  their attachment of one day and one night to you is better than one year of Jihad.”

Biharul Anwar, Volume 74, Page 82

4 - The Most Beloved Deed

سَأَلْتُ رَسُولَ اللٌّهِ )ص): أَيُّ الأَعْمَالِ أَحَبُّ إِلـى اللٌّهِ عَزَّ وَ جَلَّ؟ قَالَ الصَّلاَةُ لِوَقْتِهَا. قُلْتُ ثُمَّ أَيُّ شَيْ‏ٍءٍ؟ قَالَ بِرُّ الْوَالِدَينِ. قُلْتُ ثُمَّ أَيُّ شَيء‏ٍٍ؟ قَالَ الْجِهَادُ فِي سَبِيلِ اللٌّهِ.‏

[Ibne `Abbas states:] “I questioned the Messenger of Allah (peace be upon him and his family): Which deed is the most beloved in the eyes of Allah, the Mighty, the Glorious?”  He (peace be upon him and his family) replied: “(Offering) prayers at their stipulated times.” I then asked: “Which is the next most beloved deed?” He (peace be upon him and his family) answered: “Goodness towards (one’s) parents.”  I asked him again: “After this which is the most beloved act?”  He (peace be upon him and his family) said: “Jihad in the way of Allah.”

Biharul Anwar, Volume 74, Page 70

5 - Looking at Parents

قَالَ رَسُولُ اللٌّهِ )ص): مَا مِنْ وَلَدٍ بَارٍّ نَظَرَ إِلـى أَبَوَيْهِ بِرَحْمَةٍ إِلاَّ كَانَ لَهُ بِكُلِّ نَظْرَةٍ حَجَّةٌ مَبْرُورَةٌ. فَقَالُوا يَا رَسُولَ اللٌّهِ وَ إِنْ نَظَرَ فِي كُلِّ يَوْمٍ مِائَةَ نَظْرَةٍ؟  قَالَ نَعَمْ. أَللٌّهُ أَكْبَرُ وَ أَطْيَبُ.

The Messenger of Allah (peace be upon him and his family) said: “Every righteous child who casts a look of mercy and affection upon his parents shall be granted, for every look of his, rewards equivalent to that of an accepted Hajj.”  Those around the Prophet questioned: “O’ Prophet of Allah!  Even if he were to look at them a hundred times a day?”  The Messenger of Allah (peace be upon him and his family) replied: “Indeed!  Allah is the Greatest and Most Kind.”

Biharul Anwar, Volume 74, Page 73

6 - The Great Rank of Parents

عَن أَبِي الْحَسَنِ الرِّضَا )ع) قَالَ: إِنَّ اللٌّهَ أَمَرَ بِثَلاَثَةٍ مَقْرُونٍ بِهَا ثَلاَثَةٌ أُخْرَى: أَمَرَ بِالصَّلاَةِ وَ الزَّكَاةِ فَمَنْ صَلَّى وَ لَمْ يُزَكِّ لَمْ تُقْبَلْ مِنْهُ صَلاَتُهُ وَ أَمَرَ بِالشُّكْرِ لَهُ وَ لِلْوَالِدَيْنِ فَمَنْ لَمْ يَشْكُرْ وَالِدَيْهِ لَمْ يَشْكُرِ اللٌّهَ وَ أَمَرَ بِاتِّقَاءِ اللٌّهِ وَ صِلَةِ الرَّحِمِ فَمَنْ لَمْ يَصِلْ رَحِمَهُ لَمْ يَتَّقِ اللٌّهَ‏.

Imam al-Ridha (peace be upon him) has said: “Allah, the Mighty, the Glorious, has commanded three things with which he has associated three other things. He associated payment of zakat along with prayers such that one who offers prayers, but desists from offering zakat, his prayers are rejected. He associated gratitude to Him with gratitude towards parents such that one who is grateful to Allah, but ungrateful to his parents, will be deemed as ungrateful to Allah.  He associated righteousness with bonds of kinship such that one who is righteous, but has severed relations with his kin, will be deemed as not being righteous.”

Biharul Anwar, Volume 74, Page 77 

7 - Kindness to Parents

قَالَ الصَّادِقُ )ع): بِرُّ الْوَالِدَيْنِ مِنْ حُسْنِ مَعْرِفَةِ الْعَبْدِ بِاللٌّهِ إِذْ لاَ عِبَادَةَ أَسْرَعُ بُلُوغاً بِصَاحِبِهَا إِلَى رِضَى اللٌّهِ مِنْ بِرِّ الْوَالِدَيْنِ الْمُسْلِمَيْنِ لِوَجْهِ اللٌّهِ.

Imam as-Sadiq (peace be upon him) has said: “Goodness towards the parents is an indication of a person’s excellent cognizance of Allah.  This is because there is no worship that can take a person towards the happiness of Allah faster than exhibiting respect towards his Muslim parents for the sake of Allah.”

Biharul Anwar, Volume 74, pg.77

8 - Obedience Towards One’s Parents

قَالَ رَسُولُ اللٌّهِ )ص): مَنْ أَصبَحَ مُطِيعاً لِلٌّهِ فِي الْواَلِدَينِ أَصبَحَ لَهُ بَابَانِ مَفْتُوحَانِ مِنَ الْجَنَّةِ وَ إِنْ كَانَ وَاحِداً فَوَاحِداً.

The Messenger of Allah (peace be upon him and his family) said: “One, who follows the orders of Allah with regards to obeying parents, shall have two doors of Paradise opened up for him.  And if there happens to be only one parent, one door of Paradise shall open up for him.”

Kanzul `Ummal, Volume 16, Page 67

9 - The Most Exalted Station

قَالَ رَسُولُ اللٌّهِ )ص): أَلْعَبْدُ الْمُطِيعُ لِوَالِدَيهِ وَ لِرَبِّهِ فِي أَعْلَى عِلِّيِينَ.

