dead and gone and is no longer effective in our lives. We are also against the (غلات) who attribute divinity to Ameerul Momineen (a.s.)! Allah is Higher than what the unjust believe!

We subscribe to the belief that Holy Prophet but the most superior of them all. He is followed by his successors, the Holy Imams (a.s.). In our time today, Imam Mahdi (a.t.f.s.), the Promised One, is his successor.

So from among the etiquette of ziyaarat is that the one whose ziyaarat we are about to read, his recognition is a must. It is not possible for us to acquire the recognition of the Holy Prophet (S) or the infallible Imams (a.s.) through the faulty or inadequate faculties available to us humans. Just as an ant, in front of a huge mountain or a drop of water when compared to an ocean, are not worth a mention, we too when compared to these great personalities, are even more insignificant and miniscule than the ant or the drop of water. Then how is it possible that we describe or recognize them? Since only Allah the Almighty possesses their all-encompassing recognition, the only method to recognize them is through revelation. If we acquire any other mode of recognition, then indeed we will be among the seventy-two doomed sects.

Then what is the solution? Now, the only way is to describe the sun from the characteristics of its tongue, the ocean from its reflection in the mirror and the height of a mountain from the

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bird that flies over its top. Therefore, we should acquire the beliefs from these infallible and holy Imams (a.s.) so that we neither become like the Wahhabis nor become like the exaggerators (غلات).

We also believe that,

‘By his (a.t.f.s.) blessing are the creatures sustained and through his existence, the earth and the heavens are firmly established.’

We being among his flock and his guests must necessarily greet him every morning with our salutations. We must offer our greetings as taught unto us by the Ahlul Bayt (a.s.) and renew our allegiance with him (a.t.f.s.). We should seek from Allah the Almighty with a blazing heart that He hastens his noble reappearance. This is what he (a.t.f.s.) has ordered us to do when he says,

‘And pray most for the hastening of the reappearance, for certainly, it is your salvation.’

Since last many years, Association of Imam Mahdi (a.t.f.s.) has had the practice of introducing one supplication or ziyaarat of the infallible Ahlul Bayt (a.s.) in the special issues of Al-Qaem al- Muntazar (a.s.). Approximately three years ago, we undertook the task of a brief explanation of the Ziyaarat al-Aale Yaasin, the profound and meaningful salutation from Imam al-Mahdi (a.t.f.s.). Due to constraints of space, the explanation could not be published in one issue and as a result, had to be spread over three special issues of Shabaan al-Muazzam over a span of three years.

Therefore, we decided to publish the entire explanation in a booklet for the benefit of our readers, of course, with minor

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changes and variations.

We request our respected readers to provide us with their valuable and constructive suggestions to improve upon our efforts in the future. We hope the Almighty Allah, for the sake of His Hujjat (a.t.f.s.), accepts this humble offering.

Finally, before starting to recite the Ziyaarat and its explanation, we go to our master, Imam al-Zamaana (a.t.f.s.) and plead with him,

Master! The tears of the oppressed are waiting for someone to wipe their tears and console them.

Master! The wounded, the amputated and the injured, victims of the atrocities of the modern superpowers, have lost all faith except in the miraculous touch of Yusuf al-Zahra!

Master! The stifled cries of the orphans, the dry eyes of the widows and the bleeding hearts of the scholars, have only one hope. You.

Master! The poor and the destitute lie hungry, sick and diseased. They don’t expect any solace, comfort and relief from anybody except the son of Fatemah (s.a.).

Master! Now even the sacred shrines of Karbala and Najaf, the shrines of your noble ancestors, are unsafe from the filthy designs of the present day Pharaohs!

O Allah! Hasten the reappearance of our master, Imam Mahdi

(a.t.f.s.) and enlist us amongst his companions and helpers!

Aameen! Lord of the Worlds!

Association of Imam Mahdi (a.s.)

Shabaan al-Muazzam, 1425 A.H. (2004 A.D.)

السَّلامُ عَلَیْکَ فِی آناءِ لَیْلِکَ وَأَطْرافِ نَهارِکَ السَّلامُ عَلَیْکَ یابَقِیَّهَ الله فِی أَرْضِهِ السَّلامُ عَلَیْکَ یامِیثاقِ الله الَّذِی أَخَذَهُ وَوَکَّدَهُ السَّلامُ عَلَیْکَ یاوَعْدَ الله الَّذِی ضَمِنَهُ، السَّلامُ عَلَیْکَ أَیُّها العَلَمُ المَنْصُوبُ وَالعِلْمُ المَصْبُوبُ وَالغَوْثُ وَالرَّحْمَهُ الواسِعَهُ وَعْداً غَیْرَ مَکْذُوبٍ،

السَّلامُ عَلَیْکَ حِینَ تَقُومُ السَّلامُ عَلَیْکَ حِیْنَ تَقْعُدْ السَّلامُ عَلَیْکَ حِینَ تَقْرَأُ وَتُبَیِّنُ السَّلامُ عَلَیْکَ حِینَ تُصَلِّیَ وَتَقْنُتُ السَّلامُ عَلَیْکَ حِینَ تَرْکَعُ وَتَسْجُدُ السَّلامُ عَلَیْکَ حِینَ تُهَلِّلُ وَتُکَبِّرُ السَّلامُ عَلَیْکَ حِینَ تَحْمَدُ وَتَسْتَغْفِرُ السَّلامُ عَلَیْکَ حِینَ تُصْبِحُ وَتُمْسِی السَّلامُ عَلَیْکَ فِی اللَیْلِ إِذا یَغْشی وَالنَّهارِ إِذا تَجَلّی، السَّلامُ عَلَیْکَ أَیُّها الإمام المَأْمُونُ السَّلامُ عَلَیْکَ أَیُّها المُقَدَّمُ المَأْمُولُ السَّلامُ عَلَیْکَ بِجَوامِعِ السَّلامِ. أُشْهِدُکَ یامَوْلایَ أَنِّی أَشْهَدُ أَنْ لا إِلهَ إِلاّ الله وَحْدَهُ لاشَرِیکَ لَهُ وَأَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ لاحَبِیبَ إِلاّ هُوَ وَأَهْلُهُ،

وَأُشْهِدُکَ یامَوْلایَ أَنَّ عَلِیّاً أَمِیرَ المُوْمِنِینَ حُجَّتُهُ وَالحَسَنَ حُجَّتُهُ وَالحُسَیْنَ حُجَّتُهُ وَعَلِیَّ بْنَ الحُسَیْنِ حُجَّتُهُ وَمُحَمَّدَ بْنَ عَلِیٍّ حُجَّتُهُ وَجَعْفَرَ بْنَ مُحَمَّدٍ حُجَّتُهُ وَمُوسی بْنَ جَعْفَرٍ حُجَّتُهُ وَعَلِیَّ بْنَ مُوسی حُجَّتُهُ وَمُحَمَّدَ بْنَ عَلِیٍّ حُجَّتُهُ وَعَلِیِّ بْنَ مُحَمَّدٍ حُجَّتُهُ وَالحَسَنَ بْنَ عَلِیٍّ حُجَّتُهُ،

وَأَشْهَدُ أَنَّکَ حُجَّهُ الله أَنْتُمْ الأوَّلُ وَالآخِرُ، وَأَنَّ رَجْعَتَکُمْ حَقُّ لارَیْبَ فِیها یَوْمَ لایَنْفَعُ نَفْساً إِیمانُها لَمْ تَکُنْ آمَنَتْ مِنْ قَبْلُ أَوْ کَسَبَتْ فِی إِیمانِها خَیْراً، وَأَنَّ المَوْتَ حَقُّ وَأَنَّ ناکِراً وَنَکِیراً حَقُّ وَأَشْهَدُ أَنَّ النَّشْرَ حَقُّ وَالبَعْثَ حَقُّ وَأَنَّ الصِّراطَ حَقُّ وَالمِرْصادَ حَقُّ وَالمِیزانَ حَقُّ وَالحَشْرَ حَقُّ وَالحِسابَ حَقُّ وَالجَنَّهَ حَقُّ وَالنَّارَ حَقُّ وَالوَعْدَ وَالوَعِیدَ بِهِما حَقُّ. یامَوْلایَ شَقِیَ مَنْ خالَفَکَ وَسَعِدَ مَنْ أَطاعَکَ ؛

