Alhassanain(p) Network for Heritage and Islamic Thought

Responsibility 48: Thanking Allah through Supplication

Another responsibility is to supplicate to Allah and thank Him for placing us amongst the lovers, friends, and true Shi’a of the Imam both in this world and the next.

As we know, the only way true success can be achieved in either of the two worlds is through friendship and love for the Imam and to be recognized as his Shi’a.

In this regards, there are many supplications which can be recited, including Du’a al-’Ahd (The Supplication of the Pact)1 which is as follows:

بِسْمِاللهِ الرَّحْمٰنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

أَللّٰهُمَّ رَبَّ النُّورِ الْعَظِيمِ وَ رَبَّ الْكُرْسِيِّ الرَّفِيعِ وَ رَبَّ الْبَحْرِ الْـمَسْجُورِ وَ مُنْزِلَ التَّوْرَاةِ وَ الإِنْجِيلِ وَ الزَّبُورِ وَ رَبَّ الظِّلِّ وَ الْـحَرُورِ وُ مُـنْزِلَ الْقُرْآنِ العَظِيمِ و رَبَّ الْـمَلآئِكَةِ الْـمُقَرَّبِينَ وَ الأَنْـبِيآءِ وَ الْـمُرْسَلِينَ

“O’Allah! Lord of the Great Light, Lord of the Exalted Throne, Lord of the tempestuous sea, the Revealer of the Taurat, the Injil and the Zabur; Lord of the shade and the heat; the Revealer of the great Qur`an, Lord of the Honoured Angels, the Prophets and the Messengers.

أَللّٰهُمَّ إِنِّي أَسْئَلُكَ بِوَجْهِكَ الْكَرِيـمِ وَ بِنُورِ وَجْهِكَ الْـمُنِيرِ وَ مُلْكِكَ الْقَدِيـمِ يَا حَيُّ يَا قَيُّومُ أَسْئَلُكَ بِاسْمِكَ الَّذِي أَشْرَقَتْ بِهِ السَّمٰوَاتُ وَ الأَرْضُونَ وَ بِاسْمِكَ الَّذِي يَصْلُحُ بِهِ الأَوَّلُونَ وَ الآخِرُونَ يَا حَيًّا قَبْلَ كُلِّ حَيٍّ وَ يَا حَـيًّا بَعْدَ كُلِّ حَيٍّ وَ يَا حَـيًّا حِينَ لاَ حَيَّ يَا مُحْيِـيَ الْمَوْتَى وَ مُـمِيتَ الأَحْيَآءِ يَا حَيُّ لاَ إِلٰهَ إِلاَّ أَنْتَ

O’ Allah I ask you by your benevolent countenance and by the illumination of your brilliance and your eternal kingdom. O’ the Ever-Living, O’ the Self Subsisting! I ask you through your Name by which the heavens and the earth are illuminated, and through your Name by which the predecessors and the successors are reformed.

O’ the Ever-Living before any living thing existed, and the Ever-Living even after all life will cease. O’ Ever-Living even when there was no life at all, O’ One Who gives life to the dead and brings death to the living, O’ Ever-Living, there is none worthy of worship except you.

أَللّٰهُمَّ بَلِّغْ مَوْلاَنَا الإِمَامَ الْـهَادِيَ الْـمَهْدِيَّ الْقَائِمَ بِأَمْرِكَ صَلَوَاتُ اللهِ عَلَيْهِ وَ عَلىٰ أَبآئِهِ الطَّاهِرِينَ عَنْ جَمِيعِ الْـمُؤْمِنِينَ وَ الْـمُؤْمِنَاتِ فِي مَشَارِقِ الأَرْضِ وَ مَغَارِبِهَا سَهْلِهَا وَ جَبَلِهَا وَ بَرِّهَا و بَحْرِهَا وَ عَنِّي وَ عَنْ وَالِدَيَّ مِنَ الصَّلَوَاتِ زِنَةَ عَرْشِ اللهِ وَ مِدَادَ كَلِمَاتِهِ وَ مَا أَحْصَاهُ عِلْمُهُ وَ أَحَاطَ بِهِ كِتَابُهُ

O’ Allah, convey to our Master, the Imam, the guide, the guided, the establisher of Your authority, may Your blessings be on him and his pure

forefathers, from all the believing men and women, in the east and the west of the world, in the plains and on the mountains, on the lands and in the sea, and from me and my parents, the blessings that are equal in weight to the Throne of Allah, the ink of His words and such as only encompassed by His knowledge and covered by His book.

أَللّٰهُمَّ إِنِّي أُجَدِّدُ لَهُ فِي صَـبِيحَةِ يَوْمِي هٰذَا وَ مَا عِشْتُ مِنْ أَيَّامِي عَهْداً وَ عَقْداً وَ بَيْعَةً لَهُ فِي عُـنُقِي لاَ أَحُولُ عَنْهَا وَ لاَ أَزُولُ أَبَداً

O’ Allah, I renew on the dawn of this day and all the remaining days of my life, my pledge, covenant and allegiance to him, which I shall neither contravene, nor neglect ever.

أَللّٰهُمَّ اجْعَلْنِي مِنْ أَنْصَارِهِ وَ أَعْوَانِهِ وَ الذَّابِّينَ عَنْهُ وَ الْـمُسَارِعِينَ إِلَيْهِ فِي قَضَاءِ حَوَائِجِهِ وَ الْـمُمْتَثِلِينَ لِأَوَامِرِهِ وَ الْـمُحَامِينَ عَنْهُ وَ السَّابِقِينَ إِلـىٰ إِرَادَتِهِ وَ الْـمُسْتَشْهَدِينَ بَيْنَ يَدَيْهِ

O’ Allah include me among his helpers, supporters, protectors, those fulfilling his commands, his defenders, the fore-runners to carry out his wishes and those to be martyred in his presence.

