Alhassanain(p) Network for Heritage and Islamic Thought

6. Awaiting

Awaiting the reappearance of Imam al-Asr (a.t.f.s.)

Among the most important signs and essentials of recognition of Imam al-Asr (a.t.f.s.) (may Allah hasten his appearance) is awaiting his reappearance. In traditions awaiting the reappearance is described as the best worship. Holy Prophet (s.a.w.s.) declares:

أفْضَلُ العِبادةِ انتِظارُ الفَرَجْ

'The best worship is awaiting the reappearance.'1

Awaiting for all solutions from Allah's side is propounded as worship. When this matter is in relation to the Imams (a.s.), that too in the time of occultation, it assumes special status and becomes the highest form of worship as underlined by traditions. We have brought some of these traditions to impress our point. Imam Sadiq (a.s.) asserts:

من مات منكم وهو منتظر لهذا الأمر كمن هو مع القائم في فسطاطه

'One who dies while he is awaiting this matter (of reappearance), he is like the one who was with Qaim (a.t.f.s.) himself in his tent'.

Then Imam (a.s.) paused for a few moments and said:

لا، بل كمن قارَعَ مَعَهُ بِسَيْفِهْ

'Nay, he is like the one fought along with him (Qaim (a.t.f.s.)), with his sword.'

Then Imam (a.s.) added:

لا واللهِ اَلا كَمَنْ اُسْتُشْهِدَ مَعَ رَسُولِ الله (ص ).

No by Allah! He is not but like the one who was martyred in front of the Holy Prophet (s.a.w.s.).2

But this will not be the case with every Shia, and not all of them will enjoy such an esteemed position. Only that person will enjoy this exalted status who has complete understanding and deep recognition about his Imam (a.t.f.s.) and his occultation, and is not superficial in his beliefs like others. Only then will he be better than the people of all times. In this context, Imam Zainul Abedeen (a.s.) declares:

O Abu Khalid, certainly people in the time of his occultation, who have belief in his Imamat and are awaiting his reappearance, are the best people of all times. For Allah has given them wisdom, understanding and recognition with which occultation for them is like seeing Imam (a.s.) in person. Allah has made them such as if they have fought in the way of Allah with sword in front of the Holy Prophet (s.a.w.s.). These are the true believers and the real Shias who call towards Allah's religion secretly and openly.'3

These people who are the best of all times have two characteristics - they acknowledge the Imamat of Imam al-Asr (a.t.f.s.) and they await his reappearance, which makes them true Shias as they invite others towards Allah's religion openly and secretly.

Allah's religion implies more than anything else the pure existence of Imam al-Zamana (a.t.f.s.) and calling others towards his recognition and love. Indeed one of the most evident signs of waiting in the period of occultation is this very act of calling others openly and secretly towards Imam al- Asr (a.t.f.s.).

Considering the reappearance as near

Awaiting is purely a spiritual relationship, linked with one's heart. And this spiritual relationship will reach its perfection only when man does not become disappointed of Imam's (a.t.f.s.) reappearance under any condition and does not consider it as a very distant possibility. The awaiting one is attentive and his eyes are focused at Imam's (a.t.f.s.) reappearance every morning and evening and he never considers it as a distant eventually. Keeping such a ready disposition towards reappearance at the time of occultation is the cause of Allah's satisfaction and pleasure. Imam Sadiq (a.s.) declares,

'That person is closest to Allah and Allah is most happy with him, when he has lost his Imam who is not evident, rather he is hidden from him, and he does not know his whereabouts while he knows that his proofs and signs have not vanished. Then at such a time he should await the reappearance every morning and evening.'4

Considering reappearance as very proximate is a spiritual feeling and underlines the unshakeable certainty and strong faith of the person in relation to the promise of reappearance not being fixed and the possibility of its occurrence at any time, morning or evening. Considering reappearance as near is from the signs of submission because Allah is satisfied with it and the Imams (a.s.) have strongly recommended it.

