Alhassanain(p) Network for Heritage and Islamic Thought

Reference

1.al-Kafi, vol. 1, pg. 45, sec. on Innovations, no. 2

Responsibility 59: Serving the Imam

Serving the Imam to the best of one’s ability is another responsibility of a true believer and even the Angels and the Prophets take pride in assisting the Imam! In addition, we are told that one of the Prophets who holds a very high status namely Prophet Khiďr comes to the assistance of the Imam when a need arises.

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

وَ لَوْ أَدْرَكْتُهُ لَخَدَمْتُهُ أَيَّامَ حَيٌاتِي

“If I would have met him (al-Mahdi), I would serve him for my entire life.”1

Helping other believers is a highly recommended act in Islam which carries a great reward. In addition, it is one of the distinct characteristics of the true believers and leaders of the faith, that they can be easily recognized through their assisting the creations of Allah.

Therefore, providing assistance to the Imam who is the true leader of our time and for all the faithful, is the best form of worship and obedience (to Allah)

Prophet ‘Isa b. Mariam has said:

يَا مَعْشَرَ الْحَوَارِيِّـينَ لِي إِلَيْكُمْ حَاجَةٌ أُقْضُوهَا لِـي. قَالُوا قُضِيَتْ حَاجَتُكَ يَا رُوْحَ اللٌّهِ. فَقَامَ فَقَبَّلَ أَقْدَامَهُمْ (أَوْ فِي بَعْضِ النُّسْخِ فَغَسَّلَ أَقْدَامَهُمْ) فَقَالُوا: كُنَّا نَحْنُ أَحَقَّ بِهٌذَا يَا رُوْحَ اللٌّهِ! فَقَالَ: إِنَّ أَحَقَّ النَّاسِ بِالْخِدْمَةِ الْعَالِمُ إِنَّمَا تَوَاضَعْتُ هٌكَذَا لِكَيْمَا تَتَوَاضَعُوا بَعْدِي فِي النَّاسِ كَتَوَاضُعِي لَكُمْ

“O’ assembly of disciples! I have a desire which I wish you to fulfill for me.” They said: “Consider it done O’ Spirit of Allah!” So he (‘Isa) stood up and kissed their feet [in some narrations it is mentioned that he washed their feet]. The companions said: “We were more worthy to do this for you, O’ Spirit of Allah!”

He said: “Indeed the person who has the most right to serve the people is the scholar. I have displayed this humility (to you) so that after me, you too will show this form of humbleness to the people just as I have done for you.”2

Indeed, Imam al-Mahdi (ajtf) is the most worthy of people who is deserving of our assistance and there are many proofs for this.

Thus, assisting Imam al-Hujjah (ajtf) can be accomplished through helping his friends, followers and the Shi’a of the Imam fulfilling their needs, alleviating the difficulties and solving issues which may come up their lives all of these are ways in which one can assist the Imam.

In addition, establishing gatherings for the remembrance of the Imam or to write and spread the teachings in relation to him strengthening the theological seminaries, etc if these are done with the intention that one wishes to assist the Imam, then they are counted and recognized (by Allah) as being things done to help the Imam.

Therefore, we see that there are many ways in which one can assist the Imam, however they must be performed with the intention that they are being doing with the purpose of assisting him.

It must be mentioned that there is a difference between ‘serving’ and ‘helping’. The word ‘serving’ is much more specific in its meaning than ‘helping’, and thus, every form of ‘helping’ does not necessarily mean that one is ‘serving’ someone.

‘Serving’ another person can be accomplished through overseeing and also directly acting and performing a task, however ‘helping’ and assisting does not require overseeing nor the direct performance of a task.

Thus, assisting someone can be done without anyone overseeing the task and can also be done indirectly and through the help and assistance of other people.

In other words, in regards to serving, the one who is serving another person must himself be overseen and perform the actions himself. However the act of helping can even be done by hiring someone else to do the job.

Another difference is that with serving, a person who is performing this task is humbling and lowering himself and expressing his insignificance to the one whom he is serving however this is not the case in regards to helping someone else.

It is also important to mention that if the act of assisting is done with the intention of serving a person and there is some form of overseeing in this issue, then it would be counted as serving (that &person) as well.

References

1.Bihar al-Anwar, vol. 51, pg. 148, sec. 6, no. 22

2.al-Kafi, vol. 1, pg. 37, sec. ‘The Characteristics of the ‘Ulama,’ no. 6

Responsibility 60: Awaiting the Advent

Another responsibility is to await the advent of Imam al-Mahdi (ajtf) every day and night rather we must await his return every single hour of our life. In essence, the true believer must always be in a state of anticipation of the return of the Imam.

