Alhassanain(p) Network for Heritage and Islamic Thought

Verse 5

٥ السَّلامُ عَلَيْكَ ياحُجَّةَ الله وَدَلِيلَ إِرادَتِهِ

‘Salutations upon you, O Allah’s Proof and the indicator towards His intention.’

Imam’s (a.t.f.s.) brilliant personality is Allah’s most magnificent proof and argument on the earth. Allah shall complete His argument upon His creatures through Imam (a.t.f.s.) and the creatures shall witness Allah’s argument through the persona of Imam (a.t.f.s.). This means that if a person cannot recognize His Creator through the mediation of Imam (a.t.f.s.), he will never arrive at the truth and all his attempts in this regard will prove futile.

Hakimah Khaatoon (r.a.), the daughter of Imam Muhammad Taqi (a.s.), informs, ‘As soon as Imam az-Zaman (a.t.f.s.) stepped into this world, he immediately fell in prostration. On his arm were engraved in a radiant light, the words:

جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ

‘Truth has come and falsehood vanished.’ 23

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,

. تكلَّمْ يَا حُجَّة الله وبقيّة الأَنْبِيآء وَخَاتَمَ الأَوْصِيَاءِ وَصَاحِبَ الكَرًةِ الْبَيَضَاءِ وَالْمِصْبَاحِ مِنَ الْبَحْرِ الْعَمِيْقِ الشًدِيْدِ الضّيَاءْ، تَكلّمْ يَا خَلِيْفَةَ الأْتقِيَاِءِ وَنُوْرُ الأَوْصِيَاء

‘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 يَا ُبنَيً فَأَنْتً صَاحِبُ الزًمَانِ، وَأَنْتَ الْمَهْدِيٌ وَأَنْتَ حُجًةُ الله عَلى أَرْضِهِ وَأَنْتً وُلْدِيْ وَوَصِيٍي

‘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…’24

Another significant fact revealed in this salutation is

وَدَلِيلَ 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 تكويني ) and the World of Action (عالم تشريعي ).

In (عالم تكويني ), Allah’s Intention implies His Creation like earth, sky, sun, moon, etc. Regarding (عالم تكويني ) Allah only has to say ‘Be’ (كُنْ ) and ‘It is’ .(فَيَكُونْ )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 تكويني ) 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

لَوْلَاكَ لَمَا خَلَقْتُ الْأَفْلَاكَ

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

إِنّي ما خَلَقتُ سَماءً مَبنَّيةً وَلا أرضاً مَدحيَّةً وَلا قَمَراً مُنيراًوَلا شَمساً مُضيِئةً ...إِلاّ في مَحَبَّةِ هؤُلاءِ الخَمسَةِ الَّذينَ هُم تَحتَ الكِساءِ

‘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.”25

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

إِرَادَةُ الرَّبِّ فِي‌ مَقَادِيرِ أُمُورِهِ تَهْبِطُ إِلَيْكُمْ وَتَصْدُرُ مِنْ بُيُوتِكُمْ

“(O Ahlul Bayt!) Allah’s intention in the destinies of His affairs descends on you and emanates from your houses.”26

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

إِنً الله جَعَلَ قُلُوْبَ اْلأَئٍمًةِ مَوْرِدًا لِإرَادَتِهِ فإَذَا شَاءَ اللهُ شَيْئًا شَاؤُوْهُ وَهُوَ قَوْلُ اللهِ وَمَا تَشَاؤُوْنَ إِلاً أَنْ يَشَاءَ 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).”27

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

اِنً الإِمَامَ وَكْرٌ لإِرَادَةِ اللهِ عَزً وَ جَلً

“Surely the Imam is the nest for Allah’s (Mighty and Glorified be He) intention.”28

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

As for (عالم تشريعي ), 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.

