Mercy of Allah(awj), and His Grace

[S.M.H.A.]

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3. The Four Riders on the Day of Qiyamah

He said: Abu ‘Ali al-Hasan ibn ‘Ali ibn Fadhl al-Razi reported to me from Abul Hasan ‘Ali ibn Ahmad ibn Bishr al-Askari, who reported from Abu Ishaq Muhammad ibn Haroon ibn Isa al-Hashimi, who reported from Abu Ishaq Ibrahim ibn Mahdi al-Ibili, who reported from Ishaq ibn Sulaiman al-Hashimi, who reported from his father, who reported from Haroon al-Rashid, who reported from his father al-Mahdi, who reported from al-Mansur Abu Ja'far Abdullah ibn Muhammad ibn ‘Ali, from his father, from his grandfather ‘Ali ibn Abdillah ibn al-Abbas, from Abdillah ibn Abbas ibn Abdul Muttalib, who said:

I heard the Prophet, peace be upon him and his progeny say: "Four of us will be the riders on the Day of Resurrection and none other." So someone asked: "My father and mother be your ransom, who are the riders?" He said: "I will be riding al-Buraq, and my brother Swaleh will be mounting the god-sent she-camel which was hamstrung by his people, and my daughter Fatimah will be on my bright she-camel, and ‘Ali ibn Abi Talib, who will ride one of the she-camels of Paradise, whose bridle will be of fresh pearls, whose eyes will of ruby, whose stomach will of green aquamarine; upon the camel will be cupola of translucent pearls, so that its exterior will be visible from within, and her interior will be seen from outside.

Its exterior will be from the mercy of Allah, and its interior will be from His grace. She will be fast as she advances, and also as she retracts. He will be ahead of me.

There will be a crown of light on his head, a crown which will give light to all assembled. It will have seventy corners, each shining like a brilliant star in the heaven; and in his hands will be the praised standard, and he will set forth announcing: 'There is no god but Allah, and Muhammad is His messenger.'

And he will pass among the angels, they will say: 'He must be from the sent Prophets.' And as he will pass by the Prophets, they will say: 'He must be an angel nearest to Allah.' And then it will be announced from inside the Throne: 'O people! He is neither an angel nearest to Allah, nor a sent Prophet, nor a carrier of the Throne. He is ‘Ali ibn Abi Talib.'

Then his Shi’ahs will follow, and it will be announced: 'Who are you?' They will say: 'We are the partisans of ‘Ali.' The answer will come: 'O partisans of ‘Ali, you are secure; enter the Paradise and be with those who you loved."

https://www.al-islam.org/al-amali-dictations-shaykh-al-mufid/thirty-second-assembly#3-four-riders-day-qiyamah

 

Ayatullah Khorasani mentions something like this here Starting at around 34min. [Also regarding Day of Judgement],

https://www.al-islam.org/principles-faith-usul-al-din-husayn-vahid-khorasani

[S.M.H.A.]

 

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Al-Khoi states:

"There are some people who do not believe Amir-Al-Momineen (as) and other Imam's (as) to be God but believe that the Imam's (as) are the guardians of the affairs (Wali Amr) and the workers of Allah ÓÈÍÇäå æÊÚÇáì and they are the most beloved and closest to Allah ÓÈÍÇäå æÊÚÇáì and hence give Rizq (sustenance) to the creations of Allah ÓÈÍÇäå æÊÚÇáì and also believe that it is Allah ÓÈÍÇäå æÊÚÇáì who is true sustainer (Raziq). This is similar to the case of angel of death being the one who gives death, the angel of rain sending down rainfall, Prophet Isa (as) giving life to the dead with the will/permission of Allah ÓÈÍÇäå æÊÚÇáì as has come in the Holy Quran. Having such a belief is not Kufr and is not a rejection of any essentials (belief of Shiasm)." --"Sharh-el-Urwatul-Wuthqa" Vol.3 Pg.68

