At times it is Wajib to accept rulership or a post in government. A person should do so only when he is confident that if he assumes the post he will be able to uproot a great evil or will be able to prevent at least one sinful ritual or system. But such a situation is rare because it depends on personal confidence, that after one assumes authority, one will never commit any sort of injustice or sinful act nor go against justice and Divine commands. It is obvious that such a proposition is very difficult because there are numerous dangers that lurk behind the facade of governance. It is most difficult to save oneself from them.
Imam Ja'far as-Sadiq (a.s.) replied to the letter of Abdullah Najjashi the ruler of Ahwaz:
"It has come to my knowledge that you assumed the rulership of Ahwaz. I am happy by this news and aggrieved too. Happy because I hope Allah will remove the difficulties and the problems of the Progeny of Muhammad and help them through you and through you the fire of opposition will cool down on them. I am aggrieved on account of the fears, the least of which is that you may become a cause of injury or difficulty to our followers and thus be deprived of even the fragrance of Paradise."
(Makasib Muharrama)
The Holy Prophet (s.a.w.s.) says:
"One who assumes the leadership of a community will be raised on the Day of Qiyamat in a way that both his hands will be tied to his neck. Then if he had dealt with the people according to Shariah; Allah will free him. But if he has been unjust he will be thrown into Hell. And what an evil resort it is. If a leader of a community does not deal with justice and goodness with the people, for each day that he ruled, he will be made to stand at the boundary of Hell for a thousand years with both his hands tied behind his neck. Thus if he has dealt with equity he will be freed and if not, he will be thrown into Hell, into a depth of seventy thousand years."
Imam Ja'far as-Sadiq (a.s.) says:
"If a person has authority in a particular affair of the people and he deals with justice with them and the doors of his house are open for those who refer to him and seek his help and he does not remain aloof from the people. Then the Almighty Allah will keep him safe from dread and fear on the Day of Qiyamat and make him enter Paradise."
(Wasaelush Shia)
It must be remembered, however, that this is a vast subject and it is not possible to discuss all its facets. Hence those who wish to study in detail may refer to books of jurisprudence.
Helping the oppressors in other matters
Helping the oppressors or tyrants in matters other than oppression; like to work as their personal assistant, to stitch clothes for them, or build their house or guard their property. All these types of jobs can be classified into three categories:
(1) In some cases these jobs indirectly help in oppression; for example, if the tyrant had usurped a piece of land and orders a mason to build a house on it, or a cloth which has been obtained forcefully is given to a tailor to stitch a dress, or a person may be ordered to guard the money exhorted from innocent people.
There is no doubt that all such kinds of jobs are Haraam. Because the use of things acquired by illegal means is Haraam for the one who has acquired them or for anyone else who is aware of their contraband nature.
(2) The second category is of those jobs which are not direct acts of oppressions or which do not help in oppressing, but since the one who is involved in them is associated with the tyrants and the common people consider him to be a part of that oppression; it is Haraam. His presence may encourage the tyrants, consequently his name is also included in the list of oppressors. He is also counted among those who usurp the rights of people. All these are Haraam according to numerous traditions. Imam Ja'far as-Sadiq (a.s.) says:
"One who has his name registered in the office of Bani Abbas will be raised on the Day of Qiyamat in the form of a pig."
(Wasaelush Shia)
In another tradition he says that such a person will be brought in the form of a black pig. Imam (a.s.) has also said,
"Do not help the oppressors in the construction of mosques."
(Wasaelush Shia)
Ibn Abi Yaafur says that I was in the company of Imam Sadiq (a.s.) when one of the Shias came and spoke to Imam (a.s.). He said, "May our lives be sacrificed for you! Some of our people have problems in obtaining livelihood whereas there are vacancies in the establishments of Bani Abbas for construction of buildings and digging of canals. So what is your opinion regarding this?"
Imam (a.s.) replied:
"I don't like to tie even a knot, or the mouth of a water bag or the strap of a purse for them. Even if they were to pay me with Madinah and whatever is in it. I do not like that I help them even as little as the ink at the tip of a pen. Without any doubt, the oppressors will remain standing at the verge of Hell-fire till the time Allah decides about all others."
Muhammad bin Azaafar says that Imam Ja'far as-Sadiq (a.s.) told his father,
"I have come to know that you deal freely with Abu Ayyub and Abu Rabie. Then what would be your condition when your name willemergein the list of the helpers of tyrants?"
