Jihad During The Occultation of Imam ajfj

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1 Jihad During The Occultation of Imam ajfj Jihad During Occultation of Imam ajfj 1 out of 97

2 TABLE OF CONTENTS Jihad During The Grand Occultation of Imam ajfj... 4 Summary:... 4 Introduction:... 5 Jihad has Four Branches and is Part of Eman... 6 Jihad of Women... 6 Misinterpretation of the Quranic Verses:... 7 Ill-Fate of Faithless Jihadis... 8 Tafseer-bil-Raay of Jihad Verses by the Majority of Shias Imam asws Explains the Verses of Quran on Jihad Those asws who Completely fulfil Allah azwj s Sharat Stipulations: Only a Masoom asws Can Call People to Jihad: What is Jihad Fe Sabeel Allah azwj? The Love and Sympathy for Ahlul Bayt asws : Most of Twelve Immami Shias Misinterpret Ahadith: Why Did Masomeen asws Fight against Yazeed and Muawiyyah? The Purpose of a Divine Prophet asws or an Imam asws : Shias of today are the Orphans of Ahlul Bait asws : La Ikra Fee Deen: Jihad in the Ziarat of Amir-ul-Momineen asws Jihad in the Will of Amir-ul-Momineen asws The Followers of Alhul Bayt asws During Occultation: Legitimacy of Jihad (by sword) Instructions for Shias during Grand Occultation: Allah azwj Eliminates Enemies of Ahlul Bayt asws by their Enemies: During Occultation Shias will be like al-muwat (Motionless): The Time of Occultation will be Extremely Difficult: Imam asws Consoles his Oppressed Shias: Our Preparation for the Zahoor of Imam ajfj : Imam asws Rejects Participation in Jihad by Sword: Our Responsibilities during the Ghaibah Only a Masoom asws Can Form A Just Government: Imam asws Instructs His Disciples to Adopt Solitude: Conditions where Masomeen asws preferred not to do Jihad Imam asws Criticised for not Taking Part in Jihad: Jihad Without Consent of an Imam asws is a Disbelief Narraa in Jihads Keeping a Horse Protection of One s Belongings is One s Jihad Sermon of Amir-ul-Momineen on the Day of Battle of Jamal Jihad is only under the Infallible Imam asws Masoom asws Stops his asws brother from Up-Rising Teaching and Learning Knowledge is Better than Jihad: Fulfilling Family Needs are Preferred than Jihad (by sword) Masoom asws was Criticised for Remaining Aloof of Jihad: Masoom Answers Why He Prefers Hajj over Jihad: The Signs Prior to the Appearance of Imam-e-Zaman ajfj : At the Time of Zahoor of Imam-e-Zaman ajfj Jihad During Occultation of Imam ajfj 2 out of 97

3 Arabs will not be Among the Supporters of Imam ajfj : Communication During the Rule of al-qaim ajfj All Believer are Promised Martyrdom: Attributes of a Martyred: Appendix: Jihad During Grand Occultation of Imam ajfj Jihad During Occultation of Imam ajfj 3 out of 97

4 Jihad During The Grand Occultation of Imam ajfj Summary: Jihad means to strive and is broadly divided into two types, the major Jihad and the minor Jihad. The Major Jihad is to suppress the desires of disobedience to Allah azwj. Amir-ul-Momineen asws has defined the following four branches of Jihad: (1) to help others in performing their duties; (2) to stay away from that which is prohibited; (3) to speak the truth whenever needed and (4) to turn away from sins and sinners. The Minor Jihad, the armed struggle, is not permissible without the Guidance of a Just Imam asws, unless one is compelled to protect himself and his belongings. For women, there is no Minor Jihad, equivalent to that of a man. A lady s Jihad is to bear difficulties she faces in pleasing her husband and if she dies any time after conceiving until she stops feeding her baby, she gets the reward of a martyred. During the time of occultation of Imam ajfj, the followers of Ahlul Bayt asws are instructed to observe Taqqiya, remain quiet, without involving in government/political struggles and wait until there is a call from the Skies and the earth shows signs of splitting-up. An armed struggle in the leadership of a nonmasoom leader is disbelief, i.e., consuming dead animals, blood and pork for food. Infallible Imams asws after the Martyrdom of Imam Hussain asws, as per Divine Instructions, did not support any uprising against the unjust rulers of their asws time, although they asws were very well aware of cruel and un-islamic practices of the governors of Bani Ummaid and Bani Abbas dynasties, ruling over the Muslim land. Instead, they asws discouraged their asws followers in taking part in such struggles and instructed them to wait for the coming of the Saviour ajfj, who will appear at a specific time in the future. The followers of Ahlul Bayt asws are, therefore, commanded to wait until the Zahoor of the last Hujjat of Allah ajfj, without getting involved in forming governments and/or taking part in uprisings. They will be protected and given sustenance, as promised by Allah azwj and their rights will also be safeguarded by Allah azwj, by making their enemies fighting against each other, without paying any attention to them. The followers of Ahlul Bayt asws are asked to live like a al- Muwat (motionless) 1. They are, however advised to prepare themselves for joining in the Rising of al-qaim ajfj while leading a quiet life and adopting solitude. And wait until there is a call from the skies and visible cracking of the earth takes place. At that time, the devout followers will need to submit themselves to the Hujjat Allah ajfj, even if they have to crawl all the way to Mecca. However, a large proportion of twelve Imami shias will turn against the Imam-e-Zaman ajfj and will object to his Divine authority by saying: He ajfj has brought a New Book and a 1 A goat who is not a matter of any kind of worry for the lion, see the hadith. Jihad During Occultation of Imam ajfj 4 out of 97

5 New Religion. 2 After successfully eliminating the opponents and establishing the Divine Laws, a subsequent period, called Al-Rajjat, will start. During Al-Rajjat both believers as well as non-believers will be resurrected. Amir-ul-Momineen asws says: "I will come again and again in Al-Rajjat". For the followers of Ahlul Bayt asws Momineen the time of Al-Rajjat will be extremely important, among other blessings, all Momineen will achieve martyrdom; if they have died due to natural causes before Al-Rajjat, they will achieve Martyrdom in al-al-rajjat but if they were killed in their lives before Al-Rajjat, they will die their natural death during the Al-Rajjat. Introduction: A lot has been written about Jihad, particularly after the recent terrorist attacks in the name of Jihad, which has gravely shamed Muslims living all around the Globe. In this article more emphasis is placed on our conduct directly or indirectly in various forms of Jihad under specific conditions, pertinent to the Grand Occultation of our Divine Imam ajfj. However, some background information was necessary in reference to those Quranic Verses and historical events, as per quoted in the Ahadith of Masomeen asws, when Jihad in its true holy-war sense was legitimately practised. The word Jihad has been mentioned in 164 Verses of Holy Quran, in Arabic language it literally means, to strive, to struggle. In it s broad meanings, anything which comes in the way of good and one strives to overcome it will be classified as Jihad. In several ahadith of Masomeen asws it is categorised into two major types, the Jihad-e-Akbar and Jihad-e-Asghar (the greater striving and the minor striving, respectively). ع ل ي ب ن إ ب ر اه يم ع ن أ ب يه ع ن ال نو ف ل ي ع ن ال سك ون ي ع ن أ ب ي ع ب د ال له ع أ ن ال نب ي ص ب ع ث ب س ر ية ف ل ما ر ج ع وا ق ال م ر ح با ب ق و م ق ض و ا ال ج ه اد ال ا ص غ ر و ب ق ي ال ج ه اد ال ا آ ب ر ق يل ي ا ر س ول ال له ص و م ا ال ج ه اد ال ا آ ب ر ق ال ج ه اد ال نف س Ali ibn Ibrahim has narrated from his father, who from al-nawfaliy from al-sakuniy who has said the following: Abu' Abd Allah asws has said that the Messenger of Allah saww once mobilised a group of people against the enemy. When they returned back he saww said: 'I welcome a people who have just come back after completion of the minor Jihad and who yet have to complete the major Jihad.' Someone then asked, 'What is the major Jihad, O Messenger of Allah saww?' He saww replied, 'It is Jihad against the desires of one's own soul which encourages one to disobey Allah azwj. 3 يا عل ي أفضل الجهاد من أصبح ولا يهتم بظلم أحد. Hemmad bin Amr and Anas bin Mohammed related from his father, who from Ja'far bin Mohammed from his father from his grandfather from Ali asws bin Abi Talib asws : 2 Since they will not be believing in the Tahreef of the Book and religions will be changed so much at that time it Imam instructions will appear new to them 3 Al-Kafi, vol. 5, pg.11 Jihad During Occultation of Imam ajfj 5 out of 97