Those who consider reappearance as near are safe and sound. We recite in Dua al-Ahad:

إِنَّهُمْ يَرَوْنَهُ بَعِيدًا، وَنَرَاهُ قَرِيبًا

'...they (the opponents) consider reappearance of Imam (a.t.f.s.) as distant while we consider it near.'5

Of course, believing reappearance as near does not tantamount to fixing a time for it. Because forecasting their appearance incites Allah's wrath and displeasure and is far from the Sunnat of Imams (a.s.). The Imams (a.s.) have also castigated those who fix a time for reappearance and have considered them as liars. Once a person asked Imam Sadiq (a.s.) about the time for reappearance. He asked, 'May I be sacrificed for you, inform us about this affair, which we are awaiting. When will it occur?'

Imam (a.s.) warned:

كَذَبَ الوقَّاتون. و هَلَكَ المُسْتَعجِلونْ. ونَجا المُسَلِّمون

'Those who fix the time are liars, those who hasten are destroyed and those who submit are safe.'6

Then those who make claims about reappearance being very near, to attract the people towards Imam-e-Zamana (a.t.f.s.) and provide some background for reappearance in the name of ظهور صغرا (minor reappearance), are themselves deviated and misguide others. The duty of the awaiter is to submit to Allah's destiny with regards to the time of reappearance and never despair of Imam's (a.t.f.s.) reappearance at morning or evening and consider it to be very near. But he must not fall prey to hastening and not to pull oneself or others towards deviation and doubt by creating a false and deceptive atmosphere of reappearance being very near. Therefore, considering reappearance as near should never lead one to forecast the time of reappearance. The former is praised and the latter condemned and both are totally distinct from each other.

Intention of awaiter to help Imam (a.t.f.s.)

The awaiter of reappearance prepares himself for helping Imam (a.t.f.s.) at the time of his reappearance. He fulfills this important responsibility by making a sincere intention from the depth of his heart in the time of occultation. The value of intention in the performance of good deeds is highlighted by the Messenger of Allah (s.a.w.s.) thus:

نيَّةُ المؤمِن خيرٌ من عمله

'The intention of a believer is better than his action'.7

At times a believer decides to do a good deed, but is unsuccessful in doing so. And often with respect to some good deeds he falls prey to ostentation and showoff, which affect his sincerity. Thus the intention behind the deed is very important. As per traditions, intention of a good deed is better than the deed itself and Allah the High, due to His grace and obligation upon believer rewards him just for the intention, regardless of whether He actually performs the action. Imam Sadiq (a.s.) says:

'Surely the poor believer says: O Lord give me sustenance so that I do such and such good deeds. Then since Allah knows that his intention is true, Allah writes the reward equal to that deed as if he has actually performed it. Surely Allah's nobility is boundless.'8

On this basis, correct and sincere intention for a believer assumes extraordinary importance. The intention of a believer should be purely for Allah's and Imam's (a.t.f.s.) pleasure. On the same basis, Imam Sadiq (a.s.) has considered himself as a helper of Sayyadush Shohada (a.s.) in Karbala and believes he will be rewarded like the martyrs of Karbala.

'I do consider myself as one of the martyrs of Karbala and do not consider my reward lesser than their reward. This is because my intention is that if I was present in those days, I would certainly have helped Imam Husain (a.s.). And similarly our Shias are (considered as martyrs), though they may die in their beds.'9

Therefore one who passes the day in awaiting the reappearance of Imam al-Asr (a.t.f.s.), and if he is sincere in his awaiting, and helps Imam (a.t.f.s.), then even if he does not find the era of reappearance, it will not make any difference to him. This is because he gets the reward of attaining the reappearance and being present along with Imam (a.t.f.s.) and fighting his enemies without actually lifting a sword. He gets this reward in the period of occultation itself.