فَاشْهَدْ عَلی ماأَشْهَدْتُکَ عَلَیْهِ وَأَنا وَلِیُّ لَکَ بَرِیٌ مِنْ عَدُوِّکَ، فَالحَقُّ مارَضَیْتُمُوهُ وَالباطِلُ ماأَسْخَطْتُمُوهُ وَالمَعْرُوفُ ماأَمَرْتُمْ بِهِ وَالمُنْکَرُ مانَهَیْتُمْ عَنْهُ فَنَفْسِی مُؤْمِنَهٌ بِالله وَحْدَهُ

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لاشَرِیکَ لَهُ وَبِرَسُولِهِ وَبِأَمِیرَ المُؤْمِنِینَ وَبِکُمْ یامَوْلایَ أَوَّلِکُمْ وَآخِرِکُمْ وَنُصْرَتِی مُعَدَّهٌ لَکُمْ وَمَوَدَّتِی خالِصَهٌ لَکُمْ آمِینَ آمِینَ*

is noteworthy that he has mentioned this Ziyaarat right at the beginning before other Ziyaaraat.

(4) Takaaliful Anaam fi Ghaibatil Imam (a.t.f.s.) p. 135-38

Sadrul Islam Hamadani (r.a.) has recorded this Ziyaarat in the 25th duty during the major occultation (غیبه).

(5) Mafaatihul Jinaan (Urdu translation Allamah Zeeshan Haider Jawadi (r.a.) Tanzeemul Makatib Lucknow edition) p. 956-959

The compiler of this momentous work is Shaikh Abbas al- Qummi (r.a.). The main narrator of this Ziyaarat is Abdullah b. Jafar (r.a.) [240A.H.-300 A.H.].(1) Shaikh Sadooq’s (r.a.) father – Ali b. Baabwaiyh (r.a.), Muhammad b. Hasan (r.a.) (Shaikh Sadooq’s (r.a.) teacher) and Muhammad b. Yaqoob Kulaini (r.a.) have reported this Ziyaarat along with numerous other traditions from Abdullah b. Jafar (r.a.).

Given this list of illustrious personalities who have narrated this tradition, there remains no doubt about the authenticity of the chain of narrators.

(a.t.f.s.) first answered the queries asked. Then he wrote,

‘You (people) neither understand Allah’s affair (ولایت) nor acknowledge His friends (Imams (a.s.)). The Imamis Allah’s Perfect Wisdom but it has become futile to frighten the people with it. Salutations be upon us and upon Allah’s pious servants. So, whenever you intend to turn your attention towards Allah through our mediation or wish to turn towards us then say as Allah has ordered,

"سَلامٌ عَلی آلِ یس...."

We beseech Allah to give us the grace to convey the exegesis of this invaluable Ziyaarat to our readers (keeping brevity in mind).

concerned, several Quranic exegeses and readers of the Holy Quran like Naafe’, Abu Aamir and Yaqoob have recited it as Aali -Yaasin (الْسِاسِیِن) is in reality Aali -Yaasin).(1)

In addition to this, even traditions of the Ahlul Bayt (a.s.) support this explanation. For instance, Imam Jafar Sadiq (a.s.) has narrated a tradition from his grandfather Ameerul Momineen (a.s.) regarding the Quranic verse

یس مُحَمًد وَ نَحْنُ آلُ یس

‘Muhammad (S) is Yasin and we (Ahlul Bayt (a.s.)) are Aali -Yaasin.(2)

During the reign of the Abbaside Emperor a debate was organised between Imam Ridha’ (a.s.) and the scholars of the Ahlul Sunna vis-à-vis the excellence of the infallible Ahlul Bayt (a.s.). Imam Ridha’ (a.s.) demanded,

‘Inform me about the saying of Allah, Mighty and Glorified be He,

Yaasin – By the Noble Quran – Surely, You (O Muhammad) are from the Messengers On the Right Path.(3)

Who is Yaasin in this verse?’

The scholars replied: Yaasin is Muhammad (S), none doubts about it.

On this, Imam Ridha’ (a.s.) exclaimed,

“Surely Allah – Mighty and Glorified Be He – has granted Muhammad and Ale Muhammad a virtue, on account of this, the essence of which none can reach except through his intellect. That is, Allah – Mighty and Glorified be He – has not send salutations on anybody except the Prophets (a.s.). Thus He – Blessed and High be He – says, ‘Peace be on Nuh in the worlds.’(4)

and ‘Peace be on Ibrahim’(5) and ‘Peace be on Moosa and Haroon.’(6) But He did not say, ‘Peace be on the progeny

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of Nuh’ nor did he say, ‘Peace be on the progeny of Ibrahim’, nor did He say, ‘Peace be on the progeny of Moosa and Haaroon.’ But He – Mighty and Glorified Be He – did say: ‘Peace be on the progeny of Yaasin.’ (1) i.e. the progeny of Muhammad (S)(2).

Revered commentators of the Ahlul Sunnah like Qurtubbi in his Tafseer (vol. 15 p.119) and Aaloosi in Tafseer al-Ruhul Ma’ani (vol. 23 p. 142) too have advanced similar views.

refers to the one who is firmly attached to religion and his obedience to Allah is firm and intense. In Qamoos, (ربّانیّ) is defined as one who worships Allah with recognition. Tabarsi (a.r.) writes that the one who improves and regulates the affairs of the people is called as (ربّانیّ) This is also supported by the tradition

لاَ عِلْمَ اِلاّ مِنْ عَالِمٍ رَبًانِیِّ

“There is no knowledge except from the divine scholar.”(1)

In view of the above explanation, the first line of the Ziyaarat can be read as, ‘Salutation upon you who invites towards Allah’s Religion and who himself is Allah’s Religion. Your obedience is tantamount to divine obedience. Salutation upon you, the one who improves and regulates the affairs of Allah’s creatures.’ Allah, Glorified be He, has delegated the regulation of all His creatures to His cherished one – Muhammad Mustafa (S) and his infallible family – the Ahlul Bayt (a.s.). Today our Imam – Hazrat Wali al-Asr (a.t.f.s.) is the representative of this family and has been entrusted with this all-important responsibility.

احْتَجَّ اللهُ تَبَارَکَ وَتَعَالَی عَلَی خَلْقِهِ

‘The Holy Prophet’s (S) successors are the ‘Doors of Allah’ through which He can be accessed. If they were not there, Allah the Almighty would not have been recognized. Through them, Allah the Almighty has completed His arguments against His creatures.’(1)

Imam Muhammad Baqir (a.s.) declares

نَحنُ حُجَّهُ اللهِ ، ونَحنُ بابُ اللهِ

‘We are Allah’s Proofs and Allah’s Door.(2)’

In Duae Nudbah, which is associated with Imam (a.t.f.s.) himself, we address him:

ایْنَ بابُ اللهِ الَّذی مِنْهُ یُؤْتی

‘Where is Allah’s Door, through which He is accessed?’

What is the meaning of (باب)? (باب) means door or gate. However, this by no means, implies that Allah resides in an abode, the door of which is Ahlul Bayt (a.s.). To dispel such misleading notions, it is necessary that we first understand some peculiarities about a door. Take the door of any house or garden. What is the function and purpose of the door?

The primary and most critical function of the door is to allow access to the house or garden and to that extent it is unique. Of course, a person can still jump the wall or sneak inside through the window, but that is not in keeping with the norms of a cultured society and any rational person will disapprove of such uncivilized behaviour. The Islamic Shariat and intellect have condemned this in no uncertain terms.

The renowned commentator on the Holy Quran belonging to the Ahlul Sunnah – Hafiz Jalaluddin Suyuti narrates, ‘Once the second caliph, Umar b. Khattab, was on his famous

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night strolls. Suddenly he heard some strange sounds from a house, which aroused his suspicions. He went to the periphery of the house and seeing no way to enter it jumped the wall.