6 Prophet saww said to him: O Ali asws, I will convey to you a commandment. O Ali asws, the best of Jihad is to begin your day without intending to oppress anybody. 4 Jihad has Four Branches and is Part of Eman ع ن اب ن م ح ب وب ع ن ي ع ق وب ال س راج ع ن ج اب ر ع ن أ ب ي ج ع ف ر ع ق ال س ي ل أ م ير ال م و م ن ين ع ع ن ال ا يم ان ف ق ال إ ن ال ل ه ع ز و ج ل ج ع ل ال ا يم ان ع ل ى أ ر ب ع د ع اي م ع ل ى ال صب ر و ال ي ق ين و ال ع د ل و ال ج ه اد ال ج ه اد ع ل ى أ ر ب ع ش ع ب ع ل ى ال ا م ر ب ال م ع ر وف و ال نه ي ع ن ال م ن ك ر و ال صد ق ف ي ال م و اط ن و ش ن ا ن ال ف اس ق ين ف م ن أ م ر ب ال م ع ر وف ش د ظ ه ر ال م و م ن و م ن ن ه ى ع ن ال م ن ك ر أ ر غ م أ ن ف ال م ن اف ق و أ م ن آ ي د ه و م ن ص د ق ف ي ال م و اط ن ق ض ى ا لذ ي ع ل ي ه و م ن ش ن ي ال ف اس ق ين غ ض ب ل له و م ن غ ض ب ل له غ ض ب ال له ل ه ف ذ ل ك ال ا يم ان و د ع اي م ه و ش ع ب ه It is narrated from ibn Mahbub from Yaqub al-sarraj from Jabir from abu Ja'far, 'Alayhi al-salarn, who has said the following: "Amir-ul-Momineen asws was asked about Eman 5 and he said, 'Allah azwj made belief upon four pillars: 'Al-Sabr ; Al-Yaqeen; Al-Adel and Al-Jihad (Patience, Certainty, Justice and Jihad (hard work for the cause of Allah). 'The Jihad therein, is also of four branches. They consist of helping others to perform their duties and to stay away from that, which is prohibited, to speak the truth whenever needed and to shun sins and sinners. One who helps others to perform their duties has supported the believer. One who helps stop others from sinning has humiliated the hypocrites and has thwarted their wicked plans. One who speaks the truth at the right time, his is on the winning side. One who shuns the sinners has used anger for Allah azwj. One who becomes angry for Allah azwj, Allah azwj becomes angry for him. Such is belief, its foundations and branches. 6 (Complete Hadith is included in Appendix) Jihad of Women ع ل ي ب ن إ ب ر اه يم ع ن أ ب يه ع ن أ ب ي ال ج و ز اء ع ن ال ح س ي ن ب ن ع ل و ان ع ن س ع د ب ن ط ر يف ع ن ال ا ص ب غ ب ن ن ب ات ة ق ال ق ال أ م ير ال م و م ن ين ع آ ت ب ال له ال ج ه اد ع ل ى ال رج ال و ال نس اء ف ج ه اد ال رج ل ب ذ ل م ال ه و ن ف س ه ح تى ي ق ت ل ف ي س ب يل ال له و ج ه اد ال م ر أ ة أ ن ت ص ب ر ع ل ى م ا ت ر ى م ن أ ذ ى ز و ج ه ا و غ ي ر ت ه و ف ي ح د يث ا خ ر ج ه اد ال م ر أ ة ح س ن ال تب عل Ali ibn Ibrahim has narrated from his father, who from abu al-jawza' who from al-hussain ibn 'Ulwan, who from Sa'd ibn Tarif, who from al-asbagh ibn Nubatah who has said the following : "Amir-ul-Momineen asws has said, 'Allah azwj has Made Jihad obligatory upon men and women. Jihad of a man is making his wealth and soul available until he is killed in the way of Allah azwj. Jihad of a woman is exercising patience when facing hardships caused by her husband and because of his showing strong al-ghirah (protective feelings) for her. In another Hadith, it is said that Jihad of a woman is to maintain good marital relationship. 7 و ر و ى م ح مد ب ن ال ف ض ي ل ع ن ش ر ي س ال و اب ش ي ع ن ج اب ر ع ن أ ب ي ج ع ف ر ع ق ال إ ن ال له ع ز و ج ل آ ت ب ع ل ى ال رج ال ال ج ه اد و ع ل ى ال نس اء ال ج ه اد ف ج ه اد ال رج ل أ ن ي ب ذ ل م ال ه و د م ه ح تى ي ق ت ل ف ي س ب يل ال له ع ز و ج ل و ج ه اد ال م ر أ ة أ ن ت ص ب ر ع ل ى م ا ت ر ى م ن أ ذ ى ز و ج ه ا و غ ي ر ت ه Mohammed ibn Fazil, from Sharais Wabashi, from Jabir, who has narrated the following: 4 Al-Mawaaizh By Sheikh As-Saduoq 5 Belief الك افي ج : 2 ص : 51 6 H 1533, Ch. 21, h 1, 7 Al-Kafi, vol. 5, pg.9 Jihad During Occultation of Imam ajfj 6 out of 97

7 Abi Jafar asws said: Indeed, Allah azwj has made Jihad obligatory both for men and women. The Jihad of the man is to contribute through his wealth and offer his life in the way of Allah, until he is martyred. However, Jihad of a woman is to bear her husband s bad temper as well as his harsh attitude (which is reflected from his being protective) of his honour. 8 و ف ي ر و اي ة ال ح س ي ن ب ن ع ل و ان ع ن ع م ر و ب ن خ ال د ع ن ز ي د ب ن ع ل ي ع ن ا ب اي ه ع ع ن ع ل ي ع ق ال ذ آ ر ر س ول ال له ص ال ج ه اد ف ق ال ت ام ر أ ة ل ر س ول ال له ص ي ا ر س ول ال له ف م ا ل ل نس اء م ن ه ذ ا ش ي ء ف ق ال ب ل ى ل ل م ر أ ة م ا ب ي ن ح م ل ه ا إ ل ى و ض ع ه ا إ ل ى ف ط ام ه ا م ن ال ا ج ر آ ال م ر اب ط ف ي س ب يل ال له ف ا ن ه ل ك ت ف يم ا ب ي ن ذ ل ك آ ان ل ه ا م ث ل م ن ز ل ة ال شه يد And Hussain ibn Aliwan narrates from ummro ibn Khalid, who from Zaid ibn Ali, who from his ancestors, who have said the following: Ali asws has said that once Prophet Mohammed saww talked about Jihad and a lady asked if there is any role of a woman in Jihad? Prophet saww said: The reward of a lady from the time when she conceives, until the time of her pregnancy, giving birth and until the she stops feeding the baby is similar to the one who has gone out to do Jihad for Allah azwj. If she dies during this, she would receive the reward of a martyr. 9 و ر و ي ع ن س ل ي م ب ن ق ي س ال ه ل ال ي ق ال ش ه د ت و ص ية ع ل ي ب ن أ ب ي ط ال ب ع ع ل ى اب ن ه ال ح س ن ع و ال له ال له ف ي ال ج ه اد ف ي س ب يل ال له ب ا م و ال ك م و أ ن ف س ك م ف ا نم ا ي ج اه د ف ي س ب يل ال له ر ج ل ان إ م ام ه د ى و م ط يع ل ه م ق ت د ب ه د اه و ال له ال له ف ي ذ ر ي ة ن ب يك م ف ل ا ت ظ ل م ن ب ي ن أ ظ ه ر آ م و أ ن ت م ت ق د ر ون ع ل ى ال دف ع ع ن ه م و ال له ال له ف ي أ ص ح اب ن ب يك م ا لذ ين ل م ي ح د ث وا ح د ثا و ل م ي و و وا Sulaim ibn Qais Hilali says that Amir-ul-Momineen Ali asws ibn Abi Talib asws said in his will, among other instructions it was: And do Jihad in the way of Allah azwj by offering your possessions as well as your lives, but the Jihad in the way of Allah azwj is of only two; the Imam asws and the one who follows and obeys an Imam asws (in Jihad). 10 Misinterpretation of the Quranic Verses: In the Holy Quran, there are fourteen variations of the term Jihad : al-muahiduna, al-mujahidina, Tujahiduna, Jahada, Jahidi, Jahadaka, Jahidhum, Jahadu, Jahidu, Jihadin, Jihadan, Jihadihi, Yujahidu, Yujahiduna. Some sects, among Muslims, take the meanings of the following Verse as a licence to kill non-muslims, using what-so-ever means they can find, hence extending their efforts to the territories of the terrorism. ف ل ا ت ط ع ال ك اف ر ين و ج اه د ه م ب ه ج ه اد ا آ ب ير ا (25:52) So do not follow the unbelievers, and with them, through it (Quran), keep on doing Jihad-e-Akbr (25:52). However, the above Verse is mostly translated as: So do not follow the unbelievers, and strive against them a mighty striving with it (25:52) Ibn Abbas narrates a hadith in Majma-tul-Biyan, that the word ب ه in the above Verse is referred to Al-Quran, meaning that Allah has Commanded His 8 Manlah Hazar ul Faqqih, vol, 3, h, 4516 باب النوادر... ص : 551 h, 4926, 9 Manlah Hazar ul Faqqih, vol, 3, من لايحضرهالفقيه h, 5433, 10 Manlah Hazar ul Faqqih, vol, 4, من لايحضرهالفقيه ج : 4 ص : 190 h, 5433, 10 Manlah Hazar ul Faqqih, vol, 4, Jihad During Occultation of Imam ajfj 7 out of 97