Hearing this command the father became aggrieved. When Imam (a.s.) saw his restlessness he said,
"I have only warned you of that about which the Almighty has warned me."
The narrator says, "My father remained sorrowful for the rest of his life."
(Wasaelush Shia)
Imam Ja'far as-Sadiq (a.s.) says, "It is incumbent upon Allah to raise you on the Day of Qiyamat with the same group from which you derived benefits in this world."
The Imam (a.s.) has also mentioned the incidents when some of the followers of Hazrat Musa (a.s.) decided to support Firon for worldly benefits and secretly planned to change sides. When Musa (a.s.) was about to win, they enrolled as his supporters, but it so happened that when Firon and his soldiers were about to be drowned and these people made a bid to cross to Hazrat Musa's side, the Almighty Allah caused their horses to perish and they also drowned with Firon and his army.
(Wasaelush Shia)
Our beloved Imam (a.s.) has the following advice for us:
"Fear Allah, strengthen your faith with an uncomparable taqayya and avoid presenting your needs to the ruler. And if a person is respectful to an irreligious man, Allah will degrade him and will consider him His enemy and leave him on his own. And if he receives any monetary benefit from this man, Allah will remove barakat from it. And if he uses this money to perform Hajj or emancipate slaves, or for any other benevolent deed, he will not get any reward for it."
(Al Kafi)
Ali bin Abi Hamza says, "One of my friends was a scribe in the employ of Bani Umayya. One day he requested me to take him to Imam Ja'far as-Sadiq (a.s.). I took him to Imam (a.s.). He saluted and said, 'May my life be sacrificed upon you, I had been in the employ of Bani Umayya as a scribe and have earned a huge amount of wealth without giving any thought to right or wrong.' Imam (a.s.) said,
'If people like this had not been in the service of Bani Umayya to write letters for them, collect their wealth for them, fight their enemies and attend their assemblies, they (Bani Ummaya) would not have usurped our rights. And if they had been left alone they would not have been able to accumulate any wealth more than what they had.'
The man said, 'May I be sacrificed for you, can I attain salvation after what I have done?' Imam (a.s.) said,
'Separate whatever wealth you have earned from them and try to return it to the rightful owners if you know them. Whatever you cannot deliver should be given as charity (Sadaqah) on their behalf so that I can guarantee that Allah will send you toParadise.'
Upon hearing this, the young man bowed his head thoughtfully for sometime. Then he raised his head and said, 'May I be sacrificed on you, I will do as you have ordered.' After this he accompanied me to Kufa and returned all his wealth to the rightful owners as much as it was possible; the rest he gave away as Sadaqah. He even gave up the dress he was wearing. I procured some money for him and bought him a dress and gave him some amount for his expenses. After some months he fell ill and I paid him a visit. I found that he was in a very serious condition. He opened his eyes and told me, 'Ali ibn Abi Hamza, by Allah, your Imam (a.s.) has fulfilled his promise.' He died soon after. I supervised his final rites and returned to Madinah to meet Imam Ja'far as-Sadiq (a.s.). Imam (a.s.) said,
'O Ali! I have fulfilled my promise to your friend.'
I said, 'May I be sacrificed upon you! You speak the truth, because my companion testified to it at the time of his death.'"
(Wasaelush Shia)
Assistance which is not haraam nor can be an encouragement
(3) The third type of help is that which is not objectionable in any way an encouragement to the oppressor, nor can it be considered as help to the oppressor in general sense. For example, to hire vehicles or carry the load of permissible goods and eatables etc. All these types of actions are not totally Haraam but some elders have mentioned that on the basis of precaution it is necessary to avoid even these actions. As we have stated earlier, by involving oneself in such matters one is prone to incline towards the oppressors.
Imam Musa al-Kazim (a.s.) commands Safwan Jamaal
Safwan bin Mehram Kufi was a very pious companion of Imam Ja'far as-Sadiq (a.s.) and Imam Musa al-Kazim (a.s.). He used to earn his livelihood by hiring out camels. He owned a large number of camels. He says that one day Imam Musa al-Kazim (a.s.) said to him,
"Safwan every action of yours is meritorious except one."
"May I be sacrificed for you, what action is that?" He said,
"You hire your camels to Harun al-Rashid (l.a.)"
