AN-NAJMUS SAAQIB – The Shooting Star – An Introduction

The content that follows will guide you through a brief introduction of the one of the most profound books on Mahdaviyat. A book which has made Janabe Zahra (s.a) happy, a book which is an account of the ghaibat of Imam Mahdi (a.t.f.s), a book which mentions about 100 authentic reports of the people meeting the Imam (a.t.f.s) of the time, a book which mentions the rituals for getting an honour of seeing His Eminence (a.t.f.s), a book for masses to guide on the path of Ahlebait (a.s) in the times of Ghaibat, a book authored by renowned traditionalist Mirza Husain Noori Tabarsi (r.a), originally titled as “An-Najmus Saaqib Fee Ahwaal-e-Imaamul Ghaaeb”.

About the author:

Mirza Husain (r.a) was born on 18^th Shawwal 1254 A.H in Tabristan and passed away on 26^th or 27^th Jamaadius Saani 1320 A.H, was buried in the sanctuary of His Eminence, Ameerul Momineen (a.s) in the courtyard of the third Hall.

His teachers were eminent personalities with likes of  Mirza Buzurg Shirazi, Shaikh Abdul Husain Tehrani (r.a), Shaikh Abdul Rahim Burujardi (r.a), Shaikh Ali Khalili (r.a), Shaikh Murtuza Ansari (r.a.), Sayyed Mahdi Qazwini (r.a.).

He has trained large number of students, some of the prominent amongst them were, Shaikh Abbas Qummi (r.a), Shaikh Agha Buzurg Tehrani (r.a) and Syed Abdul Husain Sharafuddin (r.a.).

The best tradition started during his time was going on foot to Kerbala Moalla and it continued till the time of Sheikh Ansari (r.a.). After the demise of Shaykh Ansari (r.a.), a time came that going on foot to Kerbala was regarded as a sign of poverty. Mohaddis Noori (r.a.) took note of this and revived the custom. He walked to Kerbala with his companions, especially on the occasion of Eid of sacrifice, but as he was unwell and it was not possible for him to cover that distance in one day (as per the custom), he completed it in three days.Thereafter inclination of the people towards walking to Kerbala increased.

Content of the book:

The author has proved beyond doubt that belief in Imam Mahdi (a.t.f.s) is not only a Shia belief, but is entrenched even in the faith of Ahle Sunnat and some of their notable scholars have confessed that Imam Hasan Askari (a.s.) was indeed survived by a son and that his whereabouts are presently unknown to all. However, the author of this book has proved that the absence of person from others does not prove that he is dead.

The first chapter deals with a brief account of the birth and some circumstances of Imam (a.t.f.s.) during the lifetime of his father (a.s.).

Chapter Two is regarding the names, titles and agnomen (Kuniyyat) of Imam (a.t.f.s.) and the reason of naming him as such. A total of 182 names, titles and Kunniyat are discussed in this chapter.

Chapter Three is about some distinctive qualities of the Imam of the Time (a.t.f.s.). There are about 46 distinctive qualities mentioned in this chapter.

Chapter Four studies the difference among Muslim sects regarding him.

Chapter Five presents evidences that Hujjat Ibne Hasan Askari (a.t.f.s.) is the Promised Mahdi.

Chapter Six provides the proofs of the Imamate of the Twelfth Imam through his miracles. There are around 40 traditions put forward in this section.

Chapter Seven comprises of incidents of those who met the Imam during Major Occultation. A total of 100 authentic incidences are mentioned here

Chapter Eight reconciles these incidents with claims of meeting the Imam during Major Occultation.

Incidents of persons lost in the wild etc. and saved by a holy personality, regarding whom it is not confirmed that he was Imam Asr (a.t.f.s.) are mentioned in Chapter Nine.

Chapter Ten is a compendium of duties of the believers towards the Imam of the Age.

Chapter Eleven explains in brief, the times and occasionsspecially associated with Imam Asr (a.t.f.s.).

Lastly, Chapter Twelve suggests some rituals for getting the honor of seeing Imam Zamana (a.t.f.s.). These include special Amaal to see the Messenger of Allah (s.a.w.a)

Conclusion:

The book is indeed a masterpiece in all aspects which is available in many languages including English. It promises the readers to give an insight into the subject and quench their thirst for knowledge. It clears any doubts that may arise due to false propaganda by the enemies during the time of Ghaibat and bring us near to our Master (a.t.f.s).

We end by quoting the words of the author who wrote in the preface of this book “This sinful servant, Husain bin Muhammad Taqi Noori Tabarsi, may Allah make his end good and make it to be the best of the ends, a close confidant of Haji Mirza Hasan Ali, son of Haji Ali Asghar Noori realized that the best option in life was to remain attached to the Caliph of the Beneficent and the Imam of the men and jinns (a.s.) and to serve him is the best of occupations.’