أَللّٰهُمَّ إِنْ حَالَ بَـيْنِي وَ بَيْنَهُ الْـمَوْتُ الَّذِي جَعَلْتَهُ عَلىٰ عِبَادِكَ حَتْماً مَقْضِيًّا فَأَخْرِجْنِي مِنْ قَبْرِي مُؤْتَزِراً كَفَنِي، شَاهِراً سَيْفِي، مُجَرِّداً قَنَاتِي، مُلَبِّياً دَعْوَةَ الدَّاعِي فِي الْـحَاضِرِ وَ الْبَادِي

O’ Allah should death come between me and his reappearance the death which You have made inevitable on your servants then bring me out from my grave covered in my shroud, my sword unsheathed, my spear poised, responding to the call of the caller in the cities and the deserts.

أَللّٰهُمَّ أَرِنِي الطَّلْعَةَ الرَّشِيدَةَ وَ الْغُرَّةَ الْـحَمِيدَةَ وَاكْحُلْ نَاظِرِي بِنَظْرَةٍ مِنِّي إِلَيْهِ وَ عَجِّلْ فَرَجَهُ وَ سَهِّلْ مَـخْرَجَهُ وَ أَوْسِعْ مَنْهَجَهُ وَاسْلُكْ بِي مَـحَجَّتَهُ وَ أَنْفِذْ أَمْرَهُ وَاشْدُدْ أَزْرَهُ

O’ Allah grace me with a sight of the appearance of one rightly guided and the finest of the praise-worthy, and cool my eyes with a glance towards him, and hasten his return; ease his re-appearance; widen his course; lead me onto his path; cause his orders to be executed, and strengthen his back.

وَاعْمُرِ اللّٰهُمَّ بِهِ بِلاَدَكَ وَ أَحْيِ ظَهَرَ الْفَسَادُ}بِهِ عِبَادَكَ فَإِنَّكَ قُلْتَ وَ قَوْلُكَ الْحَقُّ  (فِي الْبَرِّ وَ الْبَحْرِ بِـمَا كَسَبَتْ أَيْدِي النَّاسِ

O’ Allah populate your cities through him and revive your servants by him, for indeed you have said and your words are true: “Corruption has appeared in land and sea on account of what the hands of the people have wrought.” (Al-Qur`an 30:41)

فَأَظْهِرِ اللّٰهُمَّ لَنَا وَلِيَّكَ وَابْنَ بِنْتِ نَبِيِّكَ الْـمُسَمَّىٰ بِاسْمِ رَسُولِكَ حَتّٰى لاَ يَظْفَرَ بِشَيْءٍ مِنَ الْبَاطِلِ إِلاَّ مَزَّقَهُ وَ يُحِقَّ الْـحَقَّ وَ يُحَقِّقَهُ

O’ Allah make appear for us your friend and the son of the daughter of your Prophet who bears the name of Your Messenger, until nothing false

remains but that he destroys all of it and manifests the truth fully and implements it.

وَاجْعَلْهُ اللّٰهُمَّ مَفْزَعاً لِـمَظْلُومِ عِبَادِكَ وَ نَاصِراً لِـمَنْ لاَ يَجِدُ لَهُ نَاصِراً غَيْرَكَ وَ مُجَدِّداً لِـمَا عُطِّلَ مِنْ أَحْكَامِ كِتَابِكَ وَ مُشَيِّداً لـِمَا وَرَدَ مِنْ أَعْلاَمِ دِيـنِكَ وَ سُنَنِ نَبِيِّكَ صَلَّى اللهُ عَلَيْهِ وَ آلِهِ

O’ Allah! Make him a refuge for your oppressed servants; a helper for him who has no other helper besides you, a reviver of the commandments of your book which have been neglected; the strengthener of the teachings of your religion, and the traditions of Your Prophet. May Allah’s blessing be upon him and his progeny.

وَاجْعَلْهُ اللّٰهُمَّ مِـمَّنْ حَصَّنْـتَهُ مِنْ بَأْسِ الْـمُعْتَدِينَ

O’ Allah place him among those whom you have protected from the evil of the transgressors.

أَللّٰهُمَّ وَ سُرَّ نَبِيَّكَ مُحَمَّداً صَلَّى اللهُ عَلَيْهِ وَ آلِهِ بِرُؤْيَتِهِ وَ مَنْ تَبِعَهُ عَلىٰ دَعْوَتِهِ وَارْحَمِ اسْتِكَانَتَناَ بَعْدَهُ

O’ Allah please Your Prophet Muhammad, may the blessings of Allah be upon him and his progeny, and those who accept the invitation of the Imam and have mercy on our state of abasement after his appearance.

أَللّٰهُمَّ اكْشِفْ هٰذِهِ الغُمَّةَ عَنْ هٰذِهِ الأُمَّةِ بِحُضُورِهِ وَ عَجِّلْ لَنَا ظُهُورَهُ إِنَّـهُمْ يَرَوْنَهُ بَعِيداً وَ نَرَاهُ قَرِيباً بِرَحْـمَتِكَ يَا أَرْحَمَ الرَّاحِمينَ

O’ Allah remove this grief from this Ummah by his presence and hasten his reappearance for “verily they (the hypocrites) regard it to be distant and we see it very near” (al-Qur`an 70:6-7) by Your mercy, O’ the Most Merciful.”