8 Prophet saww to engage in the Jihad-e-Akbar through Quran, to ward off the vice of the Nafs, as per several traditions which define the Jihad-e-Akbar as 'It is Jihad against the desires of one's own soul which wants one to disobey Allah azwj (e.g., ref. 1). 11 ق ات ل وا ا لذ ين ل ا ي و م ن ون ب ال له و ل ا ب ال ي و م ال ا خ ر و ل ا ي ح رم ون م ا ح رم ال له و ر س ول ه و ل ا ي د ين ون د ين ال ح ق م ن ا لذ ين أ وت وا ال ك ت اب ح تى ي ع ط وا ال ج ز ي ة ع ن ي د و ه م ص اغ ر ون (9:29) Fight those who do not believe in Allah, nor in the latter day, nor do they prohibit what Allah and His Messenger have prohibited, nor follow the religion of truth, out of those who have been given the Book, until they pay the tax in acknowledgment of superiority and they are in a state of subjection. In the interpretation of the above Verse Imam Jafar-e-Sadiq asws says: Those of non-believers who live in Muslim lands must pay taxes, if they agree to do so then it becomes unlawful for Muslims to detain them or touch their properties. 12 ي ا أ يه ا ال نب ي ج اه د ال ك فار و ال م ن اف ق ين و اغ ل ظ ع ل ي ه م و م ا و اه م ج ه نم و ب ي س ال م ص ير (9:73) O Prophet! strive hard against the unbelievers and the hypocrites and be unyielding to them; and their abode is hell, and evil is the destination. In Tafseer-e-Qummi, it is narrated from Imam Jafar-e-Sadiq asws that Prophet Mohmmed saww did not fight against the hypocrites, since they did not disclose their faith but Imam Ali asws did fight against the hypocrites la (who then showed their la disbelief), so the Jihad of Amir-ul-Momineen asws was, indeed, as per the Jihad of Prophet Mohammed saww. 13 In the above Verse Allah azwj has Addressed His Prophet saww and Gave specific instructions on Jihad (with sword), as we will see later, only a Divine Authority asws (Prophet as or his successor asws ) can declare and lead a Jihad (by sword). ي ا أ يه ا ال نب ي ج اه د ال ك فار و ال م ن اف ق ين و اغ ل ظ ع ل ي ه م و م ا و اه م ج ه نم و ب ي س ال م ص ي ر (66:9) O Prophet! Strive hard against the unbelievers and the hypocrites, and be hard against them; and their abode is hell; and evil is the resort. Again the same interpretation applies to this verse, as per hadith quoted in Tafseer-e-Qummi, Prophet Mohammed saww did not stage Jihad against hypocrites but against disbelievers and his successor (Ali asws ibn Abi Talib asws ) fought against the hypocrites when they made their animosity, against the religion of Allah azwj, known. Those who take interpretation of Quranic Verses in their own hands and initiate an illegitimate uprising/jihad are at loss, as per the following Hadith: Ill-Fate of Faithless Jihadis 11 Tafseer Noor-e-Saqleen, vol. 6, pg Al-Kafi, vol, 5, Ch. Three, h, 2 13 Tafseer Noor-e-Saqleen, vol. 4, pg. 126, Tafseer-e-Qummi, vol. 2, pg. 274 Jihad During Occultation of Imam ajfj 8 out of 97

9 قال الامام (عليه السلام): أما الزآاة فقد قال رسول االله (صلى االله عليه وا له): من أدى الزآاة إل ى م ستحقها وق ضى الصلاة على حدودها ولم يلحق بهما من الموبقات ما يبطلهما جاء يوم القيامة يغبطه آل من في تلك العرصات حيت يرفعه نسيم الجنة إلى أعلى غرفها وعلاليها بحضرة من آان يواليه من محمد وا له الطيبين الطاهرين. ومن بخل بزآاته وأدى صلاته فصلاته محبوسة دوين السماء إلى أن يجي حين زآاته فان أداها جعل ت آا ح سن الافراس مطية لصلاته فحملتها إلى ساق العرش فيقول االله عزوجل: سر إلى الجنان وارآض فيها إلى يوم القيام ة فما انتهى إليه رآضك فهو (آله بساي ر ما تمسه لباعثك) فيرآض فيها على أن آل رآضة مسيرة سنة في قدر لمح ة بصره من يومه إلى يوم القيامة حتى ينتهي به إلى حيث ما شاء االله تعالى فيكون ذل ك آل ه ل ه ومثل ه ع ن يمين ه وشماله وأمامه وخلفه وفوقه وتحته. وإن بخل بزآاته ولم يو دها أمر بال صلاة ف ردت إلي ه ولف ت آم ا يل ف الث وب الخلق ثم يضرب بها وجهه ويقال له : يا عبداالله ما تصنع بهذا دون ه ذا ق ال: فق ال أص حاب رس ول االله (ص لى االله عليه وا له): ما أسوأ حال هذا واالله! قال رسول االله (صلى االله عليه وا له) أولا أنب ي كم بم ن ه و أس وا ح الا م ن ه ذا ق الوا: بل ى ي ا رس ول االله. ق ال: رج ل حضر الجهاد في سبيل االله تعالى فقتل مقبلا غير مدبر والحور العين يتطلعن إليه وخزان الجنان يتطلع ون إل ى ورود روح ه عل يهم وأم لاك ال سماء وأم لاك الارض يتطلع ون إل ى ن زول ح ور الع ين إلي ه والملاي ك ة خ زان الجنان فلا يا تونه. فتقول ملاي كة الارض حوالي ذلك المقتول: ما بال الحور العين لا ينزلن إلي ه وم ا ب ال خ زان الجنان لا يردون عليه فينادون من فوق السماء السابعة: يا أيتها الملاي كة انظروا إلى ا فاق ال سماء و دوينه ا. فينظ رون ف اذا توحي د ه ذا العبد المقتول وإيمانه برسول االله (صلى االله عليه وا له) وصلاته وزآاته وصدقته وأعم ال ب ره آله ا محبوس ات دوين السماء وقد طبقت ا فاق السماء آلها آالقافلة العظيم ة ق د م لات م ا ب ين أق صى الم شارق والمغ ارب ومه اب الشمال والجنوب تنادي أملاك تلك الافعال الح املون له ا ال واردون به ا: م ا بالن ا لا تف تح لن ا أب واب ال سماء لن دخل إليها با عمال هذا الشهيد فيا مر االله عزوجل بفتح أبواب السماء فتفتح ثم ينادي ه و لاء الام لاك: ادخلوه ا إن ق درتم. فلا تقلها أجنحتهم ولا يقدرون على الارتفاع بتلك الاعمال فيقولون: يا ربنا لانقدر على الارتفاع بهذه الاعمال. فيناديهم منادي ربنا عزوجل: يا أيتها الملاي كة ل ستم حم الي ه ذه الاثق ال ال صاعدين به ا إن حملته ا ال صاعدين به ا مطاياها التي ترفعها إلى دوين العرش ثم تقرها في درجات الجنان. فتقول الملاي كة ي ا ربن ا م ا مطاياه ا فيق ول االله تعالى: وما الذي حملتم من عنده فيقولون: توحيده لك وإيمان ه بنبي ك. فيق ول االله تع الى: فمطاياه ا م والاة عل ي أخ ي نبيي وموالاة الاي مة الطاهرين فان أتيت فهي الحاملة الرافعة الواضعة لها في الجنان. فينظرون فاذا الرج ل م ع م ا له من هذه الاشياء ليس له موالاة علي بن أبي طالب والطيب ين م ن ا ل ه ومع اداة أع داي هم. فيق ول االله تب ارك وتع الى للاملاك الذين آانوا حامليها: اعتزلوها والحق وا بمراآ زآم م ن ملك وتي ليا ته ا م ن ه و أح ق بحمله ا ووض عها ف ي موضع استحقاقها. فتلحق تلك الاملاك بمراآزها المجعولة لها. ثم ينادى منادي ربنا عزوجل: يا أيتها الزبانية تناوليها وحطيها إلى سواء الجحيم لان ص احبها ل م يجع ل له ا مطاي ا من موالاة علي والطيبين من ا له (عليهم السلام). قال رسول االله (صلى االله عليه وا له) : فتناول تلك الاملاك ويقل ب االله عزوجل تلك الاثقال أوزارا وبلايا على باعثها لما فارقتها مطاياها من موالاة أمير المو منين (عليه السلام) ونادت تلك الملاي كة إلى مخالفته لعلي (عليه السلام) وموالاته لاعداي ه. فيسلطها االله عزوجل وهي في ص ورة الاس ود عل ى تلك الاعمال وهي آالغربان والقرقس فتخرج من أفواه تلك الاسود نيران تحرقها ولا يبقى له عمل إلا أحبط ويبق ى عليه موالاته لاع داء عل ي (علي ه ال سلام) وجح ده ولايت ه فيق ره ذل ك ف ي س واء الجح يم ف اذا ه و ق د حبط ت أعمال ه وعظمت أوزاره وأثقاله. فهذا أسوأ حالا من مانع الزآاة الذي يحفظ الصلاة. The Holy Imam Hassan Al-Askari asws said that with regard to the Zakaat, the Messenger of Allah saww said: One who pays Zakaat to the deserving ones, and performs Prayers as per its limits, and does not invalidate them with any of his actions, then he will appear on the Day of Judgment in a state which the others will covet, and the breeze of Paradise will escort him to the high places to the presence of the friends of Mohammed saww and his saww goodly and purified progeny asws.' And the one who is miserly in the payment of Zakaat but Prays regularly, his Prayers remain captive in the sky until such time as he gives Zakaat. As soon as he does that, then the Prayers ascend to the Throne like the riding of a good Jihad During Occultation of Imam ajfj 9 out of 97