Sheikh Toosi states:

"There was a difference among a group of Shias on whether Allah ÓÈÍÇäå æÊÚÇáì authorized the Imam's (as) to create and give livelihood. Some said that this is impossible and none other than Allah ÓÈÍÇäå æÊÚÇáì has authority to create. And others say that Allah ÓÈÍÇäå æÊÚÇáì has authorized the Imam's (as) over it and has delegated/authorized them and hence they create and give sustenance. And they (the two groups) disputed in this which was a severe dispute. Someone said why dont we approach Abi Jafar Muhammad bin Usman Al-Umree and ask him about this issue and make clear for you the right path in it because verily he is the way to the Imam of the Time (atfs) [Sahib Al Amr]. The group agreed on Abi Jafar and wrote the matter to Imam of the Time (atfs). And came the following letter from the Imam (atfs): "Verily Allah ÓÈÍÇäå æÊÚÇáì is the one who creates the bodies and distributes livelihood. Because He ÓÈÍÇäå æÊÚÇáì does not have a body and nothing is inside Him. There is none like him and He is the all hearing and all knowing. And the Imam's (as) ask Allah ÓÈÍÇäå æÊÚÇáì and He creates and the Imam's (as) ask Allah ÓÈÍÇäå æÊÚÇáì and He gives livelihood. Allah ÓÈÍÇäå æÊÚÇáì anwers their questions (in affirmative) and exalts them for their rights." --Al-Gaibah - Toosi, Pg.293-294 & Al-Ehtejaaj Vol.2 Pg.472

Imam Ridha tells us:

"Likewise, this community has found Amir Al Momineen (as) a chosen servant of Allah. Almighty Allah has, through His special mercy, made him honorable so that he may show the creation the greatness of Almighty Allah and may establish His Proof before them. So, in the view of these people, their Creator is unable to create Ali (a.s.) and that Ali (a.s.) cannot be His slave.and raised Ali (a.s.) above that Allah is his Lord. With this view, they gave God’s Name to this slave of God."

 

"When Amirul Momineen Ali (a.s.) and his true follower Shias saw this faulty attitude of this group, they prevented them from doing so. They told them that Ali (a.s.) and his pious progeny are the honored servants of the Almighty Allah. God has given them grace but they by themselves are not able to do anything, except what God has given them power to do. They do not have anything, except which God has granted them. They have no say in the matter of life, death and rising after death, need, needlessness, movement, stagnancy, except on what God has granted them power to do. His Lord and Sustainer and Creator is higher than all the virtues of virtuous people and He is Higher than what anyone can ever imagine. Anyone who considers all of them or any one of them god, except Only One God, has entered infidelity as he has gone wayward"

 

--Al-Ehtejaaj, Vol. 2, Pg. 232-233

 

Sheikh Toosi once again states in Al-Ghayba, Pg. 387:

 

What has been narrated to me by Hussein bin Ubaid ullah from Abu Abdullah al Hussein bin Ali, he said I was told by Sheikh Abu ul Qasim Hussin bin Rooh, who said that

"There was a difference of opinion about Tafweed in our companions etc. So I went to Abu Tahir bin Bilal in his days of steadfastness, and informed him about this. He said: Wait for some days. I went to him again and he narrated a narration with his chain to Imam Abu Abdullah who said:

When Allah decides for something, he presents that to Prophet asws, then Imam Ali asws, and then All Aimmah asws one after another till it reaches the one of Your era, and then it is given to this world. And when Angels decide to raise something to Allah, they present it to the Chief of Your era, then it pases from one to other (Imam) till it reaches Prophet asws. Then it is presented to Allah. So What is revealed from Allah, it is through their hands, and what is raised to Allah, it is through their hands. And they (Aimmah asws) are not free of him even for glimpse of time."

*****

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"Abul Hasan Ali b. Ahmad al-Dallal al-Qummi narrates: ‘Among the Shias there was a difference of opinion on whether Allah has delegated creation and distribution of sustenance to the Imams (a.s.).

