Alhassanain(p) Network for Heritage and Islamic Thought

Responsibility 29: Praying for Protection of the Imam Part 2

Another responsibility of a believer is to supplicate to Allah for the Imam and the best supplication for his protection is the famous one which has been taught to us by the infalliable A`immah (as):

أَللّٰهُمَّ كُنْ لِوَلِيِّكَ الْحُجَّةِ بْنِ الْحَسَنِ، صَلَوَاتُكَ عَلَيْهِ وَعَلىٰ آبَائِهِ، فِي هٰذِهِ الْسَّاعَةِ وَ فِي كُلِّ سَاعَةٍ، وَلـِيًّا وَحَافِظاً وَقَائِداً وَنَاصِراً وَدَليلاً وَعَيْناً حَتّٰى تُسْكِنَهُ أَرْضَكَ طَوْعاً وَتُـمَتِّعَهُ فِيهَا طَوِيلاً

“O’ Allah, be for Your deputy, al-Hujjah b. al-Hasan, may Your Blessings be upon him and his forefathers, now and at all times, the Master, Protector, Guide, Helper, Proof and Guard until he resides peacefully on Your earth and let him enjoy (the blessings of this life) for a long time.”1

Reference

1.MiSbah al-Mutahajjid, pg. 630; al-Balad al-Amin, pg. 203

Responsibility 30: Giving Charity on Behalf of the Imam

Another responsibility is to give Sadaqah (charity) for the safety and protection of the Imam. The amount and type of Sadaqah given is not important, rather what is vital is the sincere intention that it is given with, and that what is given is within one’s ability (a person does not go through untold hardships to offer this charity such as giving too much).

The giving of Sadaqah for the safety of the Imam can be done on a daily, weekly or monthly basis whatever is easy for the believer and at the time of giving the Sadaqah, one should remember and pray for the safety of Imam al-Hujjah (ajtf).

A person giving the Sadaqah can and should pray for the safety of his friends and family members his father, mother, children, and others such as his teacher and other people as well. Therefore, within the intention, one can specify that he is giving Sadaqah with the hopes that it will be accepted as a protection for all of these people not just the Imam.

Responsibility 31: Vigilance in Mentioning the Imam

We should not take the ‘proper name’ of Imam al-Zaman (ajtf) when we mention him and should observe taqiyyah (dissimulation) as much as possible. The proper name of the Imam is his first name which is the same as the Prophet of Islam (م ح م د). Since we are not permitted to refer to him by his proper name, we should refer to him through his titles and names of appellation.

Without a doubt, it is forbidden (haram) to mention the name of the Imam in gatherings in which the enemies of the religion are present and any place where there is a fear of the enemies. If there is fear that danger may come to a person, then it becomes forbidden to mention the title of the Imam and the names or titles of the other A`immah as well.

However, the prohibition of not mentioning the name of the Imam in other instances, for example in gatherings in which there is no fear or danger of the enemies of Islam, and where it is not necessary to observe taqiyyah. This is a matter of debate amongst our scholars. However that which we deduce from the traditions which speak about this issue is that it is prohibited to mention his proper name (in any gathering).

The Messenger of Allah (S) has said:

هُوَ الَّذِي لاَ يُسَمِّيهِ بِاسْمِهِ ظَاهِراً قَبْلَ قِيَامِهِ إِلاَّ كَافِرٌ بِهِ

“He is the one whom no one calls by his (proper) name openly before his advent, except the one who disbelieves in him.”1

The Messenger of Allah has also said:

فَلاَ يَحِلُّ لِأَحَدٍ أَنْ يُسَمِّيهِ أَوْ يُكَـنِّيهِ بِاسْمِهِ وَ كُنْيَتِهِ قَبْلَ خُرُوجِهِ صَلَوَاتُ اللٌّهِ عَلَيْهِ

“It is not permitted for anyone to call him by his name or his title before his advent, may the blessings of Allah be upon him.”2

There are many reliable traditions found in the well-known books of hadith on this issue which reach to the level of mustafiďha3 rather, they reach to the level of being mutawatir-e-ma’nawi4 and tell us that it is impermissible to mention the name and title of Imam al-Mahdi (ajtf) before his advent.5

It is permissible to mention the name of the Imam in supplications and the whispered prayers (Munajat) which are recited in private, however one should keep away from this in large gatherings and according to ihtiyat6it is still better not to do this.

