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Responsibility 11: Absolute Obedience to the Imam

Another responsibility of the believers is to obey the Imam, during the time of his advent and also during his occultation. Obeying him means that we must adhere to the legislations sent by Allah.

During the period of the occultation, obeying the Imam can be achieved by following the commandments of his noble ancestors which are found in the books of narrations.

Imam ‘Ali b. Husain as-Sajjad (as) has said:

لاَ كَرَمَ إِلاَّ بِتَقْوَى وَ لاَ عَمَلَ إِلاَّ بِالنِّيَّةِ وَ لاَ عِبَادَةَ إِلاَّ بِالتَّفَقُّهِ‏ أَلاَ وَ إِنَّ أَبْغَضَ النَّاسِ إِلـى اللٌّهِ مَنْ يَقْتَدِي بِسُنَّةِ إِمَامٍ وَ لاَ يَقْتَدِي بِأَعْمَالِهِ

“There is no honour except by being Godwary, and there is no action except when accompanied by the (correct) intention, and there is no worship except with contemplation. Surely the most hated of people in the sight of Allah is one who follows the tradition of the Imam, however does not follow him in his actions.”1

In a second tradition from one of the Imams it has been stated:

كُونُوا لَنَا زَيْناً وَ لاَ تَكُونُوا عَلَيْنَا شَيْناً

“Be a beautification for us (the Ahlul Bayt) and not a source of embarrassment to us.”2

In a final tradition for this responsibility, we quote the words of the sixth Imam, Ja’far b. Muhammad as-Sadiq (as) who said:

إِنَّا لاَ نَعُدُّ الرَّجُلَ مُؤْمِناً حَتَّـى يَكُونَ لِجَمِيعِ أَمْرِنَا مُتَّبِعاً مُرِيداً أَلاَ وَ إِنَّ مِنِ التِّبَاعِ أَمْرِنَا وَ إِرَادَتِهِ الْوَرَعَ فَتَزَيَّـنُوا بِهِ يَرْحَمْكُمُ اللٌّهُ وَ كِبِّدُوا أَعْدَائَـنَا بِهِ يَنْعَشْكُمُ اللٌّهُ

“Indeed we do not classify a person as a true believer until he follows all of our teachings. Certainly piety is attained by following our teachings so beautify yourselves with it, may Allah have mercy upon you, and hurt our enemies with it and Allah will enliven your spirits.”3

References

1.al-Kafi, vol. 8, pg. 234, sec. 8, no. 312

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

3.al-Kafi, vol. 2, pg. 78, sec. al-Wara’, no. 13

Responsibility 12: Giving the Imam Priority in our Lives

Another responsibility of the believers is to place the wishes and desires of Imam al-Zaman (ajtf) above our own wishes and desires. A true believer must always give precedence to the Imam’s requests over his own pleasure and happiness.

Before a believer carries out a task, one must first think to himself if that action is in accordance with the wishes of the Imam or not? If one feels that the Imam will be happy with it, then one should go ahead and follow through and that too only to earn the Imam’s satisfaction and not for one’s own pleasure or to satisfy his lower desires.

If an action one wishes to perform will not please the Imam, then one should not perform it. In essence, a believer should try to struggle against the lower self in order to earn the satisfaction of the Imam.

A person who acts in this manner will definitely earn the attention of the Imam and will be of those whom the Imam will love. In turn, the Imam will remember that person in a positive way and supplicate for him.

The following tradition narrated by Abi ‘Abdillah, Imam Ja’far b. Muhammad as-Sadiq (as) sheds more light on this issue in which a person asked the Imam a question:

مَا أَكْـثَرَ مَا أَسْمَعُ مِنْكَ يَا سَيِّدِي ذِكْرَ سَلْمَانِ الْفَارْسِيِّ؟ فَقَالَ لاَ تَقُلْ سَلْمَانَ الْفَارْسِيَّ وَ لٌكِنْ قُلْ سَلْمَانَ الْمُحَمَّدِي. أَتَدْرِي مَا كَثْرَةُ ذِكْرِي لَهُ؟ قُلْتُ لاَ قَالَ لِثَلاَثِ خِصَالٍ إِحْدَاهَا إِيْثَارُهُ هَوى أَمِيرِ الْمُؤْمِنِينَ عَلى هَوى نَفْسِهِ وَ الثَّانِيَةُ حُبُّهُ الْفُقَرَاءَ وَاخْتِـيَارُهُ إِيَّاهُمْ عَلى أَهْلِ الثَّرْوَةِ وَ الْعُدَدِ وَالثَّالِثَةُ حُبُّهُ لِلْعِلْمِ وَ الْعُلَمَآءِ. إِنَّ سَلْمَانَ كَانَ عَـبْداً صَالِحاً حَنِيفاً مُسْلِماً وَ مَا كَانَ مِنَ الْمُشْرِكِينَ

“Why do I hear you speak so much about Salman al-Farsi, O’ my master?” The Imam replied: “Do not call him Salman al-Farsi, rather refer to him as Salman al-Muhammadi. Do you know why I speak so much about him?” The man replied to the Imam: “No I do not know.” The Imam said: “Because of three traits which he possessed.