10 horse.' Allah azwj the Almighty will Say: 'Go to Paradise and keep running until the Day of Judgment, and whatever distance you cover will all be for you. Then it will keep running in such a way that it will cover the riding distance of a whole year within a moment, and will keep doing so until the Day of Judgment, until such time as Allah azwj Wishes it to. Then all the space that has been covered, and all that is on its left and right and above it and below it will be allocated to the one who Prayed. And if he has been miserly in the payment of Zakaat then the Order will be for the Prayer to be returned back to the one who prayed (but did not pay Zakaat), like an old garment thrown at his face. And it will be said to him: 'O servant of Allah azwj! What will you do with this without that?' The companions of the Messenger of Allah saww said: 'By Allah azwj! The condition of this person is very bad.' The Messenger of Allah saww said: 'Shall I inform you of one whose condition will be even worse that this?' They said: 'Yes, O Messenger of Allah saww!' He saww said: 'A man attends the Jihad in the way of Allah azwj and gets killed, and the virgin Houries eagerly wait for him, and the Trustees of Paradise also wait for his soul to come to them, and the Angels of the sky and the Angels of the earth wait for the descent of the Houries towards him, but the Trustees of Paradise and the Angels of the sky do not come near him. The Angels of the earth surprisingly ask: 'How come the virgin Houries do not descend towards him? How come the Trustees of Paradise do not come near him?' There will then come a call from the seven heavens: 'O Angels! Look towards the lower border of the sky!' They will look and see that the bearing of the witness of this person of the Unity of Allah azwj, his martyrdom, his faith in the Messenger of Allah saww, his Prayers and his Zakaat and charity and other deeds are all captive near the border of the sky, where they are being held from the East to the West and from the North to the South. The Angels bearing the burden of these keep calling: 'How come the doors of the sky are not opening for us so that we can enter with the deeds of this martyr? Then by the Order of Allah azwj the door will be opened for them and a caller will cry out to these Angels: 'Enter according to your abilities.' They will not be able to do so with these deeds and say: 'O our Lord! We are not able to with these deeds.' Then a caller will call out on behalf of Allah azwj! O you Angels! These burdens are not for you to bear but you will need the help of special rides which will take these to higher levels of the Gardens.' The Angels will ask: 'O Lord! What rides?' Allah azwj will Say to them: 'What is it that you are carrying?' The Angels will say: 'His accepting Your Unity, and faith in your Prophet saww.' Allah azwj will Say to them: 'Where is the love for Ali asws the brother of My Prophet saww? And the love for the Pure Imams asws? These are the rides that will lift these deeds of his towards the Gardens.' The Angels will then look at the deeds of this person and will see that he neither had the love for Ali asws Ibn Abi Talib asws and his asws purified Progeny asws among his deeds, nor had the enmity against his asws enemies. Allah azwj will Say to the Angels bearing the deeds: 'Leave them for the rides, which can lift them, and Jihad During Occultation of Imam ajfj 10 out of 97

11 return to your places. And so these Angels will abandon these deeds and return to their places.' Then the caller of our Lord the Almighty will call out: 'O Angels of punishment, give these to the flames of Hell for he has not brought with him the love of Ali asws and the best from his asws progeny asws.' The Messenger of Allah saww said: 'The Angels of punishment will devour these deeds and Allah azwj will Convert these deeds into burdens and afflictions because they were not borne by the love of the Commander of the Faithful asws. These Angels will call out to the deeds (enmity to Ali asws and friendship with his asws enemies) and Allah the Almighty will convert these into the shape of black snakes and crows with fire coming out of their mouths which will destroy all his deeds and nothing will be left except for their friendship to the enemies of Ali asws and his fighting against his asws friends which will both take him to Hell and this is how his deeds will all be lost and his burdens and difficulties will be increased (even if he had sacrificed his life in Jihad). This is a worse condition than that of the one who does not give Zakaat put keeps the Prayer.' 14 Tafseer-bil-Raay of Jihad Verses by the Majority of Shias Most of the twelve Imami Shias (i.e., followers of Ijtihad and Ittihad bayn-ul- Muslameen) have also liberally interpreted the Verses of Holy Quran in the interest of their political and personal gains; one such example, recently, is the preaching of Jihad by Murtiza Motahiri. 15 The book is based on several lectures where without any reference to Ahadith, Holy Verses of Quran are analysed based on logic, showing an intellectual approach, thereby completely ignoring the teachings of Masomeen asws. To write a critique on those lectures is outside the scope of this short article, but briefly, in his lectures, the abrogation of the Verses are denied, in conformity to the Wahabism. The abrogation of the Verses is a well-established fact as reiterated in several traditions of Masomeen asws. In addition, a role for creating mischief has also been carved by suggesting that one has to, under all circumstances, oppose the oppressor even if he has not oppressed you directly but to someone else, thereby leaving a door open for an active political interference and intrusion into the affairs of other communities. On the contrary, several traditions of Ahlul Bayt asws instruct us, as we will quote later on, to stay away from such activities and wait for the Zahoor of the Saviour ajfj, only he ajfj will be able to extinguish the fire of injustice and any attempt before that will be to exemplify a premature flight of a baby-bird who falls down on the ground and is victimised by the predators. Since he placed more emphasis on the logical interpretation of holy Verses, we first present four Ahadith of Masomeen asws where we are informed that any one who interprets holy Verses has error and leads others to destructions and who have the right to interpret the holy Quran; followed by a hadith of Imam Mohammed Baqir asws where the esoteric (Batin) meanings of the Verses related to Jihad are explained: 14 Tafseer Imam Hassan Askari asws, h Jihad During Occultation of Imam ajfj 11 out of 97

12 It is important that all Verses of holy Quran need to be interpreted in the light of the traditions of the Prophet Mohammed saww and his infallible progeny asws, otherwise wrong conclusions could be devastating: ع ن ع مار ب ن م وس ى ع ن أ ب ي ع ب د ال له ع ق ال س ا ل ت ع ن ال ح ك وم ة ق ال م ن ح ك م ب ر أ ي ه ب ي ن اث ن ي ن ف ق د آ ف ر و م ن ف سر ا ي ة م ن آ ت اب ال له ف ق د آ ف ر It has been narrated from Ammar Bin Musa who asked Abu Abdullah asws about the ordinances. He asws said: Whoever gives a ruling between the two has disbelieved. Whoever interprets a Verse from the Book of Allah azwj has disbelieved. 16 ع ن ال نب ي ص ق ال م ن ق ال ف ي ال ق ر ا ن ب غ ي ر ع ل م ف ل ي ت ب وأ م ق ع د ه م ن ال نار و ق ال ص م ن ت ك لم ف ي ال ق ر ا ن ب ر أ ي ه ف ا ص اب ف ق د أ خ ط ا The Holy Prophet saww said; Whoever speaks from the Quran without knowledge let him take his place in the fire. And he saww said: Whoever speaks from the Quran by his opinion has erred. 17 و عنه: عن محمد بن يحيى عن أحمد بن محمد عن ابن فضال عن ثعلبة بن ميمون عمن حدثه عن المعلى بن خنيس قال قال: أبو عبداالله (عليه السلام): «ما من أم ر يختل ف في ه اثن ان إلا و ل ه أصل في آتاب االله عز و جل و لكن لا تبلغه عقول الرجال». And from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazal, from Tha'albat Bin Maymoun, from Ma'ali Bin Khanays who said that Abu Abdullah asws said: 'There is no affair about which two people have differed but its origin is in the Book of Allah Mighty and Majestic, but the intellect of the man cannot reach it'. 18 ع دة م ن أ ص ح اب ن ا ع ن أ ح م د ب ن م ح مد ع ن ال ح س ي ن ب ن س ع يد ع ن ال نض ر ب ن س و ي د ع ن أ يوب ب ن ال ح ر و ع م ر ان ب ن ع ل ي ع ن أ ب ي ب ص ير ع ن أ ب ي ع ب د ال له ع ق ال ن ح ن ال راس خ ون ف ي ال ع ل م و ن ح ن ن ع ل م ت ا و يل ه A number of our people have narrated from Ahmed ibn Mohammed, who from al-hussain ibn Saeed, who from al-nadr ibn Suwayd, from Ayyub ibn Hurr and Imran ibn Ali, who from abu Bashir: Imam Abu Abd Allah asws said: We asws are the ones asws who are well established in knowledge and we asws are the ones asws who know how to interpret it (Its Verses). 19 عن الفضيل بن يسار قال سا لت أبا جعفر ع عن هذه الرواية «ما في القرا ن ا ية إلا و لها ظهر و بطن و ما فيه حرف إلا و له حد و لكل حد مطلع» ما يعني بقوله لها ظهر و بطن قال ظهره و بطنه تا ويله منه ما مضى و منه ما لم يكن بعد يجري آما يجري الشمس و القمر آلما جاء منه شيء وقع قال االله تعالى «و ما ي ع ل م ت ا و يل ه إ لا ال له و ال راس خ ون ف ي ال ع ل م» [نحن نعلمه [ Al-Fazeel ibn Yasar narrates from Imam Aba Jafar asws the following: Imam Abu Abd Allah asws responded, upon being asked about the Hadith: Every single Verse of Holy Quran has its Zahir (exoteric) as well as its Batin (esoteric) meanings and every single word has its limits and every limit has been defined) what are the meanings of the words ظهر و بطن? لها Imam asws replied: ظهر means 16 Bihar Ul Anwaar Ch 89 H 15 Tafseer Ayyashi Bihar Ul Anwaar Ch 89 H 20 Tafseer Al-Burhan, H 90 باب أن الراسخين في العلم هم الا ي مة 1, h, 19 Al-Kafi, vol, 1, Ch. 22, الكافي Jihad During Occultation of Imam ajfj 12 out of 97