The rationale behind this reward is that as far as helping the Imam (a.t.f.s.) is concerned, all that the Shia is capable of doing is his intention and spiritual preparation from the heart. As for the actualization of his intention, it is an affair beyond his control and depends on Allah's decree. Then although Allah has deprived him of this taufiq (of helping Imam (a.t.f.s.)), but due to His boundless grace and mercy, He has not deprived him of the reward of intending to help his Imam (a.t.f.s.).

One of the awaiters of Imam al-Asr (a.t.f.s.) was a person by the name of Abdul Hamid Waasti who lived at the time of Imam Baqir ( a.s.). Once after narrating his condition of awaiting and discussing about the reappearance of Qaim al-Ahlul Bayt (a.s.), he asked Imam (a.s.): 'If I die before meeting the Qaim (a.t.f.s.), what will happen?'

Imam (a.s.) soothed him by saying:

إنَّ القائل منكم إن أدركت القائم من آل محمد نصرته كالمقارع معه بسيفه

'Anyone of you who says (from his heart): If I attain the time of Imam al-Zamana (a.t.f.s.), I will help him, he is like the one who wields the sword alongside him.'10

Finding such a belief is the outcome of true recognition regarding Allah and the Prophet (s.a.w.s.) and Imam (a.t.f.s.), and cognizance of their rights. Amirul Mo'mineen (a.s.) says:

'Do not venture out (i.e. stay in your house) and be patient in calamites. Do not draw the sword as per the wishes of your tongue and do not be hasty in whatever Allah has not hastened for you. For whoever amongst you dies on his bed while he is aware of the right of Allah, his Lord, and the rights of His Prophet (s.a.w.s.) and the rights of the Ahlul Bayt (a.s.), he dies a martyr and his reward is with Allah and he will find the reward of the good action which was in his intention and that intent ion will be considered (for reward) even if he has not (actually) lifted the sword. And for everything a period and its expiry is fixed.'11

A noteworthy point in this tradition is the importance of recognizing the rights of Allah, His Messenger (s.a.w.s.) and Imam (a.t.f.s.), which arises only from their recognition. The level of this recognition of rights varies to the extent of man's recognition about them. His recognition of their rights upon him will enable him to understand his duties better and consequently he will perform these duties in the desired manner. Thus the key to man's actions lies in the depth of his recognition of Imam (a.t.f.s.).

Therefore, the true awaiter in the time of occultation is the one who claims with his tongue as well as his heart:

نُصْرَتي مُعَدَةٌ لَكُمْ

'My help is ready for you.'12

And if all the followers of Imam al-Asr (a.t.f.s.) in the time of occultation have such a condition, then they will not remain deprived of seeing him. Imam Mahdi (a.t.f.s.) in a signed letter (tauqee') to Shaikh Mufid (r.a.) has promised:

'If our followers - may Allah give them taufeeq of His obedience - are united in fulfilling with their hearts, the covenant which they have upon their necks, the bounty of seeing me will not be delayed for them and soon they will achieve the good fortune of our visit with true recognition from their side in relation to us.'13

Expressing intention of helping through renewal of allegiance (bay'at)

For keeping alive the intention of helping Imam (a.t.f.s.), indeed how nice would it be if man brings his intention to his tongue and binds himself by promising Allah that he will never be negligent of this intention. It is with this objective that we are discussing the matter of allegiance (bay'at) to Imam al-Zaman (a.t.f.s.) in the time of occultation. Bay'at is in fact expressing with the tongue and the heart the intention of obeying Imam (a.t.f.s.) and helping him at all times. We repeat this action on several occasions, to renew our intention through a fresh bay at. For instance, renewal of bay'at in Dua al-Ahad every morning is done thus:

'O Allah I renew today morning and on all other days that I am alive, the bay'at for him, which is upon my neck, in such a way that I shall never turn back from it and shall not desist from it. O Allah make me from his friends and helpers, those who defend him, hasten in fulfilling his needs, are obedient to his orders, protect his holy existence, take precedence in fulfilling his wishes and attain the bounty of martyrdom in front of him.'14

The promise covers the wishes and aspirations of the awaiter, which he expresses every day. This brings about a transformation in him and every day that he renews his bay'at, his intention becomes stronger and he finds himself more prepared and equipped than earlier in fulfilling his promise towards his master.