May Allah hasten his re-appearance and give us a chance to serve him whole heartedly.

Seeking needs from Holy Prophet (sawa) and the Holy Imams (as)

One of the recent doubts which has been implanted among the Shias is with regards to seeking of needs from the Holy Prophet (sawa) asnd his Holy Progeny – the Guided Imams (as).

There is a view which is been promoted which equates seeking of needs from Aimmah (as) or seeking through their wasila from Allah, the Almighty as Shirk. It would not have been surprising if such doubts where created by the Mukalefeen but it is rather appalling to see that these doubts are been nurtured by those who to one’s amazement fancy themselves as the followers of Ahle Bait (as).

Here we will try to refute the two doubts in the light of Holy Quran and the traditions of Ahlul Bait (as).

First Objection: Seeking from Allah, the Almighty through the Wasila of Holy Prophet (sawa) or his Purified Progeny (as) is Shirk

Reply

As for seeking from Allah through the wasila Holy Prophet (sawa) and the Aimmah (as), the Holy Quran says in this regards,

وَابْتَغُواْإِلَيهِالْوَسِيلَةَ

“and seek means of nearness to Him”[1]

In the light of above verse of the Holy Quran seeking from Allah, the Almighty through a wasila is liked and recommended by the Holy Quran. And there is no scope for any doubt or scepticism in this regard.

In Tafseer e Qummi is it is narrated from Hazrat Imam Baqir (as),

و قوله‏:وَ ابْتَغُوا إِلَيْهِ الْوَسِيلَةَ فقال تقربواإليه بالإمام‏

“And for His saying, and seek means of nearness to Him, he (as) said: gain proximity to him through the Imam”[2]

In the light of the same verse it is narrated from AmeerulMomineen Ali Ibn AbiTalib (as) that he said: “I am the Wasila”[3]

In the light of the verse of the Holy Quran presented above it is clear that seeking from Allah, the Almighty through a wasila is recommended by the Holy Quran itself and it is evident from the traditions mentioned above that Holy Prophet (sawa) and the Holy Imams (as) are the best wasilato invoke and seek from Allah.

Also, if seeking from Allah through the wasila of Ahle Bait (as) is Shirk, then it is strange to see that Allah Himself ordered His Prophet to commit this sin!

It is narrated in Behar ul Anwar, that Allah, the Almighty said to Hazrat Adam (as):

هَؤُلَاءِ خِيَارُ خَلِيقَتِي وَ كِرَامُ بَرِيَّتِي بِهِمْ آخُذُ وَ بِهِمْ أُعْطِي وَ بِهِمْ أُعَاقِبُ وَ بِهِمْ أُثِيبُ فَتَوَّسَلْ إِلَيَّ بِهِم‏

After introducing the Holy Prophet (sawa), Janabe Zahra (sa), Imam Ali (as), Imam Hasan (as) and Imam Husain (as) to Hazrat Adam (as), Allah says “These are the best of my creations…. and you seek nearness (wasila) to Me through them”[4]

From the above narration it is again clear that seeking nearness to Allah through the means of wasila of Ahle Bait (as) is not Shirk but rather it is recommended and liked by Allah. Not only did Allah, the Almighty, order Hazrat Adam (as) to seek wasilaof Ahle Bait (as) but He forgave Hazrat Adam (as) as well when he invoked Allah through the wasilaof Ahle Bait (as).

Further, if we look at Duas and Ziyaraats which have been narrated with regards to Ahle Bait (as) it further proves that Ahle Bait (as) are the wasila and means to invoke Allah and that they are the channel between Allah and His creations.

We cite here few examples:

1. In Dua e Alqamah, which as per the instructions of Imam Baqir (as), should be recited after Ziyarat Ashura, we read thus,

فاني بهم أتوجه اليك في مقامي هذا، وبهم أتوسل، وبهم أستشفع اليك،وبحقهم أسألك واقسم وأعزم عليك

“for I turn my face towards You in their names at this very situation of mine, I make them my means (wasila) to You, and I seek their intercession near You, and I beseech You in their names…”

2. In the Ziyarat of Imam Hasan Askari (as), we read,

واتوسلالیکمیارببامامنا

“and we seek nearness to You, my Lord, through our Imams (as)”

3. And in the Ziyarat of Hazrat Imam e Zaman (atfs) we read thus,

فانی اتوسل بک و بآبائک الطاهرینالیاللهتعالی

“then surely I seek nearness through you and your pure ancestors to Allah, the High”

These are just a few examples and if we refer to the books of Duas such as Mafatihul Jinaan, we will find that it is replete with such statements.