13 the Tanzeel (Revelation of Quran), whereas بطن means its interpretation, some of the events have passed whereas some have not occurred and those Verses are still alive similar to the movement of the Sun and the Moon, as some of it will come and will be implemented, as Allah azwj Says: But none knows its interpretation except Allah, and those who are firmly rooted in knowledge (3:7). And we are the ones who know. 20 Imam asws Explains the Verses of Quran on Jihad 1- ع ل ي ب ن إ ب ر اه يم ع ن أ ب يه ع ن ب ك ر ب ن ص ال ح ع ن ال ق اس م ب ن ب ر ي د ع ن أ ب ي ع م ر و ال زب ي ر ي ع ن أ ب ي ع ب د ال له ع ق ال ق ل ت ل ه أ خ ب ر ن ي ع ن ال دع اء إ ل ى ال له و ال ج ه اد ف ي س ب يل ه أ ه و ل ق و م ل ا ي ح ل إ لا ل ه م و ل ا ي ق وم ب ه إ لا م ن آ ان م ن ه م أ م ه و م ب اح ل ك ل م ن و حد ال له ع ز و ج ل و ا م ن ب ر س ول ه ص و م ن آ ان آ ذ ا ف ل ه أ ن ي د ع و إ ل ى ال له ع ز و ج ل و إ ل ى ط اع ت ه و أ ن ي ج اه د ف ي س ب يل ه ف ق ال ذ ل ك ل ق و م ل ا ي ح ل إ لا ل ه م و ل ا ي ق وم ب ذ ل ك إ لا م ن آ ان م ن ه م ق ل ت م ن أ ول ي ك ق ال م ن ق ام ب ش ر اي ط ال له ع ز و ج ل ف ي ال ق ت ال و ال ج ه اد ع ل ى ال م ج اه د ين ف ه و ال م ا ذ ون ل ه ف ي ال دع اء إ ل ى ال له ع ز و ج ل و م ن ل م ي ك ن ق اي م ا ب ش ر اي ط ال له ع ز و ج ل ف ي ال ج ه اد ع ل ى ال م ج اه د ين ف ل ي س ب م ا ذ ون ل ه ف ي ال ج ه اد و ل ا ال دع اء إ ل ى ال له ح تى ي ح ك م ف ي ن ف س ه م ا أ خ ذ ال له ع ل ي ه م ن ش ر اي ط ال ج ه اد ق ل ت ف ب ين ل ي ي ر ح م ك ال له ق ال إ ن ال له ت ب ار ك و ت ع ال ى أ خ ب ر [ن ب يه ] ف ي آ ت اب ه ال دع اء إ ل ي ه و و ص ف ال دع اة إ ل ي ه ف ج ع ل ذ ل ك ل ه م د ر ج ات ي ع رف ب ع ض ه ا ب ع ضا و ي س ت د ل ب ب ع ض ه ا ع ل ى ب ع ض ف ا خ ب ر أ ن ه ت ب ار ك و ت ع ال ى أ ول م ن د ع ا إ ل ى ن ف س ه و د ع ا إ ل ى ط اع ت ه و ا تب اع أ م ر ه ف ب د أ ب ن ف س ه ف ق ال و ال له ي د ع وا إ لى دار ال سلام و ي ه د ي م ن ي شاء إ لى ص راط م س ت ق يم ث م ث نى ب ر س ول ه ف ق ال اد ع إ لى س ب يل ر بك ب ال ح ك م ة و ال م و ع ظ ة ال ح س ن ة و جاد ل ه م ب ا لت ي ه ي أ ح س ن ي ع ن ي ب ال ق ر ا ن و ل م ي ك ن د اع يا إ ل ى ال له ع ز و ج ل م ن خ ال ف أ م ر ال له و ي د ع و إ ل ي ه ب غ ي ر م ا أ م ر [ب ه ] ف ي آ ت اب ه و ا لذ ي أ م ر أ ن ل ا ي د ع ى إ لا ب ه و ق ال ف ي ن ب يه ص و إ نك ل ت ه د ي إ لى ص راط م س ت ق يم ي ق ول ت د ع و ث م ث لث ب ال دع ا ء إ ل ي ه ب ك ت اب ه أ ي ضا ف ق ال ت ب ار ك و ت ع ال ى إ ن هذ ا ال ق ر ا ن ي ه د ي ل لت ي ه ي أ ق و م أ ي ي د ع و و ي ب شر ال م و م ن ين ث م ذ آ ر م ن أ ذ ن ل ه ف ي ال دع اء إ ل ي ه ب ع د ه و ب ع د ر س ول ه ف ي آ ت اب ه ف ق ال و ل ت ك ن م ن ك م أ مة ي د ع ون إ ل ى ال خ ي ر و ي ا م ر ون ب ال م ع ر وف و ي ن ه و ن ع ن ال م ن ك ر و أ ولي ك ه م ال م ف ل ح ون ث م أ خ ب ر ع ن ه ذ ه ال ا مة و م من ه ي و أ نه ا م ن ذ ر ية إ ب ر اه يم و م ن ذ ر ية إ س م اع يل م ن س كان ال ح ر م م من ل م ي ع ب د وا غ ي ر ال له ق ط ا لذ ين و ج ب ت ل ه م ال دع و ة د ع و ة إ ب ر اه يم و إ س م اع يل م ن أ ه ل ال م س ج د ا لذ ين أ خ ب ر ع ن ه م ف ي آ ت اب ه أ نه أ ذ ه ب ع ن ه م ال رج س و ط هر ه م ت ط ه يرا ا لذ ين و ص ف ن اه م ق ب ل ه ذ ا ف ي ص ف ة أ مة إ ب ر اه يم ع ا لذ ين ع ن اه م ال ل ه ت ب ار ك و ت ع ال ى ف ي ق و ل ه أ د ع وا إ ل ى ال له ع لى ب ص ير ة أ ن ا و م ن ا تب عن ي ي ع ن ي أ ول م ن ا تب ع ه ع ل ى ال ا يم ان ب ه و ال تص د ي ق ل ه ب م ا ج اء ب ه م ن ع ن د ال له ع ز و ج ل م ن ال ا مة ا لت ي ب ع ث ف يه ا و م ن ه ا و إ ل ي ه ا ق ب ل ال خ ل ق م من ل م ي ش ر ك ب ال له ق ط و ل م ي ل ب س إ يم ان ه ب ظ ل م و ه و ال شر ك ث م ذ آ ر أ ت ب اع ن ب يه ص و أ ت ب اع ه ذ ه ال ا مة ا لت ي و ص ف ه ا ف ي آ ت اب ه ب ال ا م ر ب ال م ع ر وف و ال نه ي ع ن ال م ن ك ر و ج ع ل ه ا د اع ي ة إ ل ي ه و أ ذ ن ل ه ا ف ي ال دع اء إ ل ي ه ف ق ال يا أ يه ا ال نب ي ح س ب ك ال له و م ن ا تب ع ك م ن ال م و م ن ي ن ث م و ص ف أ ت ب اع ن ب يه ص م ن ال م و م ن ين ف ق ال ع ز و ج ل م ح مد ر س ول ال له و ا لذ ين م ع ه أ ش داء ع ل ى ال ك فار ر ح ماء ب ي ن ه م ت راه م ر آعا س جدا ي ب ت غ ون ف ض ل ا م ن ال له و ر ض وانا س يماه م ف ي و ج وه ه م م ن أ ث ر ال سج ود ذل ك م ث ل ه م ف ي ال تو راة و م ث ل ه م ف ي ال ا ن ج يل و ق ال ي و م لا ي خ ز ي ال له ال نب ي و ا لذ ين ا م ن وا م ع ه ن ور ه م ي س عى ب ي ن أ ي د يه م و ب ا ي مان ه م ي ع ن ي أ ول ي ك ال م و م ن ين و ق ال ق د أ ف ل ح ال م و م ن ون ث م ح لاه م و و ص ف ه م آ ي ل ا ي ط م ع ف ي ال لح اق ب ه م إ لا م ن آ ان م ن ه م ف ق ال ف يم ا ح لاه م ب ه و و ص ف ه م ا لذ ين ه م ف ي ص لات ه م خاش ع ون و ا لذ ين ه م ع ن ال لغ و م ع ر ض ون إ ل ى ق و ل ه أ ولي ك ه م ال وار ث ون ا لذ ين ي ر ث ون ال ف ر د و س ه م ف يها خال د ون و ق ال ف ي ص ف ت ه م و ح ل ي ت ه م أ ي ضا ا لذ ين لا ي د ع ون م ع ال له إ لها ا خ ر و لا ي ق ت ل ون ال نف س ا لت ي ح رم ال له إ لا ب ال ح ق و لا ي ز ن ون و م ن ي ف ع ل ذل ك ي ل ق أ ثاما ي ضاع ف ل ه ال ع ذاب ي و م ال ق يام ة و ي خ ل د ف يه م هانا ث م أ خ ب ر أ نه اش ت ر ى م ن ه و ل اء ال م و م ن ين و م ن آ ان ع ل ى م ث ل ص ف ت ه م أ ن ف س ه م و أ م وال ه م ب ا ن ل ه م ال ج نة ي قات ل ون ف ي س ب يل ال له ف ي ق ت ل ون و ي ق ت ل ون و ع دا ع ل ي ه ح ق ا ف ي ال تو راة و ال ا ن ج يل و ال ق ر ا ن ث م ذ آ ر و ف اء ه م ل ه ب ع ه د ه و م ب اي ع ت ه ف ق ال و م ن أ و فى ب ع ه د ه م ن ال له ف اس ت ب ش ر وا ب ب ي ع ك م ا لذ ي باي ع ت م ب ه و ذل ك ه و ال ف و ز ال ع ظ يم ف ل ما ن ز ل ت ه ذ ه ال ا ي ة إ ن ال له اش ت رى م ن ال م و م ن ين أ ن ف س ه م و أ م وال ه م ب ا ن ل ه م ال ج نة ق ا م ر ج ل إ ل ى ال نب ي ص ف ق ال ي ا ن ب ي ال له أ ر أ ي ت ك ال رج ل ي ا خ ذ س ي ف ه ف ي ق ات ل ح تى ي ق ت ل إ لا أ نه ي ق ت ر ف م ن ه ذ ه ال م ح ار م أ ش ه يد ه و ف ا ن ز ل ال له ع ز و ج ل ع ل ى ر س ول ه الت اي ب ون ال عاب د ون ال حام د ون ال ساي ح ون ال راآ ع ون ال ساج د ون ال ا م ر ون ب ال م ع ر وف و ال ناه ون ع ن ال م ن ك ر و ال حاف ظ ون ل ح د ود ال له و ب شر ال م و م ن ين ف ف سر ال نب ي ص ال م ج اه د ين م ن ال م و م ن ين ا لذ ين ه ذ ه ص ف ت ه م و ح ل ي ت ه م ب ال شه اد ة و ال ج نة و ق ال ال تاي ب ون م ن ال ذن وب ال ع اب د ون ا لذ ين ل ا ي ع ب د ون إ لا ال له و ل ا ي ش ر آ ون ب ه ش ي ي ا ال ح ام د ون ا لذ ين ي ح م د ون ال له ع ل ى آ ل ح ال ف ي ال ش دة و ال رخ اء ال ساي ح ون و ه م ال صاي م ون ال راآ ع ون ال ساج د ون ا لذ ين تفسيرالعياشي ج : 1 ص : 11 h. 5, 20 Tafseer Aayshi, vol, 1, pg. 11, Jihad During Occultation of Imam ajfj 13 out of 97