The same holds true for mentioning the name of the Imam in secret and in one’s heart such that only the person himself can hear what he is saying this too is permitted, however it is better to observe precaution in these regards as well.

In addition, it also goes against precaution to mention the proper name of the Imam in writings and books. Thus, from the time of the late RShaykh Kulayni 7 until now, we see that our great scholars have not mentioned the name of Imam al-Zaman (ajtf) in their books or writings and the methodology of our scholars is constant and none of them have gone against this custom.

Mentioning the proper name of the Imam (ajtf) through the use of the individual letters of his name (م ح م د) as a way of indicating him is permissible and just as it was previously stated, his name is the same as the name of the Messenger of Allah and his title is the same as that of the Prophet of Allah (S).

This same ruling (about mentioning him) applies in regards to remembering him by his name and title in closed gatherings and programs those gatherings in which the Shi’a, especially those particular Shi’a such as the ‘Ulama and the pious people are present as long as there is no fear or danger and there is no need to be in a state of taqiyyah.8

So, what is the reason for it to be prohibited to mention the name and title of the Imam? Numerous reasons can be cited why it is forbidden to mention his name, however we must concede that the true reason for this prohibition has been hidden from us (by Allah, the Prophet and the A`immah).

Another name of Imam al-Mahdi (ajtf) which is also one of the names of the Prophet is Ahmad. So the question arises that is it also forbidden to mention the Imam by this name? In brief we can state that it is not forbidden to call the Imam with this name, however, according to precaution, it is better to refrain from this as well.

From some of the traditions, we can deduce that it is also prohibited to mention the specific title which the Imam is known by, as it shares the same ruling as mentioning his proper name.

Some people state that it is forbidden to mention his name and titles and we must not call him by such things is this true? In answer to this we state that the strongest opinion9 is that it is not forbidden to mention the titles of Imam al-Mahdi (ajtf). However, according to precaution it is not permitted and this is how we should tread in these regards (by observing this precaution).

فِي حَدِيثِ الْخِضْرِ: وَ أَشْهَدُ عَلـى رَجُلٍ مِنْ وُلْدِ الْحُسَينِ لاَ يُكَنَّى وَ لاَ يُسَمَّى حَتَّى يَظْهَرَ أَمْرُهُ

In the tradition of al-Khidhr it has been mentioned: “And I bear witness to that man who will come from the children of al-Husain (as) whose title will not be expressly mentioned nor will his name be called until his advent.”10

References

1.Mikyal al-Makarim, vol. 2, pg. 111; Mustadrak al-Wasa’il, vol. 12, page 285, sec. 31, no. 14106

2.Mikyal al-Makarim, vol. 2, pg. 117; Mustadrak al-Wasa’il, vol. 12, page 280, sec. 31, no. 14095

3.Any tradition that has not reached the level of being classified as being Tawatur is called Khabar-e-Wahid. However, if the number of narrators of the tradition is greater than three, then that tradition is referred to as a mustafidh tradition which is one of the best types of “khabar-e-wahid” tradition.

4.A Mutawatir tradition is of two types: The literal/verbal and the figurative/abstract. The literal/verbal mutawatir tradition is one in which the words of the various traditions are exactly the same with no difference in them while the figurative/abstract mutawatir tradition is one in which the words and phrases are not exactly the same, however their content is similar and thus, all of the hadith on that one topic have the same content and substance with different wordings.

5.Please refer to books such as Kamal ad-Din wa Tamam an-Ni’mah, vol. 2; Mustadrak al-Wasa’il, vol. 2; al-Kafi, vol. 2

6.Ihtiyat is in the meaning of a recommended precaution here.