One who nears the end of his life in this condition and finds himself confronted with death, while his master has not reappeared, his entire existence burns and is filled with regret. Such a person is overwhelmed with feelings of disappointment and is distressed at praying and waiting for his entire life for his master, only to find death at his doorstep, while his master still has not reappeared. He is left with a feeling of remorse and emptiness at not being able to help his master and considers his life unsuccessful and meaningless.

Consequences of awaiting the entire life for reappearance

Let us see how Imams (a.s.) approach the one who is sincerely awaiting reappearance. Mas'adah narrates, 'I was with Imam Sadiq (a.s.) when an old man, stooping and leaning heavily on a stick entered and did salaam to Imam (a.s.). Imam (a.s.) replied to his salaam. The old man said, 'O son of Allah's Messenger, give me your hand so that I may kiss it.' Imam (a.s.) obliged. The old man kissed it and began crying. Imam (a.s.) asked, 'O Shaykh, why are you crying?'

He replied, 'May I be sacrificed for you, it is now 100 years since I have been faithful to the feet of your Qaim. I keep saying he will reappear this month, this year. But now my age has increased, my bones have become fragile and my death is approaching. And whatever I see about you (i.e. Ahlul Bayt (a.s.)), I do not like. I see you being killed and rendered homeless and on the other hand, I see your enemies dominant. Then why should I not cry?'

The old man's words moved Imam (a.s.) to tears. He said to the old man:

'O Shaykh, if Allah keeps you alive so that you see our Qaim, you will be at an elevated position. But if death overtakes you (and you do not see the time of Qaim (a.s.)) then on the Day of Judgment you will be raised along with the weight ثقل of Hazrat Mohammed (s.a.w.s.) and we are his weight. The Holy Prophet (s.a.w.s.) said so often: 'I am leaving behind you two weighty things. Then fasten to these two things so that you are never deviated: the Book of Allah and my progeny, who are my Ahlul Bayt (a.s.).'

The old man said, 'After hearing this news, I am not afraid and my he art has become tranquil.' He did not know who would be the Qaim of Ahlul Bayt (a.s.). Therefore, Imam (a.s.) introduced him to the Qaim (a.t.f.s.) and said that the Qaim (a.t.f.s.) will be the son of Imam Hasan Askari (a.s.), from the progeny of Hazrat Hadi (a.s.) and he will be (a descendant) of my son.'

Then Imam (a.s.) said:

'O Shaykh! I swear by Allah! If from the age of the world, only one day remains, Allah will lengthen that day so that the Qaim of Ahlul Bayt (a.s.) reappears. Remember that our Shias in the time of occultation will be involved in severe examination and distress. In that period, Allah will keep steadfast in his guidance, those who are sincere. O Allah help them (Shias) in this matter (of sincerity and steadfastness)'15

A similar incident occurred with another old man in the time of Imam Muhammad Baqir (a.s.). Hakam b. Otaibah who witnessed this incident narrates: 'I was with Imam Muhammad Baqir (a.s.) and the house was filled with people. At that moment, an old man entered, leaning on his staff. He stood at the door of the room and said - Salutation to you, O son of Allah's Messenger, and may His mercy and blessings be upon you. Imam (a.s.) replied,

"Peace be upon you and His mercy and blessings."

Thereafter the old man did salaam to those who were present in the gathering and they also replied to him.

Later, the old man turned his face to Imam Baqir (a.s.) and said: O son of Allah's Messenger, please give me a seat near you, may I be sacrificed for you. I swear by Allah that I love you and I love your friends as well. I swear by Allah, my love for you and your friends is not for the sake of the world. I keep enmity with your enemies and I am disgusted with them, and I swear by Allah, keeping enmity and disgust with regards to them is not due to any jealousy between them and me. I swear by Allah, I consider your permissible (halaal) as permissible and your prohibited (haraam) as prohibited and I am awaiting the reappearance of your affair. Now while it is as I have said, may my life be sacrificed for you, what hope (and glad tidings) do you have for me?'