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

طُوبـى لِشِيعَةِ قَائِمِنَا الْمُنْتَظِرِينَ لِظُهُورِهِ فِي غَيْبَتِهِ وَ الْمُطِيعِينَ لَهُ فِي ظُهُورِهِ لاَ خَوْفٌ عَلَيْهِمْ وَ لاَ}أُوْلٌئِكَ أَوْلِيَاءُ اللٌّهِ الَّذِينَ  {هُمُ يَحْزَنُونَ

“Glad tidings (of Paradise) to the Shi’a of our Qa`im (ajtf) those who are awaiting his advent during his occultation and those who are obedient to him during his advent. Surely these are the close, intimate friends of Allah for whom [There shall be no grief, nor shall they have any sorrow.]”1

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

إِنَّ أَهْلَ زَمَانِ غَيْبَتِهِ وَ الْقَائِلِينَ بِإِمَامَتِهِ وَ الْمُنْتَظِرِينَ لِظُهُورِهِ أَفْضَلُ مِنْ أَهْلِ كُلِّ زَمَانٍ

“Surely the people who are living during the period of his occultation and who believe in his (Divinely appointed) leadership and are awaiting his advent are the best people of all times.”2

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

فَيَنْتَظِرُ خُرُوجَهُ الْمُخْلِصُونَ وَ يُنْكِرُهُ الْمُرْتَابُونَ

“The sincere ones will await his advent, while the doubters shall deny it.”3

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

فَعِنْدَهَا فَلْيَتَوَقَّعُوا الْفَرَجَ صَبَاحاً وَ مَسَاءً

“During the occultation, they will await his (Imam al-Mahdi’s) advent every morning and evening.”4

In numerous traditions it has been mentioned that to await the advent of Imam al-’Asr (ajtf) is actually a part of the religion of Allah and all people must observe this.

In addition, it has been mentioned that even the Muslims who lived during the lives of the other infalliable A`immah (as) awaited and expected the advent of Imam al-Mahdi (ajtf) as this was also obligatory upon them. Thus, this is something which is not only limited to the period of his occultation!

The period of waiting for the Imam’s advent will not earn us a Divine reward (thawab) unless it coupled with the intention of seeking nearness to Allah and conforming to His commandments, just as the performance of prayers, fasting and Hajj all necessitate a Divine reward from Allah when performed with the intention of seeking nearness to Him.

Of course the intention of seeking nearness to Allah has limits and can be realized in different forms and be achieved in various ways the best form being that a believer performs these acts simply to follow the commandments of Allah and in His obedience.

It goes without saying that He is the most worthy of being worshipped and obeyed and therefore our worshipping of Him should not be done for

the love which one has for Him, nor for Paradise, nor to earn His pleasure and definitely not due to the fear of the fire of Hell and the punishment and chastisement!

All of these are simply forms of seeking nearness to Him and therefore, it is best that a true believer stays away from these sorts of intentions (in his acts).

If what we have just stated is correct, then what would be the state of a person if his intention for the advent of the Imam is his own material gains and pleasures in this world??

We must also realize that awaiting the advent is not limited to a particular time or place or only in certain circumstances. Rather, a true believer must always be in a state of anticipation and awaiting the Imam.

One must never go into a state of hopelessness or despair since this is forbidden and most definitely, a person who falls into a state of despair will never be able to patiently wait for the advent of the Imam.

Having even ‘partial despair’ in his advent is not correct, and this too is forbidden! By a ‘partial despair’ we mean that one must not lose hope in the return of Imam al-Hujjah (ajtf), the minor or major occultation, or other things related to him based on his own feelings and way of thinking.

For example it should not be said that: “The Imam will not make his advent for another fifty years” or that “He will not make his advent today since it is a Saturday” or that “It is such and such time of the day or night and thus, he will not make his return since the traditions tell us something different.”

It is clear that no matter what level of despair we fall into, the spiritual state of anticipation for the advent of the Imam will be taken away from us in that same amount. In addition, we would have neglected the performance of an obligatory act legislated by Allah.

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

وَ تَوَقَّعْ أَمْرَ صَاحِبِكَ لَيْلَكَ وَ نَهَارَكَ فَإِنَّ اللٌّهَ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ، لاَ يَشْغَلُهُ شَأْنٌ عَنْ شَأْنٍ

“Anticipate the advent of your patron (i.e. the Imam) in your day and night, for Almighty Allah has a decision every moment and no affair may distract Him from another.”5

It has been mentioned in the traditions that we must not specify a specific time or occasion as to when the advent of the Imam will take shape. Rather, the advent of the Imam can take place at any time.

The period of advent of the Imam is one of those events which are subject to alteration, and can either be hastened or delayed and is related to its own causes and conditions which must be realized (before it can be manifest). Due to this, we are not able to specify a specific time as to when it will occur.

As well, it has also been mentioned that his advent will occur unexpectedly, when people are in state of complete hopelessness.