7.His exact birth date is not known, however he passed away in the year D 328 or 329 and had seen the special representatives of Imam al-Zaman  and his book al-Kafi is also one of the Kutub al-Ar’bah or Four Major books of Shi’a tradition and is the most important of all of them.

8.  can be D It is our opinion that in this era, the name of the Imam  mentioned without any fear and when we look at the history and see the fear and fright of the past which does not exist today and thus, it is  by his name. D not necessary to refrain from calling the Imam

9.That which the Mujtahid feels is the most correct way and which is also in the meaning of Ihtiyat Mustahab.

10.Kamal ad-Din wa Tamam an-Ni’mah, vol. 1, pg. 315; al-Ihtijaj, pg. 267

Responsibility 32: Observing Proper Manners Part 1

Another responsibility of the true believer is to observe the proper etiquette and to refrain from anything which would be considered as bad manners in the presence of Imam al-Zaman (ajtf).

Taking part in gatherings in which Imam al-’Asr (ajtf) is spoken about in a bad way or in which people openly question and deny his existence, or where he is made fun of, are examples of things which would be classified as bad manners in relation to the Imam.

In addition, we must also stay away from programs which do not have the remembrance of Allah and Imam al-’ASr (ajtf) as this too is a sign of not observing manners and etiquette in relation to the Imam.

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

مَنْ كَانَ يُؤْمِنُ بِاللٌّهِ وَ الْيَوْمِ الآخِرِ فَلاَ يَجْلِسُ مَجْلِساً يُنْـتَقَصُ فِيهِ إِمَامٌ أَوْ يُعَابُ فِيهِ مُؤْمِنٌ

“He who has true belief in Allah and the Last Day will not attend gatherings in which the Imam is being disparaged or in which the defects of a believer are being spoken about.”1

Actions such as not observing the responsibilities which one has to fulfill in regards to Imam al-Zaman (ajtf) displaying our own shortcomings in relation to these rights, seeking help (tawassul) from other than the Imam or his pure family in times of difficulties, trying to find faults and defects in the rulings of the religion and that which the Prophet of Islam brought, or insulting the laws of Allah are all things which are equivalent to insulting the Imam.

In addition, actions such as having hatred for the friends and lovers of Imam al-Zaman (ajtf), or loving the enemies of the Imam and enemies of the religion are also practical examples of showing disrespect and not observing the correct etiquette in relation to the Imam.

Therefore, these and many other things which are considered as showing disrespect to the Imam must be kept away from and without doubt, those with intellect and understanding can clearly under this responsibility.

Reference

1.al-Kafi, vol. 2, Pagre 377, no. 9

Responsibility 33: Observing Proper Manners Part 2

Another responsibility is to observe the proper etiquette when the Imam’s name is mentioned.

A true believer should only call upon the Imam by his titles such as: al-Hujjah, al-Qa`im, al-Mahdi, Sahib al-Amr, Sahib az-Zaman, Aba Salih and others.

In addition, when one wants to say or write the blessed name of the Imam, one must also display the utmost of respect.

For example, if we use the word ‘Haďrat’ or ‘Mawla’ or things such as this before his name, then we must also add the various forms of greeting, salutations and prayers after mentioning him, such as: “عَلَيْهِ السَّلاَمُ” (peace be upon him): “سَلاَمُ اللٌِّهِ عَلَيْهِ” (may Allah’s peace be upon him): “عَلَيْهِ الصَّلاَةُ وَ السَّلاَمُ” (prayers and peace be upon him): “أَرْوَاحُنَا لَهُ الْفِدَاهُ” (may our souls be sacrificed for him) or “عَجَّلَ اللٌّهُ تَعَالَى فَرَجَهُ الشَّرِيفَ ” (may Allah, the Most High, hasten his noble return) after his blessed name.