Thus, it is absolutely clear and there is no iota of doubt whatsoever that seeking from Allah through the wasilais definitely not Shirk. But rather, it is the recommended in Holy Quran and traditions that we should make them our wasilain front of Allah for all our needs.

We conclude the reply to this objection with the below tradition from Imam Baqir (as):

عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: مَنْدَعَااللَّهَبِنَا أَفْلَحَ وَ مَنْ دَعَاهُ بِغَيْرِنَا هَلَكَ وَ اسْتَهْلَك‏

Hazrat Imam Baqir (as) says, “one who invokes Allah through us is successful and one who invokes Him through other than us is destroyed and he has sought destruction.

Second Objection: Seeking directly from Holy Prophet (sawa) and Imams (as) is Shirk

The premise of the above doubt is that seeking needs from anybody other than Allah, the Almighty is tantamount to Shirk. Therefore seeking needs directly from Ahle Bait (as) is Shirk and not allowed.

Reply:

If we say that seeking needs from anybody other than Allah is Shirk than we will have to believe that (God forbid) Hazrat Sulaiman (as), the Prophet of Allah who is mentioned thirty-five times in the Holy Quran was a Mushrik.

Hazrat Sulaiman (as) desired that the throne of Bilqis be brought to him and the dialogue of Hazrat Sulaiman (as) with his ministers is narrated thus in the Holy Quran.

قَالَيَاأَيُّهَاالمَلَأُأَيُّكُمْيَأْتِينِيبِعَرْشِهَاقَبْلَأَنيَأْتُونِيمُسْلِمِينَ

“He (Sulaiman) (as) said, O Chiefs!Which of you can bring to me her throne before they come to me in submission”[5]

If asking a need from other than Allah is indeed Shirk than by that logic Hazrat Sulaiman (as) has done Shirk by asking his need from his chiefs and ministers. He should have rather directly asked his need from Allah and asked Him to bring her throne to him. Therefore, the logic – asking anybody other than Allah is Shirk is absurd and in no way does it tantamount to Shirk or Kufr and is against the Holy Quran.

On the contrary if we read about Hazrat Sulaiman (as), after describing the bounties, power and excellence of Hazrat Sulaiman (as), Allah says in Surah Saad, verse 39:

هَذَاعَطَاؤُنَافَامْنُنْأَوْأَمْسِكْبِغَيْرِحِسَابٍ

“This is our gift, give freely or withhold without accounting”[6]

In the light of above verse, it is evident that Allah, the Almighty gave complete freedom and choice to Hazrat Sulaiman (as) to either give from what he had or withhold from giving anything to anybody who asked from him. In other words, if any needy person came to Hazrat Sulaiman (as) and asked for a need, he had complete authority to fulfil the need of the needy person and give the needy person what he desired from the bounties which Allah, the Almighty bestowed upon him.

Now, it is our belief that Holy Prophet (sawa) and the twelve Guided Imams are superior to Hazrat Sulaiman (as) and the bounties, power and excellence which Allah has conferred upon Ahle Bait (as) is much more than what he conferred on Hazrat Sulaiman (as). If HazratSulaiman (as) had the authority to fulfil needs of the needy then how can Ahle Bait (as) not have the authority to do this.

Ahle Bait (as) are Hujjatullah, Khalifatullah, Ameenullah for His creations and they are the best, most knowing, most honoured, most virtuous, most powerful from among his creations. Allah has made them the masters of this world and the Hereafter. Allah has given them authority and power over everything in this world and Hereafter. Allah has subdued everything in this world to them.[7]It is the Ahle Bait (as) about whom Allah, the Almighty says, had it not been for them, I would have not created the world or creations! [8]

Therefore, since Allah has given complete authority to Ahle Bait (as) to give to whom so ever they wish, Ahle Bait (as) are قاضی الحاجات and seeking needs from them is not Shirk. [9]

---

[1] Surah Maidah – 5:35

[2]Tafseer e Qummi, Vol. 1, Pg. 168

[3]Tafseer e Burhaan, Vol. 2, pg 292

[4] Behar ulAnwaar, Vol 26, pg 328

[5] Surah Naml:27:38

[6] Surah Saad:38:39

[7]وَذَلَّكُلُّشَيْ‏ءٍلَكُمْ – and everything submits itself in front of you – Ziyarat e JamehKabeera

[8]لو لاک لما خلقت الافلاک  -MinhajulYaqeen, Page 483

[9] The article is summarized from the discussion on this topic in the book Isbatul Wilayah. Brothers who are interested to read more arguments can refer to the last part of this book. 

