Alhassanain(p) Network for Heritage and Islamic Thought

Responsibility 68: Not To Specify a Time for the Advent Part 1

The believers must not set a specific time for the return of Imam al-Mahdi (ajtf) and this responsibility can be proven from many traditions. For example, Imam Ja’far b. Muhammad as-Sadiq (as) has said:

يَا مُفَضَّلُ! لاَ تُوَقِّتْ فَإِنَّ مَنْ وَقَّتَ لِمَهْدِيِّنَا وَقْتاً فَقَدْ شَارَكَ اللٌّهَ فِي عِلْمِهِ وَ ادَّعى أَنَّهُ أَظْهَرَهُ (اللٌّهُ تَعَالـى) عَلى سِرِّهِ

“O’Mufaďďal! Do not specify a time (of advent of the Imam) since anyone who specifies a time for the return of our Mahdi (ajtf) has (claimed to) become a partner with Allah in His knowledge and has declared that He (Allah, the High) has given him knowledge of His secret.”1

A companion once asked Imam Muhammad b. ‘Ali al-Baqir (as):

هَلْ لِهٌذَا الأَمْرِ وَقْتٌ؟ فَقَالَ: كَذِبَ الْوَقَّاتُونَ، كَذِبَ الْوَقَّاتُونَ، كَذِبَ الْوَقَّاتُونَ

“Is a time set for this event (the advent of al-Mahdi)?” The Imam (peace be upon him) replied: “Those who specify a time are liars those who specify a time are liars those who specify a time are liars!”2

The meaning of not being permitted to set a time for the advent of the Imam is that the date, year, month, week or even hour of his advent must not be specified or speculated about. However, we know that the time of his advent has been alluded to in the traditions through the various signs and events which will occur. Therefore, it is not a problem to explain his return in this manner.

Abu BaSir said to Imam Ja’far b. Muhammad as-Sadiq (as):

جُعِلْتُ فِدَاكَ، مَتـى خُرُوجُ الْقَائِمِ؟ فَقَالَ: يَا أَبَا مُحَمَّدٍ! إِنَّا أَهْلَ بَيْتٍ لاَ نُوَقِّتُ وَ قَدْ  كَذَبَ الْوَقَّاتُونَ! يَا أَبَا مُحَمَّدٍ إِنَّ7قَالَ مُحَمَّدٌ  قُدَّامَ هٌذَا الأَمْرِ خَمْسَ عَلاَمَاتٍ أُوْلاَهُنَّ النِّدَاءُ فِي شَهْرِ رَمَضَانَ وَ خُرُوجُ السُّفْيَانِيِّ وَ خُرُوجُ الْخُرسَانِيِّ وَ قَتْلُ النَّفْسِ الزَّكِيَّةِ وَ خَسْفٌ بِالْبَيْدَاءِ

“’May I be your ransom! When will al-Qa`im (ajtf) make his advent?’ The Imam replied: “O’ Aba Muhammad! Surely we the Ahlul Bayt (as) do not specify a time for his advent as (the Prophet) Muhammad (Peace be upon him and his progeny) has said: “Those who specify a time for his advent are liars!”

O’ Aba Muhammad! Indeed before this command comes to pass, there are five signs (which must occur): The first is the call (from the skies) during the month of Ramaďan the coming of Sufyani the coming of Khurasani, the killing of the (one with a) ‘pure soul’ and the sinking of the ground in Bayda` (into the Earth).”3

References

1.Biharul Anwar, vol. 53, pg. 3, sec. 28, no. 1

2.al-Ghaybah of Shaykh Tusi, pg. 426, sec. ‘Prohibition of Setting a Time for his Advent.’

3.al-Ghaybah of Nu’mani, pg. 289, no. 6

Responsibility 69: Not To Specify a Time for the Advent Part 2

Another responsibility which lies on the shoulders of the believers is that if a person tries to set a specific time for the return of the Imam, he must be called a liar, he must be introduced to the community at large as a liar and one who commits fraud and deceit! In this regards, Imam Ja’far b. Muhammad as-Sadiq (as) has said:

مَنْ أَخْـبَرَكَ عَنَّا تَوْقِيتاً بِوَقْتٍ لاَ تَهَابَنَّ أَنْ تُكَذِّبَهُ فَإِنَّا لاَ نُوَقِّتُ لِأَحَدٍ وَقْتاً

“Whoever reports to you from us regarding a specified time (for the advent of the Imam), do not hesitate to belie him, for we have never specified the time (of the advent) to anyone!”1

Reference

1.al-Ghaybah of Nu’mani, pg. 289, no. 3

Responsibility 70: Purification of the Soul

The purification of the soul is another responsibility and while traversing this path, the believers must strive to acquire knowledge, ma’rifah and complete faith. In addition, the believers must seek to clothe themselves with the noble humanistic traits.

They must strive to be the people of taqwa and wara’ and keep away from all types of spiritual pollutants and through this, emulate their Imam and group themselves with him.

In reality, this is one of the most important responsibilities which the true believers have, whereas everything mentioned up to this point and those which will be mentioned later on, all return back to this responsibility.

Therefore, the first responsibility is the purification of the soul1 and to travel spiritually towards Allah.