Imam Baqir (a.s.) said:

'Come, come by my side and Imam (a.s.) pointed at a place near him. Then he (a.s.) said to him: O Shaykh, a man came to see my father, Ali b. Husain (a.s.) and asked him the same question (as you have asked). My father replied to him thus:

'If you die (in this condition) you will join the Messenger of Allah (s.a.w.s.) and Ali (a.s.) and Hasan (a.s.) and Husain (a.s.) and Ali b. Husain (a.s.), your heart will turn cool, your eyes will become bright and you will be welcomed along with the honorable angels, Ruh and Rayhan, as soon as your soul reaches here - and he (a.s.) indicated by his hand to the throat. And if you remain alive, you will see whatever delights your eyes, and reach to the highest grade along with us.'16

When the old man heard this statement, he said:

'O Abu Jafer what did you say?' Imam (a.s.) repeated the statement of his father. The old man exclaimed اللهُ أَكْبَرُ 'If I die I will join Holy Prophet (s.a.w.s.) and Ali (a.s.) and Hasan (a.s.) and Husain (a.s.) and Ali b. Husain (a.s.) and my heart will turn cool, my eyes will become bright and I shall be welcomed along with the honorable angels, Ruh and Rayhan as soon as my soul reaches here (i.e. throat). And if I remain alive I shall see whatever delights my eyes and I shall reach at the highest grade along with you?!"

Saying this, the old man starting weeping and lamenting till he collapsed. When others in the crowd saw his condition, all of them cried and wept. Imam Baqir (a.s.) wiped the old man's tears with his own hands. The old man raised his head and said to Imam (a.s.): O son of Allah's Messenger, may Allah sacrifice me upon you, give your hand to me.' Imam (a.s.) gave his hand to him. He kissed his hand and rubbed it on his eyes and cheeks. Then he lifted his dress over his stomach and chest and put Imam's (a.s.) hand over it.

Then the old man rose, did salaam and left. When he had turned his back, Imam (a.s.), looking towards him, turned the people in the gathering and said:

مَنْ أَحَبَ أن ينظُر الى رَجُلٍ مِنَ الجنَّةِ فَلْيَنْظُرُ الى هذا

'If anyone likes to see a person from the people of Paradise, he should look at this man.'

Hakambi n Otaibah said: 'I have not seen any gathering wherein the people were wailing like this.' (i.e. all people were crying very intensely)

Yes, this is the end of the one who has passed his life with the love of Ahlul Bayt (a.s.) and their friends, and hatred and hostility towards their enemies. He accepts whatever is made permissible and unlawful by the Imams (a.s.) and awaits the reappearance of Qaim al-Ahlul Bait (a .s.) with intense fervor and anticipation.

Then let us beseech Allah that he never deprives us of the fervor of awaiting for our beloved Imam (a.t.f.s.) and that separation from him (a.t.f.s.) never makes us forgetful of his remembrance!

و لا تُنْسِنا ذِكرَهُ و انتِظارَهُ ...

(O Allah), do not let me forget his remembrance and his awaiting.'17

This is one sentence from a dua, which has reached us from the first deputy of I mam al- Asr (a.t.f.s.). Those who await the reappearance of Imam (a.t.f.s.) must recite it after namaz al-Asr on Fridays in the period of occultation.

