Ziyaarat Aale-Yaasin; A Brief Commentary

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Ziyaarat Aale-Yaasin; A Brief Commentary Author:
Publisher: Association of Imam Mahdi
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Ziyaarat Aale-Yaasin; A Brief Commentary

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Ziyaarat Aale-Yaasin; A Brief Commentary

Ziyaarat Aale-Yaasin; A Brief Commentary

Author:
Publisher: Association of Imam Mahdi
English

www.alhassanain.org/english

Ziyaarat Aale-Yaasin;

A Brief Commentary

Publisher(s): Association of Imam Mahdi

www.alhassanain.org/english

A brief explanation of the Ziyaarat al-Aale Yaasin, the profound and meaningful salutation from Imam al-Mahdi (a.t.f.s.).

Miscellaneous Information:

Book: Ziyaarat Aale-Yaasin, A Brief Commentary Publisher : Association of Imam Mahdi (a.s.) Published in: Shaabaan 1425 A.H.

Notice:

This version is published on behalf of www.alhassanain.org/english

The composing errors are not corrected.

Table of Contents

Preface 9

Full Arabic Text of Ziyaarat Aali Yaasin 11

Ziyaarat Aali -Yaasin, A Brief Commentary 12

The Chain of Narrators 12

A Peculiar Feature of the Ziyaarat 13

Verse 1 14

١ سَلامٌ عَلى آلِ يس 14

Verse 2 16

٢ السَّلامُ عَلَيْكَ ياداعِيَ الله وَرَبَّانِيَّ آياتِهِ 16

The Significant Position of Inviting towards Allah 16

Verse 3 17

٣ السَّلامُ عَلَيْكَ يابابَ الله وَدَيَّانَ دِينِهِ 17

Verse 4 19

٤ السَّلامُ عَلَيْكَ ياخَلِيفَةَ الله وَناصِرَ حَقِّهِ 19

Verse 5 21

٥ السَّلامُ عَلَيْكَ ياحُجَّةَ الله وَدَلِيلَ إِرادَتِهِ 21

Verse 6 24

٦ السَّلامُ عَلَيْكَ ياتالِيَ كِتابِ الله وَتَرْجُمانَهُ 24

Verse 7 25

٧ السَّلامُ عَلَيْكَ فِي آناءِ لَيْلِكَ وَأَطْرافِ نَهارِكَ 25

Verse 8 26

٨ السَّلامُ عَلَيْكَ يابَقِيَّةَ الله فِي أَرْضِهِ 26

Verse 9 27

٩ السَّلامُ عَلَيْكَ يامِيثاقِ الله الَّذِي أَخَذَهُ وَوَكَّدَهُ 27

Verse 10 29

١٠ السَّلامُ عَلَيْكَ ياوَعْدَ الله الَّذِي ضَمِنَهُ 29

Verse 11 30

١١ السَّلامُ عَلَيْكَ أَيُّها العَلَمُ المَنْصُوبُ 30

Verse 12 32

١٢ وَالعِلْمُ المَصْبُوبُ 32

Verse 13 35

١٣ اَلْغَوْثُ 35

Verse 14 37

١٤ وَالرَّحْمَةُ الواسِعَةُ 37

Verse 15 38

١٥ وَعْداً غَيْرَ مَكْذُوبٍ 38

Verse 16-17 39

١٦ السَّلامُ عَلَيْكَ حِينَ تَقُومُ 39

١٧ السَّلامُ عَلَيْكَ حِيْنَ تَقْعُدْ 39

Verse 18 40

١٨ السَّلامُ عَلَيْكَ حِينَ تَقْرَأُ وَتُبَيِّنُ 40

Verse 19 42

١٩ السَّلامُ عَلَيْكَ حِينَ تُصَلِّيَ وَتَقْنُتُ 42

Verse 20 44

٢٠ السَّلامُ عَلَيْكَ حِينَ تَرْكَعُ وَتَسْجُدُ 44

Verse 21 46

٢١ السَّلامُ عَلَيْكَ حِينَ تُهَلِّلُ وَتُكَبِّرُ 46

Verse 22 48

٢٢ السَّلامُ عَلَيْكَ حِينَ تَحْمَدُ وَتَسْتَغْفِرُ 48

Verse 23 50

٢٣ السَّلامُ عَلَيْكَ حِينَ تُصْبِحُ وَتُمْسِي السَّلامُ عَلَيْكَ فِي اللَيْلِ إِذا يَغْشى وَالنَّهارِ إِذا تَجَلّى 50