Inside the house, he was surprised to see a man, drinking wine and seated with a woman in a compromising position. The caliph exclaimed, ‘O Allah’s enemy! Do you really believe that your disobedience is concealed from Him?’ The man, though drunk, shot back instantly, ‘O Amirul Momineen!

Don’t act in haste. If I have committed one sin, you are guilty of perpetrating three major sins. Allah commands,

‘… and do not spy’(1)

And you have disobeyed him by spying (on me). Allah commands,

‘…and go into the houses by their doors’(2)

While you have jumped the wall. Allah commands,

‘Do not enter the houses until you are acquainted and saluted their inmates’(3)

While you have neither sought permission nor saluted us.’(4)

It is in conformity with etiquette and intellect that man enters a garden, house or a city through their doors.

The other term used in the salutation is ((وَدَیَّانَ دِینِه. What is the meaning of (دَیَّانَ) and why is Imam al-Asr (a.t.f.s.) being referred to as (دَیَّانَ)? Tabarsi (r.a.) records, (دَیَّانَ) is among the titles of Allah. It means dominant, ruler and judge. In the Holy Prophet’s (S) praise and eulogy, he says:

یَا سَیّدَ النًاسِ وَ دَیًانَ الْعَرَبِ

‘O leader of men and the ruler (or judge or dominator) of the Arabs.’ Likewise traditions declare

کَانَ عَلِیٍ دیًانَ هَذِهِ الْأُمًهِ بَعْدَ نَبِیِهَا

‘Ali (a.s.) is the

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ruler (or judge or dominator) of this nation after the Prophet (S).’(1)

It is evident that the entire progeny of the Prophet (S) also possesses these merits and can be ascribed with them (and this fact is highlighted in several Ziyaaraat). In this era, Imam al-Asr (a.t.f.s.) is the sole representative of the Prophet’s infallible progeny (a.s.) and by virtue of this, he is the sole possessor of these merits.

Sunni scholar, has recorded a pertinent tradition in his compilation ‘Al Bayaan fi Akhbaar al- Sahibiz Zaman (a.t.f.s.) (Chapter 15)’

یخرُجُ المَهْدِیُّ وعلی رأسِه عِمامهٌ فیها مُنادٍ یُنادِی: ألَا إنَّ هذا المهدِیُّ خَلِیْفَهً اللهِ فاتَّبِعُوه

‘Mahdi shall reappear while there will be a cloud hovering over him. From within it, an announcer shall announce – This is Mahdi, Allah’s Caliph, so obey him!’

وَناصِرَ حَقِّهِ

This is the second important attribute underlined in this salutation. While it’s true that all prophets (a.s.) and successors (a.s.) were helpers of the divine cause, it is noteworthy that Imam al-Asr (a.t.f.s.) has been specially preserved for this motive. In order to appreciate this point, it is necessary that we understand the word (حقّه حقّه) means His (Allah’s) Right. Imam (a.t.f.s.) is the helper of Allah’s right (i.e. His cause).

What is Allah’s right? The fourth Imam – Imam Zainul Abedeen (a.s.) explains Allah’s right in the very beginning of his compilation ‘Risaalatul Huquq’

فَأَمّا حَقّ اللّهِ الْأَکْبَرُ عَلَیْکَ فَاَنّ تَعْبُدُوهُ لَا تُشْرِکُ بِهِ شَیْئاً

‘The greatest right that Allah, the Almighty, enjoys upon you is that you worship only Him and do not associate partners with Him.’(1)

As explained by Imam (a.s.), Allah’s right upon His Creatures is the belief in monotheism. It means that we should worship only Him and not set up partners for Him. As we have mentioned earlier, this is the objective with which all prophets (a.s.) and messengers (a.s.) were raised. However, none could accomplish complete success in this regard. For instance, Hazrat Nuh (a.s.)

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propagated for 950 years, but despite his massive efforts, the Holy Quran says:

وَمَا آمَنَ مَعَهُ إِلَّا قَلِیلٌ

“And none believed with him (Nuh) but a few.”(1)

However, while prophesizing about Imam al-Asr’s (a.t.f.s.) advent, Allah says:

یَعْبُدُونَنِی لا یُشْرِکُونَ بِی شَیْئًا

‘…they shall serve Me, not associating aught with Me…’(2)

In this momentous endeavour, Allah, Himself, shall help Imam (a.t.f.s.) through His angels. In Dua al-Iftetaah, Imam (a.t.f.s.) espouses this fact,

اَللّ_هُمَّ اَعِزَّهُ وَ اَعْزِزْ بِهِ ، وَ انْصُرْهُ وَ انْتَصِرْ بِهِ ، وَ انْصُرْهُ نَصْراً عَزیزاً ، وَ اْفتَحْ لَهُ فَتْحاً یَسیراً ، وَ اجْعَلْ لَهُ مِنْ لَدُنْکَ سُلْطاناً نَصیراً

‘O Allah! Honour him (Imam (a.t.f.s.)) and through him honour us. Help him and through him help us avenge our enemies. Help him with a mighty helping and grant him an easy victory. And arrange from Your side a dominating and overwhelming support for him.’(3)

prostration. On his arm were engraved in a radiant light, the words:

جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ

‘Truth has come and falsehood vanished.’(1)

I took the infant in my arms and carried him over to his father Imam Hasan Askari (a.s.). Imam (a.s.) ran his fingers lovingly across the head of his beloved son and urged,

.تکلَّمْ یَا حُجَّه الله وبقیّه الأَنْبِیآء وَخَاتَمَ الأَوْصِیَاءِ وَصَاحِبَ الکَرًهِ الْبَیَضَاءِ وَالْمِصْبَاحِ مِنَ الْبَحْرِ الْعَمِیْقِ الشًدِیْدِ الضّیَاءْ، تَکلّمْ یَا خَلِیْفَهَ الأْتقِیَاِءِ وَنُوْرُ الأَوْصِیَاء

‘Speak up O Allah’s Proof and the remnant of the past prophets, O the seal of successors, O restorer of brilliance and light to the deep ocean, speak up, O Caliph of the Pious Ones and the Light of the Successors.’

Later, again we see Imam Hasan Askari (a.s.) giving glad tidings to Imam (a.t.f.s.) at noon when the latter was offering water to his father for ablutions:

اَبْشِرْ یَا ُبنَیً فَأَنْتً صَاحِبُ الزًمَانِ، وَأَنْتَ الْمَهْدِیٌ وَأَنْتَ حُجًهُ الله عَلی أَرْضِهِ وَأَنْتً وُلْدِیْ وَوَصِیٍی

‘O my son, I give you glad tidings that you are the Master of the Age, you are the Mahdi, you are Allah’s Proof on the earth, you are my son and my successor…’(2)

Another significant fact revealed in this salutation is

وَدَلِیلَ إِرادَتِهِ

This can be read as,

‘Salutations on the one who signifies Allah’s Intention.’

Indeed Imam’s (a.t.f.s.) glorious existence is a proof and indicator of Allah’s Intention. Before deliberating on the proof of intention, it is necessary first to understand the meaning of Allah’s Intention. Allah’s Intention has two aspects the World of Creation (عالم تکوینی) and the

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World of Action (عالم تشریعی).

In (عالم تکوینی), Allah’s Intention implies His Creation like earth, sky, sun, moon, etc. Regarding (عالم تکوینی) Allah only has to say ‘Be’ (کُنْ) and ‘It is’ .(فَیَکُونْ)In Aalam al-Tashreei, Allah’s Intention is His Commands and Prohibitions that He has defined for his creatures.

In the light of the above explanation, when we reflect upon Imam’s (a.t.f.s.) attribute of being a pointer towards Allah’s Intention, we realise that he guides us towards both these worlds. In (عالم تکوینی) every creation points towards Allah’s Intention.