He said, "I don't give my camels for hunting or games but he takes them when he goes for Hajj and I do not serve him myself, I order my servants to accompany them on the journey."
Imam (a.s.) asked,
"Do they pay you in advance or after their return?"
"After they return", he replied,
"Don't you carry the hope that they return safe and sound from their journey so that you receive your payment?"
"Yes."
Imam (a.s.) said,
"One who wishes them to remain alive is like them and one who is connected with them will go to Hell."
(Wasaelush Shia)
Safwan says that when he heard this he sold away all his camels. When Harun heard of this he summoned him and asked the reason for it. He said, "I have become old and fragile and am unable to take care of the camels, even my slaves are not capable of maintaining them properly."
Haroon said, "It is not so! I know who has persuaded you to do this. You have done this on the direction Musa Ibne Ja'far (a.s.)."
"What do I have to do with Musa Ibne Ja'far?" said Safwan but Haroon was not satisfied and said that if he had not had good relations with Safwan he would have got him killed.
Imam Ja'far as-Sadiq (a.s.) says:
"One who likes the oppressors to continue (to live) likes the disobedience to Allah (to continue) on this earth."
(Wasaelush Shia)
While explaining the Quranic verse,
"... and do not incline to those who are unjust, lest the fire may touch you."
(Surah Hud 11:113)
Imam (a.s.) says,
"If a person comes to a ruler and wishes for him to live if only for as long as it would take for him to put his hand inside his money bag and give some amount."
Wishing for the life of an oppressor even for a moment is the same as being inclined towards him.
Helping an oppressive person who is not an habitual oppressor
To help a person, who is not always oppressive, but occasionally happens to commit oppression, is also absolutely Haraam. If one knowingly helps a person in a situation where he oppressing another, one commits a Haraam action and a Greater Sin and will be punished as promised in Quran:
"Surely We have prepared for the iniquitous a fire, the curtains of which shall encompass them about; and if they cry for water, they shall be given water like molten brass which will scald their faces, evil the drink and ill the resting place."
(Surah Kahf 18:29)
Oppressing and helping someone in oppression is one and the same.
Imam Sadiq (a.s.) has remarked:
"The oppressor, the one who helps an oppressor and the one who is satisfied with it, are all partners in oppression."
(Wasaelush Shia)
It means all three of them are equally responsible. A similar tradition has been narrated from Imam Muhammad al-Baqir (a.s.) who says that the Holy Prophet (s.a.w.s.) said:
"One who breaks allegiance to the Imam, or raises a standard of misguidance or conceals a piece of knowledge which is obligatory to be imparted or usurps some property or helps an oppressor knowingly; then he has deserted the religion of Islam."
(Mustadrakul Wasael)
On the night of ascension (Meraj) the Holy Prophet (s.a.w.s.) saw the following inscription on the door of Hell:
"Allah degrades the one who insults Islam, the one who insults the Holy Ahlul Bayt (a.s.) and the one who helps an oppressor in oppression."
(Mustadrakul Wasael)
In this way the Quranic verses and traditions prove the seriousness of oppression and helping an oppressor as a Greater sin. Moreover, one who helps an oppressor has also acted against the Divine commandments of forbidding evil. He is actually a hypocrite because he has in fact encouraged an evil and this is one of the characteristics of a hypocrite. As the Almighty Allah says in the Holy Quran:
"The hypocritical men and the hypocritical women are all alike; they enjoin evil and forbid good..."
(Surah Tauba 9:67)
Preventing oppression is necessary
If a Muslim sees an oppressor trying to oppress someone and if he is in a position to prevent him it is obligatory on him to do so. The Messenger of Allah (s.a.w.s.) says:
"Help your Muslim brother whether he is an oppressor or the oppressed one."
People asked, "O Messenger of Allah! We shall help the oppressed ones but how is it possible to help the oppressor?" He replied,
"Hold both the hands of the oppressor so that he cannot oppress. If you do it, it is as if you have helped him and such an action is a help to your brother (in faith)."
(Anwaarun Nomaniya)
Helping a person who is not a professional oppressor
It is permitted to help an oppressor (in acts other than his acts of oppression) if rendering this help can discourage him from his oppression.
If however, helping him has no effect on his oppressive activities then from the point of view of Nahy anil Munkar (forbidding evil) it is Haraam to help him.