Imam Ja’far b. Muhammad as-Sadiq (as) has said:

مَنْ سَرَّهُ أَنْ يَكُونَ مِنْ أَصْحَابِ الْقَائِمِ فَلْيَنْتَظِرْ وَ لِيَعْمَلْ بِالْوَرَعِ وَ مَحَاسِنِ الأَخْلاَقِ وَ هُوَ مُنْتَظِرٌ

“A person who would like to be among the companions of al-Qa`im (ajtf) should be in a state of waiting and perform all of his actions with piety and with the most beautiful etiquette and only then, will one be counted as being in a state of waiting.”2

Imam Muhammad b. ‘Ali al-Baqir (as) has said:

...فَأَعيِنُوا بِوَرَعٍ وَ اجْتِهَادٍ

“...So then assist (us) through piety and struggle.”3

Imam al-Mahdi (ajtf) wrote the following:

فَمَا يَحْبِسُنَا عَنْهُمْ إِلاَّ مَا يَتَّصِلُ بِنَا مِمَّا نَكْرَهُهُ وَ لاَ نُؤْثِرُهُ مِنْهُمْ وَ اللٌّهُ الْمُسْتَعَانُ وَ هُوَ حَسْبُنَا وَ نِعْمَ الْوَكِيلُ

“Nothing prevents us from them (our followers) but their coming to us with that (action) which we detest, and we do not like this from them; and Allah is the only one from whom help is sought and He is Sufficient for us! The most Excellent trustee! “4

In the letter which was written to Shaykh al-Mufid, Imam al-Mahdi (ajtf) stated:

وَ لَوْ أَنَّ أَشْيَاعَنَا، وَفَّقَهُمُ اللٌّهُ لِطَاعَتِهِ، عَلى اجْتِمَاعٍ مِنَ الْقُلُوبِ فِي الْوَفَاءِ بِالْعَهْدِ عَلَيْهِمْ لَمَا تَأَخَّرَ عَنْهُمُ الْيُمْنُ بِلِقَائِنَا وَ لَتَعَجَّلَتْ لَهُمُ السَّعَادَةُ بِمُشَاهَدَتِنَا عَلى حَقِّ الْمَعْرِفَةِ

“And if our followers, may Allah make them successful in obeying Him, were united with their hearts in fulfilling the promise that is upon them, there would be no delay for them from the good fortune of meeting us, and their happiness would be hastened by witnessing our advent with complete understanding.”5

References

1.There are many books written on the topic of the purification of the soul – of which the first and foremost is the noble Qur`an and principally, the main objective of the revelation of the Qur`an is for this purification of the soul and this was also the task of and the reason for the deputation of the prophets.

2.al-Ghaybah of Nu’mani, pg. 200, no. 16

3.al-Kafi, vol. 2, pg. 187, no. 5

4.Biharul Anwar, vol. 53, pg. 177, sec. 31, no. 8

5.Biharul Anwar, vol. 53, pg. 177

Responsibility 71: Being Cautious Around Others

Observing taqiyyah (dissimulation)1 is another responsibility for those of true faith during the period of occultation.

A true believer must practice dissimulation in the face of the enemies of the faith, the deniers, hypocrites, disbelievers - and in summary, in the presence of anyone who is not worthy of hearing the truth!

Imam Ja’far b. Muhammad as-Sadiq (as) has said:

أَلتَّقِيَّةُ تُرْسُ الْمُؤْمِنِ وَ الْتَّقِيَّةُ حِرْزُ الْمُؤْمِنِ وَ لاَ إِيْمَانَ لِمَنْ لاَ تَقِيَّةَ لَهُ

“Dissimulation (taqiyyah) is the shield of the believer, dissimulation is the safeguard of the believer, and the person who does not observe dissimulation has no faith.”2

Just as was mentioned, we must observe dissimulation (taqiyyah) while in the presence of disbelievers, hypocrites, objectors, deniers of the truth and anyone who displays any type of animosity and opposition to the truth.

In addition to these groups of people, we must also practice dissimulation in the presence of those whose understanding of the faith is weak. These may be people who, even though they possess true faith, are still not able to handle or safeguard the secrets (of the Ahlul Bayt) and keep them hidden from others and thus, we must observe dissimulation even when around such people.

In addition, we must also observe taqiyyah while in the company of people who do not have inclinations for the truth, would not benefit from such information or would harm them because they cannot bear to hear it.

However, what do we do in regards those whose mental state we are unaware of? What do we do in regards to those about whom we are not aware if they can acknowledge and accept such truths?

Since we do not know if such people would safeguard the teachings or if they would expose them to others not worthy of hearing such things, we are told that there is no need to practice taqiyyah around them and can convey the teachings to them.

However with that said, we must be careful to expose the truths to them piece by piece, and if we see that they are accepting of them and are able to safeguard the secrets, then we can continue.

Taqiyyah is not to be used in regards to those who are: confused and full of doubt, misguided or have gone astray from the faith, those who have fallen into error in regards to affairs of the life of this world or the next life, those who are ignorant of the truths of the faith but have the ability to accept the truth (if told to them) and are able to keep secrets from other people who are not worthy of such knowledge.