14 ي و اظ ب ون ع ل ى ال صل و ات ال خ م س و ال ح اف ظ ون ل ه ا و ال م ح اف ظ ون ع ل ي ه ا ب ر آ وع ه ا و س ج ود ه ا و ف ي ال خ ش وع ف يه ا و ف ي أ و ق ات ه ا ال ا م ر ون ب ال م ع ر وف ب ع د ذ ل ك و ال ع ام ل ون ب ه و ال ناه ون ع ن ال م ن ك ر و ال م ن ت ه ون ع ن ه ق ال ف ب شر م ن ق ت ل و ه و ق اي م ب ه ذ ه الش ر وط ب ال شه اد ة و ال ج نة ث م أ خ ب ر ت ب ار ك و ت ع ال ى أ نه ل م ي ا م ر ب ال ق ت ال إ لا أ ص ح اب ه ذ ه ال شر وط ف ق ال ع ز و ج ل أ ذ ن ل لذ ين ي قات ل ون ب ا نه م ظ ل م وا و إ ن ال له ع لى ن ص ر ه م ل ق د ير ا لذ ين أ خ ر ج وا م ن د يار ه م ب غ ي ر ح ق إ لا أ ن ي ق ول وا ر بن ا ال له و ذ ل ك أ ن ج م يع م ا ب ي ن ال سم اء و ال ا ر ض ل له ع ز و ج ل و ل ر س ول ه و ل ا ت ب اع ه م ا م ن ال م و م ن ين م ن أ ه ل ه ذ ه ال صف ة ف م ا آ ان م ن ال دن ي ا ف ي أ ي د ي ال م ش ر آ ين و ال ك فار و ال ظل م ة و ال ف جار م ن أ ه ل ال خ ل اف ل ر س ول ال له ص و ال م و لي ع ن ط اع ت ه م ا م ما آ ان ف ي أ ي د يه م ظ ل م وا ف يه ال م و م ن ين م ن أ ه ل ه ذ ه ال صف ات و غ ل ب وه م ع ل ي ه م ما أ ف اء ال له ع ل ى ر س ول ه ف ه و ح قه م أ ف اء ال له ع ل ي ه م و ر ده إ ل ي ه م و إ نم ا م ع ن ى ال ف ي ء آ ل م ا ص ار إ ل ى ال م ش ر آ ين ث م ر ج ع م ما آ ان ق د غ ل ب ع ل ي ه أ و ف ي ه ف م ا ر ج ع إ ل ى م ك ان ه م ن ق و ل أ و ف ع ل ف ق د ف اء م ث ل ق و ل ال له ع ز و ج ل ل لذ ين ي و ل ون م ن ن ساي ه م ت ر بص أ ر ب ع ة أ ش ه ر ف ا ن فاؤ ف ا ن ال له غ ف ور ر ح يم أ ي ر ج ع وا ث م ق ال و إ ن ع ز م وا ال طلاق ف ا ن ال له س م يع ع ل يم و ق ال و إ ن طاي ف تان م ن ال م و م ن ي ن اق ت ت ل وا ف ا ص ل ح وا ب ي ن ه ما ف ا ن ب غ ت إ ح داه ما ع ل ى ال ا خ رى ف قات ل وا ا لت ي ت ب غ ي ح تى ت ف يء إ لى أ م ر ال له أ ي ت ر ج ع ف ا ن فاء ت أ ي ر ج ع ت ف ا ص ل ح وا ب ي ن ه ما ب ال ع د ل و أ ق س ط وا إ ن ال له ي ح ب ال م ق س ط ين ي ع ن ي ب ق و ل ه ت ف يء ت ر ج ع ف ذ ل ك ال دل يل ع ل ى أ ن ال ف ي ء آ ل ر اج ع إ لى م ك ان ق د آ ان ع ل ي ه أ و ف يه و ي ق ال ل ل شم س إ ذ ا ز ال ت ق د ف اء ت ال شم س ح ين ي ف يء ال ف ي ء ع ن د ر ج و ع ال شم س إ ل ى ز و ال ه ا و آ ذ ل ك م ا أ ف اء ال له ع ل ى ال م و م ن ين م ن ال ك فار ف ا نم ا ه ي ح ق وق ال م و م ن ين ر ج ع ت إ ل ي ه م ب ع د ظ ل م ال ك فار إ ياه م ف ذ ل ك ق و ل ه أ ذ ن ل لذ ين ي قات ل ون ب ا نه م ظ ل م وا م ا آ ان ال م و م ن ون أ ح ق ب ه م ن ه م و إ نم ا أ ذ ن ل ل م و م ن ين ا لذ ين ق ام وا ب ش ر اي ط ال ا يم ان ا لت ي و ص ف ن اه ا و ذ ل ك أ نه ل ا ي ك ون م ا ذ ونا ل ه ف ي ال ق ت ال ح تى ي ك ون م ظ ل وما و ل ا ي ك ون م ظ ل وما ح تى ي ك ون م و م نا و ل ا ي ك ون م و م نا ح تى ي ك ون ق اي ما ب ش ر اي ط ال ا يم ان ا لت ي اش ت ر ط ال له ع ز و ج ل ع ل ى ال م و م ن ين و ال م ج اه د ين ف ا ذ ا ت ك ام ل ت ف ي ه ش ر اي ط ال له ع ز و ج ل آ ان م و م نا و إ ذ ا آ ان م و م نا آ ان م ظ ل وما و إ ذ ا آ ان م ظ ل وما آ ان م ا ذ ونا ل ه ف ي ال ج ه اد ل ق و ل ه ع ز و ج ل أ ذ ن ل لذ ين ي قات ل ون ب ا نه م ظ ل م وا و إ ن ال له ع لى ن ص ر ه م ل ق د ير و إ ن ل م ي ك ن م س ت ك م ل ا ل ش ر اي ط ال ا يم ان ف ه و ظ ال م م من ي ب غ ي و ي ج ب ج ه اد ه ح تى ي ت وب و ل ي س م ث ل ه م ا ذ ونا ل ه ف ي ال ج ه اد و ال دع اء إ ل ى ال له ع ز و ج ل ل ا نه ل ي س م ن ال م و م ن ين ال م ظ ل وم ين ا لذ ين أ ذ ن ل ه م ف ي ال ق ر ا ن ف ي ال ق ت ال ف ل ما ن ز ل ت ه ذ ه ال ا ي ة أ ذ ن ل لذ ين ي قات ل ون ب ا نه م ظ ل م وا ف ي ال م ه اج ر ين ا لذ ين أ خ ر ج ه م أ ه ل م كة م ن د ي ار ه م و أ م و ال ه م أ ح ل ل ه م ج ه اد ه م ب ظ ل م ه م إ ياه م و أ ذ ن ل ه م ف ي ال ق ت ال ف ق ل ت ف ه ذ ه ن ز ل ت ف ي ال م ه اج ر ين ب ظ ل م م ش ر آ ي أ ه ل م كة ل ه م ف م ا ب ال ه م ف ي ق ت ال ه م آ س ر ى و ق ي ص ر و م ن د ون ه م م ن م ش ر آ ي ق ب اي ل ال ع ر ب ف ق ال ل و آ ان إ نم ا أ ذ ن ل ه م ف ي ق ت ال م ن ظ ل م ه م م ن أ ه ل م كة ف ق ط ل م ي ك ن ل ه م إ ل ى ق ت ال ج م وع آ س ر ى و ق ي ص ر و غ ي ر أ ه ل م كة م ن ق ب اي ل ال ع ر ب س ب يل ل ا ن ا لذ ين ظ ل م وه م غ ي ر ه م و إ نم ا أ ذ ن ل ه م ف ي ق ت ال م ن ظ ل م ه م م ن أ ه ل م كة ل ا خ ر اج ه م إ ياه م م ن د ي ار ه م و أ م و ال ه م ب غ ي ر ح ق و ل و آ ان ت ال ا ي ة إ نم ا ع ن ت ال م ه اج ر ين ا لذ ين ظ ل م ه م أ ه ل م ك ة آ ان ت ال ا ي ة م ر ت ف ع ة ال ف ر ض ع من ب ع د ه م إ ذ ا ل م ي ب ق م ن ال ظال م ين و ال م ظ ل وم ين أ ح د و آ ان ف ر ض ه ا م ر ف وعا ع ن ال نا س ب ع د ه م [إ ذ ا ل م ي ب ق م ن ال ظال م ين و ال م ظ ل وم ين أ ح د ] و ل ي س آ م ا ظ ن ن ت و ل ا آ م ا ذ آ ر ت و ل ك ن ال م ه اج ر ين ظ ل م وا م ن ج ه ت ي ن ظ ل م ه م أ ه ل م كة ب ا خ ر اج ه م م ن د ي ار ه م و أ م و ال ه م ف ق ات ل وه م ب ا ذ ن ال له ل ه م ف ي ذ ل ك و ظ ل م ه م آ س ر ى و ق ي ص ر و م ن آ ان د ون ه م م ن ق ب اي ل ال ع ر ب و ال ع ج م ب م ا آ ان ف ي أ ي د يه م م ما آ ان ال م و م ن ون أ ح ق ب ه م ن ه م ف ق د ق ات ل وه م ب ا ذ ن ال له ع ز و ج ل ل ه م ف ي ذ ل ك و ب ح جة ه ذ ه ال ا ي ة ي ق ات ل م و م ن و آ ل ز م ان و إ نم ا أ ذ ن ال له ع ز و ج ل ل ل م و م ن ين ا لذ ين ق ام وا ب م ا و ص ف ه ا ال له ع ز و ج ل م ن ال شر اي ط ا لت ي ش ر ط ه ا ال له ع ل ى ال م و م ن ين ف ي ال ا يم ان و ال ج ه اد و م ن آ ان ق اي ما ب ت ل ك ال شر اي ط ف ه و م و م ن و ه و م ظ ل وم و م ا ذ ون ل ه ف ي ال ج ه اد ب ذ ل ك ال م ع ن ى و م ن آ ان ع ل ى خ ل اف ذ ل ك ف ه و ظ ال م و ل ي س م ن ال م ظ ل وم ين و ل ي س ب م ا ذ ون ل ه ف ي ال ق ت ال و ل ا ب ال نه ي ع ن ال م ن ك ر و ال ا م ر ب ال م ع ر وف ل ا نه ل ي س م ن أ ه ل ذ ل ك و ل ا م ا ذ ون ل ه ف ي ال دع اء إ ل ى ال له ع ز و ج ل ل ا نه ل ي س ي ج اه د م ث ل ه و أ م ر ب د ع اي ه إ ل ى ال له و ل ا ي ك ون م ج اه دا م ن ق د أ م ر ال م و م ن و ن ب ج ه اد ه و ح ظ ر ال ج ه اد ع ل ي ه و م ن ع ه م ن ه و ل ا ي ك ون د اع يا إ ل ى ال له ع ز و ج ل م ن أ م ر ب د ع اء م ث ل ه إ ل ى ال تو ب ة و ال ح ق و ال ا م ر ب ال م ع ر وف و ال نه ي ع ن ال م ن ك ر و ل ا ي ا م ر ب ال م ع ر وف م ن ق د أ م ر أ ن ي و م ر ب ه و ل ا ي ن ه ى ع ن ال م ن ك ر م ن ق د أ م ر أ ن ي ن ه ى ع ن ه ف م ن آ ان ت ق د ت مت ف يه ش ر اي ط ال له ع ز و ج ل ا لت ي و ص ف ب ه ا أ ه ل ه ا م ن أ ص ح اب ال نب ي ص و ه و م ظ ل وم ف ه و م ا ذ ون ل ه ف ي ال ج ه اد آ م ا أ ذ ن ل ه م ف ي ال ج ه اد ل ا ن ح ك م ال له ع ز و ج ل ف ي ال ا ول ين و ال ا خ ر ين و ف ر اي ض ه ع ل ي ه م س و اء إ ل ا م ن ع لة أ و ح اد ث ي ك ون و ال ا ول ون و ال ا خ ر ون أ ي ضا ف ي م ن ع ال ح و اد ث ش ر آ اء و ال ف ر اي ض ع ل ي ه م و اح د ة ي س ا ل ال ا خ ر ون ع ن أ د اء ال ف ر اي ض ع ما ي س ا ل ع ن ه ال ا ول ون و ي ح اس ب ون ع ما ب ه ي ح اس ب ون و م ن ل م ي ك ن ع ل ى ص ف ة م ن أ ذ ن ال ل ه ل ه ف ي ال ج ه اد م ن ال م و م ن ين ف ل ي س م ن أ ه ل ال ج ه اد و ل ي س ب م ا ذ ون ل ه ف يه ح تى ي ف يء ب م ا ش ر ط ال ل ه ع ز و ج ل ع ل ي ه ف ا ذ ا ت ك ام ل ت ف يه ش ر اي ط ال له ع ز و ج ل ع ل ى ال م و م ن ين و ال م ج اه د ين ف ه و م ن ال م ا ذ ون ين ل ه م ف ي ال ج ه اد ف ل ي تق ال له ع ز و ج ل ع ب د و ل ا ي غ ت ر ب ال ا م ان ي ا لت ي ن ه ى ال له ع ز و ج ل ع ن ه ا م ن ه ذ ه ال ا ح اد يث ال ك اذ ب ة ع ل ى ال له ا لت ي ي ك ذب ه ا ال ق ر ا ن و ي ت ب ر أ م ن ه ا و م ن ح م ل ت ه ا و ر و ات ه ا و ل ا ي ق د م ع ل ى ال له ع ز و ج ل ب ش ب ه ة ل ا ي ع ذ ر ب ه ا ف ا نه ل ي س و ر اء ال م ت ع رض ل ل ق ت ل ف ي س ب ي ل ال له م ن ز ل ة ي و ت ى ال له م ن ق ب ل ه ا و ه ي غ اي ة ال ا ع م ال ف ي ع ظ م ق د ر ه ا ف ل ي ح ك م ام ر ؤ ل ن ف س ه و ل ي ر ه ا آ ت اب ال له ع ز و ج ل و ي ع ر ض ه ا ع ل ي ه ف ا نه ل ا أ ح د أ ع ر ف ب ال م ر ء م ن ن ف س ه ف ا ن و ج د ه ا ق اي م ة ب م ا ش ر ط ال له ع ل ي ه ف ي ال ج ه اد ف ل ي ق د م ع ل ى ال ج ه اد و إ ن ع ل م ت ق ص يرا ف ل ي ص ل ح ه ا و ل ي ق م ه ا ع ل ى م ا ف ر ض ال له ع ل ي ه ا م ن ال ج ه اد ث م Jihad During Occultation of Imam ajfj 14 out of 97