The Messenger of Allah (peace be upon him and his family) has stated: “One who is obedient towards his parents and his Lord shall be accommodated in the most exalted of places on the Day of Judgment.”

Kanzul `Ummal, Volume 16, Page 467

10 - Repayment Of Debts

  

عَنْ رَسُولِ اللٌّهِ )ص):مَنْ حَجَّ عَنْ وَالِدَيهِ أَوْ قَضى عَنْهُمَا مَغْرَماً بَعَثَهُ اللٌّهُ يَوْمَ الْقِـيَامَةِ مَعَ الأَبْرَارِ.

The Messenger of Allah (peace be upon him and his family) has said: “One who performs Hajj on behalf of his parents and repays their debts shall be raised by Allah on the Day of Judgement amongst the righteous ones.”

Kanzul `Ummal, Volume 16, Page 468

11 - Pleasing Parents

قَالَ رَسُولُ اللٌّهِ )ص): مَنْ أَرْضَى وَالِدَيْهِ فَقَدْ أَرْضَى اللٌّهَ وَ مَنْ أََسْخَطَ وَالِدَيْهِ فَقَدَ أَسْخَطَ اللٌّهَ.

The Messenger of Allah (peace be upon him and his family) said: “One who pleases his parents has verily pleased Allah, and one who has angered his parents has verily angered Allah.”

Kanzul `Ummal, Volume 16, Page 470

12 - Sheltered by the ‘Arsh (Throne) of Allah

عَنِ الصَّادِقِ )ع): قَالَ بَيْنَا مُوسى بْنِ عِمْرَانَ يُنَاجِي رَبَّهُ عَزَّ وَ جَلَّ إِذْ رَأَى رَجُلاً تَحْتَ ظِلِّ عَرْشِ اللٌّهِ عَزَّ وَ جَلَّ. فَقَالَ: يَا رَبِّ مَنْ هٌذَا الَّذِي قَدْ أَظَلَّهُ عَرْشُكَ؟ فَقَالَ: هٌذَا كَانَ بَارًّا بِوَالِدَيْهِ وَ لَمْ يَمْشِ بَالنَّمِيمَةِ.

Imam as-Sadiq (peace be upon him) related: “Once when Prophet Musa (peace be upon him) was engaged in a conversation with his Lord, The Mighty, The Glorious, he observed a person beneath the `Arsh (Throne) of Allah, whereupon he (peace be upon him) asked:  O’ My Lord!  Who is this person, who is being sheltered by Your `Arsh?”  Allah replied: “This person had been kind and good towards his parents and never indulged in slandering (them).”

Biharul Anwar, Volume 74, Page 65

13 - Travel and be Good!

قاَلَ رَسُولُ اللٌّهِ )ص): سِرْ سَنَتَيْنِ بَرَّ وَالِدَيْكَ سِرْ سَنَةً صِلْ رَحِمَكَ.

The Messenger of Allah (peace be upon him and his family) said: “Travel even for two years to do good to your parents.  Journey (even) for one year to establish bonds of kinship (with your relatives).”

Biharul Anwar, Volume 74, Page 83

14 - Increase in Life and Livelihood

  

قَالَ رَسُولُ اللٌّهِ )ص): مَنْ أَحَبَّ أَنْ يَمُدُّ لَهُ عُمْرَهُ وَ أَنْ يَزْدَادُ فِي رِزْقِهِ فَلْـيَبِرْ وَالِدَيْهِ وَ لْـيَصِلْ رَحِمَهُ.

The Messenger of Allah (peace be upon him and his family) said: “One who desires a long life and an increase in livelihood should exhibit goodness towards his parents and establish bonds of kinship (with his relatives).”

Kanzul `Ummal, Volume 16, Page 475

Lesson 2; Death part 2 of 5

Reasons for the Squeeze in the Grave.

Laziness in purifying oneself after urinating, creating mischief amongst people, backbiting (ghibat), and severing relation with kith & kin are some of the reasons for this punishment.

Sa'ad bin Ma'az was one of the noble men of Ansars. He was held dear by the Holy Prophet (S.A.W.S) Himself and His companions, to the extent that whenever he came to meet the Prophet, He used to instruct His companions to welcome him with honour. The Prophet Himself stood up to welcome him. Sa'ad was wounded in a battle fought against the jews of Qurayza, and later succumbed to the injuries. When he died, seventy thousand Angels attended his funeral. The Holy Prophet (S.A.W.S) was present bare feet till the end, and gave shoulder to his bier, and said that the Angels had come to recite the funeral prayers (Namaze Mayyit), and Jibraeel and Mikaeel were also present alongside him. The Holy prophet loved him so much that He Himself buried him. Seeing these, the mother of Sa'ad remarked, “O my son, rejoice at the attainment of Paradise”. The Holy Prophet (S.A.W.S) says that, if a believer (Mo'min) does not help his believer brother even after having capacity to do so, Allah will send a large serpent named ‘Shaja’ in his grave, who will keep biting at his fingers”. In another narration it is stated that the serpent will keep on biting his fingers even though his sin will have been forgiven.

 

Do people who are drowned or are hanged have to face the Squeeze in the Grave?

Shaikh Kulaini narrates from Yunus who says that once Imam Ali-ar-Reza (A.S.) was asked whether a person who is hanged also faces squeezing. (In the olden days it was a custom that when a person was hanged, his body was not brought down from the gallows, but was kept hanging there. As in the case of Zaid bin Ali bin Husain (A.S.), he lay in that manner for three years). Imam Reza (A.S.) answered, “Yes, they too shall face it, because Allah A(who has power over all things) orders the wind to squeeze him, as the earth does”. Imam Ja'far-as-Sadiq (A.S.) says that, “Verily the Lord of the earth and the wind is One and the same, He commands the wind to squeeze the dead man, and this squeezing is more painful than the squeezing by the earth”. In the same manner those who are drowned or are killed and eaten up by the beasts have to face the squeezing. Not offering thanks to Allah for His blessings and denying them, is also one of the causes of the squeeze in the grave (Fishare Qabr).

