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If the Imam is the Wali of Allah, why does he endure calamities?

Here is a narration where Husayn b. Ruh (ra); the 3rd deputy of the Qa’im (ajtf), gives an answer to this question.


محمد بن إبراهيم بن إسحاق الطالقاني قال : كنت عند الشيخ أبي القاسم الحسين بن روح قدس الله روحه مع جماعة فيهم علي بن عيسى القصري فقام إليه رجل فقال له : اريد أن أسألك عن شئ ، فقال له : سل عما بدالك فقال الرجل : أخبرني عن الحسين بن علي أهو ولي الله؟ قال : نعم ، قال : أخبرني عن قاتله أهو عدو الله؟ قال : نعم ، قال الرجل : فهل يجوز أن يسلط الله عدوه على وليه؟.

فقال له أبوالقاسم قدس الله روحه : افهم عني ما أقول لك اعلم أن الله عزوجل لا يخاطب الناس بشهادة العيان ، ولا يشافههم بالكلام ، ولكنه عزوجل بعث إليهم رسولا ، من أجناسهم وأصنافهم بشرا مثلهم ، فلو بعث إليهم رسلا من غير صنفهم وصورهم لنفروا عنهم ، ولم يقبلوا منهم ، فلما جاؤهم وكانوا من جنسهم يأكلون الطعام ، ويمشون في الاسواق قالوا لهم : أنتم مثلنا فلا نقبل منكم حتى تأتونا بشي ء نعجز أن نأتي بمثله ، فنعلم أنكم مخصوصون دوننا بما لا نقدر عليه ، فجعل الله عزوجل لهم المعجزات التي يعجز الخلق عنها ، فمنهم من جاء بالطوفان بعد الانذار والاعذار فغرق جميع من طغى وتمرد ، ومنهم من القي في النار ، فكانت عليه بردا وسلاما ومنهم من أخرج من الحجر الصلد ناقة وأجرى في ضرعها لبنا ، ومنهم من فلق له البحر وفجر له من الحجر العيون ، وجعل له العصا اليابسة ثعبانا فتلقف ما يأفكون ومنهم من أبرأ الاكمه والابرص وأحيى الموتى بإذن الله عزوجل وأنبأهم بما يأكلون وما يدخرون في بيوتهم ، ومنهم من انشق له القمر وكلمه البهائم مثل البعير والذئب وغير ذلك.

فلما أتوا بمثل هذه المعجزات ، وعجز الخلق من اممهم عن أن يأتوا بمثله كان من تقدير الله عزوجل ، ولطفه بعباده وحكمته ، أن جعل أنبياءه مع هذه المعجزات في حال غالبين ، وفي اخرى مغلوبين ، وفي حال قاهرين ، وفي حال مقهورين ، ولو جعلهم عزوجل في جميع أحوالهم غالبين وقاهرين ، ولم يبتلهم ولم يمتحنهم لاتخذهم الناس آلهة من دون الله عزوجل ، ولما عرف فضل صبرهم على البلاء والمحن الاختبار.

ولكنه عزوجل جعل أحوالهم في ذلك كأحوال غيرهم ، ليكونوا في حال المحنة والبلوى صابرين ، وفي حال العافية والظهور على الاعداء شاكرين ويكونوا في جميع أحوالهم متواضعين ، غير شامخين ولا متجبرين ، وليعلم العباد أن لهم : إلها هو خالقهم ومدبرهم ، فيعبدوه ويطيعوا رسله وتكون حجة الله تعالى ثابتة على من تجاوز الحد فيهم ، وادعى لهم الربوبية ، أو عاند وخالف وعصى وجحد بما أتت به الانبياء والرسل ، وليهلك من هلك عن بينة ، ويحيى من حي عن بينة.