One group argued that this is impossible because no one can create the bodies except Allah, while the other group believed that Allah has delegated the power of creation and distribution of sustenance to the Imams (a.s.) and therefore they can create and provide sustenance. This disparity intensified with every passing day.

Finally someone suggested: ‘Why don’t you refer the matter to Abu Ja’far Muhammad b. ‘Uthman Amri (r.a.) so that he clarifies the truth for you? He is the representative of Imam az-Zaman (a.t.f.s.).’ Everybody agreed. The query was written and delivered to Muhammad b. ‘Uthman (r.a.).

He referred the matter to Imam az-Zaman (a.t.f.s.). In reply, he received a Tawqee wherein Imam (a.t.f.s.) had written:

‘Undoubtedly only Allah creates the bodies and distributes the sustenance. He neither has a body nor does He assume any form and there is none like Him. He is the All-Hearing and All-Knowing and the infallible Imams (a.s.) seek from Him and He Himself creates. They request Him and He accepts their request and to honour and elevate them He delegates to them the power to create and sustain’."

https://www.al-islam.org/special-deputies-association-imam-al-mahdi/second-special-deputy-muhammad-b-‘uthman-b-sa’eed-amri-ra#refuge-shias

[S.M.H.A.]

 After watching the segment of the Video. 

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Its exterior will be from the mercy of Allah, and its interior will be from His grace

 

What is your understanding of this concept? 

[Urwatul Wuthqa]

Surah An-Nisa, Verse 54:
أَمْ يَحْسُدُونَ النَّاسَ عَلَىٰ مَا آتَاهُمُ اللَّهُ مِن فَضْلِهِ فَقَدْ آتَيْنَا آلَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُم مُّلْكًا عَظِيمًا

Or do they envy the people for what Allah has given them of His grace? But indeed We have given to Ibrahim's children the Book and the wisdom, and We have given them a grand kingdom.
(English - Shakir)

Surah An-Nisa, Verse 55:
فَمِنْهُم مَّنْ آمَنَ بِهِ وَمِنْهُم مَّن صَدَّ عَنْهُ وَكَفَىٰ بِجَهَنَّمَ سَعِيرًا

So of them is he who believes in him, and of them is he who turns away from him, and hell is sufficient to burn.
(English - Shakir)

Allah (s.w.t) has granted "mulkan azeema" as well as "mulkan kabeera" to Ahlul Bayt (asws).

Surah Al-Insan, Verse 20:
وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِيرًا

And when you see there, you shall see blessings and a great kingdom.
(English - Shakir)

 

[Urwatul Wuthqa]

I feel it necessary to share herein ahadith of Aimma-e-Tahireen for explaining the above 2 verses specially the verse 54 to know what is meant by kitab, hikmah & mulkan azzema.  

1. Abu Ja’far (asws) regarding the Words of Allah (azwj) Blessed and High Or are they envying the people upon what Allah has Given them from His Grace? [4:54] (Imam said): ‘We are the envied people due what Allah (azwj) has Given to us the Imamate, from besides the Creation of Allah (azwj). [Basaair Al Darajaat – P 2 CH 17 H 5]

2. from Abu Ja’far (asws) regarding the Words of Allah (azwj) Mighty and Majestic So We have Given the Progeny of Ibrahim, the Book and the Wisdom, and have Given them a grand kingdom [4:54], having said: ‘Allah (azwj) Made from them the Rasools and the Prophets, so how are they (people) accepting with regards to the Progeny of Ibrahim and are denying with regards to the Progeny of Muhammad (S)?