 

Those A'mal which saves one from the Squeeze in the Grave.

There are many acts (A'amal) to save one from the squeeze in the grave, but for brevity's sake, I state here only seventeen of them.

(1) Amirul Mo'meneen Ali (A.S.) says, that a person who recites Surah-an-Nisa on every Friday will remain safe from the squeeze in the grave.

(2) It is narrated that if a person recites Surah-az-Zukhruf, Allah will save him from the reptiles of the earth, and the squeeze in the grave.

(3) A person who recites Surah-al-Qalam in Obligatory Prayers (Wajib Namaz) or Supererogatory Prayers (Nafela), will remain safe from this punishment.

(4) Imam Ja'far-as-Sadiq (A.S.) says, that if a person dies between the sunset of thrusday and the sunset of friday, Allah will exempt him from this punishment.

(5) Imam Ali-ar-Reza (A.S.) says, that the Midnight Prayers (Namaze Shab) is recommended (sunnat) for you. So if a person gets up in the last part of the night and recites Namaze Shab, Allah will save him from the squeeze in the grave and grant him immunity from the fire of hell, and will increase his age and sustenance.

(6) The Holy Prophet (S.A.W.S.) says, that if a person recites Surah-at-Takasur before going to bed, Allah will grant him freedom from this punishment.

(7) If a person recites this supplication (dua') ten times daily will be saved from this punishment.

(The du'a has already been quoted in Chapter - I under “Those A'mal which prove beneficial during death and eases it's tribulations”).

(8) A person who is buried in Najafe Ashraf. Because the earth of that place has got the speciality, that a person buried there will be saved from the punishment in the grave, and will be exempted from the questioning by Munkir & Nakeer.

(9) To put Jareedatayn (two wet sticks or branches) alongwith the dead body in the grave. It is narrated that so long as the sticks remain wet, the dead person is saved from chastisement. It is related that once the Holy Prophet (S.A.W.S.) was passing by a grave on which Allah's wrath was descending. He called for a leafless branch. He cut it from between,wetted it with water, and kept one on the head of the grave and the other on the feet. It is also related that to sprinkle water on the grave is also beneficial, for so long as the mud of the grave remains wet, the dead person remains safe from the punishment in the grave.

(10) A person who recites ten units (Rak'at) of Namaz on the 1st of Rajab, such that in every Rak'at after Surah-al-Hamd recites three times Surah-at-Tawheed, will be saved from the squeeze in the grave. To recite twenty Rak'at Namaz on the night of 1st Rajab, such that in every Rak'at after Surah-al-Hamd recite once Surah-at-Tawheed is beneficial to save oneself from the punishment in the grave.

(11) To fast for four days in the month of Rajab or twelve days in the month of Sha'ban is also beneficial.

(12) To recite Surah-al-Mulk on the grave is an act which saves the dead man from the punishment in the grave. Allamah Qutubuddin Rawandi relates from Ibne Abbas, who says that once a person pitched a tent on a ground not knowing that there was a grave beneath. Thereafter he started reciting Surah-al-Mulk. Suddenly he heard a voice saying that the Surah gives salvation. He related this incident to the Holy Prophet (S.A.W.S.), who replied that, “Verily this Surah frees a person from the punishment in the grave”. Shaikh Kulanini also narrates from Imam Mohammad-al-Baqir (A.S.) who said that the recitation of Surah-al-Mulk saves one from the punishment in the grave.

(13) It is related from the Holy Prophet (S.A.W.S) in “Da'waat” of Allamah Qutubuddin Rawandi that, when a person is being buried and someone recites this supplication (du'a) thrice, the corpse will remain safe from the punishment in the grave till the day of Qayamat:

اللّهُمَّ إنّي أسأَلُكَ بِحَقِّ مُحَمَّدٍ وآلِ مُحَمَّدٍ أنْ لا تُعذِّبَ هذا المَيِّت.

(14) Shaikh Toosi in his ‘Misbahul Mutahajjid’ relates the Holy Prophet (S.A.W.S.) as saying that, if a person recites the following two Rak'at Namaz on friday night, Allah will free him from the punishment in the grave, and save him from fear on the day of Qayamat. In each Rak'at after Surah-al-Hamd recite fifteen times Surah-az-Zilzal.

(15) To recite thirty Rak'at Namaz in the middle part of the month of Rajab, such that in each Rak'at after Surah-al-Hamd recite ten times Srah-at-Tawheed is beneficial to ward off punishment in the grave. In the same manner to recite the above Namaz on the night of 16th and 17th Rajab and the 1st of Sha'ban is also beneficial. On the night of the 1st of Sha'ban to recite 100 Rak'at Nasmaz, such that in each Rak'at after Surah-al-Hamd recite once Surah-at-Tawheed, after ending the Namaz recite fifty times Surah-at-Tawheed. On the night of 24th Sha'ban recite one hundred Rak'at Namaz, such that in each Rak'at after Surah-al-Hamd recite ten times Surah-an-Nasr. Also to recite fifty Rak'at Namaz such that in each Rak'at after Surah-al-Hamd recite fifty times Surah-at-Tawheed, fifty times Surah-al-Falaq, and 50 tiems Surah-an-Naas saves one from the punishment in the grave. To recite the same Namaz on the night of ‘Ashoora’ (10th of Moharram) is also beneficial.