One should then strike one’s right hand on the right thigh three times, and each time recites the following:

أَلْعَجَلَ أَلْعَجَلَ يَا مَوْلاَيَ يَا صَاحِبَ الزَّمَانِ

“Hasten, Hasten, O’ my Master O’ Master of the time.”

It has been narrated that after Prophet Ibrahim saw the celestial lights of the fourteen Infallibles, he said to Allah:

إِلٌـهِي وَ سَيِّدِي أَرَى عِدَّةَ أَنْوَارٍ حَوْلَهُمْ لاَ يُحْصِي عِدَّتَهُمْ إِلاَّ أَنْتَ. قَالَ يَا إِبْرَاهِيمُ هٌؤُلاَءِ شِيعَتُهُمْ وَ مُحِبُّوهُمْ. قَالَ إِلٌـهِي وَ بِـمَا يُعْرَفُونَ شِيعَتُهُمْ وَ مُحِبُّوهُمْ؟ قَالَ بِصَلاَةِ الإِحْدى وَ الْخَمْسِينَ وَ الْجَهْرِ بِبِسْمِ اللٌّهِ الرَّحْمٌنِ الرَّحِيمِ وَ الْقُنُوتِ قَبْلَ الرُّكُوعِ وَ سَجْدَةِ الشُكْرِ وَ الْتَّخَتُّمِ بِالْيَمِينِ. قَالَ إِبْرَاهِيمُ: أَللٌّهُمَّ اجْعَلْنِي مِنْ شِيعَتِهِمْ وَ مُحِبِّيهِمْ. قَالَ قَدْ جَعَلْتُكَ فَأَنْـزَلَ اللٌّهُ وَ إِنَّ مِــنْ شِيعَتِهِ لَإِبْرَاهِيمَ إِذْ جَـــاءَ رَبَّهُ}فِيهِ:  (بِقَلْبٍ سَلِيمٍ

“O’ my Lord and my Master! I see lights encircling around these (fourteen celestial lights) of which none know the number except You!”

Allah replied: “O’ Ibrahim! These are their Shi’a and their lovers (of the Ahlul Bayt).” Ibrahim said: “O’ my Lord! How are their Shi’a and lovers known?”

Allah replied: “Through their fifty-one Rak’at of Salat their In the Name of Allah, the Most Compassionate,(pronouncing the phrase   out loud (in their Salat); their performance of the)the Most Merciful Qunut before going into the Ruku’, the prostration of thanks and wearing a ring on their right hand.”

Ibrahim then said: “O’ Allah! Please place me among their Shi’a and their lovers (too).” Allah replied to him: “I have placed you among them.” At this point, Allah revealed the following, [And surely from amongst their Shi’a was Ibrahim when he went into the presence of his Lord with a pure and submissive heart (Qalb-e-Saleem).2

References

1.This supplication is mentioned in Biharul Anwar, vol. 102, pg. 110, sec. 7. It can also be seen in Mafatih al-Jinan after Du’a al-Nudbah and we have also included it in this responsibility.

2.Biharul Anwar, vol. 36, pg. 213, sec. 40, no. 15

Responsibility 49: Assisting the Imam Part 1

Another responsibility is to help the Imam as in essence, this is equivalent to assisting Allah. The meaning of assisting Imam al-’Asr (ajtf) is that a true believer must accept and follow whatever the Imam himself has put into place and must struggle to bring the wishes of the Imam into being.

Helping the Imam takes on various forms according to the time, place, situation and events that one is surrounded in. However it must be noted that helping the Imam during the period of occultation is different than helping him during his advent.

Helping him during the occultation means that a true believer should spiritually purify himself and observes awareness of Allah (taqwa). He must not abandon dissimulation (taqiyyah) when it is required, and must supplicate on behalf of the Imam and his Shi’a.

During the occultation, a believer must also mention the greatness and qualities of the Imam, and convey the importance of helping the Imam to his friends and Shi’a. One must also write and spread whatever knowledge one has to help keep the religion alive. It goes without saying that these are all to be done according to one’s ability.

As for helping the Imam during his advent, it includes things such as struggling (jihad) on the side of the Imam; bearing difficulties with patience, and giving up one’s life and property for the sake of the Imam.

Responsibility 50: Assisting the Imam Part 2

In order to help Imam al-Zaman (ajtf) during his advent, we must have a strong spiritual heart and be firm in our beliefs entering absolutely no doubts or confusion in regards to him (and things related to him). In this regards, Imam Ja’far b. Muhammad as-Sadiq (as) has said:

إِنَّ لَكُمْ ثَوَابَ مَنِ اسْتُشْهِدَ مَعَهُ بِنِيَّاتِكُمْ وَ إِنْ مُتُّمْ عَلى فَرْشِكُمْ

“Indeed for you is a promised reward equivalent to becoming a martyr with him (the Imam) which results from your intention - even if you die on your beds.”1

In another tradition from Imam Ja’far b. Muhammad as-Sadiq (as) it is stated:

إِنِّي لاَ أُخْرِجُ نَفْسِي مِنْ شُهَدَاءِ الطُّفُوفِ وَ لاَ أَعُدُّ ُثَوَابِي أَقَلَّ مِنْهُمْ لِأَنَّ مِنْ نِيَّتِـي النُّصْرَةَ لَوْ شَهِدْتُ ذٌلِكَ الْيَوْمَ وَ كَذٌلِكَ شِيعَتُنَا هُمُ الشُّهَدَاءُ وَ إِنْ مَاتُوا عَلـى فَرْشِهِمْ

“I do not think of myself as being out of the ranks of the martyrs of al-Tufuf (Karbala), nor do I count myself as having a lesser reward than them because it is from my intention to help if I had witnessed that day. This is also the case with our Shi’a they too are martyrs even if they die on their beds.”2

References

1.Mikyal al-Makarim, vol. 2, pg. 229

2.Mikyal al-Makarim, vol. 2, pg. 228

Responsibility 51: Assisting the Imam Part 3

Following the previous two responsibilities, another obligation upon the believers is for them to gather together and agree to help Imam al-Zaman (ajtf).