We must not co-operate in sinful deeds
It is also Haraam to help an oppressor whose oppression is not directed to others; but he is unjust to himself. For example to omit prayers and avoid fasting, to drink wine, commit adultery, gambling etc. Every type of sinner is being unjust to himself. Hence helping him in being unjust to himself is also prohibited. One who helps him is his partner in sin. The Almighty Allah has mentioned:
"Help one another in goodness and piety, and do not help one another in sin and oppression, and be careful of (your duty to) Allah, surely Allah is severe in requiting (evil)."
(Surah Maidah 5:2)
Sin (ithm) is limited to the one who commits it and aggression (udwaan) affects others too.
All the proofs and arguments that are applicable to the obligation of forbidding evil also apply here.
Helping in Sin
To help in any condition required in a sinful act is Haraam.
(1) For example to sell grapes with the specific purpose of making wine.
(2) A person may help in some way without the intention of helping towards a sinful act, for example, he may sell grapes to a wine-maker without the intention of this being used for making wine, but if there is no other source available for the wine maker to procure grapes, then the selling of grapes by this person is haraam, because it would directly contribute to the manufacture of wine.
Helping a sinner in some other way
Is it allowed to help a sinful person, by way of giving loan or solving his difficulties to one who does not pray or is an alcoholic? Sometimes it is very difficult to decide as to what is the proper course of action in such circumstances, because we are commanded to maintain a distance from sinners. Thus Ali (a.s.) says:
"The Messenger of Allah has ordered us to be unfriendly with the sinful people."
(Wasaelush Shia)
Hazrat Imam Sadiq (a.s.) rebuked his followers:
"It may happen that in your social circle one of your Shias does evil, and you do not prevent him nor dissociate with him nor hurt him, till he gives up his evil deeds."
(Tehzeeb)
There are several traditions regarding certain specific sins. For example:
"One who helps a person who does not pray, with a morsel of food or a piece of cloth, is as if he has murdered seventy Prophets, the first of whom being Adam (a.s.) and the last, Muhammad (s.a.w.s.)."
(Layali Akhbaar)
In another tradition the Holy Prophet (s.a.w.s.) says:
"One who smiles at a person who does not pray, is as if he had demolished the Holy Ka'ba seventy times."
(Layali Akhbaar)
The Prophet of Allah (s.a.w.s.) also says:
"One who helps a person who does not pray, with a drink of water, is as if he has made war upon me."
(Layali Akhbaar)
Other traditions of this kind are against associating with alcoholics, with those who cut off relationships with their kith and kin and with liars. On the other hand we have traditions that emphasise the respecting of a believer's rights, helping and socialising with the followers of Ahlul Bayt (a.s.), the Sayyads, the neighbours etc.
The latter kinds of traditions are not conditional. For example it is obligatory to do Sileh Rahem with one's kindered and it is not a necessary condition that the relatives should be pious. We have discussed this matter in the chapter of Sileh Rahem and the rights of parents. Even if they are unbelievers we have to fulfill our duties towards them. In the same way the Holy Prophet (s.a.w.s.) says regarding Sayyads:
"Respect my descendants, be kind towards the righteous from among them for the sake of Allah and towards the non-righteous ones for my sake."
Imam Reza (a.s.) says the following with regard to the devotees of the Progeny of Muhammad (s.a.w.s.):
"Be a friend of the Progeny of Muhammad even if you are a trangressor and befriend their friends even if they are transgressors."
As far as the rights of neighbours are concerned we are told that if your neighbour is a Muslim he has double rights upon you (One of neighbourhood and another of being a fellow Muslim). If he is an infidel he still has the right of neighbourhood on you.
(Mustadrakul Wasael)
On the basis of the above it is incumbent to befriend the followers of Ahlul Bayt (a.s.), help them and fulfill their needs even if they are not pious. We must respect the Sayyads and fulfill our rights towards the kindered even if they are sinners.
Secondly when one is faced with more than one obligation at a time, one should try to fulfill all if it is easy to do, if this is difficult, one should fulfill the one which is more important.