The first one is that he preferred the wishes and desires of the Commander of the Faithful, ‘Ali. Abi Talib (as) over his own desires. The second reason is because he loved poor people and preferred them over those who had wealth and riches. The third reason is due to his love of knowledge and those who possess knowledge (the ‘Ulama). Unquestionably Salman was a servant (of Allah), righteous, upright, submissive (to Allah) and he was not from among the polytheists.”1

Reference

1.Biharul Anwar, vol. 22, pg. 327, sec. 10, no. 33

Responsibility 13: Knowing the Scholars of the Faith

Another responsibility is to know the narrators of traditions, scholars of the religion and those who are well acquainted with the traditions of the Ahlul Bayt (as), especially those who (in addition to knowing these sciences), act according to what they know.

These are none other the people who make up the glorious chain of great Jurisprudents and respected scholars (who are worthy of being followed).

The second section of this responsibility is to obey the rulings of such scholars and this is one of the most important responsibilities of a servant of Allah during the occultation. Rather, even in the period of the Imam’s advent, this will also be one of the most important duties.

During the occultation, it is obligatory to have faith in and testify to such scholars and it is also mandatory upon the people to perform taqlid (to follow) one of the Mujtahidin from amongst them.

It goes without saying that a detailed discussion regarding taqlid cannot be covered in this book. However in brief we can state that during the period of occultation, a true believer has one of three choices, He himself becomes a Mujtahid; he acts according to precaution (Ihtiyat) in the performance of all his actions or becomes a ‘muqallid’ which means that he follows a person who is at the highest level of Ijtihad.

If one does not fit into the first two categories, then one must perform taqlid of a Marja’ who fulfills all of the requirements to be followed1 in all areas of the Furu’ ad-Din (the practical Islamic regulations).

Just as the narrators of traditions and the scholars of the religion have been ordered to guide the people in their religious injunctions and issues related to the next life, so too the people have been commanded to take guidance from such scholars of the faith.

Through relying upon our intelligence and the Islamic proofs, we can deduce that not only is it permissible to refer to the people of knowledge when an issue comes up, rather it is the only way to achieve success and reach our goals!

The Qur`an clearly tells us:

( فَاسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْــتُمْ لاَ تَعْلَمُونَ )

“Ask the people of the remembrance (those who have knowledge on a particular issue) if you do not know.” (16:43)

In regards to issues of the next life and this transient world and how to achieve success in both, the only path of salvation lies in referring to the people of knowledge and those who are permitted to express their opinion the scholars of the faith who act according to their knowledge.

At the head of all responsibilities which we have, it is this one which makes the duty of a true believer clear in regards to the representative (of Allah).

It is through following this commandment that a person’s actions, in relation to the life of this transient world and the next, are given a stable footing; it is under the shadow of obeying the commandments of the Marja’ through the act of taqlid that obedience to the Imam is realized it is also

through this act that happiness in this transient life and the next world are guaranteed.

In reality, following the commandments of the Imam can never materialize except under the shadow of obedience to a Marja’ who fulfills all of the requirements to be followed2 and this status can be referred to as Wilayatul Faqih or the Guardianship of the Jurisprudent.

The only way that one can obey Imam al-Mahdi (ajtf) is by obedience to his general representative, as it is this person who is at the forefront of the narrators of the tradition, scholars and callers towards the faith.

The principle of Wilayatul Faqih is the foremost foundation of Islam and the person who wishes to possess true faith during the period of occultation must believe in and accept this.

Even if the term Wali al-Faqih is thought of as being coined in our current era, we see that it simply means to follow the Marja’ who fulfills all of the requirements (of being followed) as it is he who is responsible for leading the Islamic society.

He is the one who is permitted to lead the Muslim community as they have accepted his leadership and authority (Wilayah). Therefore, once he is entrusted with this authority, his obedience is at the pinnacle of all obligatory acts.

Without doubt, it is obligatory to obey all of those who narrate the traditions and are considered as true scholars of the faith, however if from amongst these, there are Mara’ja who fulfill the requirements, and amongst this select group there is an individual who is recognized as the Wali al-Faqih, then he is the first one who must be followed since he possesses the guardianship over the entire Muslim nation.

As we know, following Imam al-Hujjah (ajtf) can only be done under the shadow of following the orders of the Wali al-Faqih who has taken on the responsibility of guardianship of the entire community. Therefore, to disobey his orders is tantamount to disobeying the commandments of Imam al-Hujjah (ajtf).

 عَظِّمِCقَالَ اللٌّهُ تَعَالـى لِعِيسَى  الْعُلَمَآءَ وَ اعْرِفْ فَضْلَهُمْ فَإِنِّي فَضَّلْـتُهُمْ عَلَـى جَمِيعِ خَلْقِي إِلاَّ النَّبِيِّينَ وَ الْمُرْسَلِينَ كَفَضْلِ الشَّمْسِ عَلـى الْكَوَاكِبِ وَ كَفَضْلِ الآخِرَةِ عَلـى الدُّنْـيَا وَ كَفَضْـلِــي عَلى كُلِّ شَـيْءٍ

Allah, the Most High, said to ‘Isa: “Hold the scholars in great esteem and recognize their greatness since surely I have granted them greatness above all My creations, with the exception of those who have been sent as Prophets and Messengers just like the sun enjoys greatness over the other stars, and the next life enjoys greatness over the transient world, and like My greatness over all other things.”3