(16) To keep ‘Khake Shifa’ (the mud of the grave of Imam Husain A.S.) in the shroud (kafan), or to rub it on the parts of prostration (Sajdah).

(17) It is narrated from Imam Ja'far-as-Sadiq (A.S.) in “Anware No'maniyah” that if forty persons gather near the body and recite:

اللّهُمَّ إنّا لا نَعْلَمُ مِنْهُ إلاّ خَيراً وأنْتَ أعْلَمُ بِهِ مِنّا فَاغْفِرْ لَهُ .

Allah will safeguard the dead man from the punishment in the grave.

It is related from Imam Ja'far-as-Sadiq (A.S.) that there was a virtuous man in Bani Israil, regarding whom it was revealed to Prophet Dawood (A.S.) that he was a hypocrite (riyakar). When he died, Hazrat Dawood refrained from attending his funeral. But forty other people attended his funeral and said:

اللّهُمَّ إنّا لا نَعْلَمُ مِنْهُ إلاّ خَيراً وأنْتَ أعْلَمُ بِهِ مِنّا فَاغْفِرْ لَهُ .

Then another forty came and repeated the same, for they were not aware of the hidden reality. Allah then revealed to Dawood (A.S.) and asked him as to why did he not attend his funeral? Hazret Dawood answered, “O Lord! You said that the man was a hypocrite, and so I avoided his funeral”. Allah said, “Verily it was true, but because forty persons bore witness to his goodness, I forgave his sins”. It is Allah's mercy and beneficence who thus forgave His servant with any trial or tribulation.

It is for this reason that the believers (mo'meneen) in the olden days kept their shrouds (kafan) with them, and would request other believers to write down their testimonies on it. The sight of the shroud made them remember death and increase the fear of the hereafter. We too should follow this example and request other mo'meneen to write down their testimonies on our shrouds, and preserve it with us, so that we are always reminded of the hereafter.

The Rights of the Father

عَنْ أَبِي الْحَسَنِ عَلِيِّ بنِ مُوسَى )ع) قَالَ: سَأَلَ رَجُلٌ رَسُولَ اللٌّهِ

)ص) مَا حَقُّ الْوَالِدِ عَلَى وَلَدِهِ؟ قَالَ: لاَ يُسَمِّيهِ بِاسْمِهِ وَ لاَ يَمْشِي بَيْنَ يَدَيْهِ وَ لاَ يَجْلِسُ قَبْلَهُ وَ لاَ يَسْتَسِبُّ لَهُ‏.

Imam ar-Ridha (as) narrates that a person once asked the Messenger of Allah (peace be upon him and his family): “What are the rights of the father upon the son?”  The Noble Prophet replied: “He should not call his father by name, he should not walk ahead of him, he should not sit until his father has seated himself and he should not do such acts as a result of which people abuse his father.”

Biharul Anwar, Volume 74, Page 45

Polytheist Parents

عَنِ الرِّضَا )ع) فِي كِتَابِهِ إِلَى الْمَأْمُونِ قَالَ: وَ بِرُّ الْوَالِدَيْنِ وَاجِبٌ وَ إِنْ كَانَا مُشْرِكَيْنِ وَ لاَ طَاعَةَ لَهُمَا فِي مَعْصِيَةِ الْخَالِقِ.

In a letter to Ma`mun, Imam ar-Ridha (as) wrote: “To do good to one’s parents is obligatory, even if they are of the polytheists, however, they should not be obeyed in acts that go against the commands of Allah.”

Biharul Anwar, Volume 74, Page 72

Kindness to Parents and Paradise

عَنْ أَبِي الْحَسَنِ )ع) قَالَ: قَالَ رَسُولُ اللٌّهِ  )ص) كُنْ بَارّاً وَ اقْتَصِرْ عَلَى الْجَنَّةِ وَ إِنْ كُنْتَ عَاقّاً فَظّاً فَاقْتَصِرْ عَلَى النَّارِ.

Imam ar-Ridha (as) relates that the Noble Prophet (saws) has said: “Be good and kind to your parents so that your recompense is paradise, and if you have been disowned by them, your abode shall be the fire (of Hell).”

Al-Kafi, Volume 2, pg.348

Suitable Engravings for Every Gem:

Husain ibne Khalid visited Imam Reza (a.s.) and asked him if it was permissible
to visit the toilet wearing a gem on which was engraved:
‘There is no God but Allah.’
The Imam (a.s.) replied that this act was good for no one. Husain further
asked if the Prophet and other ancestors did not visit the toilet with
the ring on. The Imam (a.s.) replied in the affirmative but also stated that
the ring was in the right hand and that Husain should stop defaming his
ancestors. Then Imam (a.s.) said that naqsh (engraving) on the gem of
Adam, which was brought from heaven, was thus:
‘There is no God but one Allah and Mohammed is the Messenger of
Allah.’
The engraving on the Prophet's ring was:
‘There is no God but Allah, Mohammed is the Messenger of Allah.’
The engraving on Hazrat Ali (a.s.)'s ring was:
‘Allah is Master of the kingdom.’
The engraving on Imam Hasan (a.s.)'s ring was:
‘Verily, All honour (as a whole) belongeth (only) to God.’
The engraving on Imam Husain (a.s.)'s ring was:
‘Verily God accomplisheth His purpose.’
The ring worn by Hazrat Ali ibnul Husain (a.s.) and Imam Mohammed
Baqir (a.s.) belonged to Imam Husain (a.s.).
The engraving on the ring of Imam Ja'far-e-Sadiq (a.s.) was:
‘Allah is my master and He will safeguard me from His creatures.’
The engraving on the ring of Imam Moosa Kazim (a.s.) was:
‘Sufficient for me is Allah.’
After speaking about the engraving of Imam Ali Reza (a.s.), he put
forth his hand on which he was wearing the ring of his father.
According to the tradition from Syed Ibne Taoos (r.a.), a person visited
Imam Ja'far-e-Sadiq (a.s.) and said that he was scared of the ruler of Jazeerah
as his enemies had poisoned the ears of ruler and he may kill him.
The Imam (a.s.) ordered him to make a ring set in with a thick gem of
Hadeed Cheeni on one side of which the following three sentences
should be engraved:
‘I seek the refuge of the Mightiness of Allah. I seek the shelter of the
words of Allah. I seek the shelter of the Prophet of Allah.’
and at the back of the gem the following two lines should be engraved:
‘I have brought faith on Allah and his Books. I myself rely on Allah
and his Prophets.’ and further, the following should be engraved on all the four corners
of the gem:
‘I stand witness with all submission to there being no Creator except
Allah.’
When he will wear this ring all his difficulties will be solved; especially
he will not be afraid of the wicked. And if the ring is tied, women
will have an easy delivery and they will not be affected by any evil eye.
It is very important to protect this gem. Dirt should be kept away from it
and it should not be taken in bathroom or toilet as it contains the secrets
of God. Shias of Ahle Bait (a.s.) who are afraid of the enemy should keep
this ring dearer than life and hide it from their enemies and keep it a
secret except from those who are reliable. According to the traditionalist,
his experience proved what the Imam (a.s.) had said.
According to Imam Mohammed Baqir (a.s.), if a person possesses a
ring set in with Aqiq and turns it towards his palm and then looks at it
and recites the 97th chapter of the Holy Book (Sura Inna Anzalna):
‘In the name of Allah, the Beneficient, the Merciful.
Verily, We sent it (The Quran) down in the night of Qadr! What can
make thee know what the night of Qadr is? The night of Qadr is better
than a thousand months. The Angels and the Spirit descend therein with
the permission of their Lord, with (decrees) of all affairs; Peace is (in the
whole night) till the breaking of the dawn!’
And recites this prayer:
‘I have brought faith on that One Allah who has no partner and I do
not believe in Jibl and Taghoot (idols)! And have also brought faith on
the beginning and the end, the visible and the invisible (aspects) of Mohammed
(s.a.w.a.) and Ale Mohammed (a.s.) whether their Imamat has
been declared or they are in their temporary disappearance. Mohammed
(s.a.w.a.) is the Prophet of Allah and Hazrat Ali (a.s.) is the Divine Vicegerent
of Allah.’
then God keeps him protected the whole day from trouble whether
they are descendent from heaven or earth and he will be protected till
the evening by God and God's friends will guide him.
According to another tradition, a person who makes a ring set in Aqiq
should have the following engraved on it so that God will protect him
from a bad death and he will die in his faith:
‘Mohammed (s.a.w.a.) is the Prophet of Allah and Hazrat Ali (a.s.) is
the Divine Vicegerent of Allah.’

Secure your love.

Imam Ar-Reza’s Account of Imamate, Imam, and Position of the Imams

Abdul-Azeez bin Muslim related: We were accompanying Imam Ar-Reza (peace be upon him) in Marw. Once, we were in the central mosque when people discussed the matter of imamate and referred to the great variance of people’s opinions in this regard. I then visited my master Ar-Reza (peace be upon him) to inform him of people’s discussion. He then smiled and said:

"O Abdul-Azeez, people are ignorant and unaware of their religion. Almighty God did not made His Prophet (peace be upon him and his family) die before He had perfected the religion for him. He revealed to him the Quran in which there is the explanation of everything and the manifestation of the halal, haram, doctrinal provisions, rulings, and everything tha people may need completely. God the Majestic says:

Nothing is left without a mention in the Book.¹

During the Farewell Pilgrimage, which was the last days of the Prophet’s lifetime, God revealed to him:

On this day I have perfected your religion, completed My favors to you, and have chosen Islam as your religion.²

The imamate is a part of the perfection of the religion.

The Prophet (peace be upon him and his family) did not depart this world before he had manifested to his umma the points of their religion, showed them the –right- courses that they should

_________________________________________

1 The Holy Quran, Sura of Al-An’aam (6) Verse (38)

2 The Holy Quran, Sura of Al-Ma’ida (5) Verse (3)

take, situated them on the right path, and assigned Ali (peace be upon him) as the leader and Imam for them. As a matter of fact, the Prophet (peace be upon him and his family) did not leave anything without thorough manifestation. He whoever claims that God has not perfected His religion is denying the Book, and whoever denies the Book is converting to atheism.

Do they acknowledge the true standing of Imamate and its position in the umma, before they choose for themselves?

God gave Abraham the prophet (peace be upon him) imamate as a third rank after prophecy and intimacy and as a virtue by which He conferred honor upon him –Abraham- and praised him. God says:

When his Lord tested Abraham's faith, (by His words) and he satisfied the test, He said, "I am appointing you as the imam of mankind." Abraham asked, "Will this imamate also continue through my descendants?" The Lord replied, "The unjust do not have the right to exercise My authority."¹

Abraham the prophet (peace be upon him) was highly delighted for gaining this rank; therefore, he hoped it would be passed to his descendants.

This Verse cancels the imamate of any unjust one until the Day of Resurrection, and dedicates it to the choice ones exclusively. Then God honors this imamate when He decides it to be in the offspring of the immaculate choice ones. He says:

We granted him –Abraham- Isaac and Jacob as a gift and helped both of them to become righteous people. We appointed them as imams to guide the people through Our command and sent them revelation to strive for good deeds, worship their Lord, and pay religious tax. Both of them were Our worshiping servants.²

^{__________________________________________________}

1 The Holy Quran, Sura of Al-Baqara (2) Verse (124)

2 The Holy Quran, Sura of Al-Anbiyaa (21) Verses (73-4)

The successive generations kept on receiving the imamate in inheritance in that order until it reached the Prophet Mohammed (peace be upon him and his family).