Thus in regards to such individuals, we must not observe taqiyyah and it makes no difference if they are ignorant or just misled or plagued with confusion and doubt or whether they are people of faith, disbelief, hypocrisy or willful disobedience.

Rather, it is sufficient that these people are those who are not willfully opposed to the truths and that they have the ability within them to accept, bear, safeguard and hide the truths from those who are not worthy of such

truths being told to them and that there is a possibility that knowing these things will be of spiritual benefit to them.

The complete discussion concerning taqiyyah, how it works and under what conditions it is applicable has been mentioned in its own relevant place in the sources of Islam and those interested in learning more about this issue are advised to refer to the various Islamic resources.

Imam Ja’far b. Muhammad as-Sadiq (as) has said:

إِنَّهُ لَيْسَ مِنَ احْتِمَالِ أَمْرِنَا التَّصْدِيقُ لَهُ وَ الْقَبُولُ فَقَطْ مِنَ احْتِمَالِ أَمْرِنَا سَتْرُهُ وَ صِيَانَتُهُ مِنْ غَيْرِ أَهْلِهِ. فَاقْرِأْهُمُ السَّلاَمَ وَ قُلْ لَهُمْ: رَحِمَ اللٌّهُ عَبْداً إِجْتَرَّ مَوَدَّةَ النَّاسِ إِلـى نَفْسِهِ، حَدِّثُوهُمْ بِمَا يَعْرِفُونَ وَاسْتُرُوا عَنْهُمْ مَا : وَ اللٌّهِ مَا النَّاصِبُ لَنَا حَرْباًCيُنْكِرُونَ. ثُمَّ قَالَ  بِأَشَدَّ عَلَيْنَا مَؤُونَةً مِنَ النَّاطِقِ عَلَيْنَا بِمَا نَكْرَهُ

“To undertake our affair is not only to believe it and accept only rather, it means to conceal and protect it against those who are not worthy of knowing about it. Thus, you must greet them and say: ‘May Allah have mercy upon the servant who tries to acquire the people’s love for him.’

Speak with them about subjects which they are familiar with, but conceal from them the matters which they deny. The Imam then added: ‘By Allah (I swear): He who wages war against us is not worse than him who reports from us matters that we detest (to publicize).’3

In a tradition from the Commander of the Faithful ‘Ali b. Abi Talib (as) it has been stated that:

إِنَّ حَدِيثَنَا صَعْبٌ مُسْتَصْعَبٌ خَشِنٌ مَخْشُوشٌ، فَانْـبِذُوا إِلـى النَّاسِ نَبْذاً، فَمَنْ عَرَفَ فَزِيدُوهُ، وَ مَنْ أَنْكَرَ فَأَمْسِكُوا، لاَ يَحْتَمِلُهُ إِلاَّ ثَلاَثٌ: مَلَكٌ مُقَرَّبٌ، أَوْ نَبِيٌّ مُرْسَلٌ، أَوْ عَبْدٌ مُؤْمِنٌ إِمْتَحَنَ اللٌّهُ قَلْبَهُ لِلإِيْـمَانِ

“Verily, our traditions are difficult, hard to understand (properly), uneasy to pass, and alarming; therefore present a little of it to the people. If one realizes it, then you may give him more; but if he denies it, then stop. None can bear it except three (groups of people): (1) An archangel, (2) a Prophet who is sent with a Divine Message, or (3) a believing man whom Almighty Allah has tried his heart’s competence for faith.”4

References

1.The definition of taqiyyah is to hide one’s true beliefs and teachings which one follows due to a fear of the oppression of others and the fear of them putting extra pressure on a person.

2.al-Kafi, vol. 2, pg. 221, sec. ‘Taqiyyah,’ no. 23

3.al-Kafi, vol. 2, pg. 222, sec. ‘al-Kitman,’ no. 5

4.BaSair al-Darajat, pg. 21, no. 5

Responsibility 72: Bearing Difficulties with Patience

Another responsibility is to observe patience in the face of persecution and harassment and to withstand the hatred of the enemies, hypocrisy of the hypocrites; and to patiently bear the difficulties, losses, tribulations, poverty, abjectness and sufferings and all other types of afflictions which come upon a true believer.

In addition, one must also observe perseverance in relation to the affairs of the faith and must be firm in regards to the Shari’ah.

One must observe patience in the face of the examinations which come  and must be able to bear them and strive to becomeifrom Allah  victorious during these tests. During this period, one must be patient with those who deny the Imam and mock the religion and must show forbearance in the face of those who belie and seek to deny the Imam.