It has been narrated from Imam ‘Ali b. Muhammad al-Hadi (as) that:

فَتَوَقَّعُوا الْفَرَجَ مِنْ تَحْتِ أَقْدَامِكُمْ

“Anticipate the advent from (the land) under your feet (meaning at any place and time).”6

References

1.Kamal ad-Din wa Tamam an-Ni’mah, pg. 357, no. 54; Biharul Anwar, vol. 52, pg. 149; sec. 22, no. 76

2.Kamal ad-Din wa Tamam an-Ni’mah, pg. 320, no. 2

3.Kamal ad-Din wa Tamam an-Ni’mah, pg. 378, sec. 36, no. 3

4.Biharul Anwar, vol. 52, pg. 94, sec. 20, no. 9; Kamal ad-Din wa Tamam an-Ni’mah, pg. 339, no. 17

5.al-Iqbal, pg. 201

6.al-Kafi, vol. 1, pg. 341, sec. ‘The Occcultation,’ no. 24

Responsibility 61: Making Supplication for an Early Advent

Thee believers should supplicate for an early return of Imam al-Zaman (ajtf) and this should be carried out every day and night rather if possible, it should be done every hour of the day!

There are numerous supplications which have been related from the Infallibles (as) and have been preserved in the books of prayers and supplications in regards to praying for an early advent, however in this work, we relate the prayer1 given to us from Imam ‘Ali b. Musa al-Riďa (as):

بِسْمِ اللهِالرَّحْم ٰنِ الرَّحِيمِ

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

أَللّٰـهُمَّ ادْفَعْ عَنْ وَلِيِّكَ وَخَلِيفَتِكَ وَحُجَّتِكَ عَلىٰ خَلْقِكَ وَلِسَانِكَ الْـمُعَبِّرِ عَنْكَ النَّاطِقِ بِحِكْمَتِكَ، وَعَـيْنِكَ النَّاظِرَةِ بِإِذْنِكَ، وَشَاهِدِكَ عَلىٰ عِبَادِكَ، الْـجَحْجَاحِ الْـمُجَاهِدِ الْعَائِذِ بِكَ الْعَابِدِ عِنْدَكَ، وَأَعِذْهُ مِنْ شَرِّ جَمِيعِ مَا خَلَقْتَ وَبَرَأْتَ وَأَنْشَأْتَ وَصَوَّرْتَ

“O Allah! Defend Your close servant, Your representative and Your proof over your creation, Your mouthpiece who speaks on Your behalf, the speaker with Your wisdom, Your eye that sees with Your permission, Your witness on Your servants, the master and the striver (for the sake of Allah) the seeker of Your protection, Your sincere worshipper. Keep him safe from the evil of all that which you have created and made, and that which You fashioned and formed.

وَاحْفَظْهُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ وَعَنْ يَـمِيـنِهِ وَعَنْ شِمَالِهِ وَمِنْ فَوْقِهِ وَمِنْ تَحْتِهِ بِحِفْظِكَ الَّذِي لاَ يَضِيعُ مَنْ حَفِظْتَهُ بِهِ، وَاحْفَظْ فِيهِ رَسُولَكَ وَآبَاءَهُ أَئِمَّـتَكَ وَدَعَائِمَ دِيـنِكَ، وَاجْعَلْهُ فِي وَدِيعَتِكَ الَّتِي لاَ تَضِيعُ وَفِي جِوَارِكَ الَّذِي لاَ يُخْفَرُ وَفِي مَنْعِكَ وَعِزِّكَ الَّذِي لاَ يُقْهَرُ

And protect him from his front and from behind, from his right and his left, from above him and from beneath; with your protection that preserves the one whom you protect! And keep your messenger and his (i.e. Imam al-Mahdi) forefathers, the pillars of your religion, safe through him. Include him in your deposit that never diminishes, and with your proximity that is never covered, and with your protection and power that are never defeated!

وَآمِنْهُ بِأَمَانِكَ الْوَثِيقِ الَّذِي لاَ يُخْذَلُ مَنْ آمَنْتَهُ بِهِ، وَاجْعَلْهُ فِي كَنَفِكَ الَّذِي لاَ يُرَامُ مَنْ كَانَ فِيهِ، وَانْصُرْهُ بِنَصْرِكَ الْعَزِيزِ وَأَيِّدْهُ بِجُنْدِكَ الْـغَالِبِ وَقَوِّهِ بِقُوَّتِكَ وَأَرْدِفْهُ بِـمَلاَئِكَتِكَ، وَوَالِ مَنْ وَالاَهُ وَعَادِ مَنْ عَادَاهُ، وَأَلْبِسْهُ دِرْعَكَ الْـحَصِينَةَ وَحُفَّهُ بِالْـمَلاَئِكَةِ حَفًّا

Secure him by your impenetrable security in which one who takes asylum is not forsaken, put him under Your guardianship in which one who is put under is not left (unsecured) aid him with Your might help assist him with Your undefeatable army strengthen him with Your strength and put Your Angels at his disposal, support the one who supports him and oppose

the one who opposes him, dress him with Your fortified armor, and make the Angels surround him.