In this regard, God says:

The nearest people to Abraham, among mankind, are those who followed him, this Prophet (Muhammad) and the true believers.¹

In this manner, the imamate became exclusive for them.² Then the Prophet (peace be upon him and his family) gave it to Ali (peace be upon him) to be successive in his choice offspring upon whom God conferred knowledge and faith. This is indicated in God’s saying:

Those who have received knowledge and have faith will say, "By the decree of God, you have remained for the exact period which was mentioned in the Book of God about the Day of Resurrection. This is the Day of Resurrection, but you did not know."³

This Verse shows the decree of God regarding the question of imamate that will persist in the Prophet’s progeny until the Day of Resurrection, since there will be no prophet after the Prophet Mohammed (peace be upon him and his family).

After all, how can those ignorant people choose for imamate out of their opinions?

Imamate is the rank of the prophets and the heritage of the prophets’ successors.

________________________________________________________________________________

1 The Holy Quran, Sura of Aal Imran (3) Verse (68)

2 This very form is also recorded in ‘Uyounu Akhbarir Reza’ and An-Nu’mani’s ‘Al-Ghaiba’, but in ‘Al-Kafi’, it is recorded in this form:

In this manner, the imamate became exclusive for him –the Prophet (peace be upon him and his progeny)-. This form seems to be more suitable.

3 The Holy Quran, Sura of Ar-Roum (30) Verse (56)

Imamate is the representation of God the Majestic and His Messenger (peace be upon him and his family), the position of Amirul Muminin, and the succession¹ of Al-Hasan and Al-Hussein (peace be upon them).

The Imam is the head of the religious affairs, the system of the Muslims, the goodness of the world, the stronghold of the believers.

The Imam is the rising principal and the noble branch of Islam.

The accomplishment of the prayers, zakat, fasting, hajj, jihad, the availability of spoils and alms, the execution of the doctrinal provisions and the rules, and the protections of the fronts and the borders—all these are achieved through the Imam.

The Imam legalizes whatever God deems legal, forbids whatever God deems illegal, executes the doctrinal provisions that God enacts, protects the religion of God, and calls to the path of God through wisdom, good advice, and strong evidence.

The Imam is as same as the shining sun whose light covers the whole world while it stands erect in the horizon and neither sights nor hands can catch it.

The Imam is the luminous full moon, the bright lamp, the rising light, the guiding star in tenebrous gloom, the guide to the right, and the savior from demise.

The Imam is the guiding fire on highlands, the heat to the seekers of warmth, and the rescuer from dangers. He whoever departs the Imam will surely perish.

The Imam is the raining clouds, the torrential downpour, the shady sky, the plain land, the abundant spring, the brook, and the garden.

________________________________________________________________________________

1 In ‘Uyounu Akhbarir Reza’, ‘Al-Ghaiba’, and ‘Al-Kafi’, the word ‘inheritance’ is recorded instead of ‘succession’.

The Imam is the lenient custodian, the humane father, the full brother, the like of the sympathetic mother to her baby, and the shelter of the servants.

The Imam is the trustee of God on His land and creatures, the argument of God against the servants, the successor of God in His countries, the caller to God, and the protector of the sanctities of God.

The Imam is purified from sins, freed from defects, given knowledge exclusively, characterized with forbearance, the system of the religion, the stronghold of the believers, the punishment of the hypocrites, and the perdition of the disbelievers.

The Imam is the unique in his time. No one can catch up with him and no scholar can amount to him. There is no substitute for him and there are no like or match to him. The whole virtue is dedicated to him without seeking or acquisition. It is only the choice of the Favorer Endower God.

How is it then possible for anybody to understand the reality and the quality of the Imam? How impossible this is! Minds are too astray, intellects are too lost, wits are too perplexed, the speakers are too mute, the poets are too unversed, the authors are too impotent, the eloquent are too wordless, and the scholars are too weak to describe a single feature or a single virtue of the Imam’s features and virtues. As a consequence, they confessed of their shortcoming and inadequacy to do so. How is it then possible to describe him as a whole or portray his manners? How it is possible to find anyone who can do his role or represent him? How is this possible while the Imam is as far as stars from the reach of the debaters and the describers? Do they think they can find imamate in anybody other than the Prophet’s family?

They are deceived by their opinions and they are indulging in the false hopes. They are surely climbing a rugged ascent and a slippery mount that will surely cause them to stumble to the rock bottom because they have intended to nominate an imam out of their opinions. How can they nominate an imam while the true Imam is permanently knowledgeable that ignorance never reaches him and a custodian that never betrays? He is the core of the prophecy whose lineage is too honorable to be criticized and no highborn individual can ever dare him. The Imam’s tribe is Koreish, his clan is Hashim, his root is the Messenger of God (peace be upon him and his family), the master of the celebrities, and he is the offspring of Abd Menaf.

The Imam is that whose knowledge is increasing and whose forbearance is perfect. He is cognizant of policy and worthy of leadership. The obedience to him is obligatory. He is the executor of God’s commandments and the adviser of God’s servants.