However, Imam’s (a.t.f.s.) wonderful existence is the best pointer towards Allah’s Intention taking precedence over all other creation. This is because, if it weren’t for the Holy Prophet (S) and his infallible progeny (a.s.), there would not have been earth, sky, Chair, Throne, jinn, men, etc. nay rather nothing would have existed at all.

Allah Himself declares

لَوْلَاکَ لَمَا خَلَقْتُ الْأَفْلَاکَ

‘O Prophet, but for you, I would not have created the world.’

إِنّی ما خَلَقتُ سَماءً مَبنَّیهً وَلا أرضاً مَدحیَّهً وَلا قَمَراً مُنیراًوَلا شَمساً مُضیِئهً ...إِلاّ فی مَحَبَّهِ هؤُلاءِ الخَمسَهِ الَّذینَ هُم تَحتَ الکِساءِ

‘Surely I (Allah) did not create the elevated sky, the expansive earth, the brilliant sun….but for the sake and for the love of these five persons, who are inside the cloak.”(1)

Moreover, Allah conveys His Intention to His creatures through Imam al-Asr (a.t.f.s.). Imam Sadiq (a.s.) while instructing the Shias about the Ziyaarat of Imam Husain (a.s.) declares

إِرَادَهُ الرَّبِّ فِی  مَقَادِیرِ أُمُورِهِ تَهْبِطُ إِلَیْکُمْ وَتَصْدُرُ مِنْ بُیُوتِکُمْ

“(O Ahlul Bayt!) Allah’s intention in the destinies of His

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affairs descends on you and emanates from your houses.”(1)

In another tradition, Imam Ali Naqi (a.s.) informs,

إِنً الله جَعَلَ قُلُوْبَ اْلأَئٍمًهِ مَوْرِدًا لِإرَادَتِهِ فإَذَا شَاءَ اللهُ شَیْئًا شَاؤُوْهُ وَهُوَ قَوْلُ اللهِ وَمَا تَشَاؤُوْنَ إِلاً أَنْ یَشَاءَ اللهُ

“Surely Allah has made the hearts of the Imams as a place for His intention’s descent. Thus, whenever Allah intends a thing, they too intend the same and this is the meaning of the verse, ‘And you intend not (a thing) but that Allah intends (it).”(2)

In yet another tradition, Imam Sadiq (a.s.) declares,

اِنً الإِمَامَ وَکْرٌ لإِرَادَهِ اللهِ عَزً وَ جَلً

“Surely the Imam is the nest for Allah’s (Mighty and Glorified be He) intention.”(3)

In another tradition, Imam Ali Naqi (a.s.) informs,

As for (عالم تشریعی), an Imam is the best guide towards Allah’s commands and prohibitions. In other words, there is none in the world, who can comprehend Allah’s laws better than the Imam or perform them in a manner more appropriate than him. Hence, if any one desires to see as to which type of worship includes Allah’s satisfaction, he must look at Imam and attempt to imitate him to the best of his abilities.

itself) and the Speaking Quran (Imam al-Asr (a.t.f.s.)) and highlights the cohesive and durable bond between the two. Indeed, the two shall always remain united in this world until they meet the Holy Prophet (S) in the hereafter. The renowned prophetic tradition underlines this fact:

إِنِیْ تارکٌ فیکم الثَّقَلَین کِتَابَ اللهِ عَزَّ وجَلَّ، وعِتْرَتی أَهْلُ بَیْتِیْ مَا إِنْ تَمَسًکْتُمْ بِهِمَا لَنْ تَضِلٌوْا بَعْدِیْ أَبَدًا فَإِنًهُمَا لَنْ یَفْرَقِا حَتَی یَرِدَا عَلَیً الْحَوْضَ

‘I am leaving behind in your midst, two weighty things: the Book of Allah and my progeny. If you fasten to them, you will never be led astray after me and these two shall not separate from each other till they meet me at the pond (حوض) of Kawthar.’

Traditions like this or with similar implications are aplenty. These are recorded by the Ahlul Sunnah and Shia scholars and are deemed authentic and reliable by them. In view of the tradition mentioned above, it is evident that every age has a representative of the Prophet’s (S) progeny and in this era, Hazrat Wali al-Asr (a.t.f.s.) holds this esteemed position.

Imam Muhammad Baqir (a.s.) warns Amr b. Ubaid,

فَاِنًمَا عَلَی النًاسِ أَنْ یَقْرَؤُو القُرْآنَ کَمَا أُنْزِلَ فَاِذَا احْتَاجُوْا إلِی تَفْسِیرِهِ فَاْلِاهْتِدَاءُ بِنَا وَإِلَینَا یَا عَمْرو

‘O Amr, it is obligatory on the people to recite the Quran as it was revealed. When they feel the need to interpret its verses, they should necessarily refer to us and acquire guidance.’(1)

this salutation, you are announcing your intention to send peace upon Imam (a.t.f.s.) at every moment, be it day or night.

This statement is borrowed from the Quranic verse

وَمِنْ آنَاءِ اللَّیْلِ فَسَبِّحْ وَأَطْرَافَ النَّهَارِ لَعَلَّکَ تَرْضَی

‘…during hours of the night do also glorify (Him) and during parts of the day…’(1)

after a period of intense examination. He shall then fill the earth with justice and equity as it would have been filled with tyranny and injustice. Among his signs are occultation and a concealed lifestyle. At that time, rebellion and upheavals will be common and the fire of vengeance will be stoking strongly among the people.’(1)

When Imam Hasan Askari (a.s.) introduced Ahmed b. Ishaaq (r.a.) to Imam az-Zaman (a.t.f.s.) while he was still an infant, Imam (a.t.f.s.) declared to Ahmed b. Ishaaq (r.a.)

أَنَا بَقِیَّهُ اللهِ فِیْ أَرْضِهِ

‘I am the Remnant of Allah on His earth.’

This is the very statement that Imam (a.t.f.s.) shall proclaim on his reappearance. Imam (a.t.f.s.) shall be sighted first in the precincts of the Holy Kabaa where while leaning against the sacred monument. Kabaa, he shall recite the above statement.

(a.t.f.s.) is the covenant on which Allah has put a lot of stress and emphasis for His creatures.

In (عالم الذر), when all the creatures were present in the form of particles (ذر) they were made to affirm the pledge regarding Allah’s divinity, the Holy Prophet’s (S) prophethood and Ameerul Momineen’s (a.s.) mastership. However, when the creatures were examined in this matter with complete free will and without any compulsion, most of them were unsuccessful and failed to affirm the allegiance.

After this triple allegiance (divinity, prophethood and mastership), Allah questioned the creatures regarding Imam al-Asr’s (a.t.f.s.) occultation and reappearance, in which, even more creatures were unsuccessful and failed to affirm the pledge regarding Imam al-Asr’s (a.t.f.s.) occultation and reappearance.

Therefore, this pledge has become a subject of divine emphasis. It is this very covenant, the affirmation of which made some prophets (a.s.) reach the exalted station of ‘firm in determination’ (أولو العظم), in preference over other prophets (a.s.).

In this aspect, Imam Muhammad Baqir (a.s.) declares

وَأَخَذَ المِیْثَاقَ عَلی أُوْلِی العَزْمِ أَنًّنِیْ رَبَکُمْ وَمُحَمَّدٌ رَسُوْلِی وَعَلٍیٌ أَمْیْرُ الْمٌؤْمِنَیْنَ وَأَوْصِیاؤُهُ مِنْ بَعْدِهِ وُلاَهُ أمْرِیْ وَخُزًّانُ عِلْمِیْ، وَ أَنَّ المَهْدِیَّ اَنْتَصِرُ بِهِ لِدِیْنِی وَأُظْهِرُ بهِ ِدَوْلَتِیْ وَأَنْتَقِمُ بِهِ مِنْ أَعْدَائِیْ وَأُعْبَدُ بِهِ طَوْعاً وَکَرْهاً...