Verse 6

٦ السَّلامُ عَلَيْكَ ياتالِيَ كِتابِ الله وَتَرْجُمانَهُ

Salutation upon you, O the reciter of Allah’s Book and its interpreter

Like the previous statement, this is also a salutation on two entities. However, unlike the previous salutation, the entity in question is one and the same - the Holy Quran. Or to be precise it deals with the two Qurans - the Silent Quran (the book 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:

إِنِيْ تاركٌ فيكم الثَّقَلَين كِتَابَ اللهِ عَزَّ وجَلَّ، وعِتْرَتي أَهْلُ بَيْتِيْ مَا إِنْ تَمَسًكْتُمْ بِهِمَا لَنْ تَضِلٌوْا بَعْدِيْ أَبَدًا فَإِنًهُمَا لَنْ يَفْرَقِا حَتَى يَرِدَا عَلَيً 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 عَلَى النًاسِ أَنْ يَقْرَؤُو القُرْآنَ كَمَا أُنْزِلَ فَاِذَا احْتَاجُوْا إلِى تَفْسِيرِهِ فَاْلِاهْتِدَاءُ بِنَا وَإِلَينَا يَا 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.’29

Verse 7

٧ السَّلامُ عَلَيْكَ فِي آناءِ لَيْلِكَ وَأَطْرافِ نَهارِكَ

‘Salutations upon you in the night time and during the day.’

With 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 اللَّيْلِ فَسَبِّحْ وَأَطْرَافَ النَّهَارِ لَعَلَّكَ تَرْضَى

‘…during hours of the night do also glorify (Him) and during parts of the day…’30

Verse 8

٨ السَّلامُ عَلَيْكَ يابَقِيَّةَ الله فِي أَرْضِهِ

Salutation upon the Remnant of Allah in His earth

Over here, Imam (a.t.f.s.) has been addressed with the renowned title that finds a mention in the Holy Quran.

بَقِيَّتُ اللَّهِ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ

“Surely the remnant of Allah is good for you if you are believers.” 31

The word (بقية ) has several meanings. However, for brevity we have delved only on one meaning which is relevant to our discussion over here.

بَقَىِ مِنْهُ: تُرِكَ بَعْضُهُ

i.e. some of it’s part is left.

This means that Imam al-Asr (a.t.f.s.) is the last link preserved by Allah in His chain of Prophets (a.s.) and their successors (a.s.) sent for mankind’s guidance.

This is also the meaning used in Ziyaaraat and supplications.

الَسَّلاَمُ عَلَيْكَ يَا بَقِيَّةَ مِنْ أَوْلِيَائِهِ وَ حُجَجِهِ

‘Salutation upon the Remnant of Allah, from His Friends and His Proofs.’32

(بقية الله ) was the title of even the previous Imams (a.s.). However, it is used more specifically for Imam al-Asr (a.t.f.s.). The following tradition underscores this fact.

A denier of the Holy Quran approached Ameerul Momineen (a.s.) and asked him, ‘I have read in the Quran, ‘the Remnant of Allah is better for you.’ Who is this Remnant of Allah?

Imam (a.s.) informed,

‘This refers to the Mahdi, who shall reappear 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.’33

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 بَقِيَّةُ اللهِ فِيْ 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.

Verse 9

٩ السَّلامُ عَلَيْكَ يامِيثاقِ الله الَّذِي أَخَذَهُ وَوَكَّدَهُ

Salutations upon you O Allah’s Covenant that he has taken and emphasized upon it.

The poet has depicted this thus:

بـقـيّةُ اللهِ وصَـفْـوةُ الـرُّسُـلْ

ونُـخبةالـوجودِ مـا شئتَ فَقُـلْ

The remnant of Allah and the existents, say as you please

The selected among the chosen one of messengers

(ميثاق ) means pledge and allegiance. Reliable traditions reveal that in (عالم الذر )(the world that preceded this material world and roughly translated as ‘the world of particles’), Allah had taken the pledge from the Shias with regards to the mastership of the infallible Imams (a.s.) of the Ahlul Bayt (a.s.). That is why in this Ziyaarat we refer to Imam al-Asr (a.t.f.s.) as ‘Allah’s Covenant’. Imam (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 المِيْثَاقَ عَلى أُوْلِي العَزْمِ أَنًّنِيْ رَبَكُمْ وَمُحَمَّدٌ رَسُوْلِي وَعَلٍيٌ أَمْيْرُ الْمٌؤْمِنَيْنَ وَأَوْصِياؤُهُ مِنْ بَعْدِهِ وُلاَةُ أمْرِيْ وَخُزًّانُ عِلْمِيْ، وَ أَنَّ المَهْدِيَّ اَنْتَصِرُ بِهِ لِدِيْنِي وَأُظْهِرُ بهِ ِدَوْلَتِيْ وَأَنْتَقِمُ بِهِ مِنْ أَعْدَائِيْ وَأُعْبَدُ بِهِ طَوْعاً وَكَرْهاً

‘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 prevail. Through him, I will avenge My enemies and through him all will submit to My Worship willingly or otherwise.’34

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.).

Verse 10

١٠ السَّلامُ عَلَيْكَ ياوَعْدَ الله الَّذِي ضَمِنَهُ

Salutation upon you, O Allah’s Promise regarding which He has given His Assurance

In several supplications and Ziyaraat, Imam (a.t.f.s.) has been referred to as the ‘Promised One’ and this is a fairly common title. A distinctiveness of Ziyaarat al-Aali -Yaasin is that Imam (a.t.f.s.) over here has been addressed as ‘Allah’s Promise’, a promise that has been endorsed further by a divine assurance. Perhaps, Imam (a.t.f.s.) has been referred to as a Promise, because of the hopes and expectations behind his promised advent. In fact, the word Promise only evokes Imam’s (a.t.f.s.) remembrance and mention as is evident in Surah Maryam:

حَتَّى إِذَا رَأَوْا مَا يُوعَدُونَ

“Till they see what they had been promised.” 35

Under the exegesis of this verse, Imam Jafar Sadiq (a.s.) reveals,

فَهُوَ خُرُوْجُ الْقَآئِمِ

‘Here the Promise refers to the advent of Qaim (a.t.f.s.).’36

Likewise, readers can refer to other Quranic verses like Surah Nur: 55.

Another noteworthy point on the subject of promise is that Allah never reneges on His Promise. When it comes to honouring one’s word and abiding by a promise, indeed who can take precedence over Allah?

Certainly none! Allah’s promise itself is sufficient for any event to occur. Then, what about the 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 عَلَى الْمَهْدِيِّ الَّذِي وَعَدَ اللَّهُ عَزَّ وَجَلَّ بِهِ الْأُمَمَ أَنْ يَجْمَعَ بِهِ الْكَلِمَ وَيَلُمَّ بِهِ الشَّعَثَ وَيَمْلَأَ بِهِ الْأَرْضَ قِسْطا وَعَدْلا وَيُمَكِّنَ لَهُ وَيُنْجِزَ بِهِ وَعْدَ الْمُؤْمِنِينَ

“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.’37

Verse 11

١١ السَّلامُ عَلَيْكَ أَيُّها العَلَمُ المَنْصُوبُ

Salutation upon you, O Master of the Raised Standard.

Over here, Hazrat Baqiatullah (a.t.f.s.), has been referred to as the ‘Raised Standard’. It is possible that the term - Raised Standard over here isn’t used alone, rather a word ‘Master’ is concealed before it. So this verse should have read as

السَّلامُ عَلَيْكَ يَا صَاحِبَ العَلَمُ المَنْصُوبُ

In the light of this arrangement, the translation of this verse will now read as

Salutation upon you, O Master of the Raised Standard.

This verse alludes to the Raised Standard that will unfurl in all its glory on Imam’s (a.t.f.s.) reappearance and will serve as a sign to the people of Imam’s (a.t.f.s.) veracity.