Imam Ja’far b. Muhammad as-Sadiq (as) has quoted the Messenger of Allah as saying:

سَيَأْتِي عَلـى النَّاسِ زَمَانٌ لاَ يُنَالُ الْمُلْكُ فِيهِ إِلاَّ بِالْقَتْلِ وَ التَّجَبُّرِ وَ لاَ الْغِنـى إِلاَّ بِالْغَصْبِ وَ الْبُخْلِ وَ لاَ الْمَحَبَّةُ إِلاَّ بِاسْتِخْرَاجِ الدِّينِ وَ اتِّبَاعِ الْهَوى، فَمَنْ أَدْرَكَ ذٌلِكَ الزَّمَانَ فَصَبَرَ عَلـى الْفَقْرِ وَ هُوَ يَقْدِرُ عَلـى الْغِنـى وَ صَبَرَ عَلـى الْبِغْضَةِ وَ هُوَ يَقْدِرُ عَلـى الْمَحَبَّةِ وَ صَبَرَ عَلـى الْذُّلِّ وَ هُوَ يَقْدِرُ عَلـى الْعِزِّ آتَاهُ اللٌّهُ ثَوَابَ خَمْسِينَ صِدِّيقاً مِمَنْ صَدَّقَ بِـي

“A time will come upon the people when they will not acquire power except by means of murder and tyranny; they will not gain riches except by means of usurpation and stinginess and they will not gain love (and respect from the people) except by abandoning the religion and pursuit of lowly desires.

So whoever lives in such a period and endures poverty although he can acquire riches; endures hate (and enemity of the people) even though he can acquire their love; and endures humility even though he is able to acquire honour then the Almighty Allah shall grant him the reward of fifty entirely truthful individuals who believed in me.”1
In another tradition, Imam Ja’far b. Muhammad as-Sadiq (as) has stated that:

أَلاَ تَعْلَمُ أَنَّ مَنِ انْتَظَرَ أَمْرَنَا وَ صَبَرَ عَلـى مَا يَرى مِنَ الأَذى وَ الْخَوْفِ هُوَ غَداً فِي زُمْرَتِـنَا؟

“Do you not know that a person who waits for our command to come and is patient upon that which he sees from the difficulties and the fear will, tomorrow, be (with us) in our company?”2

As well, Imam Ja’far b. Muhammad as-Sadiq (as) has said:

عَلَيْكَ بِالصَّبْرِ فِي جَمِيعِ أُمُورِكَ

“I advise you to observe patience in all of your affairs.”3

Of course, the meaning of patience and withstanding difficulties does not go against the principle of supplicating and taking legitimate steps to

remove any difficulties or obstacles; nor does it go against the principle of the right of a person to defend himself.

Without doubt, a true believer must struggle to ensure that all of the difficulties, challenges and problems are kept far away from him and of course, this must be done through the legitimate means.

References

1.al-Kafi, vol. 2, pg. 91, sec. ‘Patience,’ no. 12

2.al-Kafi, vol. 8, pg. 37, no. 7

3.al-Kafi, vol. 2, pg. 88, sec. ‘Patience,’ no. 3

Responsibility 73: Encouraging Others to Patience

Encouraging others to observe patience and staying firm on this path during the period of the occultation (as was mentioned in the previous section) is another responsibility that the true believers must perform.

One must command and encourage his family, friends, brothers and sisters to observe patience and stay firm on the true faith.

The Messenger of Allah (S) has said:

وَ فِـي عَلِيٍّ نُزِّلَتْ ] وَ الْعَصْرِ [ وَ تَفْسِيرُهَا: وَ رَبِّ عَصْرِ الْقِيَامَةِ، ] إِنَّ الإِنْسَانَ لَفِي خُسْرٍ [: أَعْدَاءَ آلِ مُحَمَّدٍ ] إِلاَّ الَّذِينَ آمَنُوا [ بِوِلاَيَـتِهِمْ ] وَ عَمِلُوا الصَّالِحَاتِ [ بِمُوَاسَاةِ إِخْوَانِهِمْ ] وَ تَوَاصَوا بِالْحَقِّ وَ تَوَاصَوا بِالصَّبْرِ [ بِالصَّبْرِ فِي غَيْبَةِ غَائِبِهِمْ

“Surat al-’Asr was revealed about ‘Ali (as) and its exegesis is as follows: I swear by the time, I swear by the Lord of the Day of Judgement. Verily all of mankind is at loss, the enemies of the family of Muhammad Except for those who believe in their (the Ahlul Bayt’s) wilayah, And perform righteous actions showing kindness to their brothers in the faith, and encourage others to observe the truth and encourage others to observe patience they encourage the observing of patience during the occultation of the one who is in occultation.”1

Reference

1.al-Iqbal, pg. 457

Responsibility 74: Good Thoughts of the Awaited Imam

Another responsibility of the people is to have good thoughts about the twelfth Imam (ajtf).

A true believer must always perform good deeds which will earn the pleasure of the Imam and this cannot be achieved except through obedience to the commandments he has given us and through possessing taqwa of Allah.

In reality, the followers of each of the A`immah (as) wanted the best for their Imam and obeyed them in all matters and tried to always follow their orders. Therefore, the true beauty of a person is that he does those things which are the best for his Imam and refrains from anything which would hurt or annoy him.