For example when one is faced with a situation when one is keeping an obligatory fast and a child is drowning in a pond. If he jumps into the pool his head will submerge and the fast will become invalid, but since it is more important to save a human life it becomes Wajib for him to jump into the pool. According to Shariat breaking a fast is a lesser evil than allowing the death of a human. By doing this he would not be liable for the punishment of breaking a Wajib fast. On the other hand he will be deserving of Divine reward for saving a human life.
Preventing others from evil is most important
Enjoining good and forbidding evil are the Divine commands, which are obligatory to be followed. They are so important that in case of their clashing with other duties, priority has to be given to these comands. If mother, father, son or some relative do not obey the divine obligatory commands like praying etc. And if by withholding kindness and help from them, it is possible to reform them and induce them to give up their sinful ways, then it is wajib to withhold kindness and help from them. The same reasoning applies to Sayyeds, neighbours and the followers of Ahlul Bayt (a.s.) who have a right on us. But if withholding help is not going to make any difference in their behaviour, then it is meaningless to adopt such measures. For these were witheld only that they may force the sinners to reform. Otherwise there is no point in employing these retaliatory tactics. If one's parents and relatives are not in the habit of ritual prayers and dissociating with them will not change their attitude; then it is Haraam to dissociate with them or disobey them.
We must discriminate between different ranks and positions
We must remember that Nahy Anil Munkar (Forbidding evil) is more important than the rights of relatives, Sayyads and neighbours. Hence we should first try to fulfill the duty of forbidding evil even if it necessitates the non-fulfillment of latter duties, provided there is scope of improvement among the sinners. If it is not so, then it is not required to dissociate with them or withhold kindness etc. from them.
And as far as possible we should try an adopt a charitable option. If it is possible to reform a sinner through love and help we must try it, before we resort to harsher ways of withholding kindness and help. For example, a father has better chances of influencing a son, who is not steadfast in his prayers, if he tries to influence him gently. A gentle option must be tried before taking strict measures against him.
In other words, when withholding kindness does not achieve the desired results (giving up of sinful ways) there is no prohibition in being kind. In fact it is an obligatory act and its omission is Haraam.
The thirtieth sin, which is mentioned as a Greater sin, is 'not helping the oppressed people' and 'not warding off oppression from them'. In the tradition of Amash, Imam Ja'far as-Sadiq (a.s.) says,
"…and not helping the oppressed (is a greater sin)."
To defend the oppressed is to help them ward off evil; not performing such a task is shirking a great duty which Allah has made incumbent upon us.
Imam Musa al-Kazim (a.s.) says:
"If a person due to some difficulty takes refuge with his Muslim brother but inspite of being capable of helping him does not do so then he has for his own self cut off the Divine help."
(Al Kafi)
Allah does not help a believer who does not help his brother in faith and leaves him on his own.
Imam as-Sadiq (a.s.) has mentioned that,
"A believer who inspite of being financially capable does not help another believer will be degraded by Allah in this world as well as the Hereafter."
Similarly Imam Muhammad al-Baqir (a.s.) says:
"None of you should go to a place where a tyrant ruler is oppressing, and killing innocent people, if you are not capable of helping the oppressed. Because in event of a believer being present in such a place it would be his religious duty to help his believing brothers. But if he is not present at that place the obligation will not exist."
(Safinatul Behaar)
Umroo bin Qays says, "My cousin and I went to meet Imam Husain (a.s.) when he was surrounded by the army of Yazid (l.a.). Imam (a.s.) conversed with us briefly and then asked,
'Would you like to help me?'
I replied, 'I have a family to look after, besides I also have some trusts of some people with me. I don't know what my end would be and I don't want that the property of those people, which I have as trust should be destroyed.' My cousin also offered the same explanation."
Imam Husain (a.s.) said,
"If you cannot offer your assistance to me you must go far away from this desert so that you may not be able to hear my plaintive cry for help. Because if anyone is to hear our cry for help and does not respond, it would be incumbent upon Allah to throw him in the fire (Hell)."
(Safinatul Behaar)
Imam Ja'far as-Sadiq (a.s.) says:
"A Jewish scholar was punished with fire maces in his grave with such severity that the flames leapt out from inside. This was because he had prayed without Wuzu and once he was passing by an oppressed person who called for help but he did not respond."
(Safinatul Behaar)
The Holy Prophet (s.a.w.s.) says:
"It is necessary to help a believer whether he is an oppressor or an oppressed one. If he is an oppressor he should be restrained from oppression and if he is oppressed he should be helped in obtaining his rights. He should not be deserted and left on his own."