God leads the prophets and their successors (peace be upon them) to success and the right, and gives them (a part of His stored) knowledge and wisdom exclusively so that they become the most knowledgeable of people. God the Majestic says:

Is the one who guides to the Truth a proper guide or one who himself cannot find guidance unless he is guided (by others)? What is wrong with you that you judge (so unjustly)?¹

Relating the story of Saul, God says:

God has chosen him as your ruler and has given him physical power and knowledge. God grants His authority to anyone whom He wants.²

About David the prophet (peace be upon him), God says:

David slew Goliath and God granted David the kingdom and wisdom and also taught him whatever He wanted.³

Addressing to the Prophet Mohammed (peace be upon him and his family), God says:

________________________________________

1 The Holy Quran, Sura of Younus (10) Verse (35)

2 The Holy Quran, Sura of Al-Baqara (2) Verse (247)

3 The Holy Quran, Sura of Al-Baqara (2) Verse (251)

God has revealed the Book to you, has given you wisdom, and has taught you what you did not know. Certainly God's favor to you has been great.¹

About the Imams of the Prophet’s family, progeny, and offspring, God says:

Are they jealous of the favors that God has done to some people (the Imams)? We have given to the family of Abraham the Book, Wisdom, and a great Kingdom. Some have believed, others have disbelieved and tried to prevent people from believing. For these people, only the intense fire of hell is a sufficient punishment.²

When God selects someone (the Imam) for managing the affairs of His servants, He grants him the inclination to do so, fills in his heart with springs of wisdom, and bestows upon him with fluency. Hence, he will have the ability to answer any question and will say nothing but the truth. The Imam is therefore granted success-fullness  right guidance, and advocacy and will be saved from error and flaw.

He is given such characteristics so that he will be an argument against the creatures and a witness on the servants (of God). Can they then ensure such characters for the one they choose as imam out of their opinions?

________________________________________

1 The Holy Quran, Sura of An-Nisa (4) Verse (113)

2 The Holy Quran, Sura of An-Nisa (4) Verse (54-5)

Lesson 1; Death part 3 of 5

Friendship with death:

It is of utmost importance that man should hold death dear and consider it an opportunity of meeting with his Almighty, and not hate it and consider it as evil, but should take lessons from it. He should ask forgiveness from Allah for his sins and tame the rebellious self (nafs). When the call of his Lord comes, he should welcome it with open arms accepting it to be a blessing from Allah. He should be contented with the decree (Qadr) of Allah. He should also rejoice that shortly he would be taken to the presence of Ahlulbait (A.S.) and meet his deceased companions and other believer brothers. He should also not be disheartened by the delay in death but should consider it as an opportunity afforded by Allah to him to repent. This delay would give him a chance to gather provisions useful for his journey to the other world, for the journey is tiresome and full of dangerous valleys & difficult paths.

 

Relating to the removal of the Spirit and its hardships (Sakarat):

“And the stupor of death will come in truth, that is what you were trying of escape”. (Surah-al-Qaf : 19). This stage is full of difficulties & troubles. On one hand a man feels pain, his tongue turns motionless, his bodily components cease to function, while on the other hand weeping & wailing of relatives, grief of their separation  orphanation of children, and the sorrow of leaving behind hardly earned wealth and enormous property for others to feast upon. The wealth which was sometimes gathered by usurpation or through illicit means. The dying man remembers his sins and regrets, but alas, the time (to repent) has passed and accounts closed. Amirul Mo'meneen (A.S.) says, “He (the dying person) regrets over his wealth which he gathered bearing hardships, and now he is being separated from it, leaving it to be feasted upon by his inheritors. His hard earned wealth is left for the use of others.” The dying person feels scared, for he is about to enter an unknown & unexplored world, and is all the more frighted when he witnesses those things which are totally new to him. The Holy Qur'an says, “Certainly you were heedless of it, but now we have removed from you your veil, so your sight today is sharp”. (Surah-al-Qaf: 22) He feels the presence of Angels around him and wonders about what is in store for him. It has been narrated in traditions (Ahadees) that at the time of death, the Holy Prophet (S.A.W.S.) and the Holy Aimmah (A.S.) come near the head of the dying person, who is able to see them. It is narrated in third volume of ‘Bihar-al-Anwar’ that once Imam Ali-ar-Reza (A.S.) went to meet one of his companions (sahabi) who was about to die. He looked towards the Imam (A.S.) and said, “I see the radiant faces of your Grand father (the Holy Prophet), Your Father the Commander of the faithful), Your Mother (Hazrat Fatema), and the other Imams in Your Ancestry. I also see your luminous face along with them”. It is a fact that every dying man has a glimpse of the Aimmah (A.S.), according to his love for and knowledge of them. For a believer mo'min) their sight is a blessing from Allah, and for a hypocrite (munafiq) and disbeliever it is a sign of Allah's wrath. In the Salutation (Ziarat) of Amirul Mo'meneen Ali (A.S.) we utter these words:

السَّلامُ على نِعْمَةِ اللهِ على الأبْرارِ ونَقْمَةِ اللهِ على الجَبَّارِ

The dying man is confused, because on one hand satan (shaitaan) with his companions tries hard to spoil his faith (Eeman), and on the other hand the thought of the arrival of the Angel of death makes him all the more puzzled. He wonders as to in what state would he (the Angel of death) come and how would his spirit be removed. The Commander of the faithful Ali (A.S.) says, “And when the signs of death approaches, he knows not what will befall him.”

Shaikh Kulaini narrates from Imam Ja'far-as-Sadiq (A.S.) who said that once Hazrat Ali (A.S.) was suffering from the ailment of the eye. The Holy Prophet (S.A.W.S.) came to inquire about his health. He saw that Ali (A.S.) was in intense pain and was restless because of it. The Prophet asked him, “Is this anxiety the outcome of the ailment”? Hazrat Ali (A.S.) replied that, “I had never witnessed such a pain before”. The Holy Prophet (to console him) said, “O Ali! when the Angel of death comes to take the spirit of the disbeliever,he brings along with him a club of fire, by which he removes his spirit and the flames of hell scream at the dying man”. The Commander of the faithful sat upright and said, “O Prophet! Please explain to me the tradition (hadees), for I do not fell the pain anymore. Will the spirit of anyone from among your ummat be removed in the same manner”? The Holy Prophet replied, “Yes, three types of persons from among my ummat too will be subjected to this punishment (1) An oppressive (Zalim) ruler, (2) Those who unjustly usurp the rights of orphans, and (3) The bearer of false witness”.