In a letter which Imam al-Hujjah (ajtf) wrote to Ishaq b. Ya’qub, he stated:

وَ أَمَّا الْحَوَادِثُ الْوَاقِعَةُ فَارْجِعُوا فِيهَا إِلـى رُوَاةِ حَدِيـثِنَا فَإِنَّهُمْ حُجَّتِي عَلَيْكُمْ وَ أَنَا حُجَّةُ اللٌّهِ (عَلَيْهِمْ)

“As for (guidance in) the events which transpire, refer to those who narrate our traditions, since they are my proof over all of you and I am the proof of Allah (over them).”4

In a tradition from Imam Hasan b. ‘Ali al-’Askari, he said:

فَأَمَّا مَنْ كَانَ مِنَ الْفُقَهَاءِ صَائِـناً لِنَفْسِهِ حَافِظاً لِدِيـنِهِ مُخَالِفاً عَلـى هَوَاهُ مُطِيعاً لِأَمْرِ مَوْلاَهُ فَلِلْعَوَامِّ أَنْ يُقَلِّدُوهُ وَ ذٌلِكَ لاَ يَكُونُ إِلاَّ بَعْضَ فُقَهَاءِ الشِّيـعَةِ لاَ كُلُّهُمْ

“As for the one who is from amongst the Fuqaha (scholars) and who protects his soul safe guards his faith goes against the passions of his lowly desires obeys the commands of his master (Allah) it is required that the common people should follow him. However these characteristics are present only in some of the Fuqaha of the Shi’a not all of them.”5

References

1.Refer to the Tawdhiul Masa’il of any Marja’ Taqlid, section on Taqlid, issue 1

2.A Mujtahid who fulfills all of the requirements [Jami’ul Shara’it] in order to be followed must possess the following qualities: male, mature (Baligh), Shi’a Ithna-Asheri, of legitimate birth, alive and Just (‘Adil), one who protects his own soul (from sins), one who protects and safeguards his religion, one who goes against the desires of his lower soul and follows the commands of Allah, the Most High. (Risalah Tawdhiul Masa’il, section on Taqlid, issue 2)

3.Biharul Anwar, vol. 2, pg. 25, sec. 8, no. 91; Muniyat al-Murid, pg. 121, sec. on the Greatness of Knowledge

4.Wasa`il ash-Shi’a, vol. 18, pg. 101, section 11, no. 9; Biharul Anwar, vol. 2, pg. 90, sec. 14, no. 13

5.Wasa`il ash-Shi’a, vol. 27, pg. 131, sec. 10, no. 33401; Biharul Anwar, vol. 2, pg. 88, sec. 14, no. 12; al-Ihtijaj (Tabrisi), vol. 2, pg. 283

Responsibility 14: Imitating Those Spiritually Close to Allah

Another responsibility is to imitate the close, intimate friends of Allah. The Awliyah and The Divine Gnostics. This means that it is obligatory to spiritually travel towards Allah and to follow those who have reached the station of union and annihilation in Allah.

One must strive to become like those who have decorated themselves with the Divine virtuous traits and etiquette have reached lofty stations of ma’rifah of Allah and arrived to the pinnacles of their spiritual migration to the Almighty. While on this path, the believer must cut himself off from all other individuals in his life other than those who are on this path.

Amongst the scholars of the religion and those who narrate the traditions of the pure and infallible Ahlul Bayt (as) and those who practice what they know with true sincerity, there is a group who through their hard work, have attained the status of the sincere individuals (al-MukhliSun).

It is this group of people who possess complete ma’rifah of Allah, and through spiritual union with Him, have completely annihilated themselves in His Sacred Essence.

It is incumbent upon the true believers to go in search of these people so that through them, the believers are guided. It is through following their direction that one can benefit from the springs of goodness which they possess and through which one may be able to reach the highest goals.

According to the intellect and the traditions, it is obligatory to follow these scholars as they are at the spiritual forefront over all others. These scholars must be sought after throughout the entire Earth and one must be able to identify them and know who they are. Once this is accomplished, one must then strengthen his aspirations and become a disciple of such people.

Through both the inner being and the outer self, one must have full trust in them and not deviate from their path even in the slightest. It is under the shadow of their guidance that a true believer will be able ito reach his goal - the lofty levels of spiritual closeness to Allah  and purification of the soul.

Through this, one will become a true manifestation of the collection of verses of the Qur`an which start with:

( قَدْ أَفْلَحَ الْمُؤْمِنُونَ... )

“Surely successful are the true believers...” 1

In every era, there are certain individuals who make up the pure tree (Shajaratul Tayyibah) and for the one who is searching for the truth, finding such individuals is:

أَيْسَرَ مِنْ كُلِّ يَسِيرٍ

“Easier than all other easy tasks.”

Those who wish to follow this responsibility must seek to be amongst those whom Imam Ja’far b. Muhammad as-Sadiq (as) has spoken in regards to when he said: “I swear by the One who holds my life in His hands.

Verily on the land and its surroundings, there are true believers for whom the entire transient world does not even measure in the worth of the wing of

a fly.If the entire material world and all that is within it and upon it was to be turned into gold and was to be put around their neck and was then to fall off of their neck, they would not even feel that something was on their neck nor would they realize that something had fallen off!”