The Messenger of Allah (S) has said:

مَنْ صَلَّـى عَلَيَّ فِي كِتَابٍ لَمْ تَزَلِ الْمَلاَئِكَةُ تَسْتَغْفِرُ لَهُ مَا دَامَ إِسْمِـي فِي ذٌلِكَ الْكِتَابِ

“Whoever sends blessings on me in writing, the Angels will continue to ask forgiveness for him for as long as my name is in that book (or writing).”1

Therefore based on this tradition, we must remember to show honor and respect to the Prophet, the Imam of our time and the other A`immah and this cannot be achieved by merely writing (ص)2in the place of ( صَلَّـى اللٌّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ ), or ( ع ) in the place of ( عَلَيْهِ السَّلاَمُ ) or ( عج ) in the place of ( عَجَّلَ اللٌّهُ تَعَالَى فَرَجَهُ الشَّرِيفَ ) and other things such as these.

Many times, we see scholars write long dissertations and do not even try in the least to keep their words to a minimum or we see speakers who deliver long lectures and never suffice with short talks, however when it comes to showing respect to the A`immah of true guidance, they never follow the code of honor in relation to them or if they do, they resort to using the abbreviated forms of respect.

Therefore, instead of writing out (صَلَّى اللٌّهُ عَلَيْهِ وَ آلِهِ وَسَلَّمَ) they will write (ص) or even worse, they will cut the salutation off and write (صَلَّى اللٌّهُ)! In place of the prayer, (عَلَيْهِ السَّلاَمُ) and in place of (عَجَّلَ اللٌّهُ تَعَالَى فَرَجَهُ الشَّرِِيفَ) they will use the symbols (ع) and (عج)! Sometimes, in place of the prayer (رِضْوَانَ اللٌّهُ تَعَالَى عَلَيْهِ) or the prayer (رَحْمَةُ اللٌّهِ عَلَيْهِ) they will shorten them and write them as (رض) and (ره).

We should keep in mind that not only is the use of such shortened expressions in relation to these noble personalities rude and impolite, but it is also one of the greatest forms of disrespect towards them!

Another point of etiquette in showing respect to the Imam is that we should not touch his name or any of his titles without Wudhu’ (spiritual purity).

What we have just mentioned in relation to showing respect and honor to the Imam is just the tip of the iceberg and there are many other forms which can be manifest and indeed these are clear for the one who has true insight and understanding (of the Imam).

It goes without saying that what we have stated in this responsibility in regards to the last Imam also holds true for the rest of the Infallibles.

References

1.Biharul Anwar, vol. 94, pg. 71, sec. 29, no. 65; Munyat al-Murid, pg. 347 (The section of Writing and Keeping Books)

2.In most English publications, this is written as (S), (s), (SAW), (saws), (pbuh&hf) and other such ways. (Tr.)

Responsibility 34: Observing Proper Manners Part 3

Another responsibility of the believers is that when they hear or see the name of Imam al-Zaman or any of his titles, they should immediately show the appropriate form of respect. In addition, as a sign of acknowledging his status, they should stand up when they hear his blessed title, al-Qa`im.

One day, a person was in a gathering with Imam Ja’far b. Muhammad as-Sadiq (as) when another person took the name of Imam al-Zaman (ajtf) and out of respect to the 12th Imam, the 6th Imam stood up!1

Once, a companion named Di’bil, who lived in the later part of the Islamic history, recited a poem which he had composed in which he mentioned Imam al-Hujjah (ajtf) to the 8th Imam, ‘Ali b. Musa al-Rida (as). When he mentioned the 12th Imam, Imam al-Rida (as) stood up and placed his right hand on his head as a form of respect to the final Imam and prayed for his speedy arrival!2

The philosophy behind standing up when one hears the blessed name or title of the Imam, especially al-Qa`im (ajtf) is that we are showing our readiness to rise to help and assist the Imam.

Indeed, whenever and wherever the name of the Imam is taken, he immediately makes himself present in that gathering and looks with attention towards the people (who have taken his name) and therefore, it is recommended to show respect to the Imam by standing up whenever his name is mentioned.

References

1.Spiritual Relation with the Noble Personality of the Mahdi, pg. 240, Muntakhab al-Athar, pg. 506, al-Zaimun NaSib, vol. 1, pg. 371

2.Ibid.