Imam Muhammad b. ‘Ali al-Baqir (as) has stated that the Messenger of Allah said:

مَا نَظَرَ اللٌّهُ عَزَّ وجَلَّ إِلـى وَلِيٍّ لَهُ يُجْهِدُ نَفْسَهُ بِالطَّاعَةِ لِإِمَامِهِ وَ النَّصِيحَةِ إِلاَّ كَانَ مَعَنَا فِي الرَّفِيقِ الأَعْلى

“Almighty Allah never looks at a servant and finds him working hard in obedience and compliance with his Imam, but that He includes him with us in the most exalted rank. “1

Imam Ja’far b. Muhammad as-Sadiq (as) has stated that:

كُونُوا لَنَا زَيْناً وَ لاَ تَكُونُوا عَلَيْنَا شَيْناً

“Be a beauty for us (the Ahlul Bayt) and do not be a source of embarrassment for us.”2

References

1.al-Kafi, vol. 1, pg. 404, sec. ‘That which the Prophet commanded,’ no. 3

2.Biharul Anwar, vol. 68, pg. 151, sec. 19, no. 6

Responsibility 75: Remaining Unknown and Anonymous

Another responsibility of the true believer is to remain unknown and refrain from gaining popularity within the society because being well-known may result in problems in the spiritual growth and may prevent the believer from ease and free time.

Imam Ja’far b. Muhammad as-Sadiq (as) has said:

إِنِ اسْتَطَعْتَ أَنْ لاَ يَعْرِفَكَ أَحَدٌ فَافْعَلْ

“If you are able remain unknown to others, then do so.”1

Jabir b. ‘Abdullah al-AnSari said to Imam Muhammad b. ‘Ali al-Baqir (as):

يَابْنَ رَسُولِ اللٌّهِ مَا أَفْضَلُ مَا يَسْتَعْمِلُهُ الْمُؤْمِنُ فِي ذٌلِكَ الزَّمَانِ؟ قَالَ: حِفْظُ اللِّسَانِ وَ لُزُومُ الْبَيْتِ

“O’son of the Messenger of Allah! What is the best action which a true believer can perform in that period (of the occultation of the Imam)?” The Imam replied: “Protecting the tongue and staying at home (to remain unknown to the people).”2

The Commander of the Faithful ‘Ali b. Abi Talib (as) has said:

وَ ذٌلِكَ زَمَانٌ لاَ يَنْجُو فِيهِ إِلاَّ كُلُّ مُؤْمِنٍ نُوَمَةٍ إِنْ شَهِدَ لَمْ يُعْرَفْ وَ إِنْ غَابَ لَمْ يُفْتَقَدْ، أُولٌئِكَ مَصَابِيحُ الْـهُدى

“During that time (the occultation), none will be saved except the anonymous believers who, when they are present, will not be recognized and when they are absent, nobody will miss them. They are surely the lanterns of true guidance.”3

References

1.al-Kafi, vol. 2, pg. 456; Biharul Anwar, vol. 77, pg. 216, sec. 8, no. 1 (with slight difference)

2.Kamal ad-Din wa Tamam an-Ni’mah, vol. 2, pg. 330

3.Nahj al-Balagha (Faidhul Islam), pg. 305, Speech 102

Responsibility 76: Protecting Ones’ Self

A true believer must protect himself so that during the advent of the Imam, one may be able to assist him.

In regards to this, Imam Ja’far b. Muhammad as-Sadiq (as) has said:

إِذَا كَانَتْ دَوْلَةُ الظُّلْمِ فَامْشِ وَ اسْتَقْبِلْ مَنْ تَتَّقِيهِ بِالتَّحِيَّةِ فَإِنَّ الْـمُتَعَرِّضَ وَ}لِلدَّوْلَةِ قَاتِلُ نَفْسِهِ وَ مُوبِقُهَا، إِنَّ اللٌّهَ يَقُولُ:  {لاَ تُلْقُوا بَأَيْدِيكُمْ إِلـى التَّهْلُكَةِ

“In the reign of the unjust regime, you must walk carefully and receive those whom you fear with greetings. Verily, one who opposes such a regime will have killed himself and brought about his own perdition. Surely Allah says: And do not cast yourselves with your own hands to destruction.”1

Imam Muhammad ibne ‘Ali al-Baqir (as) has said:

كَأَنِّي بِقَومٍ قَدْ خَرَجُوا بِالْمَشْرِقِ يَطْلُبُونَ الْحَقَّ فَلاَ يُعْطَوْنَهُ ثُمَّ يَطْلُبُونَهُ فَلاَ يُعْطَوْنَهُ فَإِذَا رَأَوْا ذٌلِكَ وَضَعُوا سُيُوفَهُمْ عَلى عَوَاتِقِهِمْ فَيُعْطَوْنَ مَا سَأَلُوا فَلاَ يَقْبَلُونَهُ حَتَّى يَقُومُوا وَ لاَ يَدْفَعُونَهَا إِلاَّ إِلـى صَاحِبِكُمْ قَتْلاَهُمْ شُهَدَآءُ أَمَا إِنِّي لَوْ أَدْرَكْتُ ذٌلِكَ لَأَبْقَيْتُ نَفْسِي لِصَاحَبِ هٌذَا الأَمْرِ

“It is as if I see myself with a people who rose up from the east. They demand their right but it will be withheld from them. They will ask for it again but it will not be given. When they see this, they place their swords on their shoulders (ready to use them), so they are given whatever they ask for but they do not accept it.