Notes

1. Muntakhabul Athar, Part 15, Chp. 2, Tradition 16

2. Bihar al-Anwar, Vol. 52, Pg. 126, Tradition 18.

3. Kamaluddin, Chap. 31, Tradition 2

4. Kamaluddin, Chap. 33, Tradition 17

5. Bihar al-Anwar, Vol. 102, Pg. 112

6. Ghaibat al-No'mani, Chap. 16, Tradition 11

7. Usul al-Kafi, Kitabul Imaan wal Kufr, Chp. of Niyyat, Tradition 2

8. Usul al-Kafi, Kitabul Iman wal Kufr, Chap. of Niyyat, Tradition 3

9. Mikyalul Makareem, Vol. 2, Pg. 228 quoted from Sharh Sahife Sajjadiyah of Sayyed Naimatullah Jazaeri

10. Rauza al-Kafi, Pg. 81, Tradition 37

11. Nahjul Balagah, Sermon 190

12. Ihtejaj al-Tabarsi, Volume 2, Pg. 317, Ziarat al-Aale Yasin

13. Ihtejaj al-Tabarsi, Vol. 2, Pg. 325

14. Bihar al-Anwar, Vol. 102, Pg. 112

15. Bihar al-Anwar, Vol. 36, Pg. 408

16. Rauza al-Kafi, Pg. 76, Tradition 30

17. Kamaluddin Chp. 45, Tradition 43

7. Praying

Importance of praying for hastening of Imam Zamana's (a.s.) reappearance

For the one whose sole objective in life is awaiting for the reappearance of Imam al-Asr (a.t.f.s.), salvation with the reappearance of Imam (a.t.f.s.) is his most ardent desire in life. Then the actions that make him most sad and grievous are the difficulties and discomforts caused to Imam (a.t.f.s.) during the period of occultation. Therefore he considers it as his duty to find a solution for the removal of Imam's (a. t. f. s) sorrows, difficulties and calamities. To achieve this aim he is not negligent in doing whatever he is called upon to do.

By paying attention to the point highlighted above we can understand that the best and the most important relief (faraj) for Imam al- Asr (a.t.f.s.) is nothing but the permission for his reappearance from Allah, which apart from being his own salvation is also the salvation of Allah's Prophets (a.s.) and His friends (awliyya) (a.s.). And the most effective medium for achieving this aim is supplication for the hastening of Imam's (a.t.f.s.) reappearance, which is among the necessary conditions and one of the most evident indications of his recognition in the time of occultation, without which all claims of recognition and Mastership of Imam (a.t.f.s.) will sound hollow.

This excellent practice (of dua) is highlighted by Imam (a.t.f.s.) himself at the time of his birth. Hakima Khatoon (a.r.), the respected paternal aunt of Imam Hasan al-Askari (a.s.) saw that immediately after coming to this world, Imam (a.t.f.s.) put his head down in prostration and raised his index finger towards the sky and recited thus:

'I give witness that there is no God except Allah, He is One and has no partner and I bear witness that my great grandfather (s.a.w.s.) is the Messenger of Allah and my father is Ameerul Mo'mineen (a.s.). Then he recited the names of all other Imams (a.s.) till he came to his own name. Then he prayed to Allah thus:

اللهم أنجز لي وعدي و أتمم لي أمري وثبت وطأتي و إملأ الأرض بي عدلاً وقسطا

'O Allah! Implement that which You have promised me and complete my affair and make my step steadfast and fill the earth with justice and equity through me.'1

And the practice of beseeching Allah for the hastening of Imam's (a.t.f.s.) reappearance (faraj), is evident even in the lives of the earlier Imams (a.s.). From the traditions of Imam Sadiq (a.s.), we see that in the morning of the 21st of the month of Ramazan, after praying the Namaz al-Subh, he used to go in prostration, and then recite a particular dua, at the end of which he used to plead loudly to Allah:

'O Allah! By the greatness of Your Majesty, I ask from You by the right of all that I asked You and also by whatever I did not ask, which had I known I would certainly have asked, that send blessings on Mohammed (s.a.w.s.) and his progeny and give permission for the salvation of the one with whose salvation is the salvation of all your friends and chosen ones from Your creation. Then remove the oppressors through him and destroy them. O Lord of the universe! Hasten this matter!'