After explaining some of the characteristics of the close, intimate friends of Allah, then Imam went on to say: “Ahh!

How I long to sit and speak with these people and how much grief I have for that which they have - however by sitting with them, my grief would go away! I am looking for these people and when I find them and benefit from their Divinely granted Light, then I too shall be guided. Through them, we will all be successful in this life and in the next.

Such people are more scarce than red sulphur. Their ornament is their prolonged silence, keeping of secrets, establishing the Salat, Zakat, Hajj and Fasting, being in solace, helping their brothers in faith when they have the ability and even when they are in difficulty.

These are their ornaments and things that they love to do. Glad tidings upon these people and what a good return (from Allah) they will have! These are the people who shall be the inheritors of the Firadus wherein they shall abide for eternity.”2

 had stated: “O’ Usamah! This group of people7The Noble Prophet  shall have knowledge of all corners of the Earth. Anytime the Mihrab (place of worship) will not find them within them, they will lament!

Thus, take these people as your treasure and worth it is possible that through them you shall be saved from the difficulties of this transient world and the fears and uncertainties of the Day of Resurrection! Ensure that you follow the path they are on because if you leave their path, then your feet shall definitely tremble and you will slip into the hell-fire.”3

In a tradition from Imam Ja’far b. Muhammad as-Sadiq (as) , we read:

حُبُّ اللٌّهِ إِذَا أَضَاءَ عَلى سِرِّ عَبْدٍ أَخْلاَهُ عَنْ كُلِّ شَاغِلٍ وَكُلِّ ذِكْرٍ سِوَى اللٌّهِ عِنْدَ ظُلْمَةٍ وَالْمُحِبُّ أَخْلَصُ النَّاسِ سِرًّا لِلٌّهِ وَأَصْدَقُهُمْ قَوْلاً وَأَوْفَاهُمْ عَهْداً وَأَزْكَاهُمْ عَــمَلاً وَأَصْـفَاهُمْ ذِكْراً وَأَعْـبَدُهُمْ نَفْساً، تَتَبَاهَى الْمَلاَئِكَةُ عِنْدَ مُنَاجَاتِهِ وَتَفْتَخِرُ بِرُؤْيَتِهِ وَ بِهِ يَعْمُرُ اللٌّهُ تَعَالـى بِلاَدَهُ وَبِكَرَامَتِهِ يُكْرِمُ عِبَادَهُ يُعْطِيهِمْ إِذَا سَأَلُوا بِحَقِّهِ وَيَدْفَعُ عَنْهُمُ الْبَلاَيَا بِرَحْمَتِهِ فَلَوْ عَلِمَ الْخَلْقُ مَا مَحَلُّهُ عِنْدَ اللٌّهِ وَمَنْزِلَتُهُ لَدَيْهِ مَا تَقَرَّبُـوا إِلـى اللٌّهِ إلاَّ بِتُرَابِ قَدَمَيهِ

“When the love of Allah illuminates the inner self of a servant, it distracts him from all preoccupations and all thoughts other than Allah. One who loves (Allah) will become the most sincere of all people to Him in secret the most truthful in words; the most faithful in his promise, the purest in deeds, the most earnest in rememberance (of Allah) and the most obedient in worship.

The Angels will be delighted when he whispers (to his Lord) and will feel proud when they see him. It is because of him that Allah makes His lands prosper; and in favour of his honour will Allah honour His servants.

He gives them when they beseech Him in his name, and He wards off misfortunes on account of His mercy (for him). Had the creation known the

actual status and standing of such a loving servant with Almighty Allah, they would not have sought nearness to Allah except by the dust of his feet!”4

References

1.Suratul Mu’minun (23), verse 1; Suratul A’la (87), verse 14; Suratul Shams (91), verse 9

2.Biharul Anwar, vol. 67, pg. 351, sec. 14, no. 54

3.The Spiritual Link with the Sacred Essence of al-Mahdi, pg. 264; al-TahSin (Ibne Fahd al-Hilli), sec. 3, pg. 22

4.Biharul Anwar, vol. 70, sec. on the Love of Allah, pg. 23, no. 23

Responsibility 15: Rejecting the Imposters

Renunciation of those who claim to be the specific representatives of Imam al-Mahdi (ajtf) during the major occultation is another responsibility of the true believers. The Imamiyah Shi’a firmly believes that with the death of the four specific representatives of the Imam during the period of the minor occultation, namely his last one, Shaykh ‘Ali. Muhammad Samari al-Raďi, the specific representation of Imam al-Zaman (ajtf) came to an end.

During the era of the major occultation, there is absolutely no specific representative of the Imam. However, a general representation1 of the Imam is possible and permissible and the proofs confirm the existence of general representatives of the Imam and tell us that the scholars who act according to their knowledge and fulfill the conditions2 which have been mentioned in the sayings of the Ahlul Bayt (as) are the general deputies and representatives of the Imam.