They revolt and deliver their victory to your patron (al-Mahdi). Their killed ones will be martyrs. Verily, were I to live until that time, I would try to save myself for the Patron of this Matter (so as to join him).”2

Imam Ja’far b. Muhammad as-Sadiq (as) has narrated that if one wishes to have a long life and be able to assist the Imam, then one should recite the following prayer. The narrator of this supplication states that: “When I continuously recited this supplication, my life extended to such an amount that I was satisified with living.”

أَللّٰهُمَّ صَلِّ عَلـىٰ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ. أَللّٰهُمَّ إِنَّ رَسُولَكَ الصَّادِقَ الْـمُصَدَّقَ صَلَوَاتُكَ عَلَيْهِ وَ آلِهِ قَالَ إِنَّكَ قُلْتَ: مَا تَرَدَّدْتُ فِي شَيْءٍ أَنَا فَاعِلُهُ كَتَرَدُّدِي فِي قَبْضِ رُوْحِ عَبْدِيَ الْـمُؤْمِنِ يَكْرَهُ الْـمَوْتَ وَ أَنَا أَكْرَهُ مَسَائَتَهُ. أَللّٰهُمَّ فَصَلِّ عَلـىٰ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ عَجِّلْ لِوَلِيِّكَ الْـفَرَجَ وَ الْعَافِيَةَ وَ النَّصْرَ وَ لاَ تَسُؤْنِي فِي نَفْسِي وَ لاَ فِي أَحَدٍ مِنْ أَحِبَّتِي وَ لاَ فِي فُلاَنٍ (وَ لاَ فِي فُلاَنٍ)...

“O’Allah! Bless Muhammad and the family of Muhammad. O’ Allah! Your Messenger, the truthful, the trustworthy - may Your blessings be upon him and his household has said that You say ‘I have not hesitated in a matter that I decide to do more than My hesitation in taking the soul of My believing servant who hates to encounter death and I hate to perturb him.’

O’ Allah! Bless Muhammad and the family of Muhammad and hasten the relief of your intimate servant and give him wellbeing and succor, and do not perturb me or any of those whom I love, including so and so.’”3

If one wishes, he can then take the names of each of his friends and close acquaintances whom he wishes this supplication for and in place of the word فلان and the words which appear in the brackets, one can mention all of his friends.

References

1.Tuhaf al-’Uqul, pg. 309; Suratul Baqarah (2), Verse 195

2.al-Ghaybah of Nu’mani, pg. 273, sec. 14: “Signs before the Avent,’ no. 50; Biharul Anwar, vol. 52, pg. 243, sec. 25, no. 116

3.Biharul Anwar, vol. 86, pg. 7, sec. 38, no. 7; Makarim al-Akhlaq, pg. 284

Responsibility 77: Emulating the Imam in Manners

Another responsibility of the true believers is that they must follow the manners and etiquettes of their living Imam and seek to emulate him in all aspects of their life.

One must constantly be striving to follow the commandments which he has been given to help him improve his manners and act in the way that his Imam is known to act in. There are many manners and etiquette of the Imam which those who have a deep understanding of this issue are aware of, some of which include:

Performing the Salatul Lail and staying awake a portion of the night in worship. Continuously performing the supplications and whispered prayers (munajat) to Allah. Performing the daily Nawafil or additional recommended prayers (we must perform a minimum of 51 rak’at of Salat every day which are made up of the 17 obligatory Salat and the 34 recommended prayers in a 24 hour period).

We must cry and show our grief and sorrow every morning and evening upon the loss of Imam Husain b. ‘Ali (as).

We must perform the recommended actions and refrain from the discouraged act which is one of the specific qualities of the twelfth Imam (ajtf). We must seek to stay aloof from the material world and develop a desire and longing for the next life.

Responsibility 78: Offering a Gift to the Imam

Another responsibility is to give a gift1 to the Imam through our wealth or whatever we possess from the material world. It goes without saying that this must be done according to one’s own ability without going to extravagance and that this should be carried out every year, month, week and every day if possible!

Imam Ja’far b. Muhammad as-Sadiq (as) has said:

دِرْهَمٌ يُوْصَلُ بِهِ الإِمَامُ أَفْضَلُ مِنْ أَلْفَيْ أَلْفِ دِرْهَمٍ فِيمَا سِوٌاهُ مِنْ وُجُوهِ الْبِرِّ

“One dirham which reaches the Imam is better than two million dirham’s (spent) in all other good deeds.”2

During the advent of the Imam, this wealth will be given directly to the Imam, however during the time of the occultation of the Imam the wealth or whatever we have from this world which we wish to offer to him can be spent in ways which would earn his pleasure. Of course the intention for this act would be to offer the gift to the Imam (directly).

Our money can be used to print much needed books to uphold the faith; or the money can be spent in holding gatherings (majalis) and programs in which the Imam or his close friends are remembered.

In addition, the fellow Shi’a can be given this money so that they are able to fulfill their own needs and material requirements especially if they are the children and offspring of the Noble Prophet, or are scholars, propagators and missionaries of the faith!

Imam Musa b. Ja’far al-Kadhim (as) has said:

وَ مَنْ لَمْ يَقْدِرْ عَلـى صِلَتِنَا فَلْيَصِلْ عَلـى صَالِحِي مَوَالِينَا يُكْتَبُ لَهُ ثَوَابُ صِلَتِنَا

“A person who is not able to present us with a gift should give it to the righteous ones from among our followers and through this, a reward will be written for him as if he had given this gift to us.”3

References

1.The meaning of gift in this responsibility is any present or offering which a person would give for the Imam to gain his spiritual attention; in other words, it is those gifts and presents which would lead to our Imam (peace be upon him) being pleased and happy with us which are offered to him.