‘Allah has taken this pledge even from the (أولو الزم) Prophets (a.s.): I am your Lord, Muhammad (S) is My Prophet, Ali (a.s.) and his infallible sons (a.s.) are the masters and treasurers of My affair. I will most certainly help My religion through Mahdi and through him My government will

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prevail. Through him, I will avenge My enemies and through him all will submit to My Worship willingly or otherwise.’(1)

As is evident from the tradition, all the (أولو العزم) Prophets (a.s.) have testified to the fact in Aalam al-Zarr that religion will be helped by and attain deliverance through Imam Mahdi (a.t.f.s.).

Promise for which Allah has given an added assurance. In this era, it is our duty to wait for the realization of the divine promise. It is regarding this Promise that we find in Ziyaraat:

السَّلامُ عَلَی الْمَهْدِیِّ الَّذِی وَعَدَ اللَّهُ عَزَّ وَجَلَّ بِهِ الْأُمَمَ أَنْ یَجْمَعَ بِهِ الْکَلِمَ وَیَلُمَّ بِهِ الشَّعَثَ وَیَمْلَأَ بِهِ الْأَرْضَ قِسْطا وَعَدْلا وَیُمَکِّنَ لَهُ وَیُنْجِزَ بِهِ وَعْدَ الْمُؤْمِنِینَ

“Salutation upon Mahdi – Allah’s Promise to the nations. Through him (Imam (a.t.f.s.)) Allah will gather the people and unite the scattered ones and fill the earth with justice and equity as it would have been filled with tyranny and injustice. And it is through him (Imam (a.t.f.s.)) that Allah will fulfill His Promise to the believers.’(1)

anyone’s intervention. Then Allah shall bestow the power of speech to this standard, which shall exclaim – O Allah’s Servant, reappear now and destroy Allah’s Enemies.’(1)

Imam az-Zaman (a.t.f.s.) will have with him three standards. On one of them shall be inscribed:

الْیَوْمَ أَکْمَلْتُ لَکُمْ دِینَکُمْ وَأَتْمَمْتُ عَلَیْکُمْ نِعْمَتِی وَرَضِیتُ لَکُمُ الْإسْلامَ دِینً

‘…This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion…’(2)

On the second standard shall be written:

یُوفُونَ بِالنَّذْرِ وَیَخَافُونَ یَوْمًا کَانَ شَرُّهُ مُسْتَطِیرًا

‘They fulfill vows and fear a day the evil of which shall be spreading far and wide.’(3)

The third standard shall be adorned with the words:

لاَ إِلَهَ إِلاَّ اللهُ مُحَمَّدٌ رَسُوْلُ اللهِ عَلِیٌ وَلِیُّ اللهِ وَ خَلِیْفَتُهُ الحَسَنُ وَ الحُسَیْنُ وَ التِسْعَهُ مَنْ وُلْدِ الحُسَیْنِ أَوْصِیَائُهُ

‘There is no God except Allah. Muhammad (S) is His Messenger. Ali (a.s.) is His Slave and His Caliph. Hasan (a.s.) and Husain (a.s.) and the nine sons from Husain’s (a.s.) progeny are His Successors.’(4)

Imam Sadiq (a.s.) informs:

‘Imam az-Zaman’s (a.t.f.s.) standard is a unique flag – the very flag which Hazrat Jibrail (a.s.) brought during the battle of Badr and entrusted to the Holy Prophet (S). This is the very flag that Ameerul Mo’mineen (a.s.) had unfurled during the Battle of Jamal and which resulted in his triumph. After this he wrapped up the flag and handed it over to his son, Imam Hasan Mujtaba (a.s.). In this manner the flag was passed on from one Imam (a.s.) to another as a

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legacy and an invaluable treasure. The Imams (a.s.) maintained the flag, but none got the opportunity to unfurl it. Now this flag shall unfurl at the hands of the last surviving member of this immaculate household – the Qaim, Mahdi of Ale Muhammad (a.s.).(1)

thing (of every branch of knowledge).’(1)

السَّلامُ عَلَی الْحَقِّ الْجَدِیدِ وَالْعَالِمِ الَّذِی عِلْمُهُ لا یَبِیدُ

‘Salutations upon the revived truth, (the revived truth implies that Imam (a.t.f.s.) shall revive the truth on his reappearance as the truth will have been corrupted and scarred beyond recognition until then) and the scholar whose knowledge shall never be ruined.’(2)

In Dua al-Nudba, we address Imam (a.t.f.s.):

اَیْنَ اَعْلامُ الدّینِ وَقَواعِدُ الْعِلْمِ

‘Where is the standard of religion and the foundation of knowledge.’

In the same supplication, we address Imam (a.t.f.s.) further:

یَا ابْنَ الْعُلُومِ الْکَامِلَهِ

‘O son of the complete sciences’

Imam Muhammad Baqir (a.s.), the splitter of prophetic sciences, informs us:

إِنَّ العِلْمَ بِکِتَابِ اللهِ وَسُنّهِ نَبِیِهِ یَنْبُتُ فِی قَلْبِ مَهْدِینَا کَمَا یَنْبُتُ الزَرْعُ عَلی أَحْسَنِ نَبَاتِهِ

‘Surely the knowledge of Allah’s Book (Quran) and the traditions of his Prophet (S) grows in the heart of our Mahdi just like crops grow in the best place of vegetation.’(3)

We have mentioned only a few instances of traditions to give readers an idea about ‘the overflowing knowledge’. Indeed the actual number is innumerable and will overwhelm the reader like the boundless ocean amazes the onlooker at the shore. The dawn of reappearance is still away. Imam (a.t.f.s.) is still awaiting those trusted and upright companions who will help him establish the objectives of reappearance and will be the subject of Imam’s (a.t.f.s.) limitless affection and benefaction.‘

The overflowing knowledge’ is sealed in the holy personality of Imam (a.t.f.s.). The brilliance of his knowledge is beyond the gloom of darkness and cannot be overwhelmed by it. In fact, this knowledge is too high

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for our thoughts to comprehend. Our imagination fails to grasp the reality of this knowledge.

Consider that 124,000 prophets (a.s.) have been raised by Allah, who collectively have informed us of only 2 alphabets of knowledge. When Imam (a.t.f.s.) reappears he will unfold the remaining 25 alphabets.

Glory be to Allah!

All praise be to the Great Maker, the Comprehensive Power and Creator who has bestowed His Slave with this knowledge. The light of Imam’s essence illumines the heavens and the earth. Indeed, we confess our helplessness in grasping this reality. From the depth of our hearts, we summon all our strength and insight and proclaim:

السَّلامُ عَلَیْکَ أَیُّها العَلَمُ المَنْصُوبُ وَالعِلْمُ المَصْبُوبُ

‘Salutation upon you, O Raised Standard and the overflowing knowledge’

It is worth noting that the past prophets (a.s.) did not disclose all their knowledge to their nations. They informed them of only a little and if they did reveal a fraction of the treasure houses of their knowledge, it was to their special and trustworthy companions.

Traditions testify to the fact that throughout his lifetime the Holy Prophet (S) never addressed his companions with his ultimate and perfect intellect. This complete and perfect intellect knowledge of the Holy Prophet (S) is only with the infallibles (a.s.).

The divine secrets and knowledge with which the Holy Prophet (S) was blessed, got transferred from one Imam (a.s.) to the other and now rests with Imam Mahdi (a.t.f.s.). In the time of Imam Mahdi’s (a.t.f.s.) major occultation, the false and erroneous knowledge

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gained ascent. Imam (a.t.f.s.) discharged his responsibilities only with the two alphabets of knowledge that prevailed in the world. He is still informing the people of only the two alphabets, the depth of which perplexes the mind.

That is why when Imam (a.t.f.s.) blesses Muhammad b. Muhammad b. Noman (r.a.) with a portion of this knowledge, he becomes (Shaikh) Mufeed of the Islamic Shariat and its defender. When Imam (a.t.f.s.) bestows a small portion of this knowledge on Syed Raziuddin b. Taoos (r.a.), he becomes the protector and compiler of supplications and Ziyaraat.