In a tradition narrated by Muhammad al-Hasan b. Ahmad we read that:

كُنْتُ بِمَدِينَةِ السَّلاَمِ فِي السَّنَةِ الَّتِـي تُوُفِّـيَ فِيهَا الشَّيْخُ عَلِيُّ بْنُ مُحَمَّدٍ السَّمُرِيُّ رِضْوَانُ اللٌّهِ عَلَيْهِ فَحَضَرْتُهُ قَبْلَ وَفَاتِهِ بِأَيَّامٍ، فَأَخْرَجَ إِلـى النَّاسِ تَوْقِيعاً نُسْخَتُهُ: بِسْمِ اللٌّهِ الرَّحْمٌنِ الرَّحِيمِ. يَا عَلِيَّ بْنَ مُحَمَّدٍ السَّـمُرِيَّ أَعْظَمَ اللٌّهُ أَجْرَ إِخْوَانِكَ فِيكَ فَإِنَّكَ مَيِّتٌ مَا بَيْـنَكَ وَ بَيْنَ سِتَّةِ أَيَّامٍ، فَأَجْمِعْ أَمْرَكَ وَ لاَ تُوصِ إِلـى أَحَدٍ فَيَقُومَ مَقَامَكَ بَعْدَ وَفَاتِكَ فَقَدْ وَقَعَتِ الْغَيْبَةُ الثَّانِيَةُ فَلاَ ظُهُورَ إِلاَّ بَعْدَ إِذْنِ اللٌّهِ عَزَّ وَّ جَلَّ وَ ذٌلِــكَ بَعْدَ طُوْلِ الأَمَدِ وَ قَسْوَةِ الْقُلُوبِ وَ امْتِلاَءِ الأَرْضِ جَوْراً وَسَيَـأْتِـي شِيعَـتِـي مَنْ يَدَّعِي الْمُشَاهَدَةَ أَلاَ فَمَنِ ادَّعى الْمُشَاهَدَةَ قَبْلَ خُرُوجِ السُّفْيَانِيِّ وَ الصَّيْحَةِ فَهُوَ كَذَّابٌ مُفْتَرٍ وَ لاَ حَوْلَ وَ لاَ قُوَّةَ إِلاَّ بِاللٌّهِ الْعَلِيِّ الْعَظِيمِ

“I was in the city of Peace (Baghdad) in the year in which Shaykh ‘Ali b. Muhammad al-Samuri, may Allah’s grace be upon him, passed away and was with him a few days before he left this world. At that time, he brought out a piece of paper with some writing on it that stated: “In the Name of Allah, the Most Gracious, the Most Merciful.

O’ ‘Ali b. Muhammad al-Samuri! May Allah grant your brothers a grand reward concerning you since you are going to die soon and between you and death, only six days remain. Thus, gather your affair and do not appoint anyone to be in your place (as my representative) after your death for the time of the second occultation is here and there will be no advent until after the permission of Allah, the Noble and Majestic.

This will be after a long period (has passed) after the hearts have become hardened and the Earth has become full of corruption. And there will come some from my Shi’a who will claim to have seen me. Certainly the person who claims to have seen me before the appearance of al-Sufyani and the Call is a liar and a fabricator. And there is no power or strength, save with Allah, the Most High, the Majestic.’”3

Confirming the specific representation of the Imam can be possible through the following three ways:

1. A direct and explicit text from Imam al-Zaman (ajtf) himself.

2. A clear text from one of the direct representatives of the Imam (ajtf)

3. A person who claims to be the representative of the Imam (ajtf) shows supernatural actions which would prove the relationship between him, Allah and the Imam.

During the minor occultation, the four specific representatives of the Imam were either explicitly appointed directly by the Imam or through a written text from the preceding representative based on the Imam’s directive and each one was able to perform supernatural actions to prove their status.

Therefore, as long as the specific representation is not proven through the definite proofs, we cannot accept his claim! In actuality, it is forbidden (haram) to make this claim and to accept the claim from one who makes it!

During the period of the major occultation, it is hard to arrive at the three conditions mentioned rather, it is impossible as there is no explicit text from the Imam himself or one of the directly appointed representatives, nor can we find a single person who could produce such supernatural and paranormal acts that would be able to confirm his appointment as a specific representative of the Imam!

Indeed, it is possible that a person or a group of people may claim to be specific representatives of Imam al-Zaman (ajtf), however we must test them to see if they possess any of the three points mentioned above.

Through testing them and closely monitoring their speech, actions, behavior and their claims of specific representation, their lies and trickery will clearly be seen as from the beginning of the major occultation until today, not only have we not heard, but also we have not seen any of these signs in any person.

A person who claims this status must be one who acts upon the Shari’ah and the religion of Allah. In addition, there must not be even the smallest slips in his character or in the performance of the religious duties. He must perform all of the obligatory (wajib) acts and refrain from all of the prohibited (haram) acts.

Of course, all reprehensible (makruh) acts must be avoided and the recommended (mustahab) acts must be carried out. In addition to this, the supernatural acts would have to be shown as this defines his relationship with Imam al-Hujjah (ajtf) and his being a specific representative of the Imam.

In the tradition quoted above, the Imam noted: “Whoever claims to have seen me (during the occultation) is a liar and has leveled a false accusation against me” and this statement clearly proves that there are currently no specific representatives of the Imam!