Indeed, there is a great spiritual effect in gathering together and agreeing (to help the Imam), which is not present when one does this act on his own in private.

In a verse of the Qur`an, we read that:

( تَعَاوَنُوا عَلى الْبِرِّ وَ التَّقْوى )

“Help one another towards good deeds and God consciousness.” 1

This verse proves that it is obligatory to gather together and help each other.

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

أَيُّهَا النَّاسُ! لَوْ لَـمْ تَتَخَاذَلُوا عَنْ نَصْرِ الْحَقِّ وَ لَمْ تَهِنُوا عَنْ تَوْهِينِ الْبَاطِلِ لَمْ يَطْمَعْ فِيكُمْ مَنْ لَيْسَ مِثْلَكُمْ وَ لَمْ يَقْوَ مَنْ قَوِيَ عَلَيْكُمْ

“O’people! Had you not failed to support the right and undermine the wrong, he who is not from you would not have overcome you and he who is now ruling over you would not have had the opportunity to do so.”2

In addition, it has been stated by Imam al-Mahdi (ajtf) in one of the letters he wrote that:

وَ لَوْ أَنَّ أَشْيَاعَنَا وَفَّقَهُمُ اللٌّهُ لِطَاعَتِهِ عَلـى اجْتِمَاعٍ مِنَ الْقُلُوبِ فِي الوَفَاءِ بِالْعَهْدِ عَلَيْهِمْ لَمَا تَأَخَّرَ عَنْهُمُ الْيُمْنُ بِلِقَائِنَا

“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.”3

References

1.Suratul Ma’idah (5), Verse 2

2.Nahj al-Balagha, sermon 165, pg. 542

3.Bihar al-Anwar, vol. 53, pg. 177, sec. 31, no. 8

Responsibility 52: Assisting the Imam Part 4

The true believers must supplicate to Allah that when Imam al-Mahdi (ajtf) makes his advent, He places them among his companions, helpers and those who are his attendants. In addition, this supplication will also petition Allah for the opportunity to witness the Imam’s return!

There are various supplications which have been narrated in the books of prayers in regards to this responsibility, such as Du’a al-Nur1, Du’a al-’Ahd2 and others all of which are from the Ahlul Bayt (as).

In Du’a al-’Ahd, we read the following:

وَاجْعَلْنِي مِنْ أَنْصَارِهِ وَ أَشْيَاعِهِ وَ الذَّابِّـينَ عَنْهُ وَاجْعَلْنِـي مِنَ الْـمُسْتَشْهَدِينَ بَيْنَ يَدَيْهِ

“And place me among his helpers and followers and defenders and among those who (are blessed to) seek martyrdom in his presence.”

Therefore, the believers must pray to Allah that during the occultation, they are given the opportunity to be with the companions and helpers of this great personality.

Just as we yearn to be blessed with this rank during his return, even during his occultation, we should have the same wish.

References

1.Bihar al-Anwar, vol. 102, pg. 111, sec. 7, no. 2; MiSbah of al-Kaf’ami, pg. 550

2.Refer to the footnote in the forty-eighth responsibility.

Responsibility 53: Assisting the Imam Part 5

Another responsibility is to recite Du’a al-Nur1. This supplication has been narrated from the A`immah of the Ahlul Bayt (as) and is a prayer which is found in many of the reliable books of supplication.

It has been narrated that Imam Ja’far b. Muhammad as-Sadiq (as) said: “Any person who makes a promise with Allah with this du’a for forty mornings will be among the helpers of our Qa`im (ajtf).

If that person is to die before the return of the Imam, then Allah the High will bring him forth from his grave (to help the Imam). For every letter of this pact, one thousand good deeds will be written in the person’s book of records and one thousand sins will be erased.”2

This supplication has been mentioned in responsibility forty-eight.

References

1.Bihar al-Anwar, vol. 102, pg. 111, sec. 7, no. 2; MiSbah of al-Kaf’ami, pg. 550

2.Ibid.

Responsibility 54: Pledge of Allegiance to the Imam

Another responsibility which the true believers must fulfill is to renew their pledge of allegiance to Imam al-Zaman (ajtf).

According to the narrations, it is best that this act is done after every obligatory Salat or at least once a day and if this is not possible, then at least once a week.

The meaning of pledging allegiance to the Imam is that the person obligates himself to help the Imam. While fulfilling this promise, one must not show any remorse or regret if one needs to help the Imam with his life or wealth.

One of the first times this sort of pledge was taken was during the speech of Ghadir when the Prophet commanded the entire nation to make a pledge of allegiance to all the infallible A`immah.

This pledge of allegiance is actually one of the necessary acts of true faith and in essence, a true believer will never have faith until he realizes and comprehends this pledge of allegiance and stays firm on it after making it.

The following conditions must be observed in this pledge of allegiance:

1. A person making the allegiance must have the intention in his heart to obey the Imam and must promise that he will help him. In addition, a person must not show remorse if he has to give up his life or wealth to maintain this pact.