When we see Imam (a.t.f.s.) gift a portion of this knowledge to Hasan b. Yusuf b. Mutahhar (r.a.), he transforms miraculously into Allamah Hilli (r.a.). When we observe Imam (a.t.f.s.) whisper a few words in the ears of Ahmed b. Muhammad Alifi (r.a.), he becomes the upholder of jurisprudence with insight and becomes Muqaddas- e-Ardebali.

Likewise in every era there are some pious and special personalities who have benefited from a drop of knowledge from Imam’s (a.t.f.s.) boundless knowledge. And with this small drop, they have scaled the peaks of wisdom and intelligence.

Allah, the Almighty, bestows knowledge on Imam (a.t.f.s.). So Allah is, one who pours (knowledge) and Imam (a.t.f.s.) is the one overflowing with knowledge. Imam (a.t.f.s.) vhimself confers some drops of this knowledge on the Shias in which case he becomes (صَابَّ) and the scholars are (مَصْبٌوب).

The third point that needs some emphasis is that at all times we should address the Ahlul Bayt (a.s.)

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with utmost humility and beseech them with raised hands, ‘O Master! We seek knowledge and wisdom only from you and reject everyone else.’ We should translate this claim into action and never desert Imam (a.t.f.s.) by approaching others for knowledge.

and he is my son and my offspring…and the shelter of the distressed’ (1)

Likewise, these titles have also been employed while addressing other Imams (a.s.). Imam Jafar Sadiq (a.s.) while enumerating the personality of his beloved grandson – Imam Ridha’ (a.s.) declares:

یُخْرِجُ اللَهُ مِنْهُ غَوْثَ هَذِهِ الامَّهِ وَ غِیَاثَهَا

‘Allah shall manifest the saviour and shelter of this nation through my son (Imam Moosa Kazim (a.s.)).’(2)

In the Ziyarat of Imam Jawad (a.s.) we come across this title:

السَّلَامُ عَلَی غَوْثِ اللَّهْفَانِ

‘Salutations be upon the shelter and succour of the distressed.’(3)

Similarly, Imam Mahdi’s (a.t.f.s.) most esteemed forefather –the Holy Prophet (S) has described him (a.t.f.s.) with such titles. Our religious responsibility is that in all our problems, be it major or minor, social or personal, religious or worldly, we implore only Imam (a.t.f.s.) for succour and reject all other imposters like the Sufi mystics and sages who have no divine mandate and authority and are the biggest shams, to put it mildly. If with such a benevolent and divinely guided Imam to help us, we still knock at the door of others, we have rejected Imamat and its precepts.

Often we wonder how to beseech Imam (a.t.f.s.) for help as we are not well-versed with the etiquette of supplication and invocation. The following points may be of use in this regard:

First: The most important criterion is pure intention (niyyat). If we beseech Imam (a.t.f.s.) with sincerity from the depth of our hearts, then it does not matter in what language we call out to him. He

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shall most certainly heed our plaint.

Second: Our beloved Imams (a.s.) have trained us in this regard in their supplications and Ziyaraat. Keeping in mind brevity, we have outlined a few lines that the respected readers can memorize while beseeching Imam (a.t.f.s.):

یَا صَاحِبَ الزَّمَانِ اَغِثْنِی یَا صَاحِبَ الزَّمَانِ اَدْرِکْنِیْ.

یَا مُحَمَّدُ یَاعَلِیُّ یَا فَاطِمَهُ یَا صَاحِبَ الزًّمَانِ أَدْرِکْنِیْ وَ لاَ تُهْلِکْنِی.

یَا اَبَا الْقاَسِمِ اَغِثْنِی یَا اَبَا صَالِحِ الْمَهْدِیْ اَدْرِکْنِیْ اَدْرِکْنِیْ وَ لاَ تَدَعْنِیْ فَاِنّیْ ذَلْیِلٌ عَاجِزٌ.

یَا مَوْعُوْدُ الْمُنْتَظَرُ اُنْظُرْ اِلیْ المُحْتَضَرِ.

الْمُسْتَغَاثُ بِکَ یَا صَاحِبَ الزَّمَانِ.

Third: There is no definite time or any numerical limit prescribed to seek succour from Imam (a.t.f.s.). Whenever one is spiritually inclined towards imploring Imam (a.t.f.s.), one can do so with the sentences mentioned earlier, without any hesitation whatsoever. No time should be considered unsuitable for this meritorious act – be it day, night, noon, dawn, dusk.

Messenger of Allah (S) and Imam (a.t.f.s.).

In the Majestic Quran, Allah, the Almighty declares:

وَمَا أَرْسَلْنَاکَ إِلَّا رَحْمَهً لِلْعَالَمِینَ

‘And We have not sent you but as a mercy to the worlds.’(1)

And these very words have been reiterated in the case of Imam az-Zaman (a.t.f.s.) in the renowned tradition of the Green Tablet (Hadith al-Lauh):

وَ أَکْمَلَ ذَلِکِ بِاِبْنِهِ م - ح - م - د رَحْمَهً لِلْعَالَمِیْنَ

‘I (Allah) shall complete the chain of Imamat through his son (i.e. son of Imam Hasan Askari (a.s.)) M H M D – a mercy for the worlds.’

Imam (a.t.f.s.) is referred to as the All-encompassing mercy because with his advent there shall not remain a soul on this earth but he will have embraced Islam. Imam Jafar Sadiq (a.s.) elaborates, ‘After Imam’s (a.t.f.s.) advent, the Meccans shall slay both representatives appointed by Imam (a.t.f.s.) in Mecca. Imam (a.t.f.s.) shall dispatch his army for the third time with the explicit command – Don’t spare anyone but ensure that he embraces Islam.

This is because Allah’s All-Encompassing Mercy includes everything and I am that All-encompassing mercy. Certainly I would also have preferred to turn towards them along with you so that no excuse remains between Allah and them and between them and me.’(2)

The above tradition underlines how Imam (a.t.f.s.) has introduced himself in the light of Allah’s All-encompassing mercy and has also indicated the reason for the same.

elaborating on

السَّلامُ عَلَیْکَ یاوَعْدَ الله الَّذِی ضَمِنَهُ

Our earlier discussion on this topic should suffice.

After this part of Ziyarate Ale Yasin, we proceed towards the 8 salutations that are linked to each other through the word (حِیْنَ). (حِیْنَ) in Arabic indicates time – i.e. it is the English equivalent of ‘While’ or ‘When’. When we address Imam (a.t.f.s.) with these salutations we are referring to the actions that he performs at different points of time in his life.

seated patiently behind the curtain of occultation beseeching Allah to hasten your reappearance.’

بُدَّ لِصَاحِبِ هذَاَ اْلأَمْرِ مِنْ غَیْبَه وَلاَ بُدَّ لَهُ فِیْ غَیْبَتِهِ مِنْ عُزْلَهٍ وَنِعْمَ الْمَنْزِلُ طَیِّبَهُ وَمَا بِثَلَاثِیْنَ مِنْ وَحْشَهٍ

‘

Occultation is necessary for the Master of this affair (Imam az-Zaman (a.t.f.s.)). And in occultation his separation (from the people) is also necessary. What a wonderful place is Medina? He will be accompanied by 30 people who will serve to ward off loneliness and fear from him.’(1)

(These 30 companions are special and privileged. They spend every moment of their lives in the glorious presence of Imam (a.t.f.s.)) It is possible that in this era of occultation Imam (a.t.f.s.) arranges for a class or an assembly of these companions and instructs them with lofty religious concepts on a regular basis.

Just thinking of this fantastic spectacle of Imam (a.t.f.s.) training these students is sufficient to bring tears to our eyes. Our hearts are captivated with this image and we are gripped with the desire to be a part of this assembly and class that is a direct beneficiary of Imam’s (a.t.f.s.) boundless knowledge and sits face to face with him. Our stark ignorance in Imam’s (a.t.f.s.) occultation becomes even more evident to us. We are reminded of that statement of Imam Husain (a.s.) in Dua al-Arafah:

اَنَا الْجاهِلُ فی عِلْمی فَکَیْفَ لا اَکُونُ جَهُولاً فی جَهْلی؟

‘When I am so ignorant in my knowledge, then how ignorant am I in my ignorance!?(2)

Salaat means to glorify Allah (تسبیح) and recite supplication (دعاء). Over here it refers to the obligation of prayer (salat) imposed on every Muslim by the Islamic Shariat. Likewise, Qunoot in Arabic literally means obedience to and humility in front of Allah, the Great. Here, it refers to the act of performing Qunoot in prayer (salat).