The companions of Imam Hasan Askari (a.s.)

يا أَيُّهَا الَّذينَ آمَنُوا إِنْ تَنْصُرُوا اللَّهَ يَنْصُرْكُمْ وَ يُثَبِّتْ أَقْدامَكُم‏

“O you who believe ! if you help (the cause of) Allah, He will help you and make firm your feet.” (Surah Mohammed 47 : 7)

As we glance through the pages of history, we realize that the tortures of the Bani Abbas caliphs only went on increasing. And as they realized that the advent promised Mahdi is near, they became more cautious over keeping an eye on Imams (a). The tyrant ruler Mutawakkil (la) forced Imam Hadi (a) to migrate from Madina to Samarra so that he can be kept under house arrest. The same fate followed Imam Hasan Askari (a) as well who was under house arrest in Samarra. However, despite being very vigilant about the activities of Imam Askari (a), history has recorded more than 100 companions of Imam.

For the lovers of Imam Zamana (a.t.f.s.) the pleasure of visiting the house of Imam Zamana (a.t.f.s.) in Samarra is indeed incomparable to any other pleasure. Visiting the blessed graves of Imam Askariain (a.s.) is very close to their hearts despite all the danger associated to this visit. And this has been the case always. We see in history that during the lifetime of Imam Hasan Askari (a.s) the companions of imam Hasan Askari ( a.s ) use to disguise themselves as cloth sellers or oil merchants etc and risk their lives for the love of the beloved imam and for the sheer desire to visit the imam (a.s.)

In this article we shall mention and discuss a few of them.

1.    Abu Ali Ahmad bin Ishaaq bin Abdullah bin Sa’d bin Malik bin al-Ahwas al-Ash’ari al-Qummi

His role as a scholar

He was the deputy of the people of Qum. He narrated traditions from Imam Mohammad Taqi (a) and Imam Ali Naqi (a). He was from the close companions of Imam Hasan Askari (a). He had written some books such as ‘Ilal as-Sawm: causes of fasting’ and ‘Masa’ilar-Rijal: questions of men’ which he had collected from Imam Reza (a). Sheikh at-Toosi said he was one from those who had met Imam Mahdi (a) (Ref: RijalToosi)

Gifts for him

Muhammad bin Ahmed bin as-Salt al-Qummi wrote a letter to Imam (a.s.) and mentioned in it the story of Ahmed bin Isaaq al-Qummi and his companionship. He mentioned that he wanted to perform the hajj and needed one thousand dinars. He said in the letter, ‘If my master sees that he orders to lend him this amount and get it back from him in his country when he comes back, I shall do (give him the money).’ The imam (a) replied, ‘It is a gift from us to him and when he comes back, he will get another gift from us (Ref: RijalKashi) This story showed his faith and the respect of the Imam (a) towards him.

Abu Ali Ahmed ibne Ishaq once requested Imam Askari ( a.s ) to give him a specimen of his handwriting so that whenever he receives a letter from him (a.s.), he could verify its authenticity. Imam (a.s.) told him that beware that the writing varies due to the coarseness and thickness of pen and should not confuse him. Imam (a.s.) then started to write a sample letter. Abu Ali started thinking in his heart that how nice it would have been if Imam (a.s.) would give him his pen so that he could seek blessing from it and benefit from the pen of Imam (a.s.). Imam (a.s.) after finishing the letter engaged in discussion with Abu Ali, upon seeking farewell Imam (a.s.) told Abu Ali to take the pen with him. (Shagirdaane Maktabe Aimmah (a.s.) by Mohammed Ali Aalami)

How nice a gift this great companion received from Imam ( a.s ), from the Imam (a.s.) who knew what was in his heart. May Allah give us this taufeeq that we also intend to seek and received such tabarruk from Imam Zamana (a.t.f.s.) which can be used for protecting the shias of Ahle Bait ( a.s ).

He visited Imam Mahdi (a.t.f.s.)