2. The pledge of allegiance, intention to help the Imam and initiating this firm covenant must be done verbally.

Of course, when the advent of the Imam takes place and when his government is established, the pledge of allegiance for these two issues will be done physically with the Imam by a shaking of hands.

It should be noted that the realization of this pledge of allegiance in which a person will place his hand in the hand of the person whom he is pledging to is obligatory and this can only take place when the person whom the allegiance is being made to is one of the Infallibles or one of their directly appointed representatives. Thus, it is not permissible to make this kind of pledge to anyone else!

Obviously, during the period of occultation, the fulfillment of this form of allegiance in which a person places his hand in the hand of Imam al-Zaman (ajtf) or his specific representative is not possible since according to the traditions, the Imam is hidden from the view of the people and thus, this form of the responsibility is limited to the time when he makes his advent.

During the period of the occultation, no one has been designated by the Imam to accept the pledge of allegiance, thus this form of allegiance cannot be performed with any person and it is actually forbidden even if the person to whom the pledge is being made is a scholar.

In addition, even if the scholar was a Faqihi Jami’ al-Shara`it (Wali al-’Amr al-Muslimin), still it is not permissible to make such a pledge of allegiance to him.

Therefore, there is no proof of the permissibility of this form of pledge of allegiance during the time of the occultation. Rather, the traditions have actually forbidden this and we all know that in issues of the religion, such as

this pact of allegiance, are all contingent upon what the religious commandments specify and the permissibility of these particular acts rest on the legislation of the Islamic laws.

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

يَا مُفَضَّلُ! كُلُّ بَيْعَةٍ قَبْلَ ظُهُورِ الْقَائِمِ فَبَيْعَتُهُ كُفْرٌ وَ نِفَاقٌ وَ خَدِيعَةٌ لَعَنَ اللٌّهُ الْـمُبَايِعَ لَهَا وَ الْـمُبَايَعَ لَهُ

“O’Mufaďďal! Every pledge of allegiance that takes place before the advent of al-Qa`im (ajtf) is disbelief, hypocrisy and deception. May the curse of Allah be upon a person who makes such a pledge of allegiance and the one who accepts this pledge of allegiance?”1

Without doubt, the meaning of bay’ah in this tradition is the hand to hand bay’ah and not all forms of pledging allegiance since in other traditions, some forms of the bay’ah have not been completely forbidden. Therefore, during the period of the occultation, the bay’ah (pledging loyalty) which is done without giving one’s hand is not a problem and is actually one of the signs of true faith and has been emphasized.

According to the traditions, during the period of the occulation of Imam al-Zaman (ajtf), we are permitted to pledge our allegiance to the general representatives of the Imam. Thus, we can pledge ourselves to a scholar who fulfills the conditions of being followed especially the Wali al-Faqih who is the guardian of the Muslim community.

This bay’ah is done with the thought in mind that paying allegiance to him is due to the fact that he is a scholar who fulfills all of the conditions of being followed, is the Wali al-Faqih and that the pledge of allegiance to him is actually a pledge to Imam al-Zaman (ajtf), and the pledge of allegiance to the Imam is actually the pledge of allegiance to Allah.

There are many ways in which we can make the bay’ah to Imam al-Zaman (ajtf) as have been narrated by the infallible A`immah, one them is Du’a al-’Ahd.2

The scholars3have stated that these supplications are recommended to be recited every day after Salatul Fajr. Rather, it should be recited after every obligatory Salat, if possible. In addition, due to there being some proof in the traditions, it is recommended that this pledge of allegiance should be repeated every Jumu’ah (Friday).

It has also been recommended rather it is essential that Du’a of ‘Ahd which has been narrated from Imam Muhammad b. ‘Ali al-Baqir (as) should be recited at least once during a person’s lifetime.

Imam Muhammad b. ‘Ali al-Baqir (as) has said: “Whosoever among our friends and followers reads this supplication once in their life, it will be written on the parchment of worship of Allah (that he recited this prayer) and his name will be mentioned in the book of al-Qa`im (may Allah hasten his glorious advent).

Then, when al-Qa`im (ajtf) makes his advent, the name of the person who read this supplication and his father’s name will be announced. In addition, the parchment which contains the names of the worshippers of Allah will be given to him and it will be said that: ‘Take this writing which contains the transcript of the promise which you made to us in the world.”

Imam Muhammad b. ‘Ali al-Baqir (as) then said: “This is the truth which Allah, the Noble and Grand stated when he said the following:

( إِلاَّ مَنِ اتَّخَذَ عِنْدَ الرَّحْمٌنِ عَهْداً )

“...except the one who has taken a covenant with the Most Merciful.” 4

As well, while in a state of ritual purity, the following supplication should be recited:

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

أَللّٰهُمَّ يَا إِلٰهَ الآلِـهَةِ يَا وَاحِدُ يَا أَحَدُ يَا آخِرَ الآخِرِينَ يَا قَاهِرَ الْقَاهِرِينَ يَا عَلِيُّ يَا عَظِيمُ أَنْتَ الْعَلِيُّ الأَعْلى عَلَوْتَ فَوْقَ كُلِّ عُلُوٍّ. هٰـذَا يَا سَيِّدِي عَهْدِي وَ أَنْتَ مُنْجِزُ وَعْدِي

“O’ Allah: O’ the God of all gods! O’ the One! O’ the One and Only! O’ the Last of the last! O’ the most Omnipotent one over the powerful ones! O’ the High! O’the All great. You are verily the High, the Most High. You have been High over all zeniths. This is, O’ master, my pledge; and you shall certainly fulfill your promise to me.

