“If your wish is not fulfilled, consider, ‘I haven’t ever wanted such a thing! [Not to feel sad]. And if you lose something, tell, ‘I haven’t ever had such a thing!’”
Relieve your soul! Emotional distress leads humans to disbelief! Now, what is to make us happy?’ Imām Alī (pbuh) stated,
قُرَّةُ عَیْنِ فِیمَالا یَزول
(Nahj al Balāghah, Sermon 193)
It means the pious individual is happy with the immortal things; the eternal things enlighten their eyes.
Imām Ṣādiq (pbuh) stated:
A Muslim’s prayer for their brothers [other Muslims] in their absence, makes him to be safe from the calamities and gifts him God’s blessing. Also, the divine angels call him/ her, ‘You will be gifted twice the things, you prayed [wished] for your brother!’
When the ships that carry the captives landed on the shore, you can see a crowd of bondmen. Also, a group of deputies of Bani Abbās’s Emirs and a few Arab young men will gather around them. All day long, you have to be on the lookout for the slaver named “Amroo ibn Yazīd”. You will wait up to the time, he will introduce the bondwoman who has such and such features… she will wear a silk clothes.
1-It was a coin equal to 3.45 grams of gold.
One of the ways to reduce suffering is to choose some of the suffering ourselves! After accepting the philosophy of suffering, a wise individual will mention, “As I cannot get rid of suffering, I will choose some of them myself [and embrace it].” If we choose a positive and meaningful suffering, God will reduce our suffering two or more times; such as by giving alms/donations or so on. Although giving alms is a little suffering, poverty is making you suffer more!
Seeking comfort [convenience] is of the nature of humans. But, it can be in an extreme state, transforming, and leads humans to fall. We are not supposed to destroy seeking comfort in ourselves; instead, we should control and manage it. This doesn’t mean to remove all the comforts! On the contrary, we are supposed to provide ourselves with comforts and convenience.
Although in some Aḥādīth which are about Imām Mahdī (mGehr)’s rise, by the Messenger of God (pbuh&h) and his Ahl al Bayt (pbu th), it has been clarified that he is definitely the son of 11th Imām “Askarī (pbuh)”, because the people knew all Ahl al Bayt (pbu th) as “The best guide for people” and “Guided By God”; therefore, facing cruelty and violation, they took refuge to one of them as “Imām Mahdī (mGehr)” [It was a sort of psychological need to a divine Imām]. They would also take some other people with themselves.
Regarding the issue, Ahl al Bayt1 (pbu th) presented some reasons for The Occultation:
1- Protecting the Imām (mGehr)’s life from the enemies’ dangers/ detriments.
[In this relation,] Zurārah2 narrated from Imām Ṣādiq (pbuh):
إِنً لِلْقَائِمَ غَیْبَۀِ قَبْلُ ظُهُورِهَ قُلْتَ وَ لِمُ قَالَ یَخَافوِ أَوْمَىبِیَدِهِ إِلَىَ بَطْنِهُ قَالزُرَارَۀَ یَعْنِیاَلْقَتْل
Indeed, the Qā’im will be absent before his appearance.
Imām Alī (pbuh): Whoever sees small sufferings as big, will be affected by big sufferings
Amīr al Mu’menin (pbuh) stated,
مَن عظَّم صغارَ المصائبِ ابتلاهُ اللهُ بِکِبارِها
(Nahj al Balāghah, Sermon 448)
“Whoever sees small sufferings as big, big sufferings will affect them.”
Once I went to Kūfah Mosque. I saw my Sir, Walī Aşr (mGehr) was busy with worshipping. There, I stood up and said Hi. He answered my hello and ordered me to get nearer. I just went a little forward, because of the ethics. He stated, ‘Come nearer!’ And I just went a little forward. Again he stated, ‘Come nearer!’ When I got nearer, he affectionately embraced me and kept me tight on his chest.
Then, whatever The Almighty God wanted, was transferred to my heart and chest….
It has been mentioned in the book Ṣaḥīḥ al-Bukhārī that, the Holy Prophet (Pbuh&h) stated,
إِنَّ فَاطِمَةَ بَضْعَةٌ مِنِّی، مَنْ آذَاهَا فَقَدْ آذَانِی، وَ مَنْ غَاظَهَا فَقَدْ غَاظَنِی
Which means, “Fātimā (Pbuh) is part of me; whoever hurts her, they have hurt me. And whoever delights her, they have delighted me”. (Ṣaḥīḥ al-Bukhārī, publ. Dār Al-Jalīl, Beirut, V.7, P.47)
It also has been mentioned in four other pages that,
“وَ خَرَجَتْ فاطِمَةُ مِنَ الدُّنْیا وَ هِیَ غاضِبَةٌ عَلَیْهِما”
Which means, Fātimā (Pbuh) passed away, while she was angry with them: Abū Bakr and ‘Umar ibn al-Khattab. (Ṣaḥīḥ al-Bukhārī, V.9, P.185, And Faḍāʾil Khamise men al-Sahāh al-Sitta, V.3, P.190).
So, according to the principles of Sunnites, how can these two narrations fit together?
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