Abdullah bin Ja’far al-Himyari said, ‘Once, Sheikh Abu Amr (may Allah have mercy on him) and I met Ahmad bin Isaaq, who made a sign to me to ask Abu Amr about the Successor (Imam Mahdi). I said to him, ‘O Abu Amr, I want to ask you about something that I have no doubt about.’ He said, ‘Ask about what you want!’ I said to him, ‘Did you see the Successor after Abu Muhammad (a)?’ He said, ‘By Allah, yes.’ (Ref: Al-Kafi, chp of Hujjat)

He is one of the honorable persons to meet Imam Mahdi (a) on more than one accession (Ref: NajmusSaqib)

The final journey

Once while returning from Samarra Abu Ali seeked farewell from Imam (a.s.) and requested that he wants to meet Imam (a.s.) again. Imam (a.s.) propheciesed that he would pass to the next world on his way back home at the bridge of dhiaab. Indeed this is a great reward that Hazrat informs his servants the place and time of death. Not just this but Imam (a.s.) himself by tayyul arz reached Halwan at the bridge of Dhiaab and gave ghusl and kafan to Abu Ali. Abu Ali is buried close to the bridge above the river of Dhiaab on the way to Baakhtaran at Baghdad. (Shagirdaane Maktabe Aimmah (a.s.) by Mohammed Ali Aalami)

2.    Dawud bin al-Qassim

He was known as Abu Hashim al-Ja’fari. He was one of the eminent Muslims and one of the famous scholars in religion. His lineage belonged to the eternal martyr in Islam Ja’far bin Abu Talib at-Ţayyar. He was the son of al-Qassim bin Isaaq bin Abdullah bin Ja’farand there was no lineage more than this noble lineage at all.

Abu Hashim was very loyal to the infallible imams (a). He met Imam Reza, Imam Jawad, Imam Hadi and Imam Hasan Askari (a). He devoted himself to them. He composed good poetry on praising them.Abu Hashim had a high position near the imams whom he was contemporary with. Once, Imam al-Hadi (a) said to him, ‘O Abu Hashim, which blessing of Allah you want to be grateful for? Allah has endowed you with faith that saves your body from Fire, endowed you with soundness that helps you in obedience, and endowed you with satisfaction that keeps you away from degradation.

All classes of the society highly regarded Abu Hashim. Biographers said about him, ‘He was preferred by rulers. He was pious, devoted, ascetic, knowledgeable, and active. No one of the Talibites at his time was like him in his high lineage. He died in Jumadi al-Ula in 261 AH a year after the death of Imam Hasan Askari (a)

Abu Hashim's sheer love for Imam Hadi (a.s ) made him complain once to Imam (a.s.) that he and his horse had become old and there was not enough pasture on the way to samarra for his old horse to feed upon hence he was not able to frequent to Samarra to visit Imam ( a.s ). In return Imam ( a.s ) prayed for him and his horse after which his horse became so strong that Abu Hashim would leave baghdad at morning and would recite zohar prayers at Samarra and would reach back baghdad by evening after meeting Imam ( a.s ). (Shagirdaane Maktabe Aimmah (a.s.) by Mohammed Ali Aalami)

There is a lot, we can ask too from our Imam of the time with regards to our strength in working for Imam (a.s.)

3.    Abdul Azeem ibn Abdillah al-Hassani

He belonged to the pure progeny of Imam Hasan Mujtaba (a). He was the son of Abdullah bin Ali bin al-Hasan bin Zayd bin Imam Hasan (a). Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions. (Ref: RijalToosi) An-Najashi mentioned that Ahmad bin Muhammad bin Khalid al-Barqi said, ‘Abdul Azeem came to Rey escaping from the ruler. He lived in a vault in a house of one of the Shia in Sikkat al-Mawali. He worshipped Allah in that vault; fasting the day and spending the night in praying and supplicating. He went out in disguise to visit the tomb that was opposite to his tomb (later on). He said that it was a tomb of one of the sons of Imam Musa bin Ja’far (a). He remained living in that vault and his news moved from one to another of the Shia until most of them knew him. Once, a man from the Shia saw in sleep that the Messenger of Allah (s) said to him, ‘A man from my progeny shall be carried from Sikkat al-Mawali and buried near the apple tree in the garden of Abdul Jabbar bin Abdul Wahab’ and he pointed to the place. The man went to buy the tree and its place from its owner. The owner asked him, ‘What for do you want to buy the tree and its place?’ The man told him about his dream, and then the owner of the tree remembered that he also had seen such a dream and entailed the place of the tree and all the garden on the Sharif and the Shia to be buried in. Abdul Azeem became ill and then died. When he was to be washed, a piece of paper was found in his pocket written in it his noble lineage.

Shah Abdul Azeemwas a knowledgeable jurisprudent. Abu Hammadar-Razi said, ‘Once, I went to Ali bin Muhammad an-Naqi (a) in Surra Man Ra’a. I asked him about some questions of halal and haram and he answered me. When I wanted to leave him, he said to me, ‘O Hammad, if something of your religion is dubious to you, ask Abdul Azeem bin Abdullah al-Hasani about it and give him my best regards (Ref: Mu'jamRijal al-Hadith, Vol. 10 Pg. 53)

It is mentioned in KaamiluzZiyaraat, Pg. 354 (English) that a man went to Imam Hadi (a) and he asked me, “Where are you coming from?” I replied, “I went to the Ziyarat of Imam Husain (a.s.).” Imam (a) said, “If you had gone to the Ziyarat of the grave of Abdul Azeem who is buried near you, you would have been like one has gone to the Ziyarat of Imam Husain (a).