15 ل ي ق د م ب ه ا و ه ي ط اه ر ة م ط هر ة م ن آ ل د ن س ي ح ول ب ي ن ه ا و ب ي ن ج ه اد ه ا و ل س ن ا ن ق ول ل م ن أ ر اد ال ج ه اد و ه و ع ل ى خ ل اف م ا و ص ف ن ا م ن ش ر اي ط ال له ع ز و ج ل ع ل ى ال م و م ن ين و ال م ج اه د ين ل ا ت ج اه د وا و ل ك ن ن ق ول ق د ع لم ن اآ م م ا ش ر ط ال له ع ز و ج ل ع ل ى أ ه ل ال ج ه اد ا لذ ين ب اي ع ه م و اش ت ر ى م ن ه م أ ن ف س ه م و أ م و ال ه م ب ال ج ن ان ف ل ي ص ل ح ام ر ؤ م ا ع ل م م ن ن ف س ه م ن ت ق ص ير ع ن ذ ل ك و ل ي ع ر ض ه ا ع ل ى ش ر اي ط ال له ف ا ن ر أ ى أ نه ق د و ف ى ب ه ا و ت ك ام ل ت ف يه ف ا نه م من أ ذ ن ال له ع ز و ج ل ل ه ف ي ال ج ه اد ف ا ن أ ب ى أ ن ل ا ي ك ون م ج اه دا ع ل ى م ا ف يه م ن ال ا ص ر ار ع ل ى ال م ع اص ي و ال م ح ار م و ال ا ق د ام ع ل ى ال ج ه ا د ب ال تخ ب يط و ال ع م ى و ال ق د وم ع ل ى ال له ع ز و ج ل ب ال ج ه ل و ال رو اي ات ال ك اذ ب ة ف ل ق د ل ع م ر ي ج اء ال ا ث ر ف يم ن ف ع ل ه ذ ا ال ف ع ل إ ن ال له ع ز و ج ل ي ن ص ر ه ذ ا ال دين ب ا ق و ام ل ا خ ل اق ل ه م ف ل ي تق ال له ع ز و ج ل ام ر ؤ و ل ي ح ذ ر أ ن ي ك ون م ن ه م ف ق د ب ين ل ك م و ل ا ع ذ ر ل ك م ب ع د ال ب ي ان ف ي ال ج ه ل و ل ا ق وة إ لا ب ال له و ح س ب ن ا ال له ع ل ي ه ت و آل ن ا و إ ل ي ه ال م ص ي ر Ali ibn Ibrahim has narrated from his father, who from Bakr ibn Salih, who from al-qasim ibn Burayd, who from abu' Amr al-zubayriy, who has said the following: "This is concerning my question before abu 'Abd Allah asws : Instruct me about calling to Allah azwj and Jihad for His azwj Cause. Is it only for a certain group exclusively whereas others are excluded from this (obligation) or it is permissible for all who believe in Allah azwj and in the Messenger of Allah saww. Whoever (justifies these obligations) as such has the permission to call to Allah azwj to His azwj obedience and do Jihad for His azwj cause.' The Imam asws replied: It is for a certain people only. It is not lawful for others beside them. No one other than the one who is of this certain people has the right to do Jihad.' Those asws who Completely fulfil Allah azwj s Sharat Stipulations: I then asked, 'Who are these people?' The Imam asws replied: They are those who stand by the Sharat stipulations of Allah azwj, during the war and Jihad is done by the army. Such people have permission to call to Allah azwj. Those who do not stand up to the stipulations of Allah in war about the soldiers, do not have the permission for Jihad and calling to Allah azwj until they make Allah azwj 's stipulations about Jihad rule and govern them.' I then said, 'Explain to me. I pray to Allah azwj to grant you favours. The Imam asws said, 'Allah azwj Informed His Prophet saww in His book how to call people to Him azwj and has described it therein. He has made Jihad of degrees, which can be understood by means of one another and one leads to the other. He azwj has informed that He azwj Himself calls to His own-self and to His obedience and to following His commands. He azwj has begun with Himself azwj saying, "Allah calls to the house of peace and guides whomever He wants to the right path." (l0:25) He azwj then has enjoined upon His Messenger saww and has said, "O Muhammad, call to the path of your Lord with wisdom, good advice and reason with them with that which is good." (16:125). It means that he should reason with them by means of the Holy Quran. One who opposes the Commands of Allah azwj is not calling to Allah azwj. He only calls to Allah azwj by that which is other than with which He azwj has commanded in His azwj book to call thereby and it is that in which He has commanded not to call by any means other Jihad During Occultation of Imam ajfj 15 out of 97