The respected scholar of Al-Abqari al-Hesaan writes, ‘When Imam’s (a.t.f.s.) reappearance draws near, his standard shall start unfurling on its own, without 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.’38

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

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإسْلامَ دِينً

‘…This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion…’ 39

On the second standard shall be written:

يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا

‘They fulfill vows and fear a day the evil of which shall be spreading far and wide.’ 40

The third standard shall be adorned with the words:

لاَ إِلَهَ إِلاَّ اللهُ مُحَمَّدٌ رَسُوْلُ اللهِ عَلِيٌ وَلِيُّ اللهِ وَ خَلِيْفَتُهُ الحَسَنُ وَ الحُسَيْنُ وَ التِسْعَةُ مَنْ وُلْدِ الحُسَيْنِ أَوْصِيَائُهُ

‘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.’41

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 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.).42

Verse 12

١٢ وَالعِلْمُ المَصْبُوبُ

(Salutation upon you), O overflowing knowledge...

The word (مصبوب )‚ is (اسم مفعول ) and is made from (صَبّ ) which means to overflow or to pour out.

Like the earlier statements, this statement also throws up two possibilities. One possibility could be that Imam az-Zaman (a.t.f.s.) is the possessor of overflowing knowledge and the other is that Imam’s (a.t.f.s.) personality is overflowing with knowledge. At this stage, my pen confesses its helplessness in describing ‘absolute knowledge’.

For how can ‘the overflowing ignorance’ have the audacity to elucidate the reality of ‘the overflowing knowledge’! Indeed this is only possible if we restrict ourselves to the traditions of the infallibles (a.s.) to unravel the reality of ‘the overflowing knowledge’.

In this regard let us cast a glance at the traditions, supplications and Ziyaraat related to Imam az-Zaman (a.t.f.s.). (Readers are requested to read the following lines with rapt attention)

اَلسَّلامُ عَلَيْكَ يا وارِثَ كَنْزِ الْعُلُومِ الْإِلهِيَّةِ

‘Salutation upon you, O the treasure of divine knowledge…’43

اَلسَّلامُ عَلَيْكَ يا مَعْدِنَ الْعُلُومِ النَّبَوِيَّةِ

‘Salutation upon you, O storehouse of the prophetic knowledge…’44

إِنَّكَ خَائِزُ كُلِّ عِلْمً

‘Indeed you are the collection of every knowledge and science’45

وأنّكَ خازن كلِّ عِلْم، وفاتقُ كُلِّ رتقٍ

‘Indeed you are the collection of every knowledge and the splitter of every sewn thing (of every branch of knowledge).’46

السَّلامُ عَلَى الْحَقِّ الْجَدِيدِ وَالْعَالِمِ الَّذِي عِلْمُهُ لا يَبِيدُ

‘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.’47

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

اَيْنَ اَعْلامُ الدّينِ 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:

يَا ابْنَ الْعُلُومِ الْكَامِلَةِ

‘O son of the complete sciences’

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

إِنَّ العِلْمَ بِكِتَابِ اللهِ وَسُنّةِ نَبِيِهِ يَنْبُتُ فِي قَلْبِ مَهْدِينَا كَمَا يَنْبُتُ الزَرْعُ عَلى 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.’48

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 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 عَلَيْكَ أَيُّها 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 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.) 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.

Verse 13

١٣ اَلْغَوْثُ

In Arabic, (غوث ) is an infinitive means help, succour, shelter and relief of the aggrieved. In supplications and Ziyaraat, we see (غياث/ غوث ) being used prolifically to denote Allah’s Names. For instance,

يا غِياثي‌ عِنْدَ كُرْبَتِي! يَا غِيَاثَ المُسْتَغِيثِين! ياغِياثَ مَنْ لاغِياثَ لَهُ !

O Resource in my neediness! O Rescuer of those who appeal! O Shield for the defenceless!49

Of course the true and rightful shelter and succour is Allah, Himself at a fundamental level. However, as is the case with other divine traits, His Appointees (i.e. Prophets and Imams) are the perfect manifestation and the complete reflection of divine shelter and succour. Consequently, we see even the infallibles (a.s.) being addressed with the titles of (غوث ) or (غياث ).