Responsibility 35: Showing Humility & Humbleness Part 1

Another responsibility of the followers of the Imam is that we must have humility and humbleness and show concern in our hearts (for the Imam) when we mention him.

 أَلَـْم يَأْنِ قَالَ اللٌّهُ تَعَالـى:  لِلَّذِينَ آمَنُوا أَنْ تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللٌّهِ وَ مَا  نَزَلَ مِنَ الْحَقِّ

Allah, the Most High has said (in the Noble Qur`an):

“Has not the time come that those who have true faith begin to show humility in their hearts when Allah and that which He has revealed of the Truth is mentioned?” 1

Imam Muhammad b. ‘Ali al-Baqir (as) has said that: “Remembering us (the Ahlul Bayt) and mentioning us is the same as remembering or mentioning Allah.”2

Therefore, the hearts of the true believers must have humbleness which can only come about through remembering the name of the Imam, just as Imam Ja’far b. Muhammad as-Sadiq(as) stated in his supplication for Friday:

أَللّٰهُمَّ إِنِّـي أَتَقَرَّبُ إِلَيْكَ بِقَلْبٍ خَاضِعٍ وَ إِلـىٰ وَلِيِّكَ بِبَدَنٍ خَاشِعٍ وَ إِلـىٰ الأَئِمَّةِ الرَّاشِدِينَ بِفُؤَادٍ مُتَوَاضِعٍ

“O’ Allah! Indeed I seek nearness to you with a submissive heart, and (I seek nearness) to your representative with a body that is humble and (I seek nearness) to the rightly guided A`immah by a heart filled with humility.”3

References

1.Suratul Hadid (57), Verse 16

2.al-Kafi, vol. 2, pg. 396, no. 2

3.Jamal al-Usbu’, Pag 230, Biharul Anwar, vol. 89, pg. 332, sec. 4, no. 5

Responsibility 36: Showing Humility & Humbleness Part 2

A true believer’s entire presence must show humility to the 12th Imam. By this we mean that every part of our body must be in the service of and ready to carry out the commands of the Imam.

We must know that in the presence of the Imam, we are weak and insignificant and that it is the Imam who possesses greatness and magnimity. In addition, we must follow the Imam by our actions and our heart.

Imam Ja’far b. Muhammad as-Sadiq (as) has said the following in his supplication for the day of Friday:

أَللّٰهُمَّ إِنِّـي أَتَقَرَّبُ إِلَيْكَ بِقَلْبٍ خَاضِعٍ وَ إِلـىٰ وَلِيِّكَ بِبَدَنٍ خَاشِعٍ وَ إِلـىٰ الأَئِمَّةِ الرَّاشِدِينَ بِفُؤَادٍ مُتَوَاضِعٍ

“O’ Allah! Indeed I seek nearness to you with a submissive heart, and (I seek nearness) to your representative with a body that is humble; and (I seek nearness) to the rightly guided A`immah by a heart filled with humility.”1

Reference

1.Ibid.

Responsibility 37: Love for the Imam Part 1

Another responsibility that the believers have is to love the Imam since he is one of the infallible members of the Ahlul Bayt (as) of the Prophet Muhammad (S).

The consecutively narrated traditions tell us that loving the Ahlul Bayt (as), and specifically Imam al-Zaman (ajtf), is one of the responsibilities of the true believers.

As we know, it is obligatory upon every believer to love the family of the Prophet which is actually the reward he asked for bringing us the message of Islam. In addition, this act is also regarded as a part of having true faith and is one of the conditions for our actions to be accepted in the presence of Allah.

All of the permitted, pure blessings of Allah and the various pleasures which the believers have been granted are due to the presence of the Imam and the blessings he brings with him and it stands to reason that a person must love the one who is the reason for all of the blessings which he has been granted. Indeed, the Islamic traditions tell us that the presence of the twelfth Imam is the reason that we are blessed.

Thus, our intelligence commands us to love him and in principle, human nature commands people to this truth we must love the one who has given us blessings and bounties and has done good to us.