قال محمد بن إبراهيم بن إسحاق : فعدت إلى الشيخ أبي القاسم بن الحسين ابن روح قدس الله روحه من الغد وأنا أقول في نفسي : أتراه ذكر ما ذكر لنا يوم أمس من عند نفسه؟ فابتدأني فقال لي : يا محمد بن إبراهيم لان أخر من السماء فتخطفني الطير أو تهوي بي الريح في مكان سحيق أحب إلي من أن أقول في دين الله تعالى ذكره برأيي ومن عند نفسي ، بل ذلك عن الاصل ، ومسموع عن الحجة صلوات الله عليه

Muhammad b. Ibrahim b. Ishaq at-Talaqani (ra) narrated: He said: I was with Shaykh Abu’l Qasim al-Husayn b. Ruh (qr) witha  group, among whom was ‘Ali b. ‘Isa al-Qasi, 

when a man stood to him and said to him: I want to ask you about something 

so he [Husayn b. Ruh] said to him: Ask about whatever you wish. 

So the man said: Inform me of al-Husayn b. ‘Ali (as) – is he the friend [wali] of Allah? 

He said: Yes. 

He said: Inform me of his killer – is he the enemeny of Allah? 

He said: Yes. 

So the man said: How then would Allah (azwj) allows his enemy to overpower His friend?

So Abu’l Qasim al-Husayn b. Ruh (qs) said to him: Understand what I am saying to you – know that Allah (azwj) does not address the people while they witness with their eyes, nor does He mouth the words to them. 

Rather, He ﷻ sends a messenger to them from their ethnicity and their characteristics – a human like them. If He had sent a messenger with different characteristics and a different form from them, they would scatter from him and not accept him. 

So when they (i.e. the messengers) had come to them and they were from their ethnicities, eating food and walking in the markets, the people had said to them, “You are humans like us, and we will not accept anything from you until you show us a miracle. If you show us a miracle, we will know that you are special among us”.

So Allah (azwj) produced the miracles that would amaze the creatures. From them was one who came with the flood after the warnings and pleas, and all those who were arrogant and rebellious were drowned. And from them was one who was thrown in a fire which was cool and peaceful. And from them was one who brought a she-camel out of solid rock and brought milk from its udders. And from them was one whom He had parted the sea for, and brought springs out of rock, and turned his dry staff into a snake. And from them was one who healed the blind and the lepers, gave life to the dead by Allah’s permission, and informed them of what they had eaten and what they had stored in their houses. From them is one whom He had split the moon for; and gave speech to the beasts, like the camels and the wolves, and other than that.

It was by the decree of Allah (azwj) and by His kindness to His servants, and by His wisdom that He bestowed the prophets (as) these abilities and miracles when they were at advantage and when they were at disadvantage; and when they were dominant and when they were oppressed.

If Allah (azwj) had caused them to be at at advantage and dominance in all circumstances, and never tested them, the people would have taken them as gods besides Allah (azwj), and they would not have known their patience during the calamities, difficulties, and tests. 

However, He made their circumstances in this like the others (i.e. ordinary people), and so they are patient during the calamities and difficulties, and they are grateful when they are in good health and when they achieve victory over the enemy. And they are humble in every circumstance, and they are not haughty or arrogant.

[All of this was] so that the worshippers would know that they (as) have a God who has created them and prepared them, so that they may worship Him and obey His messengers, and so that the Proof of Allah is proven upon those who go beyond their limits and call to their lordship, or those who reject, oppose, disobey, or disbelieve in that which the prophets and messengers came with;

“So that he who would perish may perish by clear proof, and he who would live may live by clear proof” (8:42).

Muhammad b. Ibrahim b. Ishaq (ra) said: So I went back to Shaykh Abu’l Qasim b. Ruh (qr) the next day, saying to myself, “Did what he mentioned yesterday come from himself [or the Qa’im]?”

So he preceded me and said to me: “O Muhammad b. Ibrahim, were I to have taken it from the sky, the bird would have disappeared, or the breeze would have wanted to put me into a dreadful place. I would love for myself to speak by the religion of Allah (azwj) by my opinion or from myself. But, the origin of that [argument] is from what was heard from the Proof [the Qa’im] (saaws)”

‘Illal al-Shara’i, Vol 1, pg 230

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