16 than this (Book). About His Holy Prophet saww, He azwj has said, 'You certainly guide to the right path.' (42:52). It 'guide' means that you asws call to the right path. He azwj has Joined a third party for this task, which is, His azwj saying in the book, 'This Quran guides (calls) to that which is upright and gives glad news to the believers.' (17:9). Only a Masoom asws Can Call People to Jihad: Allah azwj then has mentioned those who after His azwj own self, His Prophet saww and His azwj book have permission to call to Him azwj saying, 'Among you there must exist people who call to goodness, Command (people) to do what is good and prohibit (people) from committing evil deeds; such are the successful ones.' (3:104). He azwj has given more information about who this 'Ummah (nation) is that it is of the offspring of Ibrahim as and Isma'il as, of the residents of the sacred land, of the ones who never worshipped anyone besides Allah azwj. They are those on whom it is obligatory to call. It is the call of Ibrahim as and Ismail as to the people of al-masjid about whom Allah azwj has spoken in His azwj book that He azwj has removed from them all Rijs and has cleansed them thoroughly. They are those whom we have mentioned when speaking of the followers of Ibrahim as who are meant to be the ones about whom Allah azwj speaks in the following verse, 'I call to Allah with awareness on my part as well as those who follow me.' (12:108) It is a reference to those who followed him asws in belief in Him azwj and affirmation of his saww truth-fullness about whatever he saww had brought from Allah azwj. They are of the 'Urmmah in whom he saww was sent and to whom he saww belonged and to whom he saww was sent before the creation of those who never considered anyone as partner of Allah azwj and who never mixed their belief with injustice which is paganism. He azwj then has mentioned the followers of His Prophet saww and the followers of this Ummah which He azwj has Described in His azwj book as the ones who Command people to do good and prohibit them from committing evil and has considered them as the callers to Him azwj and has given them permission to call to Him azwj saying: 'O Prophet, Allah is sufficient (support for you) and those who follow you of the believers.' (8:64). He azwj then has described the followers of His Prophet saww of the believers and He azwj has said. 'Muhammad is the Messenger of Allah and those who are with him are stern against the unbelievers. They are compassionate to each other. You can see them performing Ruku 's and Sajdah, to seek extra favours from Allah, and pleasure. Their marks are found on their faces because of frequent Sajdah. This is how they are described in the Torah and their description in the Bible is... ' (48:29) "He azwj has also said, 'On the day when Allah will not fail the prophet and the believers. They will have their light run in front of them and on their right sides.' (66:8) It is a reference to the believers. Allah azwj has Said: 'Believers are indeed successful.' (23:2) He azwj then has Praised and Described them in a very special way so that no one other than those who are like them can consider themselves as one of them. In their praise and in their description, He azwj has Jihad During Occultation of Imam ajfj 16 out of 97