In addition, there are numerous traditions that speak directly about the need to have love for our living Imam.

قَالَ اللٌّهُ تَعَالـى: يَا مُحَمَّدُ أَحِبَّهُ فَإِنِّي أُحِبُّهُ وَ أُحِبُّ مَنْ يُحِبُّهُ

Allah has said in a Sacred Tradition (Hadith al-Qudsi): “O’ Muhammad! Have love for him (al-Mahdi) since surely I love him and I love anyone who loves him.”1

The Messenger of Allah (S) has said:

وَ مَنْ أَحَبَّ أَنْ يَلْقَـى اللٌّهَ وَ قَدْ كَمُلَ إِيْمَانُهُ وَ حَسُنَ إِسْلاَمُهُ فَلْيَتَوَلَّ الْحُجَّةَ صَاحِبَ الزَّمَانِ الْمُنْتَظَرَ

“A person who would like to meet Allah in a state of perfect faith and in the best form of submission should love al-Hujjah Sahib al-Zaman al-Muntadhar (ajtf).”2

References

1.Biharul Anwar, vol. 36, pg. 223, sec. 40, no. 21

2.Biharul Anwar, vol. 36, pg. 296, sec. 41, no. 125

Responsibility 38: Love For the Imam Part 2

In addition to having love for the Imam, a true believer must also encourage others to love him in essence, they must pull others towards the Imam and towards love for him!

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

رَحِمَ اللٌّهُ عَبْداً حَبَّبَنَا إِلـى النَّاسِ وَ لَمْ يُبَغِّضْنَا إِلَيْهِمْ

“May Allah have mercy upon a servant who endears us to the people and does not make them have hatred towards us (the Ahlul Bayt).” 1

In another tradition, Imam Ja’far b. Muhammad as-Sadiq has said:

رَحِمَ اللٌّهُ عَبْداً إِجْتَرَّ مَوَدَّةَ النَّاسِ إِلَيْنَا فَحَدَّثَهُمْ بِمَا يَعْرِفُونَ وَ تَرَكَ مَا يُنْكِرُونَ

“May Allah have mercy upon that servant who encourages the people to love us (the Ahlul Bayt) through speaking to them whatever (positive) they know (about us), while refraining from mentioning that which they do not find acceptable (about us).”2

References

1.al-Kafi, vol. 8, pg. 229, sec. 8, no. 293

2.al-Amali (Shaykh Saduq), pg. 99

Responsibility 39: A Desire to Meet the Imam Part 1

Expressing one’s desire to meet the Imam is another responsibility of the believers.

In the supplications which are specifically related to Imam al-Zaman (ajtf) such as Du’a al-Nudbah1, there are passages (which as we know are the exact words of Imam Ja’far b. Muhammad as-Sadiq) in which this responsibility has been clearly mentioned:

عَزِيزٌ عَلَيَّ أَنْ أَرَى الْـخَلْقَ وَ لاَ تُرىٰ وَ لاَ أَسْمَعُ لَكَ حَسِيساً وَ لاَ نَـجْوىٰ

“How difficult it is for me that I am able to see all the creation, however you cannot be seen, and I do not hear any sound or whisper from you!”

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

هَاه! وَ أَوْمـى بِيَدِهِ إِلـى صَدْرِهِ شَوْقاً إِلـى رُؤْيَتِهِ

“Aah! (O’ how I wish I could see him!)” And then he struck his hand on his chest as a sign of longing to see the Imam (al-Mahdi).2

References

1.This supplication has been narrated in the reliable books of supplication such as Mafatih al-Jinan, Mikyal al-Makarim, vol. 2, pg. 93-100; the hand written copy of Mizar al-Kabir of Ibne al-Mashadi, pg. 822; Mizar (the old Version) by Qutb Rawandi; the hand written copy of Mizar of Sayyid ibne Tawus which is known by the name of MiSbahul Zair, pg. 334; Biharul Anwar, vol. 102

2.Mikyal al-Makarim, vol. 1, pg. 115; Biharul Anwar, vol. 51, pg. 115, sec. 2, no. 14

Responsibility 40: A Desire to Meet the Imam Part 2

Another responsibility of a believer is to ask Allah for the ability to meet Imam al-Mahdi (ajtf). We must pray to Allah that the Imam permits us to see him, but of course we should ask to see him while we are in a state of true faith and performing good deeds.