2.al-Kafi, vol. 1, pg. 538, sec. ‘Offering a Gift to the Imam,’ no. 65

3.Kamil al-Ziyarat, pg. 319, no. 1

Responsibility 79: Pleasing Other True Believers

Another responsibility is to please and cheer up the true believers, friends and Shi’a of the Imam as this actually makes the Imam happy!

We can please another believer through various ways, including: removing any difficulties from his life; helping him in his problems or worries; fulfilling his needs; helping one in the treatment of his sickness; and supplicating for the believer and showing respect and honour to him. One can also help his friends and close relatives such as his immediate family members, and children through material gifts.

Helping a true believer can be done through various means; however in all of them, if the person helps someone else purely for the pleasure of Imam al-Hujjah (ajtf) then without doubt, one has succeeded in attaining the pleasure of another believer and the happiness of the Imam of the Time!

Imam Ja’far b. Muhammad as-Sadiq (as) has said:

لاَ يَرى أَحَدُكُمْ إِذَا أَدْخَلَ عَلـى مُؤْمِنٍ سُرُوراً أَنَّهُ عَلَيْهِ أَدْخَلَهُ فَقَطْ، بَلْ وَ اللٌّهِ عَلَيْنَا، بَلْ وَ اللٌّهِ عَلَـى رَسُولِ اللٌّهِ

“None of you should think that if you bring happiness to a believer that happiness has been brought to that person alone. Rather, by Allah, it has also brought us (the Ahlul Bayt) happiness, rather, by Allah, it has even brought happiness to the Messenger of Allah!”1

Reference

1.al-Kafi, vol. 2, pg. 189, sec. ‘Bringing Happiness to a True Believer,’ no. 6

Responsibility 80: Giving Gifts and Presents to the Shi‘a

Another responsibility is to give gifts to the righteous Shi’a and friends of the Imam from one’s wealth and whatever else one has in this material world and this is something that has been mentioned in the traditions which we will shortly review.

Not only does this act earn the pleasure of other believers, rather it also has an impact on the society in general and as a result, the Shi’a and friends of the Imam, through the exchange of gifts, actually help to alleviate poverty amongst one another! This will, in turn, help them to lift themselves up from their abject state through which, their lives will improve and they will not fall victim to difficulties and tribulations!

Imam Musa b. Ja’far al-Kadhim (as) has said:

وَ مَنْ لَمْ يَقْدِرْ عَلـى صِلَتِنَا فَلْيَصِلْ صَالِحِي مَوَالِينَا يُكْتَبُ لَهُ ثَوَابُ صِلَتِنَا

“A person who is not able to present us with a gift should give it to the righteous ones from among our followers. It will be written for him as a reward for presenting a gift to us!”1

Reference

1.Kamil al-Ziyarat, pg. 319, no. 1

Responsibility 81: Giving Precedence to the Imam Part 1

The next responsibility is to give precedence to the Imam and to give him priority at all times.

How can we distinguish this important act and employ it in our daily lives? This is up to the believer himself to realize. For example, if we are able to supplicate for only two people, then we must first make supplication for the Imam, if one wants to make tawassul to one of two people, then the Imam must be the one whom we make tawassul to if the people are called to have a better understanding of something and to perform good deeds.

Then after the call and invitation to Tawhid, before anything else, one should invite others to the Imam and his wilayah if a person decides to give a gift, then the first person one should give this gift to is the Imam and if a person wants to perform the Ziyarat or send salutations upon another infallible, then one must start by sending greetings and salutations to the Imam and send prayers upon him first.

And if it is decided that one will perform a task and send the reward of this task to a person for example if one was to perform Salat or hajj and give the reward to someone, then it should be first given to the Imam (the Imam should be kept in mind when this act is being performed so that the reward is given to him).

If a person is able to perform the various prayers and supplications after every obligatory Salat, then one must perform those which are related to the Imam as this will establish a closer relationship with him.

Responsibility 82: Giving Precedence to the Imam Part 2

The true believers must place the Imam first when performing any supplication.

Before one remembers himself, he must first remember the Imam and pray for him. After this, one may pray for himself and other people and this becomes a manifestation of the love a true believer has for the Imam.

Without doubt, every supplication which a true believer makes for the Imam will earn him many things one will obtain the Divine reward from Allah, gain the specific benefits related to that particular supplication and in addition, the contents of the supplication and what was prayed for will be accepted and fulfilled both for the Imam and the believer.