Verse 24 51

٢٤ السَّلامُ عَلَيْكَ أَيُّها الإمام المَأْمُونُ 51

Verse 25 52

٢٥ السَّلامُ عَلَيْكَ أَيُّها المُقَدَّمُ المَأْمُولُ 52

Verse 26 53

٢٦ السَّلامُ عَلَيْكَ بِجَوامِعِ السَّلامِ 53

Verse 27 54

٢٧ يامَوْلايَ شَقِيَ مَنْ خالَفَكَ وَسَعِدَ مَنْ أَطاعَكَ ؛ فَاشْهَدْ عَلى ماأَشْهَدْتُكَ عَلَيْهِ وَأَنا وَلِيُّ لَكَ بَرِيٌ مِنْ عَدُوِّكَ 54

Verse 28 55

٢٨ فَالحَقُّ مارَضَيْتُمُوهُ وَالباطِلُ ماأَسْخَطْتُمُوهُ وَالمَعْرُوفُ ماأَمَرْتُمْ بِهِ وَالمُنْكَرُ مانَهَيْتُمْ عَنْهُ 55

Verse 29 56

٢٩ فَنَفْسِي مُؤْمِنَةٌ بِالله وَحْدَهُ لاشَرِيكَ لَهُ وَبِرَسُولِهِ وَبِأَمِيرَ المُؤْمِنِينَ وَبِكُمْ يامَوْلايَ أَوَّلِكُمْ وَآخِرِكُمْ وَنُصْرَتِي مُعَدَّةٌ لَكُمْ وَمَوَدَّتِي خالِصَةٌ لَكُمْ آمِينَ آمِينَ 56

Notes 57

Preface

The word "زيارات " is an Arabic term derived from the root "زوَرَ " which means ‘to visit’. In religious terminology, it implies our conversation with Allah’s sincere creatures and His infallible proofs (a.s.), who are without parallel. They are those whom Allah, the High, has purified from all uncleanness and has created them pure, purified.

Thus, whosoever desires to approach Allah, he should do so through the gates determined by Him. Yes, the infallible Imams (a.s.) from the immaculate Ahlul Bayt (a.s.) are the gates through whom Allah is approached. They are the medium towards Him and hence, their recognition, their love and treading on their path is obligatory. All these are summarized in one thing i.e. ziyaarat.

It is our creed that the souls of the holy Ahlul Bayt (a.s.) ascend towards the highest heavens and are alive, receiving their sustenance (from their Lord). They look at us, hear our speech and reply to our salutations. As Ameerul Momineen (a.s.) narrates from the Holy Prophet (S),

“Those who die among us, are not (actually) dead.”

The belief of us Shias is contrary to that of the Wahhaabis who think that the Holy Prophet (S) is 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 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 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.)

Full Arabic Text of Ziyaarat Aali Yaasin

زيارة آل يس

بِسْمِ الله الرَّحْمنِ الرَّحِيمِ

سَلامٌ عَلى آلِ يس، السَّلامُ عَلَيْكَ ياداعِيَ الله وَرَبَّانِيَّ آياتِهِ السَّلامُ عَلَيْكَ يابابَ الله وَدَيَّانَ دِينِهِ السَّلامُ عَلَيْكَ ياخَلِيفَةَ الله وَناصِرَ حَقِّهِ السَّلامُ عَلَيْكَ ياحُجَّةَ الله وَدَلِيلَ إِرادَتِهِ السَّلامُ عَلَيْكَ ياتالِيَ كِتابِ الله وَتَرْجُمانَهُ، السَّلامُ عَلَيْكَ فِي آناءِ لَيْلِكَ وَأَطْرافِ نَهارِكَ السَّلامُ عَلَيْكَ يابَقِيَّةَ الله فِي أَرْضِهِ السَّلامُ عَلَيْكَ يامِيثاقِ الله الَّذِي أَخَذَهُ وَوَكَّدَهُ السَّلامُ عَلَيْكَ ياوَعْدَ الله الَّذِي ضَمِنَهُ، السَّلامُ عَلَيْكَ أَيُّها العَلَمُ المَنْصُوبُ وَالعِلْمُ المَصْبُوبُ وَالغَوْثُ وَالرَّحْمَةُ الواسِعَةُ وَعْداً غَيْرَ مَكْذُوبٍ،