أَللّٰـهُمَّ اشْعَبْ بِهِ الصَّدْعَ وَارْتُقْ بِهِ الْفَتْقَ وَأَمِتْ بِهِ الْـجَوْرَ وَأَظْهِرْ بِهِ الْعَدْلَ وَزَيِّنْ بِطُولِ بَقَائِهِ الأَرْضَ، وَأَيِّدْهُ بِالنَّصْرَ وَانْصُرْهُ بِالرُّعْبِ وَقَوِّ نَاصِرِيهِ وَاخْذُلْ خَاذِلِيهِ، وَدَمْدِمْ مَنْ نَصَبَ لَهُ، وَدَمِّرْ مَنْ غَشَّهُ، وَاقْـتُلْ بِهِ جَبَابِرَةَ الْكُفْرِ وَعَمَدَهُ وَدَعَائِمَهُ، وَاقْصِمْ بِهِ رُؤُوسَ الضَّلاَلَةِ وَشَارِعَةَ الْبِدَعِ وَمُـمِيتَةَ السُّـنَّةِ وَمُقَوِّيَةَ الْبَاطِلِ، وَذَلِّلْ بِهِ الْـجَبَّارِينَ، وَأَبِرْ بِهِ الْـكَافِرِينَ وَجَمِيعَ الْـمُلْحِدِينَ فِي مَشَارِقِ الأَرْضِ وَمَغَارِبِهَا وَبَرِّهَا وَبَحْرِهَا وَسَهْلِهَا وَجَبَلِهَا، حَتّٰى لاَ تَدَعَ مِنْهُمْ دَيَّاراً وَلاَ تَبْقىٰ لَـهُمْ آثَاراً

O Allah! Through him, patch up the differences bring order out of confusion, eradicate oppression, manifest justice, and adorn the Earth by a lengthy life for him. Support him with (Divine) assistance, aid him by putting terror in his enemies’ hearts; strengthen his supporters, thwart his enemies, destroy those who declare war on him, annihilate those who double-cross him and through him, kill the chiefs, pillars and supports of infidelity.

Through him, crush the heads of deviation, the innovators of heresies, the eradicators of the sunnah and the supporters of misguidance. Through him, humiliate the haughty tyrants, and terminate the infidels and all the atheists (wherever they are) in the east or the west of the world, on the lands or in the oceans, in the plains or on the mountains, until You do not leave a single one of them and no trace of them is left.

أَللّٰـهُمَّ طَهِّرْ مِنْهُمْ بِلاَدَكَ وَاشْفِ مِنْهُمْ عِبَادَكَ، وَأَعِزَّ بِهِ الْـمُؤْمِنِينَ وَأَحْيِ بِهِ سُنَنَ الْـمُرْسَلِينَ، وَدَارِسَ حُكْمِ النَّبِيِّينَ، وَجَدِّدْ بِهِ مَا امْـتَحىٰ مِنْ دِيـنِكَ وَبُدِّلَ مِنْ حُكْمِكَ، حَتّٰى تُعِيدَ دِينَكَ بِهِ وَعَلىٰ يَدَيْهِ جَدِيداً غَضّاً مَـحْضاً صَحِيحاً لاَ عِوَجَ فِيهِ وَلاَ بِدْعَةَ مَعَهُ وَحَتّٰى تُنِيرَ بِعَدْلِهِ ظُلَمَ الْـجَوْرِ وَتُطْفِئَ بِهِ نِيـرَانَ الْـكُفْرِ وَتُوضِحَ بِهِ مَعَاقِدَ الْـحَقِّ وَمَـجْهُولَ الْعَدْلِ، فَإِنَّهُ عَبْدُكَ الَّذِي اسْتَخْلَصْـتَهُ لِنَفْسِكَ وَاصْطَفَيْـتَهُ عَلىٰ عَـيْـنِكَ، وَعَصَمْتَهُ مِنَ الذُّنُوبِ وَبَرَّأْتَهُ مِنَ الْعُـيُوبِ، وَطَهَّرْتَهُ مِنَ الرِّجْسِ، وَسَلَّمْتَهُ مِنَ الدَّنَسِ

O Allah! Purify your lands from them (the disbelievers) and heal your servants’ hearts from them, honor the faithful believers through him (the Imam), and through him, revive the norms of the messengers and the ways of the prophets.

Through him, renew the signs of Your religion that were erased and Your judgments which were distorted, until You rekindle Your religion through him and by his hands, as well-defined, pure and sound as it was, free from distortions and heresies, and until You illumine the darkness of injustice (by means of his justice).

Extinguish the fires of disbelief though him, and elucidate the positions of truth and the misunderstood issues of justice, for he is Your servant whom You have chosen for Yourself, and whom You have selected, and

whom You have protected against sins, and from whom You have removed all defects, and whom You have purified from filth saved from all impurity.