In the Ziyaarat, we send salutations on Imam (a.t.f.s.) when he is engaged in prayer (salat) and when he recites the Qunoot. Indeed, there is no way for us to determine the sincerity and intensity with which Imam (a.t.f.s.) performs these actions as Imam’s (a.t.f.s.) piety and devotion are beyond our fragile imaginations.

All we can say is that Imam (a.t.f.s.) is the son of Ameerul Mo’mineen (a.s.), whose worship and humility is without parallel. It follows naturally that Imam’s (a.t.f.s.) worship is also with utmost sincerity and humility and in line with divine satisfaction.

We eagerly await the day when we shall be able to witness this Prayer (salat) and Qunoot performed with the highest level of servitude. Not only we, but Prophet ‘Isa (a.s.) is waiting in anticipation for the day when he shall have the honour and distinction of praying prayer (salat) behind Imam (a.t.f.s.).

The renowned Ahlul Sunnah traditionalist, Muttaqi Hindi, records a tradition from the Holy Prophet (S),

‘On his reappearance, Mahdi shall advance towards Hazrat ‘Isa (a.s.) and request him to undertake the responsibility of leading the congregational prayers. Hazrat ‘Isa (a.s.) will humbly reply, ‘The congregational prayers have been established for

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you to lead.’(1)

This verse of the Holy Quran deserves attention:

أَمَّنْ یُجِیبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَیَکْشِفُ السُّوءَ

‘Or, Who answers the distressed one when he calls upon Him and removes the evil…’(2)

Under the exegesis of this verse, Imam Jafar Sadiq (a.s.) relates, ‘This verse has been revealed in honour of the Qaim of Ale Muhammad (a.t.f.s.). By Allah! He (a.t.f.s.) is the ‘distressed one’ in this verse. When he will recite two rakat prayer (salat) behind Maqam al-Ibrahim and supplicate to Allah, Allah will answer his prayers and deliver him from the difficulties and appoint him as the Caliph on the earth.’(3)

This is the prayer of a helpless soul, on reciting which Imam (a.t.f.s.) shall be ordered to rise. The command shall be issued in this manner,

‘O Allah’s slave, rise and seek vengeance against Allah’s enemies.’

As far as Imam’s (a.t.f.s.) Qunoot is concerned, there are severalsupplications that are associated with Imam (a.t.f.s.). Interested readers can refer to some of these books viz. Muhajjud Daawaat pg 67, Al-Baladul Ameen 569 and Behaarul Anwaar vol. 85,pg. 233.

– Imam Moosa b. Jafar Al-Kazim (a.s.) has prayed for Imam’s (a.t.f.s.) reappearance with a mention of his bowing and prostration. Yahya b. Fazl Nawfali narrates,

“I was in Baghdad in the presence of Imam Kazim (a.s.). Imam (a.s.) had completed the Asr prayer. As per his practice, he (a.s.) raised both his hands towards the sky and recited:

لا إِلَهَ إِلَّا أَنْتَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ

‘There is no god save You. You are the First and the Last and the Apparent and the Concealed.’

Imam (a.s.) repeated this sentence 10 times. After invoking Allah in these words, he (a.s.) supplicated,

أِسْألُکَ بِاسْمْکَ المَکْنُوْنِ المَخْزُوْنِ الحَیِ القَیُوْمِ الَّذِیْ لاَ یَخِیْبُ مَنْ سَأَلَکَ بِهِ أَنْ تُصَلَیِ عَلَی مُحَمَّدٍ وَ آلِهِ وَ أَنْ تُعْجِّلَ فَرَجَ الْمُنْتَقِمِ لَکَ ِمْن أَعْدَائِکَ وَ أَنْجِزْ لَهُ مَا وَعَدْتَهُ یَا ذَا الجَلاَلِ وَ الإِکْرَامِ

‘I beseech You with Your Concealed and Treasured Name, O Ever Living, O Controller (of all creation), the Name with which when You are invoked, one is never disappointed. Send salutations upon Muhammad and his progeny and hasten the reappearance of the one who will avenge Your enemies. And fulfil the promise You have made to him, O Majestic, O All- Revering!’

The narrator asked Imam (a.s.), ‘Who is the beneficiary of your Prostration supplication?’ Imam (a.s.) replied:

ذَلِکَ المَهْدِیُّ مَنْ آلِ مُحَمَّدٍ

‘He is the Mahdi of Muhammad’s progeny (a.s.).’

Thereafter, Imam Moosa Kazim (a.s.) elaborates further on Imam Mahdi’s (a.t.f.s.) excellence:

بِاَبِیْ أَسْمَرَ الَّلوْنِ یَعْتَوِرُهُ مَعَ سُمْرَتِهِ صُفْرَهٌ مِنْ سَهِرِ اللّیْلِ بِاَبِیْ مَنْ لَیْلُهُ یَرْعَی النُّجُوْمَ سَاجِدًا وَرَاکِعًا

‘May my father be

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sacrificed on your wheat complexion that has long since turned yellow due to incessant night vigils. May my father be sacrificed on the starry nights, which find you engaged constantly in bowing and (of the night-vigil prayers)!’(1)

In the last tradition, mention has been made of Imam’s (a.t.f.s.) solemn bowing and prostration in the dead of night. Only Allah is Aware what prayers and supplications keep His best creation engaged. Indeed, what can one say about the intense bowings and prostrations that are offered with such sincerity to Allah, the Almighty. One point worth highlighting over here is that the statement

بِاَبِیْ مَنْ لَیْلُهُ یَرْعَی النُّجُوْمَ

Means that Allah, the Almighty, likes to see His servants alert and vigilant about performing salaat and other acts of worship at its time. It means that one should use the heavenly bounties to dutifully observe one’s religious obligations. In this regard, Mulla Mohsin Faiz Kashani (r.a.) records a tradition from the Holy Prophet (S):

أَحَبُ عِبَادِ اللَّهِ إِلی اللهِ الَّذِینَ یُرَاعُونَ الشَّمْسَ وَالْقَمَرَ وَالأَهِلَّهَ لِذِکْرِ اللَّهِ

‘The most beloved of Allah is the one who is always attentive of the Sun, the Moon and the shadows for the remembrance (and worship) of Allah.’(2)

truthfulness of Islam and its being in compatibility with human nature. Once a Zoroastrian youth, who wished to convert to Islam, was introduced to Ayatullah Husain Tabatabai Burujardi (r.a.).

The people explained to the revered Ayatullah that the youth wished to embrace Islam. The Ayatullah asked him, ‘What did you find so appealing about Islam?’ He replied, ‘Islam’s truthfulness and its compatibility with human nature.’ The Ayatullah commanded him to recite the Kalemah.

The youth says, ‘I heard the Ayatullah recite the Kalemah with such awe and reverence that I never heard anything similar to it ever after that. When he was reciting ‘There is no god but Allah’, I could feel an awareness of Allah’s Unity (توحید). When the general deputy of Imam (a.t.f.s.) (نائب عام) has such an awesome impact in his recitation of the kalemah, then what can one say about the Imam (a.t.f.s.) who has been reciting these divine glorifications since the beginning of the world, rather, even before the initiation of the creation of the world. He is none other than the one who has instructed the Prophet (a.s.) and the proximate angels with these praises.(1)

O Allah! Grant us the grace to listen to the divine praises of Imam (a.t.f.s.) in person. We admit our ears are obsessed with prohibited things like music and are unworthy of listening to the pure and chaste recitations of Imam (a.t.f.s.), but Your Boundless Mercy makes us hopeful of being granted this priceless bounty.

O Allah! Grant us the grace

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to recite these holy incantations.