4.    Ali bin Ja’far al-Humani al-Barmaki

Al-Barqi mentioned him as one of Imam Mohammed Taqi (a) and Imam Hasan Askari's companions (RijalBarki) Sheikh at-Toosi said, ‘He was a good, benevolent man from the agents of Abul Hasan and Abu Muhammad (a) (Ref: Al-Ghaybah)

Abu Ja’far al-Umari said, ‘Once, Abu Tahir bin Bilal went to perform the hajj and he saw Ali bin Ja’far spend too much money. When he went back, he wrote to Imam Askari (a) about that and Imam replied to him: ‘We have ordered to give him one hundred thousand dinars and then another one hundred thousand dinars but he refused to take them so that we would keep them for people. He went to Abul Hasan (a) and he ordered to give him thirty thousand dinars.

Al-Kashshi mentioned that Yousuf bin as-Sakht said, ‘Ali bin Ja’far was one of the deputies of Imam al-Hadi (a). One day, he was betrayed near Mutawakkil (la) who threw him in prison. He remained in prison for a long time and he could not bear longer. Therefore, he asked an agent of the Abbasid government to intercede for him to be set free and he would give him three thousand dinars for that. The agent went to Ubaydillah, who had a good position near Mutawakkil (la), and asked him to intercede with Mutawakkil(la) for Ali bin Ja’far. Ubaydillah responded to him and interceded with Mutawakkil (la) to set Ali bin Ja’far free, but Mutawakkil (la) refused and said to him, ‘If I doubted you, I would say you are a Rafidhi (Shia). This is a deputy of Abul Hasan al-Hadi and I have determined to kill him.’

Ubaydillah regretted his intercession and told his friend (the agent) that Mutawakkil (la) had determined to kill Ali bin Ja’far and there was no chance for setting him free. Ali bin Ja’far became so distressed and wrote a letter to Imam al-Hadi (a) saying to him, ‘O my master, please do something for me! I fear I may lose my faith.’ Imam al-Hadi (a) replied to him, ‘Since the matter has reached this point with you, I will pray Allah for you.’

Mutawakkil (la) became seriously ill and his fever increased. Therefore, he ordered his men to set free all prisoners and gave a special order to set Ali bin Ja’far free. Mutawakkil (la) ordered Ubaydillah to set Ali free and to beg him to forgive him for what he had done to him. Ali was set free and went to live in Mecca as Imam al-Hadi (a) had ordered him. (Ref: RijalKashi)

Al-Kashi mentioned in the biography of Faris bin Hatim al-Qazwini that there was a dispute between Ali bin Ja’far and Faris, and that Ibrahim bin Muhammad wrote to Imam Hadi (a) telling him about that and asking him to show him which of them he should follow. Imam Hadi (a) replied to him saying, “It should not be asked about one like this man and he should never be doubted. The position of Ali bin Ja’far is so great to us. May Allah please us with him. He is far above to be compared with others. Go to Ali bin Ja’far to satisfy your needs, and fear Faris and do not let him interfere in your affairs. Let you and those who follow you from the people of your country do that. I have been informed of what he (Faris) misrepresented to people. Do not pay attention to him Inshallah(Ref: RijalKashi)

This letter shows that this man was so faithful that the imam (a.s.) had appointed him as an authority for the Shia.

Other notable companions that we have not discussed in detail are

5.    Abu Isaaq Ibrahim bin Mahziyar al-Ahwazi

6.    Muhammad bin al-Hasan as-Saffar (Author of BasaerudDarajaat)

7.    Abu AmrUsman bin Sa’eed al-Amriaz-Zayyat (1^st special representative of Imam Mahdi (atfs))

8.    Abu Ja’far Muhammad bin Usman al-Amri(2^ndspecial representative of Imam Mahdi (atfs))

May Allah give us the Taufeeq of being among the servants, if not companions of Imam Mahdi (a)

The above article has been majorly taken from the book ‘Life History of Imam Hasan Askari’ by Baqir Sharif, who in turn has given references of books like RijalKashi, RijalToosi, RijalBarqi and a few others.

Summary - Kamil Al-Ziyarat

Allah’s Messenger (s.a.w.s) said: ‘On Judgement Day, I will visit one who has performed my ziyarat or the ziyarat of anyone from my progeny; till I save him from the terror of that day.’