أَللّٰهُمَّ فَإِنَّا نَشْهَدُ لَهُ يَوْمَ الْقِيَامَةِ وَيَوْمَ حُلُولِ الطَّامَّةِ أَنَّهُ لَمْ يُذْنِبْ ذَنْباً وَلاَ أَتٰى حُوباً وَلَمْ يَرْتَكِبْ مَعْصِيَةً وَلَمْ يُضَيِّعْ لَكَ طَاعَةً وَلَمْ يَهْتِكْ لَكَ حُرْمَةً وَلَمْ يُبَدِّلْ لَكَ فَرِيضَةً وَلَمْ يُغَيِّرْ لَكَ شَرِيعَةً، وَأَنَّهُ الْـهَادِي الْـمَهْـدِيُّ الطَّاهِرُ التَّقِيُّ النَّقِيُّ الرَّضِيُّ الزَّكِيُّ. أَللّٰـهُمَّ أَعْطِهِ فِي نَـفْسِهِ وَأَهْلِهِ وَوَلَدِهِ وَذُرِّيَّتِهِ وَأُمَّتِهِ وَجَمِيعِ رَعِيَّتِهِ مَا تُقِرُّ بِهِ عَـيْنَهُ، وَتَسُرُّ بِهِ نَفْسَهُ وَتَجْمَعُ لَهُ مُلْكَ الْـمُمْلَكَاتِ كُلِّهَا قَرِيـبِهَا وَبَعِيدِهَا وَعَزِيزِهَا وَذَلِيلِهَا، حَتّٰى تُجْرِيَ حُكْمَهُ عَلىٰ كُلِّ حُكْمٍ، وَتَغْلِبَ بِحَقِّهِ كُلَّ بَاطِلٍ

O Allah! We shall testify for him on the Day of Resurrection and on the day when the catastrophe will take place that he: did not commit a single sin (that he did not) practice any unlawful thing nor perform any act of disobedience, nor miss any act of obedience (to Allah), nor violate any sanctified thing; nor distort any precept, nor did he change any law.

(We testify that) he is the guide and the rightly guided, the pure and the pious, the immaculate, the approved and the righteous. O Allah! Grant him for his own self, his family, his children, his offspring, his nation and all of his subjects all that which makes him delighted and all that which pleases him, put all kingdoms under the sphere of his authority, the near and the remote, the powerful and the weak, until You cause his rule to prevail on every (false) rule, and his right will overcome all the wrong.

أَللّٰهُمَّ اسْلُكْ بِنَا عَلىٰ يَدَيْهِ مِنْهَاجَ الْـهُدى وَالْـمَحَجَّةَ الْعُظْمىٰ وَالطَّرِيقَةَ الْوُسْطَىٰ الَّتِي يَرْجِعُ إِلَيْهَا الْقَالِي وَيَلْحَقُ بِهَا التَّالِي، وَقَوِّنَا عَلىٰ طَاعَتِهِ وَثَبِّتْنَا عَلىٰ مُشَايَعَتِهِ، وَامْـنُنْ عَلَيْنَا بِـمُتَابَعَتِهِ وَاجْعَلْنَا فِي حِزْبِهِ الْقَوَّامِينَ بِأَمْرِهِ الصَّابِرِينَ مَعَهُ الطَّالِبينَ رِضَاكَ بِـمُنَاصَحَتِهِ، حَتّٰى تَحْشُرَنَا يَوْمَ الْقِيَامَةِ فِي أَنْصَارِهِ وَأَعْوَانِهِ وَمُقَوِّيَةِ سُلْطَانِهِ

O Allah! Lead us, through him, to the course of guidance; the greatest path; the middle path to which those who had gone too far will return to (repentant) and those who had fallen back will catch up with. Strengthen us in carrying out the acts of obedience to him and make us stand firm in following him.

Grant us the favor of adherence to him and include us with his faction as those who act upon his commands with steadfastness and are seeking his pleasure by exhorting (each other) towards him until you gather us on the Resurrection Day among his supporters and helpers and those who consolidate his authority.

أَللّٰـهُمَّ وَاجْعَلْ ذٰلِكَ لَــنَا خَالِصاً مِنْ كُلِّ شَكٍّ وَشُبْهَةٍ وَرِيَاءٍ وَسُمْعَةٍ، حَتّٰى لاَ نَـعْتَمِدَ بِهِ غَيْرَكَ وَلاَ نَطْلُبَ بِهِ إِلاَّ وَجْهَكَ وَحَتّٰى تُحِلَّنَا مَحَلَّهُ وَتَجْعَلَنَا فِي الْـجَنَّةِ مَعَهُ، وَأَعِذْنَا مِنَ

السَّامَةِ وَالْكَسَلِ وَالْفَتْرَةِ، وَاجْعَلْنَا مـِمَّنْ تَنْـتَصِرُ بِهِ لِدِيـنِكَ وَتُعِزُّ بِهِ نَصْرَ وَلِـيِّكَ، وَلاَ تَسْتَبْدِلْ بِنَا غَيْرَنَا فَإِنَّ اسْـتِبْدَالَكَ بِنَا غَيْرَنَاَ عَلَيْكَ يَسيرٌ وَهُوَ عَلَيْنَا كَبِيرٌ

O Allah! Make us do all these things without any doubt, confusion, ostentation or seeking reputation so that we do not rely upon him except for You and we do not seek from him anything other than Your proximity and put us up in his vicinity and place us with him in Paradise and protect us against weariness, laziness and lethargy.

Include us with those whom You make helpers of Your religion and whom You make the aider of Your close servant and do not replace us with others, for it is easy for You to put others in our places, but this would be extremely difficult upon us (to bear).