فَصَلِّ يَا مَوْلاَيَ وَعْدِي وَ أَنْـجِزْ وَعْدِي آمَنْتُ بِكَ وَ أَسْأَلُكَ بِـحِجَابِكَ الْعَرَبِيِّ وَ بِـحِجَابِكَ الْعَجَمِيِّ وَ بِـحِجَابِكَ الْعِبْرَانِيِّ وَ بِـحِجَابِكَ الْسُرْيَانِيِّ وَ بِـحِجَابِكَ الرُّومِيِّ وَ بِـحِجَابِكَ الْـهِنْدِيِّ وَ أَثْبَتِ مَعْرِفَتِكَ بِالْعِنَايَةِ الأُوْلـىٰ فَإِنَّكَ أَنْتَ اللهُ لاَ تُرَىٰ وَ أَنْتَ بِالْـمَنْظَرِ الأَعْلىٰ

So, O’ my Master, (please do) admit my pledge and fulfill your promise to me. I believe in you and I pray to you in the Name of Your ‘Arab Veil, Your non-’Arab Veil, Your Hebrew Veil, Your Syriac Veil, Your Roman Veil, and Your Indian Veil. And I admit my recognition of You on account of the earlier care (of You over me), for You are verily Allah Who cannot be seen while You are in the most elevated view.

وَ أَتَقَرَّبُ إِلَيْكَ بِرَسُولِكَ الْـمُنْذِرِ وَ بِعَلِيٍّ أَمِيرِ الْـمُؤْمِنِينَ صَلَوَاتُ اللهِ عَلَيْهِ الْـهَادِي وَ بِالْـحَسَنِ السَّيِّدِ وَ بِالْـحُسَينِ الشَّهِيدِ سِبْطَي نَبِيِّكَ وَ بِفَاطِمَةَ الْبَتُولِ وَ بِعَلِيِّ بْنِ الْـحُسَينِ زَيْنِ الْعَابِدِينَ ذِي الثَّفِنَاتِ وَ مُحَمَّدِ بْنِ عَلِيٍّ الْبَاقِرِ عَنْ عِلْمِكَ وَ بِـجَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ الَّذِي صَدَقَ بِـمِيثَاقِكَ وَ بِـمِيعَادِكَ وَ بِـمُوسىٰ بْنِ جَعْفَرٍ الْـحَصُورِ الْقَائِمِ بِعَهْدِكَ وَ بِعَلِيِّ بْنِ مُوسىٰ الرِّضَا الرَّاضِي بِـحُكْمِكَ وَ بِـمُحَمَّدِ بْنِ عَلِيٍّ الْـحَبْرِ الْفَاضِلِ الْـمُرْتَضىٰ فِي الْـمُؤْمِنِينَ وَ بِعَلِيِّ بْنِ مُحَمَّدٍ الأَمِينِ الْـمُؤْتَـمَنِ هَادِي الْـمُسْتَرْشِدِينَ وَ بِالْـحَسَنِ بْنِ عَلِيٍّ الطَّاهِرِ الزَّكِيِّ خِزَانَةِ الْوَصِيِّينَ وَ أَتَقَرَّبُ إِلَيْكَ بِالإِمَامِ الْقَائِمِ الْعَدْلِ الْـمُنْتَظَرِ الْـمَهْدِيِّ إِمَامِنَا وَ ابْنِ إِمَامِنَا صَلَوَاتُ اللهِ عَلَيْهِمْ أَجْمَعِينَ

And I seek nearness to You through Your Messenger, the warner; and through ‘Ali, the Commander of the Faithful, the guide, Allah’s blessings be upon him and through al-Hasan, the master, and al-Husayn, the martyr, the

two grandsons of Your Prophet, and through Fatimah, the immaculate and through ‘Ali b. al-Husayn the Adornment of the Worshippers and the one with a callus on his forehead (due to incessant worshipping) and through Muhammad b. ‘Ali, who split (the profundities of) Your knowledge.

And through Ja’far b. Muhammad, the truthful who fulfilled his covenant and promise to you and through Musa b. Ja’far, the chaste one who undertook his oath to You and through ‘Ali b. Musa, the one who was pleased with Your judgement and through Muhammad b. ‘Ali, the well-versed and the virtuous who is accepted by the believers and through ‘Ali b. Muhammad, the honest, the trusted, and the guide of those who seek true guidance.

And through al-Hasan b. ‘Ali, the pure, the infallible, and the treasure of the successors. And I seek nearness to You through the Imam (of the age), the director of justice, the awaited, the well-guided, our leader and the son of our leader may Allah’s blessings be upon all of them.