For instance, in the Ziyaarat of Ameerul Mo’mineen (a.s.) on 17th Rabbiul Awwal, which is narrated by Imam Jafar Sadiq (a.s.), we address Imam (a.s.):

اَلسَّلامُ عَلَيْكَ يا غِياثَ الْمَكْرُوبينَ

‘Salutations upon you, O shelter of the aggrieved and distressed.’50

This is the Ziyarat that Imam (a.s.) instructed his trusted companion - Muhammad b. Muslim (r.a.).

This trait has also been associated with Imam Husain (a.s.). While forecasting the tribulations of his family after Karbala, the Holy Prophet (S) informed,

وأمّا الحُسِيْنُ فَإِنّهُ مِنّيْ وَهُوَ اِبْنِيْ وَ وَلَدِيْ يَا غِيَاثَ المُسْتَغِيثِين

‘As for Husain (a.s.), surely he is from me and he is my son and my offspring…and the shelter of the distressed’51

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:

يُخْرِجُ اللَهُ مِنْهُ غَوْثَ هَذِهِ الامَّةِ وَ غِيَاثَهَا

‘Allah shall manifest the saviour and shelter of this nation through my son (Imam Moosa Kazim (a.s.)).’52

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

السَّلَامُ عَلَى غَوْثِ اللَّهْفَانِ

‘Salutations be upon the shelter and succour of the distressed.’53

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 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.):

يَا صَاحِبَ الزَّمَانِ اَغِثْنِي يَا صَاحِبَ الزَّمَانِ اَدْرِكْنِيْ

يَا مُحَمَّدُ يَاعَلِيُّ يَا فَاطِمَةُ يَا صَاحِبَ الزًّمَانِ أَدْرِكْنِيْ وَ لاَ تُهْلِكْنِي

يَا اَبَا الْقاَسِمِ اَغِثْنِي يَا اَبَا صَالِحِ الْمَهْدِيْ اَدْرِكْنِيْ اَدْرِكْنِيْ وَ لاَ تَدَعْنِيْ فَاِنّيْ ذَلْيِلٌ عَاجِزٌ

يَا مَوْعُوْدُ الْمُنْتَظَرُ اُنْظُرْ اِليْ المُحْتَضَرِ

الْمُسْتَغَاثُ بِكَ يَا 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.

Verse 14

١٤ وَالرَّحْمَةُ الواسِعَةُ

(Salutations be upon you)…O the encompassing mercy.

A cursory glance over the Quranic verses reveals that this term (رحمة ) is employed exclusively for Allah to the exception of all others.

فَقُلْ رَبُّكُمْ ذُو رَحْمَةٍ وَاسِعَةٍ

‘…then say: Your Lord is the Lord of All- encompassing mercy’ 54

In the recommended supplications (تعقيبات ) recited after Prayer (salat)- e-Asr, we beseech Allah with the supplication narrated by Janabe Zahra (s.a.):

اَللّـهُمَّ ذَا الرَّحْمَةِ الْواسِعَةِ

In Dua al-Kumail, the opening lines highlight Allah’s ‘All- encompassing mercy’

اللهم إنِّي أَسْأَلُكَ بِرَحْمَتِكَ الَّتي وَسِعَتْ كُلَّ شَيْء

‘O Allah! Surely I beseech you with Your Mercy that encompasses everything.’

Apart from Allah, this manner of addressing (i.e. ‘All- encompassing mercy’) has been used only for the Messenger of Allah (S) and Imam (a.t.f.s.).

In the Majestic Quran, Allah, the Almighty declares:

وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ

‘And We have not sent you but as a mercy to the worlds.’ 55

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 أَكْمَلَ ذَلِكِ بِاِبْنِهِ م - ح - م - د رَحْمَةً لِلْعَالَمِيْنَ

‘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.’56

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.