أَللّٰـهُمَّ صَلِّ عَلىٰ وُلاَةِ عَهْدِهِ وَالأَئِمَّةِ مِنْ بَعْدِهِ، وَبَلِّغْهُمْ آمَالَـهُمْ وَزِدْ فِي آجَالِـهِمْ، وَأَعِزَّ نَصْرَهُمْ، وَتَـمِّمْ لَـهُمْ مَا أَسْنَدْتَ إِلَيْهِمْ مِنْ أَمْرِكَ لَـهُمْ، وَثَبِّتْ دَعَائِمَهُمْ وَاجْعَلْنَا لَـهُمْ أَعْوَاناً وَعَلىٰ دِيـنِكَ أَنْصَاراً، فَإِنّـَهُمْ مَعَادِنُ كَلِمَاتِكَ وَخُزَّانُ عِلْمِكَ وَأَرْكَانُ تَوْحِيدِكَ وَدَعَائِمُ دِيـنِكَ وَوُلاَةُ أََمْرِكَ وَخَالِصَـتُكَ مِنْ عِبَادِكَ، وَصَفْوَتُكَ مِنْ خَلْقِكَ، وَأَوْلِيَاؤُكَ وَسَلاَئِلُ أَوْلِيَائِكَ، وَصَفْوَةُ أَوْلاَدِ نَبِـيِّكَ وَ السَّلاَمُ عَلَيْهِ وَعَلَيْهِمْ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ

O Allah! Send blessings upon his (the Noble Prophet’s) representatives and on the leaders after him fulfill their wishes; increase their ages, give value to their support; make perfect for them that, which helps them in carrying out your will, strengthen their foundations.

Make us their helpers and the supporters of Your religion for they are the sources of Your Words the treasures of Your knowledge, the supports of (the belief in) Your Oneness, the pillars of Your religion, the ones in authority of Your command, the closest of Your servants, the well-chosen ones among Your creatures; the selected descendants of Your Prophet peace and Allah’s mercy and blessings be upon him and them.”

As is seen in the traditions from the Ahlul Bayt (as), we have been told that making haste in any action goes against the principle of patience and submission to the will of Allah. However, supplicating and asking Allah to hasten the advent of the Imam is not from the negative, despised and prohibited forms of haste.

Supplicating for the speedy advent of the Imam is the epitome of  andicertainty, true faith and complete submission to the will of Allah  complying with ‘predestination’.

In reality, these supplications are a manifestation of the truth that the advent of Imam al-Mahdi (ajtf) and the gathering of all of the causes needed for him to make his advent are only in the hands of Allah and that his advent and dawn can only be made possible through His permission. Therefore in reality, these prayers show our belief and conviction in the existence and life of the Imam and that he will make his advent.

The recitation of these prayers is a manifestation of the pure certainty and true faith in the Imam, his uprising and revolt, and is nothing other than exercising patience and submission in the presence of the wishes of Allah.

Reference

1.MiSbah al-Mujtahajjid, pg. 409; Biharul Anwar, vol. 95, pg. 330, sec. 115, no. 4; Mafatih al-Jinan, sec. Three, Part Ten after Du’a al-Nudbah, Du’a al-’Ahd and Du’a al-Nur.

Responsibility 62: Preparing for the Advent

Another responsibility is to prepare for the advent of the Imam and we must perform those actions which should be carried out during the period of awaiting the Imam.

It is clear that if a person is awaiting something to come about or waiting for a friend to arrive, one will prepare himself accordingly. Thus, one who is awaiting Imam al-Mahdi (ajtf) must prepare himself to meet the Imam and be ready to accept the Imam and follow his commands and this cannot be accomplished except through purification of the soul, guiding others and following the appropriate people (the scholars of the faith).

During this period, one must also strive to attain the praiseworthy ethical traits which cannot be achieved except through piety, reaching the level of wara’ (a stage even higher than taqwa in which even the mubah acts are not performed) and in striving to follow all of the commandments of Allah.1

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

مَنْ سَرَّهُ أَنْ يَكُونَ مِنْ أَصْحَابِ الْقَائِمِ فَلْيَنْتَظِرْ وَ لْيَعْمَلْ بِالْوَرَعِ وَ مَحَاسِنَ الأَخْلاَقِ وَ هُوَ مُنْتَظِرٌ

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

References

1.Of course there are people who, in regards to this issue, do not possess the correct understanding and belief and thus have been misguided from the truth and have not considered that this preparation and purification of the soul and seeking guidance and enlightenment from others as being something necessary and some have actually outright denied this requirement!

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

Responsibility 63: Not Making Haste in the Advent of the Imam

The next responsibility is to submit entirely to Allah and not make haste in regards to the return of the Imam. A true believer must not be in a state of hurriedness or say: “Why has the Imam not made his advent yet? I have had enough of the occultation! I don’t have the ability to bear this any longer!” One must be extremely patient and content with the wish of Allah and must not complain about the apparent delay of the Imam.

However, this does not mean that a believer should not supplicate for the speedy advent of the Imam, nor does it mean that one should not seek to lay the groundwork for the advent of the Imam! Rather, these things are recommended to be performed during his occultation.