Thus, if a person claims to have a certain status granted to him by the Imam or claims to have met the Imam just like the (four) specific representatives of the Imam had done (during the minor occultation), then he must be called a liar and must be introduced as one who has placed a false accusation against the Imam.

References

1.The proofs which speak about the general representation are many and can be found in the books which are related to the issue of the Wilayatul Faqih. There are traditions in regards to this topic which are found in the thirteenth responsibility in this book, from Imam Hasan  himself. D and one from the 12th Imam D al-’Askari

2.Refer to the Tawdhiul Masa’il manual under the section of Taqlid, Issue 1

3.Kamal ad-Din wa Tamam an-Ni’mah, vol. 2, pg. 516, sec. 45, no. 44

Responsibility 16: Praying To Allah for the Noble Traits

Another responsibility is to pray to Allah for the attainment of the necessary traits which a believer must possess. A true believer must ask Allah for that which is good for this world and the next. He must also ask Allah to grant him the virtuous ethical traits such as patience, truthfulness in speech, intelligence, aptitude, wisdom and insight.

If having patience is one of the necessary traits of the believers during the occultation of the Imam, then its corresponding responsibility is that a believer asks Allah for this trait to be instilled within him. As well, if fulfilling the rights of the Imam is considered as one of the duties of a believer, then another responsibility is that one must pray for the ability to fulfill the rights of the Imam.

 to be able to fulfill every important task.iThus in summary, one must supplicate to Allah

The Messenger of Allah has said:

سَلُوا اللٌّهَ عَزَّ وَجَلَّ مَا بَدَالَكُمْ مِنْ حَوَائِجِكُمْ حَـتَّى شِسْعَ الْنَعْلِ فَإِنَّهُ إِنْ لَمْ يُـيَسِّرْهُ لَمْ يَتَيَسَّرْ

“Ask Allah, the Majestic and Glorious, for the necessities that you require, even for as much as your shoelace, because if He does not make it easily available for you then it will not be attainable.”1

Reference

1.Biharul Anwar, vol. 93, pg. 295, sec. 16, no. 23

Responsibility 17: Acquiring the Noble Ethical Traits Part 1

The next responsibility is to acquire the noble ethical traits (Makarimul Akhlaq) and a believer must struggle to attain these virtuous qualities.

The noble ethical traits and worthwhile qualities that a Shi’a of Imam al-Zaman (ajtf) must possess are many some of which include: silence, knowledge, forbearance, fellowship with the people, never going to extremes in the faith or in life, and other things.

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

يَاابْنَ رَسُولِ اللٌّهِ مَا أَفْضَلُ مَا يَسْتَعْمِلُهُ الْمُؤْمِنُ فِي ذٌلِكَ الزَّمانِ؟ قَالَ حِفْظُ اللِّسَانِ وَ لُزُومُ الْبَيْتِ

“O’ son of the Messenger of Allah! What is the best action for a true believer during that time (the period of occultation)?” The Imam replied: “Protecting one’s tongue (watching what he says) and staying at home (protecting one’s self from corruption).”1

The meaning of protecting the tongue is to keep quiet and may refer to using dissimulation (taqiyyah) when necessary; staying at home means that one keeps away from corruption, refrains from sins and acts with caution with the transient world and the over-indulgence of pleasures contained within it.

The narrator of the following tradition asked Imam Ja’far b. Muhammad as-Sadiq (as) for guidance in regards to the best actions during the period of occultation, to which the Imam replied:

إِقْرَأْ عَلى مَنْ تَرى أَنَّـهُ يُطِيعُنِي مِنْهُمْ وَ يَأْخُذُ بِقَوْلِي أَلسَّلاَمَ وَ أُوصِيكُمْ بِتَقْوى اللٌّهِ عَزَّ وَجَلَّ وَ الْوَرَعِ فِي دِيـنِكُمْ وَ الإِجْتِهَادِ لِلٌّهِ وَ صِدْقِ الْحَدِيثِ وَ أَدَاءِ الأَمَانَةِ وَ طُولِ السُّجُودِ  أَدُّوا الأَمَانَةَ7وَ حُسْنِ الْجِوَارِ فَبِهٌذَا جَــآءَ مُحَمَّدٌ  إِلـى مَنِ ائْتَمَنَكُمْ عَلَيْهَا بَرًّا أَوْ فَاجِراً فَإِنَّ رَسُولَ  كَانَ يَأْمُرُ بِأَدَآءِ الْخَيْطِ وَ الْمَخِيطِ اللٌّهِ

“Convey my salutations to the Shi’a whom you know to be obedient to me and who acts upon my words.

I also advise you to maintain consciousness of Allah, the Glorious and Noble, piety in relation to your religion struggle in the way of Allah, truthfulness in speech and giving back a trust (when you have been entrusted with something), prolonging the prostrations and to be a good neighbour since these (are all things) that Muhammad (blessings of Allah be upon him and his family) brought.