The narrator (of this tradition) says: After Imam (a.s.) raised his head from prostration, I asked: May I be sacrificed upon you, I heard you praying thus: Are you not that one? He (a.s.) informed:

'No, he is Qaim al-Ale Muhammad (s.a.w.s.).'

Then Imam (a.s.) recommended:

'Anticipate the affair (reappearance) of your master day and night. This is because Allah manifests an affair every day and the manifestation of one affair does not prevent Him from manifesting other affairs. This is Allah, Lord of the universe.'2

The last sentence is a pointer towards the fact that the time of reappearance of Imam (a.t.f.s.) is subject to change (بِداء ).

An interesting point in this tradition is the question asked by the narrator to Imam (a.s.). It serves to remind us that supplication for hastening the salvation of Imam al-Asr (a.t.f. s.) is in fact a supplication for the salvation of all the chosen ones of Allah, from the best of the creation - Holy Prophet (s.a.w.s.) till his (s.a.w.s.) successors and the angels of Allah, as all of them are awaiting the reappearance of Imam (a.t.f.s.). In Dua al-Ahad, we ask from Allah:

اَللّـهُمَّ وَسُرَّ نَبِيَّكَ مُحَمَّداً صَلَّى اللهُ عَلَيْهِ وَآلِهِ بِرُؤْيَتِهِ وَمَنْ تَبِعَهُ عَلى دَعْوَتِهِ

'O Allah! Make your Prophet Mohammed (s.a.w.s.) rejoice and those who follow his call by the sight of Imam al-Asr (a.t.f.s.).'3

But the most important benefit of praying for the reappearance of Imam al-Asr (a.t.f.s.) is that if the believer truly acknowledges his Imamat and testifies in his Mastership, his faith is protected in the period of occultation, and his religion is safeguarded from destruction. This is the glad tiding that Imam Hasan Askari (a.s.) gave to Ahmed b. Ishaaq:

'O Ahmed b. Ishaaq! His example in the nation is like the example of Khizr and Zulqarnain. I swear by Allah, occultation will be there (for him) in which (period) no one will be saved from destruction, except the one whom Allah keeps steadfast on belief of his Imamat and to whom Allah gives taufiq during the period of occultation to pray for the hastening of his appearance.'

Next day when Ahmed b. Ishaaq went again to see Imam Hasan Askari (a.s.), he asked: 'What is the sunnat of Khizr and Zulqarnain, which will be continued in him (Qaim)?'

Imam replied:

'Yes, I swear by my Lord! He will be in occultation, until most of those who believe in him will turn away (from faith). None will remain steadfast except the one from whom Allah has taken the covenant of our Mastership and upon whose heart Allah has established faith and strengthened him with the angel Ruhul Quds from His side.'4

It must be pointed out that in this tradition, supplication for hastening the reappearance of Imam al-Asr (a.t.f.s.) in the period of occultation has been put at par along with the belief in his Imamat which is the root and axis of one's faith. The second point is that both these pillars i.e. belief in Imamat and supplication for hastening of reappearance of Imam (a.t.f.s.) is subject to grace (taufiq) from Allah's side.

And when Allah bestows someone with this taufiq, it shows that Allah wants to protect him in the period of occultation from the dangers of irreligiousness. He gives this taufiq of praying for the hastening of salvation to whomsoever He pleases. One who is not granted this vital grace and bounty will slip and deviate from the straight path.

Therefore one should constantly seek guidance and taufiq from Allah and should never make the blunder of relying upon him. This is because if Allah leaves someone on his own, he will lose the medium of salvation i.e. belief in Imamat and Mastership. At the end of the tradition it is underlined that believers in Imamat will forsake their belief. Reverting from the belief of Imamat is very simple and easy so much so that it may actually happen without the person even realising it. It is not necessary that a person may refuse Imamat explicitly and object to it. Often he may memorise the names of the Imams (a.s.) but his belief about Imamat under the guise of faith and certainty, may actually be distorted, and deviate him far from the true belief of Imamat and Mastership.