In this regard Imam Muhammad Baqir (a.s.) narrates,

وَمَنْ کَبّرَ بَیْنَ یَدَیِ الِإمِامِ وقَالَ لاَ إِلهَ إلِاّ اللهُ وحَدْهَ ُلاَ شَرِیْکَ لَهُ کَتَبَ اللهُ لَهُ رِضْوَانَهُ الأَکْبَرَ وَمَنْ یَکْتُبِ اللهُ لَهُ رِضْوَانَهُ الأَکْبَرَ یَجْمَعْ بَیْنَهُ وَبَیْنَ اِبْراهّیِمَ وَمُحَمَّدٍ ( عَلَیْهِمَا السَلاَمُ ) وَالمُرْسَلیْنَ فِی دَارِ الْجَلاَلِ

‘One who declares ‘there is no god but Allah’ and ‘Allah is the Greatest’ in front of the Imam (a.t.f.s.), Allah will write for him His great satisfaction’. And for one whom Allah writes His great satisfaction, He will gather him along with Prophet Ibrahim (a.s.), Prophet Muhammad (S) and the Messengers (a.s.) in the House of Majesty.’(1)

Indeed, beholding the Proof (حجّت) of Allah is equal to declaring ‘there is no god but Allah’ and glancing at the slave (ولی) of Allah is to declare that He is the Greatest. This is because Imam (a.t.f.s.) is the manifestation of divine majesty and splendour and is the standard-bearer of divine unity.

When will we witness that moment when we can glance at the one who is the best in declaring the Oneness and Greatness of Allah? Indeed, when we will see you, our hearts will swoon and we will uncontrollably exclaim (الله أکبَر) and (لاَ إلَهَ إِلاَ اللهُ) . Indeed, when we hear you recite (الله أکبَر) and ( (لاَ إلَهَ إِلاَ اللهُ, we will not remain ourselves and will recite

السَّلامُ عَلَیْکَ حِینَ تُهَلِّلُ وَتُکَبِّرُ

To conclude, we shall mention another tradition on this topic.

Fuzail relates that either Imam Baqir (a.s.) or Imam

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Sadiq (a.s.) urged the people,

أَکْثِرُوْا مِنَ التَّهْلِیْلِ وَالتَّکْبِیرِ فإَنِهُّ لِیْسَ شَئٌ أحَبَ ُإلِی اللهِ مِنَ التَّکْبِیْرِ وَ التَّهْلِیْلِ

‘Recite excessively ‘there is no god but Allah’ and ‘Allah is the Greatest’. For surely there is nothing more beloved to Allah than proclaiming ‘there is no god but Allah’ and ‘Allah is the Greatest’.’(1)

Certainly, in today’s age, Imam (a.t.f.s.) is the most beloved one of Allah and he is engrossed in reciting that which is dearest to Allah.

forgiveness becomes even more admirable considering that these personalities (a.s.) were infallible and sinless. Perhaps, the unaware and vulnerable are actually deceived by seeking forgiveness of this kind. While seeking forgiveness is the subject of a detailed discussion, we shall try to address it briefly so as to alleviate doubts from the minds of the skeptics.

Seeking forgiveness has several rationales:

1. Seeking forgiveness and clemency is one of the greatest and most laudable acts of worship.

2. The Islamic nation has been bestowed with knowledge due to this exalted worship.

3. This act of worship is one of the best forms of expressing humility and remorse in front of Allah, the Almighty.

4. Every moment, the infallibles (a.s.) are elevated by Allah in degrees. When they look back at their (lower) position, they express contrition and penitence by turning to Allah in forgiveness.

5. حَسَنَاتُ الأَبْرَارِ سَیِّئَاتُ الْمُقَرَّبِینَ ‘The virtuous actions of the righteous are like sins for the proximate servants of Allah.’ Let us see how we can understand this better with the help of an example. There is a child who prays salaat and feels that with this he has worshipped Allah in a befitting manner even while his salaat may not be fundamentally correct.

As opposed to this, a religious scholar, whose faith is elevated by degrees, prays salaat with total concentration and tranquillity and with a feeling of abject humility and degradation. After completing salaat in this manner, he collapses in prostration and weeps uncontrollably and exclaims in

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anguish, ‘O Allah! Indeed I have failed miserably in fulfilling the right of Your worship. O Allah! I implore You to forgive me for my shortcomings.’

When the imploring of an ordinary scholar does not astonish us, why should we take exception to the entreaties and beseeching of the infallible Imam (a.t.f.s.)? These immaculate souls were stationed at such high degrees of divine recognition that it is nigh impossible for our imperfect intellects to fathom them.

(مامون) is the Nominal Object of (آمن). Its meaning can have various connotations – protected, contented, reliable and trustworthy. It means that Imam (a.t.f.s.) is the leader who has been protected and secured by Allah and He found him so contented that He appointed him (a.t.f.s.) as a leader and guide over His Creatures. Imam al- Zamana (a.t.f.s.) is so trustworthy that the archangel Jibraeel (a.s.), the Trustworthy prides over him (a.t.f.s.).

is eagerly anticipated by all righteous servants. Imam’s (a.t.f.s.) illustrious ancestor, Ameerul Momineen Ali b. Abi Talib (a.s.) has also referred to Imam (a.t.f.s.) in this manner:

...ثُمَّ یَقًوْمُ القَائِمُ الْمَأْمُوْلُ...

‘…then the Qaim (a.t.f.s.), the Expected One, shall reappear…’(1)

Likewise Imam Jafar Sadiq (a.s.) has also reminisced over Imam Mahdi (a.t.f.s.) with this title.(2)

Resurrection right from deat to Heaven and Hell.

for his evil and corrupt actions. If one is wretched, he is so as a direct consequence of his immoral actions and if he is fortunate, then it is the outcome of his virtuous actions and of course, divine help and grace.

After this we declare our friendship and love for the Imams as their Shias and in the same breath we distance ourselves from their enemies. It will not be out of context to mention over here the equal significance that Islam attaches to loving the Ahlul Bayt (a.s.) and detesting their enemies. No Shia worth his salt can ever be attached to the enemies of Ahlul Bayt (a.s.) and can never harbour any love and inclination towards them. (In this regard please refer to Surah Ahzab (33): Verse 3 and its exegesis)

is good for you, and perhaps, you may love a thing while it is evil for you…’(1)

The 19th verse of Surah Nisaa reiterates this concept.

The verse of Surah Baqarah underlines the helplessness and vulnerability of our intellects in determining on the one hand, everything that is good and beneficial for us and on the other, all that is evil and harmful for us. Our intellects at best can only inform us about the truth and falsehood of the general (like honesty, virtue, lies, deceit, etc), and cannot enlighten us about the reason and purpose behind all actions, many of which may apparently even go against the apparent intellect, like struggling in the way of Allah.

This point is well-highlighted in the incident involving Imam Jafar Sadiq (a.s.) and the man from Khorasan. Imam (a.s.) orders the man from Khorasan to leap into the blazing fire-pit. Imam’s (a.s.) seemingly preposterous demand is not only at odds with man’s inherent nature of self-preservation, but does not find any favour with the intellect either.

What the intellect cannot fathom is Imam’s (a.s.) implicit objective of revealing the reality of the situation to the Khorasani. Obviously the Khorasani refused to oblige. When the same command was made to Haroon al-Makki, a close companion of Imam (a.s.), he instantly leaped into the blazing fire-pit without any fuss. When Imam (a.s.) lifted the cover of the fire-pit, the man from Khorasan saw Haroon al-Makki sitting comfortably, a scene that shocked him no end.

This is also the case

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with goodness and evil. If Imam (a.s.) commands us towards an act, it is good, and whatever he prohibits is evil. Now that we are aware of this reality, we are duty-bound to give due attention to all our actions and thoughts and must gauge the truthfulness and falsehood of the same in light of Imam’s (a.s.) commands and prohibitions.

(a.s.) when they return so that we can also contribute in relegating their enemies to the blazing fire of Hell.

O Allah! Hasten the reappearance of our Master, Hazrat Baqiyatullah (a.t.f.s.). Aameen! Aameen!

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