السَّلامُ عَلَيْكَ حِينَ تَقُومُ السَّلامُ عَلَيْكَ حِيْنَ تَقْعُدْ السَّلامُ عَلَيْكَ حِينَ تَقْرَأُ وَتُبَيِّنُ السَّلامُ عَلَيْكَ حِينَ تُصَلِّيَ وَتَقْنُتُ السَّلامُ عَلَيْكَ حِينَ تَرْكَعُ وَتَسْجُدُ السَّلامُ عَلَيْكَ حِينَ تُهَلِّلُ وَتُكَبِّرُ السَّلامُ عَلَيْكَ حِينَ تَحْمَدُ وَتَسْتَغْفِرُ السَّلامُ عَلَيْكَ حِينَ تُصْبِحُ وَتُمْسِي السَّلامُ عَلَيْكَ فِي اللَيْلِ إِذا يَغْشى وَالنَّهارِ إِذا تَجَلّى، السَّلامُ عَلَيْكَ أَيُّها الإمام المَأْمُونُ السَّلامُ عَلَيْكَ أَيُّها المُقَدَّمُ المَأْمُولُ السَّلامُ عَلَيْكَ بِجَوامِعِ السَّلامِ. أُشْهِدُكَ يامَوْلايَ أَنِّي أَشْهَدُ أَنْ لا إِلهَ إِلاّ الله وَحْدَهُ لاشَرِيكَ لَهُ وَأَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ لاحَبِيبَ إِلاّ هُوَ وَأَهْلُهُ،

وَأُشْهِدُكَ يامَوْلايَ أَنَّ عَلِيّاً أَمِيرَ المُوْمِنِينَ حُجَّتُهُ وَالحَسَنَ حُجَّتُهُ وَالحُسَيْنَ حُجَّتُهُ وَعَلِيَّ بْنَ الحُسَيْنِ حُجَّتُهُ وَمُحَمَّدَ بْنَ عَلِيٍّ حُجَّتُهُ وَجَعْفَرَ بْنَ مُحَمَّدٍ حُجَّتُهُ وَمُوسى بْنَ جَعْفَرٍ حُجَّتُهُ وَعَلِيَّ بْنَ مُوسى حُجَّتُهُ وَمُحَمَّدَ بْنَ عَلِيٍّ حُجَّتُهُ وَعَلِيِّ بْنَ مُحَمَّدٍ حُجَّتُهُ وَالحَسَنَ بْنَ عَلِيٍّ حُجَّتُهُ،

وَأَشْهَدُ أَنَّكَ حُجَّةُ الله أَنْتُمْ الأوَّلُ وَالآخِرُ، وَأَنَّ رَجْعَتَكُمْ حَقُّ لارَيْبَ فِيها يَوْمَ لايَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمانِها خَيْراً، وَأَنَّ المَوْتَ حَقُّ وَأَنَّ ناكِراً وَنَكِيراً حَقُّ وَأَشْهَدُ أَنَّ النَّشْرَ حَقُّ وَالبَعْثَ حَقُّ وَأَنَّ الصِّراطَ حَقُّ وَالمِرْصادَ حَقُّ وَالمِيزانَ حَقُّ وَالحَشْرَ حَقُّ وَالحِسابَ حَقُّ وَالجَنَّةَ حَقُّ وَالنَّارَ حَقُّ وَالوَعْدَ وَالوَعِيدَ بِهِما حَقُّ. يامَوْلايَ شَقِيَ مَنْ خالَفَكَ وَسَعِدَ مَنْ أَطاعَكَ ؛