Give back the trust that someone has given to you to keep whether he be a good person or an open sinner, because certainly the Messenger of Allah (blessings of Allah be upon him and his family) used to command the return of the trust even if it be (something as small as) a thread and needle.”2

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

إِنَّا لَنُحِبُّ مَنْ كَانَ عَاقِلاً فَهْماً فَقِيهاً حَلِيماً مُدَارِياً صَبُوراً صَدُوقاً وَفِـيًّا إِنَّ اللٌّهَ عَزَّ وَجَلَّ خَصَّ الأَنْـبِيَآءَ بِمَكَارِمِ الأَخْلاَقِ فَمَنْ كَانَتْ فِيهِ فَلْيَحْمَدِ اللٌّهَ عَلى ذٌلِكَ وَ مَنْ لَمْ تَكُنْ فِيهِ فَلْيَتَضَرَّعْ إِلـى اللٌّهِ عَزَّ وَ جَلَّ وَلْيَسْأَلْهُ إِيَّاهَا. : هُنَّ الْوَرَعُ وَCقَالَ قُلْتُ: جُعِلْتُ فِدَاكَ وَ مَا هُنَّ؟ قَالَ  الْقَنَاعَةُ وَ الصَّبْرُ وَ الشُّكْرُ وَ الْحِلْمُ وَ الْحَـيَآءُ وَ السَّخَاءُ وَ الشَّجَاعَةُ وَ الْغِيْرَةُ وَ الْبِرُّ وَ صِدْقُ الْحَدِيثِ وَ أَدَاءُ الأَمَانَةِ

“Surely we love that person who is intelligent, has understanding; deep knowledge of the religion, forbearing, compassionate, patient truthful and trustworthy. Surely Allah, the Glorious and Noble, graced the messengers with the noblest of ethics so whoever has these traits in himself should praise Allah for this and whoever does not possess them should beseech Allah, the Glorious and Noble, and plead for them from him.”

The companion continued: “I said to the Imam, may I be sacrificed for you, what are they?” The Imam replied: “They are to keep away (from sin), to be satisfied (with what one has), patience, thankfulness, forbearance, chastity, benevolence, courage, dignity, righteousness, truthfulness in one’s speech and returning the entrusted.”3

References

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

2.al-Kafi, vol. 2, pg. 636, no. 5; Wasa`il ash-Shi’a, vol. 12, pg. 6, sec. 1, no. 10496

3.al-Kafi, vol. 2, pg. 56, sec. on Makarimul Akhlaq, no. 3

Responsibility 18: Acquiring the Noble Ethical Traits Part 2

Another responsibility is to ask Allah for the noble traits (Makarimul Akhlaq) so that a believer can resemble and manifest the traits of the Imam, thus earning his love.

In regards to this responsibility, it is highly recommended to recite the prayer known as “Makarimul Akhlaq”1 which has been mentioned in various books of supplications, as this Du’a is very beneficial in attaining this rank. This supplication starts as follows:

أَللّٰهُمَّ صَلِّ عَلىٰ مُحَمَّدٍ وَآلِهِ وَ بَلِّغْ بِإِيـمَانِي أَكْمَلَ الإِيْـمَانِ وَاجْعَلْ يَقِيـنِي أَفْضَلَ الْيَقِينِ...

“O’ Allah! Send your blessings upon Muhammad and the family of Muhammad and elevate my faith to a perfect faith and make my certitude the best of certitudes...”

Reciting these sorts of supplications is important for developing the noble ethical traits and reaching this state is only possible with the assistance of Allah for it is out of the reach of humanity to attain on their own.

A believer can only struggle and choose the path meaning that it is up to him to choose the path towards the noble traits and then struggle to reach one’s goal.

However, the true point of achieving these traits, for example, arriving to the stage of possessing the noble ethical traits, in dependent upon both the intention and struggles of a person and the  to grant the believer such a status.idesire of Allah.

Reference

1.Supplication number 20 in as-Sahifah as-Sajjadiyah al-Kamilah; also found at the end of Mafatih al-Jinan.

Responsibility 19: Fulfilling the Rights of the Believers

Another responsibility is to fulfill the rights of fellow believers and this is actually regarded as fulfilling the rights of the Imam!

The rights which our fellow believers have upon us are numerous however one of these is to satisfy their needs and to act with goodness and honesty towards them.

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

وَ مَنْ قَضى حَاجَةً لِأَحَدٍ مِنْ أَوْلِيَائِنَا فَكَأَنَّمَا قَضَاهَا لِجَمِيعِنَا

“A person who fulfills the need of one of our friends is like the one who has fulfilled the need for all of us (the Ahlul Bayt).”1

Once, a person asked Imam Ja’far. Muhammad as-Sadiq (as) about the rights of another believer to which he replied:

سَبْعُونَ حَقًّا

“These are seventy rights.”2

In addition, Abul Hasan has said:

مَنْ أَتَاهُ أَخُوهُ الْمُؤْمِنُ فِي حَاجَةٍ فَإِنَّمَا هِيَ رَحْمَةٌ مِنَ اللٌّهِ تَعَالـى سَاقَهَا إِلَيْهِ فَإِنْ قَبِلَ ذٌلِكَ فَقَدْ وَصَلَهُ بِوَلاَيَـتِنَا وَ هُوَ مَوْصُولٌ بِوَلاَيَةِ اللٌّهِ وَ إِنْ رَدَّهُ عَنْ حَاجَتِهِ وَ هُوَ يَقْدِرُ عَلى قَضَائِهَا سَلَّطَ اللٌّهُ عَلَيْهِ شُجَاعاً مِنْ نَارٍ يَنْهَشُهُ فِي قَبْـرِهِ إِلـى يَوْمِ الْقِيَامَةِ مَغْفُوراً لَهُ أَوْ مُعَذَّباً فَإِنْ عَذَرَهُ الطَّالِبُ كَانَ أَسْوَأَ حَالاً

“When a person is approached by his believing brother in need of assistance, this is actually a mercy from Allah, the High, which He sent to that person.