(The narrator) says, ‘I asked, ‘and We have Given them a grand kingdom?’ He (asws) said: ‘The grand kingdom – He (azwj) Made among them the Imams (asws), so the one who obeys them has obeyed Allah (azwj), and the one who disobeys them has disobeyed Allah (azwj). So it is the grand kingdom’. [5 /160 :1 Al-Kafi]

3. from Abu Ja’far (asws) regarding the interpretation of the Words of the High So We have Given the Progeny of Ibrahim, the Book [4:54], so it is the Prophet-hood; and the Wisdom, so they are the wise ones from the Prophets from the elites. And as for the grand kingdom, so they are the Imams (asws) of the Guidance from the elites’.[تفسير العّياشي 1 :248 /161.]
 

4. From Abu Abdullah (asws), said, ‘I said to him (asws), ‘So We have Given the Progeny of Ibrahim, the Book [4:54]?’ He (asws) said: ‘The Prophet-hood’. I said, ‘and the Wisdom?’ He (asws) said: ‘The understanding and the judgment’. I said, ‘and have Given them a grand kingdom [4:54]?’ The Imposed (Obligatory) obedience’’. [تفسير القمي 1 :140.]

So as per the above collection of ahadith, "mulkan azeema" is mentioned as "Imamate". I am asking few questions to take the matter into more depth:

1. What is the difference between Wilayat & Imamate?  
2. Why Imamate has been mentioned as "Grand Kingdom" by Allah? 
3. What is the scope of Imamate? Is it limited to obedience of people, leading & guiding the humans only? 

@Qa'im, @skyweb1987, @S.M.H.A.,


 

[Urwatul Wuthqa]

19 hours ago, Salsabeel said:

So as per the above collection of ahadith, "mulkan azeema" is mentioned as "Imamate". I am asking few questions to take the matter into more depth:

1. What is the difference between Wilayat & Imamate?  
2. Why Imamate has been mentioned as "Grand Kingdom" by Allah? 
3. What is the scope of Imamate? Is it limited to obedience of people, leading & guiding the humans only?

In general sense, Wilayat means power or authority while Imamate means leadership. These two terminologies are like two sides of a coin, one reflects the authority while other reflects the leadership. In Shi'a theology, "wilayat" is the authority invested in the Prophet and the Ahlul Bayt as representatives of Almighty Allah on this earth. While Imamate is the divine covenant, In Quran Allah has mentioned it as "My covenant". We can say that Imamate is the stage of perfection (i.e., a perfect man or a perfect leader) as this divine covenant cannot reach to the wrongdoers. Allah (s.w.t) has granted the authority (Wilayah) to those chosen ones who are His "mukhlas" servants. 

"Only Allah is your Vali and His Messenger and those who believe, those who keep up prayers and pay the poor-rate while they bow." (5:55)

According to the late Murtaza Mutahhari, wilayat has four dimensions:

The right of love and devotion (wila'-e muhabbat): This right places the Muslims under the obligation of loving the Ahlul Bayt.

The authority in spiritual guidance (wila'-e imamat): This reflects the power and authority of the Ahlul Bayt in guiding their followers in spiritual matters.

The authority in socio-political guidance (wila'-e zi'amat): This dimension of wilayat reflects the right that the Ahlul Bayt have to lead the Muslims in social and political aspects of life.

The authority of the universal nature (wila'-e tasarruf): This dimension reflects universal power over the entire universe that the Prophet and Ahlul Bayt have been vested with by the grace of Almighty Allah.

"Imamate" on the other hand can be defined as a position which combines religious/spiritual leadership as well as socio-political/worldly leadership. And you can see it contains all four dimensions of wilayah. 

The answer of question 1 & 3 can be found at the following link:

https://www.al-islam.org/shiism-imamate-and-wilayat-sayyid-muhammad-rizvi/wilayat-and-its-scope#1-what-wilayat

Now coming to question # 2, why Imamate has been mentioned as "Grand Kingdom"? 