فَاشْهَدْ عَلى ماأَشْهَدْتُكَ عَلَيْهِ وَأَنا وَلِيُّ لَكَ بَرِيٌ مِنْ عَدُوِّكَ، فَالحَقُّ مارَضَيْتُمُوهُ وَالباطِلُ ماأَسْخَطْتُمُوهُ وَالمَعْرُوفُ ماأَمَرْتُمْ بِهِ وَالمُنْكَرُ مانَهَيْتُمْ عَنْهُ فَنَفْسِي مُؤْمِنَةٌ بِالله وَحْدَهُ لاشَرِيكَ لَهُ وَبِرَسُولِهِ وَبِأَمِيرَ المُؤْمِنِينَ وَبِكُمْ يامَوْلايَ أَوَّلِكُمْ وَآخِرِكُمْ وَنُصْرَتِي مُعَدَّةٌ لَكُمْ وَمَوَدَّتِي خالِصَةٌ لَكُمْ آمِينَ آمِينَ *

Ziyaarat Aali -Yaasin, A Brief Commentary

The Chain of Narrators

Numerous Shia scholars of the highest stature have documented this Ziyaarat in their compilations and have vouched for its chain of narrators. Here, we shall outline the names of a few books wherein this Ziyaarat has been mentioned. (Being followers of the five infallibles (a.s.) from the Incident of the Cloak (حديث الكساء ), we have taken a similar number and have mentioned five references.

(1) Al-Ehtejaaj vol.2 p.316-318

This is the oldest reference available for the Ziyaarat. The compiler of this invaluable work is the great traditionalist - Abu Mansoor Ahmed b. Ali b. Abi Talib Tabarsi (r.a.). This traditionalist of the 6th century Hijri is considered to be one of the all-time great Shia scholars and teachers. Scholars of narrators (Ulama al-Rijaal) have spoken highly of him for his greatness and piety.

(2) Behaarul Anwaar

The compiler of this Shiite Encyclopaedia needs no introduction. He is the pride of the Shiite world and one of its greatest traditionalists- Allamah Shaikh Muhammad Baqir Majlisi (r.a.) Considering the importance of Ziyaarate Aali -Yaasin, he has mentioned it in 3 places:

i) vol. 53, p.171-73 under the Chapter of letters (توقيعات ) of Imam al-Asr (a.t.f.s.)

ii) vol. 94, p. 5-6 under the Chapter of Allah’s remembrance and supplications

iii) vol. 102, p. 81-83 under the Chapter of Ziyaaraat.

(3) Fauze Akbar dar Tawassulate Imam al-Muntazar (a.t.f.s.) p. 68-70

Hujjatul Islam Mirza Muhammad Baqir Faqih Eemaani (r.a.) is the compiler of this book. It 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 (غيبة ).

(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 Peculiar Feature of the Ziyaarat

A very exceptional trait of this Ziyaarat is that the instructor of this Ziyaarat is also its addressee, i.e. the one conveying salutation (salaam) and the one to whom the salutation is addressed is one and the same. Such ziyaaraat are indeed very few. Generally, Ziyaaraat are recorded from one infallible (a.s.) addressing another infallible (a.s.). For instance, Imam Sajjad (a.s.) has taught his Shias the Ziyaarat of Ameerul Momineen (a.s.) and Imam Jafar Sadiq (a.s.) introduced the Ziyaarat of the martyrs of Karbala (r.a.).

About the introduction of Ziyaarat al-Aali -Yaasin, it is narrated that Janabe Himyari (r.a.), the narrator of this Ziyaarat, received a letter from Imam al-Asr (a.t.f.s.) in which, he (a.t.f.s.) first answered the queries asked. Then he wrote,

‘You (people) neither understand Allah’s affair (ولايت ) 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 عَلى آلِ يس ...."