Therefore, if a person accepts this (and helps his brother) then it will bring him to our custodianship and the custodianship of Allah.

However, if he rejects his brother’s request (for help) while he is able to help him, then Allah will make a large serpent of fire come that will frighten him in his grave until the Day of Judgment, either a means of forgiveness for him (if he had done other good deeds in the world) or a punishment. And if the seeker forgives him then he will be in a worse state.”3

From these and other traditions, we can deduce that fulfilling the irights of the believers is one of the best ways to get closer to Allah  and Imam al-Zaman (ajtf)

References

1.Mikyal al-Makarim, vol. 2, pg. 420; Biharul Anwar, vol. 100, pg. 121, sec. 2, no. 26

2.al-Kafi, vol. 2, pg. 184, sec. ‘The rights of a believer over his brother,’ no. 14

3.al-Kafi, vol. 2, pg. 196, sec. ‘Fulfilling the needs of a Believer,’ no. 13

Responsibility 20: Enmity for the Enemies of the Imam Part 1

Another responsibility is to hate the enemies of the Imam. One of the definitions of an enemy of the Imam is a person who is an enemy of Allah and this concept has been referred to as Tabarrah in the Furu’ ad-Din (Principles of Religion) and is one of the signs of true faith.

A true lover of Allah will be able to show the truthfulness of his love through the hatred of the enemies of the one whom he truly loves.

The enemies of the Imam are various and come from all walks of life and thus, we cannot elucidate upon all of them. However in summary we can state that his main enemies are: the disbelievers, hypocrites, agnostics, and those who are working against the faith (of Islam). Of course, these people are his enemies as long as they persist in their incorrect beliefs and actions and do not accept him.

In addition, those who openly (and knowingly) commit sins and carry on in this way without returning to the straight path are also his enemies.

Just as the enemies of Imam al-Zaman (ajtf) are in different stages and levels in their hatred towards him, so too the hatred that we must show to them must also be at different stages and levels.

The minimum level of hatred for them is the spiritual aversion in the heart. After this, a physical aversion and separation from them - in addition to the aversion of the heart such as not speaking with them, business transactions, partnership or working together and being in their company, etc Must also be enacted.

However, along with the hatred which we show and our means of interaction, the conditions of enjoining the good and forbidding from the bad (‘Amr bin Ma’ruf and Nahi ‘anil Munkar) must also be carefully observed.

One of the enemies of Imam al-Zaman (ajtf) is Satan (May he be removed from the mercy of Allah) and a true believer must take him as an enemy! Without doubt, the best form of enmity that one can show towards Satan and his helpers is to work against his orders. In other words, one must obey Allah and the religion that He sent and must also obey Allah’s representative and travel the path of self-purification.

The other enemies of the Imam include those with extremely negative ethical traits and people who intentionally try to mislead the masses. These influences may take on the form of cultural invasions and include those who write books to mislead the people, centers of corruption, wrong ideas and systems of economics (such as taking interest), and other effects of disbelief, transgression and rebellion which a true believer must protect himself from.

In describing the Shi’a, Imam Ja’far. Muhammad as-Sadiq (as) has stated:

لاَ يُحِبُّ لَنَا مُبْغِضاً وَ لاَ يُبْغِضُ لَنَا مُحِبًّا

“They (our Shi’a) are those who will not love the people who have enmity towards us (the Ahlul Bayt) and will not hate those who love us (the Ahlul Bayt).”1

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

وَ أَبْغِضْ مُبْغِضَ آلِ مُحَمَّدٍ وَ إِنْ كَانَ صَوَّاماً قَوَّامأً

“Have enmity for those who have enmity for the family of Muhammad even if they fast and stand (for Salat) a lot.”2

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

وَ اللٌّهِ مَا جَعَلَ اللٌّهُ لِأَحَدٍ خِـيَرَةً فِي اتِّـبَاعِ غَيْرِنَا وَ إِنَّ مَنْ وَافَقَنَا خَالَفَ عَدُوَّنَا وَ مَنْ وَافَقَ عَدُوَّنَا فِي قَوْلٍ أَوْ عَمَلٍ فَلَيْسَ مِنَّا وَ لاَ نَحْنُ مِنْهُمْ

“I swear by Allah that Allah has not permitted anyone to follow anybody other than us (the Ahlul Bayt) and whoever follows us (the Ahlul Bayt) has gone against our enemies; and whoever agrees with our enemies in their words or deeds is not from us and we are not from them.”3

References

1.Biharul Anwar, vol. 68, pg. 165, sec. 19, no. 16; Biharul Anwar, vol. 68, pg. 179, sec. 19, no. 37

2.Wasa`il ash-Shi’a, vol. 11, pg. 444, sec. 17, no. 19

3.Wasa`il ash-Shi’a, vol. 18, pg. 85, sec. 9, no. 33