يَا مَنْ جَلَّ فَعَظُمَ وَ هُوَ أَهْلُ ذٰلِكَ فَعَفَىٰ وَ رَحِمَ، يَا مَنْ قَدَرَ فَلَطُفَ، أَشْكُو إِلَيْكَ ضَعْفِي وَ مَا قَصُرَ عَنْهُ عَمَلِي مِنْ تَوْحِيدِكَ وَ كُنْهِ مَعْرِفَتِكَ وَ أَتَوَجَّهُ إِلَيْكَ بِالتَّسْمِيَةِ الْبَيْضَاءِ وَ بِالْوَحْدَانِيَّةِ الْكُبْرىٰ الَّتِي قَصُرَ عَنْهَا مَنْ أَدْبَرَ وَ تَوَلَّـىٰ وَ آمَنْتُ بِـحِجَابِكَ الأَعْظَمِ وَ بِكَلِمَاتِكَ التَّامَةِ الْعُلْيَا الَّتِي خَلَقْتَ مِنْهَا دَارَ الْبَلاَءِ وَ أَحْلَلْتَ مَنْ أَحْبَبْتَ جَنَّةَ الْـمَأْوَىٰ آمَنْتُ بِالسَّابِقِينَ وَ الصِّدِّيقِينَ أَصْحَابِ الْيَمِينِ مِنَ الْـمُؤْمِنِينَ وَ الَّذِينَ خَلَـطُوا عَمَلاً صَالِحاً وَ آخَرَ سَيِّئاً أَلاَّ تُوَلِّيَنِي غَيْرَهُمْ وَ لاَ تُفَرِّقْ بَيْنِي وَ بَيْنَهُمْ غَدًّا إِذَا قَدَّمْتَ الرِّضَا بِفَصْلِ الْقَضَاءِ آمَنْتُ بِسِرِّهِمْ وَ عَلاَنِيَتِهِمْ وَ خَوَاتِيمِ أَعْمَالِـهِمْ فَإِنَّكَ تَـخْتِمُ عَلَيْهَا إِذَا شِئْتَ يَا مَنْ أَتْـحَفَنِي بِالإِقْرَارِ بِالْوَحْدَانِيَّةِ وَ حَبَانِي بِـمَعْرِفَةِ الرَّبُوبِيَّةِ وَ خَلَّصَنِي مِنَ الشَّكِّ وَ الْعَمَىٰ رَضِيْتُ بِكَ رَبًّا وَ بِالأَصْفِيَاءِ حُجَجًا وَ بِالْـمَحْجُوبِينَ أَنْبِيَاءَ وَ بِالرُّسُلِ أَدِلاَّءَ وَ بِالْـمُتَّقِينَ أُمَرَآءَ وَ سَامِعاً لَكَ مُطِيعاً

O’ He who is Most Elevated and Most Magnificent, and He is deserving of this and has thus pardoned and treated mercifully! O’ He Who ordains decrees with compassion: I complain before you about my weakness and about the inadequacy of my actions as regards to my confession of Your Oneness and the essence of my recognition of you.

And I turn my face towards you, (praying to You) by the white nomination and the great monotheism that have not been realized by those who fled and turned away from You. And I believe in your greatest veil and Your perfect, exalted words from which You have created the abode of trial and through which You shall allow him whom You wish to enter the abode of Paradise.

I believe in the “foremost” and the truthful, the companions of the right hand, among the believers and those who have mixed a righteous act with another evil one (for which they sought forgiveness): (I pray to You by all of these) that You do not allow me to follow anyone other than these ones

(i.e. the Imams) and that You do not exclude me from their group tomorrow when You will stipulate (Your) pleasure as the criterion of Your judgement.

I believe in their secret and public teachings, and the sealing of their deeds, for you decide the sealing of anyone’s deeds if you will. O’ You Who have honoured me by the confession of Your Oneness, bestowed upon me with the recognition of Your Lordship, and deprived me of doubt and blind-heartedness: I admit You as my Lord, and admit the Pure Ones as the intermediaries to You, and admit the Veiled Ones as Prophets, and admit the Messengers as guides (to You), and admit the Pious Ones as leaders, and pledge myself as always listening to and obeying You.”

References

1. Bihar al-Anwar, vol. 53, pg. 8, sec. 28, no. 1

2. Refer to responsibility Forty-Eight.

3. Sayyid ibne Tawus, in his book Misbah al-Zair and ‘Allamah Majlisi in Bihar al-Anwar, vol. 102, pg. 110 have covered this.

4. Surat Mariam (19), Verse 87

Responsibility 55: The Wilayah of the Imam

The true believers must supplicate that Allah bestows the wilayah (mastership) of Imam al-Zaman (ajtf) upon them and that they are granted the ability to gain true faith, love and obedience to the Imam and that these characters are increased within them. One must be serious and earnest in this supplication and must take this as something important.

The happiness of the true believer is contained within the wilayah, faith, love and obedience to the Imam and the more the wilayah is made stronger and increases in the heart, so too the status and rank of a true believer in the presence of Allah will also increase, and thus, closeness to Allah will also increase.

Since the way to achieve this wilayah is only possible through the  and is out of the realm of a person to acquire on hisipower of Allah  own, the only way to achieve this is to request it from Allah. The attainment of the wilayah and faith (in the Imam) and other things such as these even things such as knowledge and sustenance are all issues which are related to the essence of Allah and are out of the power of people to acquire without the help of Allah.

Responsibility 56: Protecting Ones’ Spiritual Rank Part 1

The true believer needs to be vigilant in regards to the spiritual stations, ranks and closeness to the Imam. One must ensure that nothing is done to damage this spiritual rank that one is not distanced from the Imam through one’s action, nor loses the attention and friendship of the Imam.

A believer must be vigilant so that in fulfilling one’s responsibilities which are the right of the Imam over him, there is no negligence and that he performs them in the best possible way.

A believer must also be attentive since he is constantly in the presence of Imam al-Zaman (ajtf) and must keep away from anything which would lead the Imam to becoming upset.

In addition, one must ensure that in whatever state he is in, whatever movements he takes, and even his silence are all performed in accordance with and for the intention of earning the love of the Imam.

A Muslim must not fall into negligence for even one instant in regards to earning the pleasure of the Imam which is equal to pleasing Allah. According to the traditions from the Ahlul Bayt (as), the actions of the Shi’a are constantly being presented to Imam al-Zaman (ajtf) with extra emphasis given on the days of Monday, Thursday and Friday when a report of our actions is given to him.