It has been mentioned in the traditions that whenever a person supplicates for another person, whatever he prayed for will also be applicable to him and his pleas will be accepted. In this regards, Imam Muhammad b. ‘Ali al-Baqir (as) has said:

هُوَ الْمُؤْمِنُ يَدْعُو لِأَخِيهِ بِظَهْرِ الْغَيْبِ فَيَقُولُ لَهُ الْمَلَكُ: آمِينَ وَ يَقُولُ اللٌّهُ الْعَزِيزُ الْجَبَّارُ: وَ لَكَ مِثْلاَ مَا سَأَلْتَ وَ قَدْ أُعْطِيتَ مَا سَأَلْتَ بِحُبِّكَ إِيَّاهُ

“He is a believer who prayers for his brother (in faith) in his absence, to which the Angel says: ‘Ameen (May Allah accept your prayer).’ At this time, Allah, the Noble and Grand says: ‘And for you is granted twice of that which you have asked (for your brother in faith) due to your love for him.’”1

Imam Musa b. Ja’far al-Kadhim (as) has said:

إِنَّ مَنْ دَعَا لِأَخِيهِ بِظَهْرِ الْغَيْبِ نُودِيَ مِنَ الْعَرْشِ: وَ لَكَ مِائَةُ أَلْفِ ضِعْفٍ

“Verily when one supplicates for his (believing) brother in his absence, a sound is heard from the Noble Throne: ‘For you is one hundred thousand times (the reward for what you supplicated for him).’”2

References

1.al-Kafi, vol. 2, The Book of Du’a, sec. ‘Making supplication for one’s brother while he is not there’; pg. 507, no. 3; Biharul Anwar, vol. 93, pg. 388, sec. 26, no. 19

2.al-Kafi, vol. 2, The Book of Du’a, sec. ‘Making supplicaiton for one’s brother when he is not there’; pg. 508, no. 6; Biharul Anwar, vol. 93, pg. 384, sec. 26, no. 8

Responsibility 83: Not Hurting or Upsetting the Imam

Another responsibility is to keep away from anything which would lead to the Imam being upset or saddened with us.

Without doubt, the primary reason for the Imam being upset with his  and instead,ifollowers is due to us not obeying the orders of Allah  following our base desires. In other words when we do not follow the religion and teachings of the Imam (which as we know, is the same religion and set of teachings which his noble fore-fathers taught), it is at this time that the Imam becomes upset with us.

Indeed, the Ahlul Bayt (as) sacrificed everything including their own lives to implement the religion, just like the sacred chain of previous prophets had done.

Disrespecting the sacred beliefs of the faith, objecting to and desecrating the faith and its teachings and the method of the Prophet of  in places where they should notiIslam, exposing the secrets of Allah  be mentioned, not observing taqiyyah, not having taqwa, exaggerating and over glorifying the pure Ahlul Bayt (as) are all things which lead to the Imam becoming distraught and thus, we must keep away from all of these things.

Imam al-Mahdi (ajtf) wrote the following to his followers:

قَدْ آذَانَا جُهَلاَءُ الشِّيْعَةِ وَ حُمَقَائُهُمْ وَ مَنْ دِينُهُ جَنَاحُ الْبَعُوضَةِ أَرْحَجُ مِنْهُ

“Surely the ignorant and foolish Shi’as have upset us and the person whose faith is (as weak as) the wing of a gnat is better than one of them (the ignorant Shi’as).”1

References

1.Biharul Anwar, vol. 25, pg. 266, sec. 10, no. 9; al-Ihtijaj (Tabrisi), pg. 473

Responsibility 84: Respecting Those Close To the Imam

Another responsibility is to show respect to those who are related to and are close to Imam al-Zaman (ajtf).

The higher a person’s (spiritual) status is, the closer that person is to Imam al-Zaman (ajtf) and the more important it is for the true believers to show respect and honor to such a person.

Those who are related to the Imam include the noble family of the Sadat, especially the children of the twelfth Imam the scholars who act according to the Islamic injunctions, and the true believers who possess taqwa. The final categories of those who must be respected include all of the true believers and lovers of Imam al-Mahdi (ajtf) no matter what level or societal class they belong to.

The most deserving of people who should be shown respect and those who are the closest to the Imam compared to all others are the scholars who act according to the Islamic teachings. More than all others, these are the people of taqwa and wara’ and from among these, the closest are the great scholars and those who make up the chain of the mujtahidin (Jurists) from among the Maraja’ Taqlid (sources of emulation). In any case, the true believer must love all of the friends of the Imam and respect them.

The Noble Prophet has said:

طُوْبـى لِمَنْ أَدْرَكَ قَائِمَ أَهْلِ بَيْتِي وَ هُوَ يَأْتَمُّ بِهِ فِي غَيْبَتِهِ قَبْلَ قِيَامِهِ وَ يَتَوَلَّـى أَوْلِيَآءَهُ وَ يُعَادِي أَعْدَاءَهُ، ذٌلِكَ مِنْ رُفَقَائِـي وَ ذَوِي مَوَدَّتِي وَ أَكْرَمِ أُمَّتِـي عَلَـيَّ يَوْمَ الْقِيَامَةِ

“Glad tidings to the one who meets the Qa`im (ajtf) of my Ahlul Bayt (as) while he has followed him during his occultation before his advent and has been an ally to those who are his allies and an enemy to those who are an enemy to him. These people are my friends and those who have my love, and are the noblest of my nation to me on the Day of Judgement.”1

Reference

1.Kamal ad-Din wa Tamam an-Ni’mah, vol. 1, pg. 286, sec. 25, no. 2