Therefore, we should be blessed to meet him having full faith in Islam so that we do not cause any spiritual harm to the Imam and such that we are not among those whose his anger is taken out upon.

This type of meeting with Imam al-Mahdi (ajtf) is possible both during his advent and during his occultation. Therefore, it is possible for the believers to see and meet him during his occultation, just as it is possible to see and meet him during his advent. Thus, just because he is currently hidden from the eyes of the people, we must not deny the fact that it is possible to see him.

To see the Imam during his advent or during the period of occultation while awake or asleep is something that everyone aspires towards and this must be the wish of all true believers. They must sincerely ask Allah for this honor and the best way to achieve this is to supplicate to Allah to be granted the opportunity to meet the Imam upon his advent.

In the Du’a of ‘Ahd (The Supplication of the Pact to the Imam)1 which has been narrated by Imam Ja’far b. Muhammad as-Sadiq (as), we pray the following:

أَللّٰهُمَّ أَرِنِي الطَّلْعَةَ الرَّشِيدَةَ وَ الْغُرَّةَ الْـحَمِيدَةَ وَاكْحُلْ نَاظِرِي بِنَظْرَةٍ مِنِّي إِلَيْهِ...

“O’Allah! Show me the appearance of the one who is rightly guided and the finest of those deserving praise; and beautify my sight with the ability to look upon him...”2

 and say:iLater on in this same supplication we appeal to Allah

أَللّٰهُمَّ إِنِّي أَسْئَلُكَ أَنْ تُرِيَنِي وَلِيَّ أَمْرِكَ ظَاهِراً نَافِذَ الأَمْرِ...

“O Allah I ask that you show me the authority of your affairs manifestly as he carries out your orders...”3

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

إِذَا تَـمَنَّـى أَحَدُكُمُ الْقَائِمَ فَلْيَتَمَنَّهُ فِي عَافِيَةٍ فَإِنَّ اللٌّهَ بَعَثَ مُحَمَّداً رَحْمَةً وَ يَبْعَثُ الْقَائِمَ نَقِمَةً

“Anytime one of you has the desire (to see) al-Qa`im (ajtf), then you should desire that (you see him while) you are in a good (spiritual) state since surely Allah had sent Muhammad (S) as a mercy but will send al-Qa`im (ajtf) as an avenger.”4

In addition, it has been mentioned in Du’a al-Nudbah5:

وَ أَرِهِ سَيِدَّهُ يَا شَدِيدَ الْقُوىٰ...

“And allow him (Imam al-Mahdi) to see his Master, O’ the Almighty...”6

In another supplication7, it has been mentioned:

وَاجْعَلْنَا مِمَّنْ تَقَرُّ عَيْنُهُ بِرُؤْيِتَهِ

“And make us of those whose eyes are delighted by seeing.”8

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

مَنْ قَرَأَ سُورَةَ بَنِـي إِسْرَائِيلَ فِي كُلِّ لَيْلَةِ جُمْعَةٍ لَمْ يَمُتْ حَـتَّى يُدْرِكَ الْقَائِمَ فَيَكُونَ مِنْ أَصْحَابِهِ

“A person who recites Surah Bani Isra`il (17) every Thursday night will not die until he sees al-Qa`im (ajtf) and becomes one of his companions.”9

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

مَنْ قَرَأَ بَعْدَ كُلِّ فَرِيضَةٍ هٌذَا الدُّعَاءَ فَإِنَّهُ يَرى الإِمَامَ م ح م د بْنِ الْحَسَنِ عَلَيْهِ وَ عَلـى أَبَائِهِ أَلسَّلاَمُ فِي الْيَقْظَةِ أَوْ فِي الْـمَنَامِ

“A person who recites the following supplication after every obligatory Salat will definitely see Imam (م ح م د) Ibn al-Hasan, may peace be upon him and upon his forefathers, (either) while he is awake or in his dreams.”10

Then the Imam recited the following supplication:

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيمِ. أَللّٰهُمَّ بَلِّغْ مَوْلاَنَا صَاحِبَ الزَّمَانِ أَيْنَمَا كَانَ وَ حَيْثُمَا كَانَ...