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

Verse 1

١ سَلامٌ عَلى آلِ يس

Salutation upon Aali Yaasin means salutations upon the progeny of the Holy Prophet (S). This opening salutation has great significance. For, this is a Ziyaarat related to Imam al- Zamana (a.t.f.s.) and all salutations after the opening one are addressed to him. Yet, Imam (a.t.f.s.) has commenced it by sending salutations upon all his family members. It is apparent that the opening salutation on the infallible progeny of the Holy Prophet (S) is derived from two Quranic verses. The first verse is derived from Surah Yasin, verse 1

يس

The second verse is derived from Surah Saaffaat, verse 130

سَلامٌ عَلى آلِ يس

Imam Jafar Sadiq (a.s.) was asked, ‘O son of Allah’s Prophet, what is the meaning of the divine word يس ?

He (a.s.) replied,

اِسْمُ مِنْ اَسْمَاءِ النًبِيٍ وَ مَعْناهُ يَا سَامِعَ الوَحْيِ

“It is a name from the Prophet’s (S) names and implies, ‘O hearer of revelation’.2

As far as verse 130 of Surah Saaffaat is concerned, several Quranic exegeses and readers of the Holy Quran like Naafe’, Abu Aamir and Yaqoob have recited it as Aali -Yaasin (آلْ ی اسِيِن ) is in reality Aali -Yaasin).3

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

يس مُحَمًد وَ نَحْنُ آلُ يس

‘Muhammad (S) is Yasin and we (Ahlul Bayt (a.s.)) are Aali -Yaasin.4

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.5

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.’6

and ‘Peace be on Ibrahim’7 and ‘Peace be on Moosa and Haroon.’8 But He did not say, ‘Peace be on the progeny 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.’9 i.e. the progeny of Muhammad (S)10 .

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.

Verse 2

٢ السَّلامُ عَلَيْكَ ياداعِيَ الله وَرَبَّانِيَّ آياتِهِ

Salutations upon you, O the caller of Allah and the nourisher of His Creation

The opening salutation is addressed specifically to Imam’s (a.t.f.s.) holy and glorious existence. From among his innumerable attributes, we find two attributes highlighted in the first salutation.

A) Caller of Allah

ياداعِيَ الله

B) Nourisher of His Sign

وَرَبَّانِيَّ آياتِهِ

The first attribute (داعي ) is a Subject (فاعل ) (according to Arabic grammar) and means - the one who calls or invites. Over here it means that Imam az-Zaman (a.t.f.s.) invites the people towards Allah.

The Significant Position of Inviting towards Allah

The opening salutation of this Ziyaarat mentions inviting towards Allah. This is from among the exalted attributes of Imam al-Asr (a.t.f.s.) that right from 260 A.H. till date and from today till the day of his reappearance, he has and will continue to Salutations upon you, O the caller of Allah and the persistently and tirelessly invite the people towards Allah.

The other attribute highlighted in the opening salutation is (ربّانيّ ). Marhoom Turaihi (a.r.) writes that in Tafseer al-Kashshaaf of Zamakhshari, the word(ربّانيّ ) refers to the one who is firmly attached to religion and his obedience to Allah is firm and intense. In Qamoos, (ربّانيّ ) 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 (ربّانيّ ) This is also supported by the tradition

لاَ عِلْمَ اِلاّ مِنْ عَالِمٍ رَبًانِيِّ

“There is no knowledge except from the divine scholar.”11

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.

Verse 3

٣ السَّلامُ عَلَيْكَ يابابَ الله وَدَيَّانَ دِينِهِ

"Salutation upon you, O Allah’s Door and the regulator and governor of His Religion".

Like the previous salutation, this salutation also embraces two attributes. The first is ‘Allah’s Door’ and this attribute is indeed very popular and finds mention in several Ziyaaraat. In traditions, the Ahlul Bayt (a.s.) are referred to as ‘Allah’s Door’. For instance, Imam Jafar Sadiq (a.s.) informs

الْأَوْصِيَاءُ هُمْ أَبْوَابُ الله عَزَّ وَجَلَّالَّتِي يُؤْتَى مِنْهَا وَلَوْلَاهُمْ مَا عُرِفَ اللهُ عَزَّ وَجَلَّ وَبِهِمُ احْتَجَّ اللهُ تَبَارَكَ وَتَعَالَى عَلَى 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.’12