Many such traditions have been gathered and treasured in the book Kamil Al – Ziayarat. The author of this book is Shaykh Abul Qasim, Ja’far bin Muhammad ibn Ja’far bin Musa ibn Quluwayh Al-Qummi

He was born in the third century in the holy city of Qum and expired in the year

 368 or 369 A.H. and was buried in Kazimayn next to the graves of Imam Kazim (a.s) & Imam Jawad (a.s).

Though it suffices to introduce him as the teacher of Shaikh Mufeed (a.r.), we present the opinions of a couple of scholars about him.

Shaykh Al-Tusi (a.r) said : He was a trustworthy scholar & wrote many books in various fileds of Jurisprudence.

Sayed Ibn Tawus said : verily the most truthful scholar about whose reliability all of our scholars have agreed is Shaykh Ja’far Ja’far bin Muhammad ibn Ja’far bin Quluwayh Al-Qummi.

The author has divided his book into 108 chapters. We present the names of the few chapters so as to understand the treasures available in this book

Chapter 1: Reward for the Ziyarat of Allah’s Messenger (s.a.w.s.), Amirul Momineen and Imam Hasan and Imam Husain (a.s.)

Chapter 3: Ziyarat of the Prophet’s grave and invocations at his Tomb.

Chapter 5: Ziyarat of Hamza (a.s.), Uncle of the Prophet, and other Martyrs of Uhad.

Chapter 6: Excellence and Rewards of visiting the Masjids and Graves in Medina.

Chapter 8: Rewards and Excellence of Praying in Masjid Kufa and Masjid Sahla

Chapter 13: Excellence of Euphrates, drinking its water and performing Ghusl in it.

Chapter 14: Prophet’s love for Hasan and Husain (a.s.), command to love them and reward of loving them .

Chapter 15: Ziyarat of Imam Hasan (a.s.) and other Imams (a.s.) in Baqi.

Chapter 16: Divine Prediction of the Martyrdom of Imam Husain

Chapter 17: Jibraeel shows the land of Imam Husain’s (a.s.) martyrdom.

Chapter 18: Quranic Verses about Imam Husain’s (a.s.) martyrdom and avenging his blood.

Chapter 19: Knowledge of the Prophets about the Martyrdom of Imam Husain (a.s.).

Chapter 20: Knowledge of the Angels about the Martyrdom of Imam Husain (a.s.).

Chapter 21: Curse of Allah and His Prophets on Killers of Husain bin Ali (a.s.).

Chapter 23: Amirul Momineen (a.s.) on the martyrdom of Imam Husain (a.s.) .

Chapter 25: Killer of Husain (a.s.) and killer of Yahya bin Zakariya (a.s.).

Chapter 26: The Entire Creation of Allah cried on Imam Husain (a.s.).

Chapter 27: Crying of the Angels on Imam Husain (a.s.)

Chapter 28: Lamentation of Heavens and Earth over Killing of  Imam Husain and Yahya bin Zakariya (a.s.)

Chapter 29: Lamentation of Jinns on Imam Husain (a.s.)

Chapter 30: Cursing of Pigeons on Killers of Imam Husain (a.s.)

Chapter 32: Reward for crying over Imam Husain (a.s.)

Chapter 33: Reward for one who recites couplets about Imam  Husain (a.s.), weeps and makes others weep.

Chapter 34: Reward for one who drinks water, remembering Imam Husain (a.s.) and cursing his killer

Chapter 36: Imam Husain (a.s.) was “the martyrs of tears” – no believer mentions him without shedding tears

Chapter 38: Ziyarat of Imam Husain (a.s.) by the prophets....... 112

Chapter 39: Ziyarat of Imam Husain (a.s.) by the angels .......... 114

Chapter 40: Allah’s Messenger, Ali, Fatima and Imams (a.s.) pray for the Visitors (Zaireen) of Imam Husain (a.s.).

Chapter 41: Prayers of Angels for Visitors of Imam Husain (a.s.)

Chapter 43: Ziyarat of Imam Husain (a.s.) is obligatory on all

Chapter 44: Reward for one who performs the Ziyarat of Imam Husain (a.s.) or sends others for his Ziyarat

Chapter 45: Reward for one who performs the Ziyarat of Imam Husain (a.s.) during tense periods.

Chapter 49: Reward for One who goes for Ziyarat of Imam Husain (a.s.) on foot or by any other means of transport – Allah’ s Private Discourse with the visitor of the Holy Grave

Chapter 61: Ziyarat of Imam Husain (a.s.) increases lifespan and sustenance; forsaking it shortens life and decreases sustenance

Chapter 62: Ziyarat of Imam Husain (a.s.) erases sins.