One of the companions said to Imam Ja’far b. Muhammad as-Sadiq (as):

جَعَلَنِي اللٌّهُ فِدَاكَ، مَتَـى هٌذَا : الأَمْرُ الَّذِي تَنْتَظِرُونَهُ؟ فَقَدْ طَالَ عَلَيْنَا. فَقَالَ كَذِبَ الْمُتَمَنُّونَ وَ هَلَكَ الْمُسْتَعْجِلُونَ وَ نَجَا الْمُسْلِمُونَ وَ إِلَيْنَا يَصِيرُونَ

“May Allah sacrifice me for your sake, when will this definite command (the advent of al-Mahdi) which you are waiting for (come about)? For it has taken very long.’ The Imam (as) replied: ‘Those who desire his advent (to appear soon) are liars, and those who want his advent to occur soon are the ones who shall be destroyed, and surely the Muslims are those who will be saved and will wind up with us.’”1

Without a doubt, being in haste and showing impatience has many harmful effects. It is possible that a person who is in a hurry may run after those (false) people who claim the status of Mahdawiyyah (claim to be the Imam), in which case they will take the wrong person as being al-Mahdi (ajtf) and will actually end up misguiding themselves and others.

In addition, it is possible that a person who makes haste in this affair would also become despondent or may even completely deny the advent of the Imam as ever taking place. He may also entertain doubts and uncertainty in regards to the words of the infallible A`immah (as) and the promises which they have given us in regards to the return of the Imam.

Such a person may end up denying the return of the Imam, rejecting it entirely or may fall prey to denying Allah, the decree and decision of Allah and His justice. Through all of this, one will cease activity in the state of anticipation and recitation of supplications for the Imam or one may give up performing the responsibilities which one must fulfill towards the Imam. Such a person may also go towards those actions which the faith of Islam is not pleased with!

Thus, the physical and mental state, words and deeds of a true believer must be exactly that which Imam al-Hujjah (ajtf) himself has stated:

وَ أَنْتَ الْعَالِمُ غَيْرُ مُعَلَّمٍ بِالْوَقْتِ الَّذِي فِيهِ صَلاَحُ أَمْرِ وَلِيِّكَ فِي الإِذْنِ لَهُ بِإِظْهَارِ أَمْرِهِ وَ كَشْفِ سِرِّهِ فَصَبِّرْنِي عَلَـى ذٌلِكَ حَـتـى لاَ أُحِبَّ تَعْجِيلَ مَا أَخَّرْتَ وَ لاَ تَأْخِـيرَ مَا عَجَّلْتَ

“And You O’ Allah are the All-Knowing, without the aid of a teacher, about the time which is best for your close servant to get the permission to

make his advent and to reveal his secret! So grant me patience in this issue so that I do not wish to make haste in what you have decided to delay and that I do not wish there to be delay in what you have decided to hasten...”2

References

1.al-Ghaybah of Nu’mani, pg. 197, sec. ‘That which the Shi’a have been Commanded to Follow,’ no. 8

2.Kamal ad-Din wa Tamam an-Ni’mah, pg. 512

Responsibility 64: Safeguarding One’s Faith Part 1

Another responsibility for those living during the period of occultation of the Imam is to supplicate for the protection of one’s faith and to show humility while in the presence of Allah.

We must seek assistance in the protection of our religion from the devils which are from among the Jinn and mankind, the disbelievers and hypocrites, the enemies of the Ahlul Bayt (as) and from the doubts and uncertainties which may strike us and affect our faith.

In this regards, reciting the supplication which is mentioned in the next responsibility is sufficient to protect ourselves.

Responsibility 65: Safeguarding One’s Faith Part 2

Another responsibility of the people of true faith is to recite the following supplication which has been mentioned in the tradition quoted below.

This supplication has been narrated from Imam Ja’far b. Muhammad as-Sadiq (as):

سَتُصِيبُكُمْ شُبْهَةٌ فَتَبْقُونَ بِلاَ عَلَمٍ يُرى وَ لاَ إِمَامٍ هُدًى وَ لاَ يَنْجُو مِنْهَا إِلاَّ مَنْ دَعَا دُعَاءَ الْغَرِيقِ. قَالَ الرَّاوِي: كَيْفَ دُعَاءُ الْغَرِيقِ؟  يَقُولُ: يَا اللٌّهُ يَا رَحْمٌنُ يَا رَحِيمُ يَا مُقَلِّبَCقَالَ  الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَـى دِيْنِكَ

“’You shall be plagued with doubt (during this period) when you will remain without any visible flag (of leadership), and no (apparent) Imam to guide you and there is none who will be saved from this state, except for the person who recites the Du’a of al-Ghariq.’” The narrator asked the Imam: “What is the supplication of al-Ghariq?’ The Imam (peace be upon him) replied: “Say:

يَا اللهُ يَا رَحْمٰنُ يَا رَحِيمُ يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَـىٰ دِيْنِكَ

O’ Allah, O’ the Merciful, O’ the Compassionate, O’ the Reformer of the Hearts! Make my heart firm on your faith.’”1

Reference

1.Kamal ad-Din wa Tamam an-Ni’mah, pg. 351, no. 49

Responsibility 66: Praying for the Imam’s Victory

Another responsibility is to supplicate for the victory of the Imam over the disbelievers, hypocrites, those who do not accept him and all of his adversaries. In summary, this supplication should be targeted against all enemies of the religion of Allah.