(Daarus Salaam)
Imam Ja'far as-Sadiq (a.s.) says:
"He is not a believer who inspite of being capable avoids helping his brother in need; Allah also leaves him on his own and does not help him in this world nor the Hereafter."
(Behaarul Anwaar)
Imam Muhammad al-Baqir (a.s.) says:
"A person before whom the defects of his Muslim brother are mentioned; and he does not try to remove those defects inspite of being able to do also; then Allah will expose (his defects) in this world as well as the Hereafter."
From the above tradition and other similar narrations it seems that oppression is not confined to physical harm or monetary difficulty. It is also with regard to the injury to one's honour and respect. For, the honour of a believer is as precious as his life and wealth. Defiling the honour of a believer is also Haraam, like usurping his wealth or taking his life. The traditions are emphatic that just as it is necessary to defend the life and property of a believer, it is also incumbent to protect his honour and respect. It is Wajib to assist him in defending his honour.
Imam Ja'far as-Sadiq (a.s.) says:
"If a person tells something (misleading) to a believer by which he intends to make him an evil man and due to this his respect and honour will be destroyed and he will be degraded in the eyes of common people and people will not trust him anymore nor respect him. Then such a person is deprived from the Guardianship of Allah and left for the Shaitan who also does not accept him."
(Al Kafi)
The Messenger of Allah (s.a.w.s.) says:
"If a person hears of the defects of his believing brother in an assembly and tries to defend him, Allah closes a thousand doors of evil from him in the world and the Hereafter. But if inspite of being capable he does not refrain the one who is speaking about the defects of a believer; his sin will be equal to that of seventy backbiters."
(Makasib)
Shaykh Ansari says that this sin is equated to that of seventy backbiters probably for the reason that if the one who is mentioning the defects is not restrained he may repeat this act on several other occassions. The Shaykh further says that preventing the backbiter is not sufficient but one should also endeavour to defend the believer from all such accusations and defects. For example if the defects pertain to some worldly matter one should say, "After all he has not committed a sin." If the defects are with regard to some religious obligation he should try to somehow prove that the accusation is false. As an example, if a believer is said to have omitted prayers one can defend him by suggesting, that may be he had forgotten to offer them. If a believer is accused of being an alcoholic, one can suggest that he must have seen him drinking something else, or as a last resort one can say, "He is after all not a masoom (infallible). A man is prone to sin sometimes, so instead of back-biting about him you should try to reform him and help him in his difficulties."
Thus one should make every effort to defend his believing brother from such dishonour. The details of this shall be discussed in the chapter of backbiting.
It is not necessary that only those who request for help should be assisted
We should know that helping an oppressed does not become Wajib only when they request for help. Every person who is capable of removing difficulties of a believer must do so and if the needy person has entreated for assistance it becomes all the more important. As the Messenger of Allah (s.a.w.s.) says,
"One who hears the entreaty of a man, 'O Muslims! Come for my help,' and does not assist him, is not a Muslim."
(Wasaelush Shia)
Imam Ja'far as-Sadiq (a.s.) says,
"If a person requests his Muslim brother to help him and the latter does not do so inspite of being capable enough; the Almighty Allah installs a huge snake from (the snakes of) Hell on his grave so that it can continuously bite him."
(Mustadrak)
In another tradition it is reported that such a person will continue to receive this punishment till Qiyamat even if he had been pardoned (for other sins). Moreover, Imam (a.s.) also said,
"No person refrains from helping and pleasing his Muslim brother unless there is some benefit in it." (i.e. his helping would have been sinful instead of rewarding)."
There are many traditions of this type from the Holy Imams (a.s.). Imam Sajjad (a.s.) says:
"The sin which results in the descending of calamities is when one does not respond to the call for help of the helpless people."
(Maani al Akhbaar)
Then the Imam (a.s.) invocated Allah saying,
"O Allah! I plead for forgiveness for the time when someone is oppressed in my presence and I do not help him. I seek refuge in You for not helping an oppressed and a needy person."
(Saheefa-e-Sajjadia)
Traditions on this subject are numerous and widespread. Let us be content with the ones we have discussed.
source : GREATER SINS by Ayatullah-ul-Uzma Sayed Abdul Husain Dastghaib Shirazi (r.a.)