Verse 15

١٥ وَعْداً غَيْرَ مَكْذُوبٍ

We shall not dwell on the details of this line as we have already dealt with it before while elaborating on

السَّلامُ عَلَيْكَ ياوَعْدَ الله الَّذِي 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 (حِيْنَ). (حِيْنَ ) 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.

Verse 16-17

١٦ السَّلامُ عَلَيْكَ حِينَ تَقُومُ

١٧ السَّلامُ عَلَيْكَ حِيْنَ تَقْعُدْ

‘Salutations be upon you when you stand.’

‘Salutations be upon you when you sit.’

A point worth noting in these 2 and the other 6 sentences is that all the verbs are in the present tense.

(تَقُوْمُ ) means ‘to stand’ and (تَقْعُدُ ) means ‘to sit’. It is quite possible that these words have been employed metaphorically. A case in point is the famous prophetic tradition

اَلْحَسَنُ وَاَلْحُسَيْنُ إِمَامَانِ قَامَا أَوْ قَعُدَا

‘Hasan and Husain are the two Imams, regardless of whether they are standing or sitting.’57

Over here standing indicates to rise or revolt in order to claim one’s rights. Sitting indicates to negotiate peace in line with the circumstances and demands of the situation and concede one’s rights. Peace is resorted to when a war would go against the larger interests of the Muslims. In light of the above interpretation, we can translate this statement thus:

‘Salutations be upon you O Imam al-Asr (a.t.f.s.) when you rise (to claim your rights) after your reappearance and salutations be upon you when you are seated patiently behind the curtain of occultation beseeching Allah to hasten your reappearance.’

Verse 18

١٨ السَّلامُ عَلَيْكَ حِينَ تَقْرَأُ وَتُبَيِّنُ

‘Salutations be upon you when you recite (the Holy Quran) and elucidate its interpretation.’

According to the rules of Arabic language, (قَرَءَ يَقْرَءُ ) is a transitive verb (فِعْل مُتَعَدّي ). In other words, when we say that Imam (a.t.f.s.) is reciting, the question that comes to mind is ‘what is he reciting?’

By and large Shia scholars have taken the Holy Quran as the subject matter of Imam’s (a.t.f.s.) recitation. However, this is just one possibility. It is equally possible that Imam (a.t.f.s.) is reciting the Jaameah (كتاب جامعه ) of his grandfather - Ameerul Mo’mineen (a.s.) and it is also possible that Imam (a.t.f.s.) is reading the Mushaf (مصحف ) of his grandmother - Janabe Zahra (s.a.) and it is quite likely that he (a.t.f.s.) is also browsing through the Jafr (كتاب جعفر ).

So in light of this, we can say -

‘Salutations be upon you, O Imam az-Zaman (a.t.f.s.) when you are reciting the Book and when you are elucidating its verses.’

Another point that demands some elaboration is - to whom is Imam (a.t.f.s.) reciting the elucidation and interpretation of Quranic verses? Who are those fortunate people who sit along with Imam (a.t.f.s.) and listen to the interpretation of the Quran Directly from Imam (a.t.f.s.)?

The illustrious scholar - Abi Zainab Muhammad b. Ibrahim Nomani has recorded a tradition from Imam Sadiq (a.s.) in his book - ‘Ghaibat’ which serves to answer the above question to some extent:

لاَ بُدَّ لِصَاحِبِ هذَاَ اْلأَمْرِ مِنْ غَيْبَة وَلاَ بُدَّ لَهُ فِيْ غَيْبَتِهِ مِنْ عُزْلَةٍ وَنِعْمَ الْمَنْزِلُ طَيِّبَةُ وَمَا بِثَلَاثِيْنَ مِنْ وَحْشَةٍ

‘

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.’58

(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 فى عِلْمى فَكَيْفَ لا اَكُونُ جَهُولاً فى جَهْلى؟

‘When I am so ignorant in my knowledge, then how ignorant am I in my ignorance!?59