One of the best supplications to use in these regards is Du’a al-Nudbah1, however there are many other ones mentioned in the books of supplication.

In Du’a al-Nudbah, we come across many lines which convey the victory of the Imam:

أَللّٰهُمَّ وَ أَقِمْ بِهِ الْـحَقَّ وَ أَدْحِضْ بِهِ الْبَاطِلَ...

“O’ Allah! Through him (the Imam), establish truth and destroy all falsehood.”

In addition, we read:

وَ أَذْلِلِ بِهِ أَعْدَائَكَ...

“Through him (the Imam), humiliate all of your enemies.”

Reference

1.Refer to footnote on responsibility Thirty-Nine for more information.

Responsibility 67: Not Uprising

Another responsibility during the period of occultation is that we must not rise up in revolt or wage war against the people of falsehood, oppressive governments and super-powers of our time. During this era, we must seek to safeguard our faith and religion and must work for the betterment of ourselves in this life and the next and this is something which has been mentioned in numerous traditions.

This issue has been emphasized many times in the words of the Ahlul Bayt (as), and from the narrations we can deduce that to rise up and fight against the governments of our time is not correct and does not lead to the pleasure of the Ahlul Bayt (as).

In Sahifatul Sajjadiyah, it has been narrated from Imam ‘Ali b. al-Husain as-Sajjad (as) that:

مَا خَرَجَ وَ لاَ يَخْرُجُ مِنَّا أَهْلَ الْبَيْتِ إِلـى قِيَامِ قَائِمِنَا أَحَدٌ لِيَدْفَعَ ظُلْماً أَوْ يَنْعَشَ حَقًّا إِلاٌّ اصْطَلَمَتْهُ الْبَلِيَّةُ وَ كَانَ قِيَامُهُ زِيَادَةً فِي مَكْرُوهِنَا وَ شِيعَتِنَا

“None of us, the Ahlul Bayt (as), have risen or will rise until the advent of the Awaited Imam (ajtf), to repel oppression or revive the truth except that he shall definitely be overcome by misfortunes and his revolt shall result in more adversity of us and our Shi’ah.”1

However supposing that this tradition or other traditions such as this (which are many) are all correct, and if we suppose that the chain of narrators are correct and there is no issue of taqiyyah (dissimulation) and that there is no other impediment in the traditions (which would prevent us from understanding them).

Then we understand that what has been prohibited in this and other traditions is not that we are not permitted to rise up against an oppressor or oppressive government, rather, it means that we are not permitted to fight against them with force and weapons and this is what has been prohibited.

From another point of view, the task of understanding the meaning of this tradition is not the job of just anyone. Rather, the responsibility of analyzing this (and other such) traditions and bringing forth its correct understanding is the duty of the prominent ‘Ulama, Fuqaha and the learned ones who possess the ability to carry out this task.

In addition, it is possible that after extracting and understanding the truth of this type of tradition according to his understanding, a Mujtahid would act according to his grasp of knowledge of such a statement.

Indeed, we know that those who are not at the level of ijtihad (the ability to pass legal judgment on the laws of Islam) would be obliged to follow (perform taqlid of) the Mujtahid who fulfills all of the conditions of being followed. Thus, the layman’s obligation is merely to perform taqlid and not to simply follow the Qur’anic verses and Prophetic traditions.

Thus, if we agree with these types of traditions which tell us that it is not correct for us to rise up and fight against a government, then we cannot say that if a Mujtahid who fulfills all of the conditions of being followed was to rise up and fight against an oppressive government that we would leave him alone and not support him!

Rather, it is imperative upon the followers (muqallidin) to refer to the scholar’s fatawa and act according to what he has decreed! They must work together with him and provide the support needed and thus, they too must rise up if he says to!

In summary, it is correct to state that: The true believers must not rise up and fight against the governments of their time except if the Mujtahid who fulfills all of the conditions2 for being followed gives a hukm (ruling) that it is obligatory to rise up and fight. In this instance, according to the proofs of the performance of taqlid, this uprising and revolt would be permissible and correct for the followers rather, it would be obligatory.

Therefore, from this responsibility, we are better able to understand that the people must not drift away from the path of taqlid of their Maraja’ (sources of emulation).

In the traditions, jurisprudential sources and references it has been mentioned that in certain instances, the act of jihad (fighting) can become obligatory and the ruling of this is based on the ruling (fatwa) and injunction (hukm) of a Mujtahid and this information can be seen in the ‘Section of Jihad’ which is in the books of Islamic jurisprudence where a complete and detailed discussion has been given.

References

1.as-Sahifat as-Sajjadiyah (Compiled by Faidhul Islam), pg. 22

2.Refer to the footnote in responsibility Thirteen.