“In the Name of Allah, the Most Gracious, the Most Merciful. O’ Allah! Convey to our Master, Sahib al-Zaman (ajtf), wherever he is and everywhere he is...”

References

1.Biharul Anwar, vol. 102, pg. 1111, sec. 7, no. 2; MiSbah of al-Kaf’ami, pg. 550

2.Biharul Anwar, vol. 102, pg. 90

3.Ibid.

4.al-Kafi, vol. 8, pg. 233, no. 306

5.This supplication has been narrated in the reliable books of supplication such as Mafatih al-Jinan, Mikyal al-Makarim, vol. 2, pg. 93-100; the hand written copy of Mizar al-Kabir of Ibne al-Mashadi, pg. 822; Mizar (the old Version) by Qutb Rawandi; the hand written copy of Mizar of Sayyid ibne Tawus which is known by the name of MiSbahul Zair, pg. 334; Biharul Anwar, vol. 102

6.Biharul Anwar, vol. 102, pg. 90

7.Biharul Anwar, vol. 89, pg. 310, sec. 3, no. 14

8.Biharul Anwar, vol. 102, pg. 90

9.Biharul Anwar, vol. 86, pg. 61, sec. 38, no. 69

10.Ibid.

Responsibility 41: Visiting the Places the Imam Visits

Another responsibility of the believers is to go to those places where this is a possibility that the Imam visits such as Masjid al-Sahlah (in ‘Iraq), Masjid Jamkaran (in Iran) and other places, especially at the specific times which have been mentioned that he may be there1 the gatherings in which the greatness and traits of the Imam and the other infallible A`immah are mentioned.

Programs to commemorate the marriage of the Sadat and the ‘Ulama and especially those gatherings in which the Sadat scholars who also possess the qualities of abstaining from sins and who adhere to piety are present, gatherings in which the troubles that befell the Ahlul Bayt are mentioned programs in which the teachings of Allah and in which the infallible A`immah are remembered.

Especially the days which are relevant to them such as ‘Ashura, ‘Eid al-Fitr, Thursday night and other days accompanying the dead bodies of the scholars and those who love the Imam especially the true Shi’a to their burial site are all programs and gatherings which a true believer should be present in.

In addition, the joyous occasions which take place during the year such as ‘Eid al-Ghadir, ‘Eid al-Qurban, the Nights of Qadr in the Month of Ramaďhan and others, are also times in which Imam al-Hujjah (ajtf) is present and thus, we should also be sure to take part in programs which are held around these great days.

Reference

1.For example according to the traditions it is stated that Imam Wali al-’ASr attends the Hajj every year and on the day of ‘Arafat, he is present on the Plains of ‘Arafat.

Responsibility 42: Grief and Sorrow Due to Separation Part 1

Another responsibility of a true believer is that one must feel grief and sorrow due to one’s separation from the Imam and not being able to see him. This state of grief should be a continuous feeling for a believer and should not be limited to merely a few days during the year.

If a true believer is only able to be in spiritual contact with the Imam for certain hours or parts of the day, then at least in those time periods, one must express grief at being separated from the Imam and the delay in his advent.

There is a section in Du’a al-Nudbah which explains the sorrow one feels at being separated from his Imam:

هَلْ مِنْ مُعِينٍ فَأُطِيلَ مَعَهُ العَوِيلَ وَ الْبُكَاءَ؟

“Is there any assistant that will be alongside me in prolonging my grief and tears (at being separated from you, O’ Imam?)”1

Reference

1.Biharul Anwar, vol. 102, pg. 90