Thus, it is imperative that a true Shi’a remains attentive and vigilant and does not do anything which would result in being embarrassed in the presence of the Imam or would result in the Imam being put into an uncomfortable situation when he sees our deeds.

It has been narrated from one of the infallible A`immah (as) that: “The actions of the Ummah are presented to the Prophet every Tuesday and Thursday and thus, he is constantly informed about them. In addition, the A`immah are also presented with the actions and they also have knowledge of this.”1

Imam Ja’far b. Muhammad as-Sadiq (as) has said: “The actions (of the Ummah) are presented to the Messenger of Allah and the A`immah on Thursday.”2

The meaning of showing vigilance is that in all of our actions, dealings, movements and all of our words, a true believer must be observant of his Imam. He must know that the Imam is with him and that he should not, even momentarily, (spiritually) separate himself, or fall into negligence.

Imam al-Mahdi (ajtf) has stated:

فَإِنَّا نُحِيطُ عِلْماً بِأَنْبَائِكُمْ، وَ لاَ يَعْزُبُ عَنَّا شَيْءٌ مِنْ أَخْـبَارِكُمْ

“Surely we have complete knowledge of your situation and there is nothing which is hidden from us concerning you.”3

In another tradition, Imam al-Mahdi (ajtf) has stated:

إِنَّا غَـيْرُ مُهْمِلِينَ لِـمُرَاعَاتِكُمْ وَ لاَ نَاسِينَ لِذِكْرِكُمْ

“Verily, we are not inattentive in taking care of you nor are we heedless in remembering you.”4

A true believer must know where the pleasure of Allah lies and must know that Imam al-Zaman (ajtf) himself is also seeking the pleasure of Allah. One must also realize that this pleasure can only be attained by following the Imam in all affairs, with complete obedience to the religion of Allah and by purification of the soul.

It is clear that this observance and vigilance will slowly enable a person to reach a desirable end and permit one to attain the higher levels of proximity to Allah, as the most important thing in life is to attain proximity to Allah.

References

1. Najm al-Thaqib, sec. 11, pg. 825; Majma’ al-Bayan, vol. 5, pg. 69; In addition, verse 105 of Suratul Tawbah (9) also mentions this point where  says:iAllah 

وَ قُلْ اعْمَلُوا فَسَيَرى اللٌّهُ عَمَلَكُمْ وَ رَسُولُهُ وَ الْـمُؤْمِنُونَ

Say: then do what you want (but know that) Allah sees your actions and so does His Messenger and the true believers.(

Without doubt and according to the traditions which have come to us, the meaning of the true believers as mentioned in this verse are the  and without doubt, the complete and definiteEInfallible A’immah  .Einterpretation of the word “المؤمنون” are the Infallible A’immah

2. Najm al-Thaqib, pg. 825, sec. 11; BaSair al-Darajat, pg. 426, no. 16

3. al-Ihtijaj, pg. 497; Biharul Anwar, vol. 53, pg. 174, sec. 31, no. 7

4. al-Kharaij, pg. 902; Biharul Anwar, vol. 53, pg. 174, sec. 31, no. 7

Responsibility 57: Protecting Ones’ Spiritual Rank Part 2

The true believers must supplicate to Allah that He makes them firm and resolute on the wilayah of the Imam and that they can move spiritually closer to the Imam. They must also make du’a that the blessing and approval of the Imam (over his true followers) is not removed from a person and that one does not lose this great spiritual rank once he has attained it!

For example, if a person is blessed to be among the companions, helpers and Shi’a of the Imam (either during the period of the occultation or during his advent), then this blessing which has been bestowed upon him should be protected and there should be no change in his status (of closeness to the Imam) nor should he do anything to have someone else put in his place. In actuality, this is the same thing which we recite in the following du’a:

وَ لاَ تَسْتَبْدِلْ بِنَا غَيْرَنَا فَإِنَّ اسْتِبْدَالَكَ بِنَا غَيْرَنَا عَلَيْكَ يَسِيرٌ وَ هُوَ عَلَيْنَا كَبِيرٌ

“And do not place someone else in our place since surely Your replacement of us with others is something easy for You to perform, however this is something grave (and difficult) for us (to bear).”1

References

1.MiSbah al-Mutahajjid, pg. 409; Bihar al-Anwar, vol. 95, pg. 330, sec. 115, no. 4; Mafatih al-Jinan, sec. 3, Part 10 after Du’a al-Nudbah and Du’a al-’Ahd.

Responsibility 58: Protecting the Imam, His Religion and Sunnah

Protecting the Imam and safeguarding the religion which he shall perfect (in its global implementation) and preserving the sunnah (tradition) of the Messenger of Allah is another responsibility which the true believers must enact.

This protection can be carried out very easily through propagating and disseminating knowledge of the faith among the people and obviously, a person who is an ‘Alim (religious trained scholar) and is aware of the truths must fulfill his responsibility and spread his knowledge.

Thus, the command of defending the religion and the truths is the scholars’ responsibility and is something which they must carry out in the best possible way – obviously, according to their ability.

The Messenger of Allah (S) said:

إِذَا ظَهَرَتِ الْبِدَعُ فِي أُمَّتِـي فَلْيُظْهِرِ الْعَالِمُ عِلْمَهُ فَمَنْ لَمْ يَفْعَلْ فَعَلَيْهِ لَعْنَةُ اللٌّهِ

“When innovations come up in my nation, it is obligatory upon the scholar to make his knowledge known to the people (to guide them). If he does not do this, then the curse of Allah is upon him.”1