Chapter 68: Visitors of Imam Husain (a.s.) will be able to intercede for others .

Chapter 85: Ziyarat of Hazrat Abbas Ibne Ali (a.s.)

Chapter 91: Clay of Imam Husain’s (a.s.) grave and seeking cure through it

Chapter 98: The minimum number of times one should perform the Ziyarat of Imam Husain (a.s.) and the longest time allowed to delay the Ziyarat for the wealthy and poor.

Chapter 99: Reward for the Ziyarat of Imam Kazim and Imam Jawad (a.s.).

Chapter 101: Reward for the Ziyarat of Imam Ali Reza (a.s.) in Tus

Chapter 103: Ziyarat of Imam Hadi (a.s.) and Imam Askari (a.s.) in Samarrah

Chapter 105: Excellence and method of visiting the believers

Chapter 106: Excellence of the Ziyarat of Masuma Qum.

Chapter 107: Excellence of the Ziyarat of Abdul Azim Hasani

Chapter 108: Miscellaneous Traditions.

We conclude by presenting a few traditions from this book :

1)    Imam Kazim (a.s.) said: Allah will forgive all past & future sins of one who perform the Ziyarat of Imam Hussain (a.s) with recognition of his rights.

2)    Imam Reza (a.s.) said: One who performs my Ziyarat, even through my house is far  and my grave is distant, will be visited by me on three occasions:

            A : On Judgment Day and I will save him from its terrors: when the scrolls 

            will be spread on right & left

            B: At the Bridge

            C: By the Scale.

3)    Imam Reza (a.s) was asked about the Ziyarat of Faima, daughter of Imam Kazim (a.s). Imam (a.s) said, “One who goes to her Ziyarat will be rewarded with Paradise.”

4)    Imam Sadiq (a.s.) said: There is a blessing near you, not given to anyone else. But I don’t think you understand its true value; you don’t adhere to it, nor are you committed to it. Indeed there is a dedicated group for this blessing identified by their names and Allah, with His Mercy and Compassion, has willed a happy end for them and has bestowed this blessing on them without any will or power from themselves. I asked, “May I be sacrificed on you, what is it?” Imam (a.s.) replied, “The Ziyarat of my grandfather, Imam Husain (a.s.).”

Imam (a.s.) added: Indeed he is the lonely one in a remote land. One who goes for     his Ziyarat, weeps over him. And one who does not go, grieves over him. One who has not seen his grave is devastated and one who looks at the grave of his son, at his feet in that desert, sympathizes with him. He had no family in that land nor any friend and the infidels denied his rights, forsook him and rose against him. They slain him and left his body unburied for the beasts. They forbade him Euphrates water from which even dogs could drink. They forsook their obligations to Allah’s Messenger and ignored his commands about him and his family.

He was eventually abandoned in his grave and struck down on layers of dust among his family members and Shia.

He is alone and far away from his grandfather, after having been near him. He is alone in the house, which is not being visited, except by those whose hearts Allah has tested for faith and whom He has allowed to know our rights.

I said, “May I be sacrificed on you! I used to go to his Ziyarat until I was afflicted with this ruler’s service of protecting his wealth. Now I am well-known among them. Hence I stopped going to his Ziyarat, although I am aware of its blessings.”

Imam (a.s.) asked, “Do you know the excellence of the Ziyarat and the reward that we have prepared for those who go to it?”

I replied, “No.”

Imam (a.s.) said, “As for the excellence, Allah boasts about those who go to his Ziyarat to the angels in heavens. And as for their reward with us we seek Allah’s Mercy for those who go to his Ziyarat every morning and evening.”

Imam (a.s.) added: My father (a.s.) narrated to me that since the day he was slain, his site has never been deserted by those who invoke blessings on him from among the

angels, Jinn, mankind or beasts. Indeed, every creation envies those who go to his Ziyarat and tries to touch them and seeks blessings by looking at them from having looked at the grave of Imam Husain (a.s.).

Then Imam (a.s.) said, “I have heard that in the middle of the month of Shaban, some people from the suburbs of Kufa – and other cities – go to his Ziyarat and their ladies lament over Husain (a.s.), the reciters recite poems about him, the speakers narrate his story, the lamenters lament over him and the poets recite eulogies about him.

” I replied, “Yes, may I be sacrificed on you! I have seen some of that which you described.”

Imam (a.s.) said: Praise be to Allah, Who appointed some people to go to our Ziyarat, extol us and recite eulogies about us. And (praise be to Allah) Who has made some of our enemies slander our Shia for their nearness to us while other enemies insult them and condemn their actions.

May Allah give us Taufeeq to read this book and gain more marefat of Imam Husain (a.s.)