Imam Muhammad Baqir (a.s.) declares

نَحنُ حُجَّةُ اللهِ ، ونَحنُ بابُ اللهِ

‘We are Allah’s Proofs and Allah’s Door.13

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

ايْنَ بابُ اللهِ الَّذى مِنْهُ يُؤْتى

‘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 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’14

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

‘…and go into the houses by their doors’15

While you have jumped the wall. Allah commands,

‘Do not enter the houses until you are acquainted and saluted their inmates’16

While you have neither sought permission nor saluted us.’17

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 ((وَدَيَّانَ دِينِه What is the meaning of (دَيَّانَ ) and why is Imam al-Asr (a.t.f.s.) being referred to as (دَيَّانَ )? Tabarsi (r.a.) records, (دَيَّانَ ) is among the titles of Allah. It means dominant, ruler and judge. In the Holy Prophet’s (S) praise and eulogy, he says:

يَا سَيّدَ النًاسِ وَ دَيًانَ الْعَرَبِ

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

كَانَ عَلِيٍ ديًانَ هَذِهِ الْأُمًةِ بَعْدَ نَبِيِهَا

‘Ali (a.s.) is the ruler (or judge or dominator) of this nation after the Prophet (S).’18

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.

Verse 4

٤ السَّلامُ عَلَيْكَ ياخَلِيفَةَ الله وَناصِرَ حَقِّهِ

Salutations upon you, O Caliph of Allah and the Helper (in the way) of His Right

This salutation also highlights two vital attributes - Allah’s Caliphate and the support of His Right. In Arabic terminology, a caliph has been described as:

مَنْ يِخْلُفُ غَيْرَه وَ يَقُوْمُ مَقَامَهُ وً السًلْطَانُ الأعْظَمُ وَ فيْ الشًرْعِ: اللإمَامُ الّذِيْ لَيْسَ فَوْقَهُ اَمَام (اَقْرَبُ الْمَوَارِدِ, مَادًهُ خَلَفٌ )

‘Caliph is the successor of another and the one appointed by him. That is why a king is referred to as a Caliph.’

According to the Islamic Shariat, the caliph is the Imam, and he is matchless in his superiority and supremacy.

In the current era, Imam al-Asr (a.t.f.s.) is the Imam and the sole claimant to the exalted and lofty status of Imamat. He is the dominant and supreme king, in front of whom, even Hazrat Dawood (a.s.) and Hazrat Sulaiman (a.s.) with all the embellishments of their monarchies, appear small and miniscule. He is the true Caliph and Guide, who is unchallenged in his caliphate and guidance.

In this regard, Hafiz Muhammad b. Yusuf Ganji Shafei’, the illustrious Sunni scholar, has recorded a pertinent tradition in his compilation ‘Al Bayaan fi Akhbaar al- Sahibiz Zaman (a.t.f.s.) (Chapter 15)’

يخرُجُ المَهْدِيُّ وعلى رأسِه عِمامةٌ فيها مُنادٍ يُنادِي: ألَا إنَّ هذا المهدِيُّ خَلِيْفَةً 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 الْأَكْبَرُ عَلَيْكَ فَاَنّ تَعْبُدُوهُ لَا تُشْرِكُ بِهِ شَيْئاً

‘The greatest right that Allah, the Almighty, enjoys upon you is that you worship only Him and do not associate partners with Him.’19

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

وَمَا آمَنَ مَعَهُ إِلَّا قَلِيلٌ

“And none believed with him (Nuh) but a few.”20

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

يَعْبُدُونَنِي لا يُشْرِكُونَ بِي شَيْئًا

‘…they shall serve Me, not associating aught with Me…’21

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,

اَللّـهُمَّ اَعِزَّهُ وَ اَعْزِزْ بِهِ ، وَ انْصُرْهُ وَ انْتَصِرْ بِهِ ، وَ انْصُرْهُ نَصْراً عَزيزاً ، وَ اْفتَحْ لَهُ فَتْحاً يَسيراً ، وَ اجْعَلْ لَهُ مِنْ لَدُنْكَ سُلْطاناً نَصيراً

‘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.’22