Man due to difficulty or ease during death also sees the effects of his good or bad deeds which he committed. There are also some who turn apostates during death due to some of their bad deeds. “Then evil was the end of those who did evil, because they rejected the communications of Allah and used to mock them”. (Surah-ar-Room : 10) It has also been narrated that during death (sakarat) or afterwards, the following persons should not be near the dying man: a woman in menses (Haiz) or Istahaza (irregular period), and a polluted (Junoob) person, because the Blessed Angels go away and the dying man falls in trouble. Shaikh Sadooq in his book ‘Ilalush Sharaye’ quotes Imam Ja'far-as-Sadiq (A.S.) as saying, that woman in menses (Haiz) or a polluted person (Junoob) should not remain near the dying person, because the Angels feel disgusted because of it and go away.

In the book ‘Darus Salaam’, the great scholar Sayyed Murtaza Najafi quotes: Once an extreme epidemic broke in Iraq and Arabia. I was seated in the courtyard of the Shrine of the Commander of the faithful Ali (A.S.) with a distinguished Scholar (Aalim) Sayyed Mohammad Baqir Qazwini. He was distributing work for serving the effected people among us, when we saw a youth who was standing in the last rank and was struggling to come near the Sayyed, but could not do so because of immense crowd. Suddenly he started wailing aloud, the Sayyed looked at him and told me to inquire the matter from him. I went to him and asked him the reason for weeping. He replied, “I desire that if I die in the epidemic, the Sayyed should recite the Prayer (Namaze Mayyit) over my dead body individually and not combined as he does (due to many deaths in the epidemic). I returned to the Sayyed and narrated the matter to him. He promised to fulfill his desire. Next day we saw an infant child who came crying to us. When we inquired of him he answered that he was the son of the youth who had come us yesterday with a desire. He told us that he had become the victim of epidemic and was about to die, and he was desirous of meeting the Sayyed. Some of us accompanied Sayyed Mohammad Baqir to meet the dying man. On the way we met a pious man who was coming out of his house. When he saw us he saluted us, and asked us, as to where we were going. We answered that we were going to visit a believer who was in his last moments. With permission he accompanied us in order to share the reward (sawab). When we came to the house, Sayyed Mohammad Baqir entered the room first, then one after the other we entered there in. The dying man was pleased and signaled us to sit. As soon as the pious man who had met us on the way entered, the dying man’s color changed. His face turned pale and in rage signaled him to go away. He became restless as if some trouble had befallen him. We were all the more surprised when we learnt that the dying man did not even know him, whom we could assume to be his enemy. The man excused himself and went out but returned back after sometime. This time when he entered, the dying person was pleased and welcomed him. After sometime we took permission to leave. On the way we asked the pious man the reason for the sudden change in the attitude of the dying man. He replied that he was in the state of pollution (Junoob), and was leaving his house with the intention of performing ceremonial bath (Ghusle janabat) in the public bath. He met us on the way, and not wanting to miss the opportunity of performing this noble task accompanied us. He said that when he first entered the house and saw the dying man's restlessness, he understood and left. To make himself sure he returned back after having performed the ceremonial bath (Ghusle Janabat). He concluded that the dying man had come to know about his impurity because the blessed Angels had left him and he felt immense pain. (Khazeenatul Jawaher)

 

Those deeds whose performance eases death:

Shaikh Sadooq quotes from Imam Ja'far-as-Sadiq (A.S.) that he said, “If a person wishes that his last moments should be easy, he should maintain cordial relations with his kith & kin, and be kind to his parents. Whoever does so, death will be eased, and he will never fall prey to misfortunes in his lifetime”.

It is narrated that once the Holy Prophet (S.A.W.S.) went to see a youth who was in his last moments. He told him to recite Kalamae Tawheed (There is no God but Allah), but they youth could not utter it because his tongue had turned speechless. The Prophet repeated his order but with no awail. He repeated it twice but the youth could not answer. The Prophet turned towards a woman who was sat near the youth's head and asked her if she was his mother. She replied in the affirmative. He then asked her if she was unhappy with her son. She answered that she was certainly unhappy, but would forgive him if the Prophet commanded her to do so. The Prophet told her to forgive him. As soon as she forgave, the youth's speech returned and he recited the ‘Kalema’. The Prophet asked him as to what he saw. He answered that he saw an ugly looking man who had held him by the neck, and was trying to strangle him. The Prophet told him to recite the following:

يا مَنْ يَقْبَلُ اليَسيرَ وَيَعْفُو عَنِ الكَثيرِ اقْبَلْ مِنّي اليَسيرَ وَاعْفُ عَنّي الكَثيرَ إنَّكَ أنْتَ الغَفورُ الرَّحيمُ.

When he did so, the Prophet asked him as to what he saw now. He answered that he saw that a handsome man had come to his rescue while the ugly man had turned back. The Prophet ordered him to recite the above du'a again and after having done so asked him what he saw. He replied that the ugly man had left, and the handsome youth was there by his side comforting him. He uttered these words and breathed his last. The above narration should be understood well, and lesson should be learnt that parents's displeasure becomes the reason for anguish in death. Even after being a companion (Sahabi) of the Prophet, and the Prophet being present besides him, the youth could not recite the ‘kalema’ and was in agony till his mother forgave him.

Imam Ja'far-as-Sadiq (A.S.) says, “For a person who gives clothes to his brother believer during the summer or in winter, it is incumbent upon Allah to present the dress of Paradise to him, make his end easy, and save him from the narrowness of the grave.” The Holy Prophet (S.A.W.S.) says, “A person who offers to eat something sweet to his brother believer, the pangs of death will be easy on him”.