" Say: O Allah, Master of the Kingdom! Thou givest the kingdom to whomsoever Thou pleasest and takest away the kingdom from whomsoever Thou pleasest, and Thou exaltest whom Thou pleasest and abasest whom Thou pleasest in Thine hand is the good; surety, Thou hast power over all things." (3:26)

Aqa Mehdi Poya gave excellent commentary in his tafseer of this verse and I think that is the best answer: 

"Sovereignty belongs to Allah; He is the sole and the ultimate authority in the domains of creation and legislation. Every thing submits to the authority of the master of the universe, the absolute sovereign, because all things in the universe have been created by Him, and therefore, Islam, the only religion of Allah and the only means of salvation, stands for total submission to Allah's will-a truism candidly summed up in these verses in the form of a prayer. The Holy Prophet and his Ahl ul Bayt have rightly advised the faithfuls to recite this prayer at all occasions, so that the conviction in the omnipotence of the almighty permeates their hearts and minds to guide them in all their mental and physical activities. A complete resignation to Allah's will is possible only when man believes that it is Allah who alone can do and undo things, conceivable and inconceivable, easy and difficult. Then the grace of the merciful Lord abounds, because in His hand is all good. He is the absolute sovereign. None has any right or claim upon Allah. He bestows His bounties on whomsoever He likes. There should be no complaint, nor grudge, nor frustration. With total resignation to His will, man must pray and invoke His mercy to obtain fulfilment of his legitimate wants and needs. Ibna Abbas says that these verses contain the ism al azam, the greatest name of Allah, therefore, its recitation for obtaining fulfilment of desires brings positive results, provided that in thoughts and deeds the supplicant wholeheartedly relies upon Allah's omnipotence and judgement, and remains thankful in all events and under all circumstances. Nothing is impossible for Him.

An usurper or a tyrant, by actual control of the machinery of government, may become a defacto ruler. The Nimruds and the Fir-awns were defacto rulers. They also claimed divinity. A large number of people accepted them as gods, but none of them was a de jure God. The theoreticians, in the employment of the usurpers and tyrants, try to misguide the people by arguing that a de facto wielder of power is also a de jure ruler. It is a fact that there are some chosen representatives of Allah who, by right, are entitled to exercise the authority, given to them by Allah Himself, which they do as the de jure authorities (Baqarah: 247; Nisa: 54, Munafiqun: 8), although the defacto kingdom may be in the hands of others who are rightly described as usurpers in the political thought of true and original Islam.

Yazid bin Mu-awiyah, the de facto ruler, argued with the Ahl ul Bayt by quoting this verse that he was also the de jure authority. Bibi Zaynab binta Ali proved his deceitful claim false by showing the inherent weakness in the theory of fatalism. In her analytical, objective, and rational discourse she quoted verse 178 of Ali Imran and verse 10 of al Rum to establish the fact that those who disbelieve, imagine that the rein Allah gives them does good to them, whereas, truly Allah gives them rein that they may grow in sinfulness, for which there is a disgraceful punishment for them, because evil is the consequence to those who deal in evil by denying the signs of Allah and making a mockery of them.

The chosen representatives of Allah, His signs, are the real authorities to administer God's kingdom, because of their total submission to Allah's will (Baqarah: 247; Nisa: 54 and Munafiqun: 8). To enable the true faithfuls to identify the rightful inheritors of God's kingdom, an extract from the prayer of Imam Ali bin Husayn al Zaynal Abidin is given below:

O my Allah, this office (administration of the God's kingdom) belongs to the leaders appointed by Thee, Thy chosen friends, because it was founded and preserved for Thy fearless trustees, who have been particularly elected to execute this highest function, but Thy representatives have been wronged by the usurpers, every trick is used to harass them and to snatch from them their rights, again and again intimidated and exposed to dangers. Thy book has been thrown to the winds, commandments made obligatory by Thee have been falsified and put out of context, and Thy prophet's way of life has been discontinued and discarded. Why? Thou knows best.

(Du-a al Jumu-ah-Sahifa al Kamilah)

If the theory of might is right is accepted then usurpation will have no meaning at all."

 

Edited April 5, 2018 by Salsabeel