This could be because he has taken his knowledge independently, not derived on the basis of revelation and traditions of Imams (a.s.). In this case, he may totally miss the essence of Imamat and the reality of Mastership. The standard for correct belief in Imamat is not simply knowing and memorising names of Imams (a.s.). Rather, the true essence and belief in Imamat should be derived from only the Book and traditions.

This alone will safe guard man from irreligiousness as most of the disbelief stems from a distorted belief in Imamat. Therefore this point is very delicate and one should address it very carefully. Our emphasis on the first condition of possessing correct recognition is to save us from this hidden peril of deviation. Man should always check his belief with the standard of the Book and traditions and his learning should never rely on anything other than traditions of the infallibles (a.s.).

Often we see that one invalid statement and one deviated belief contaminates the thinking and rationale of a person in such a way that he explains even Quranic verses and traditions under the effect of the same improper line of thinking. Consequently although he cites traditions, but he has not taken the essence of his own belief from Imams (a.s.). He has simply brought the concept from somewhere else and has given it the colour of traditions. This is not how correct recognition ought to be. In a way, this amounts to deviation from the belief of Imamat.

The bottom-line in the preceding discussion is that we should never let Allah leave us to fend for ourselves and that we should never refer and rely on any house except that of the Holy Prophet (s.a.w.s.) - Ahlul Bayt (a.s). So those who remain steadfast on the belief of Imamat and Mastership and combine this belief with supplication for the hastening of reappearance of Imam al-Asr (a.t.f.s.), will remain secure from destruction in the period of occultation. Therefore we should give the supplication for hastening of reappearance a place of pride in our lives and pray for it with the intensity and effort that it deserves.

أكْثِرُوا الدُّعاءَ بِتَعْجيلِ الفَرَجِ فَإنَّ ذَلِكَ فَرَجُكُمْ

'Pray more for the hastening of reappearance, because in it lies your salvation.'5

More than anything else, the most important reward for the one who prays for the salvation of Imam al-Asr (a.t.f.s.), is his end in safety of religion, at a time when most of the believers in Imamat will turn away from religion. Of course, there are spiritual and material benefits, which Allah grants him due to the blessings of the supplication for salvation of Imam al-Zamana (a.t.f.s.).

Notes

1. Bihar al-Anwar, Vol. 51, Pg. 13

2. Bihar al-Anwar, Vol. 98, Pg. 158

3. Bihar al-Anwar, Vol. 102, Pg. 112

4. Kamaluddin Chp. 38, Tradition 1

5. Kamaluddin Chp. 45, Tradition 4

8. Help

Allah helps those who help Him

….إِنْ تَنْصُرُوا اللَّهَ يَنْصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ

'If you help Allah, He will help you and will keep your feet steadfast.' (47: 7)

إِن تَنصُرُوا اللَّـهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ

'And surely Allah helps those who help Him.' (22: 45)

The questions that come foremost to the mind after reading the above two verses is 'Is it possible for a man to help Allah?' 'How to help Allah?' 'How do we know that our help will reach Him? ' As mentioned earlier, 'Mastership and love' is the soul of Islam and the reality of faith. In a tradition, mentioned above, Imam Sadiq (a.s.) has elucidated the meaning of Allah's satisfaction and His anger, war with Him, obeying Him, becoming a cause of regret to Him, distancing oneself from Him, etc.

The gist of this tradition was that when any of these actions - obedience, regret, anger, war, is performed against Allah's chosen ones and His friends, Allah ascribes these actions to Himself. For instance, obeying the وَلي of Allah amounts to Allah's obedience, distancing (برائت ) oneself from the ولي of Allah is tantamount to distancing oneself from Allah Himself, and war with the ولي of Allah, is equal to going to war against Allah Himself.

In light of the above discussion, we can say that helping Allah actually means helping His friends. By this interpretation, one who helps the Imams (a.s.), has in fact helped Allah Himself. Then the promise of Allah's help will extend to all those who help his ولي Imam al-Asr (a.t.f.s.). Thus, helping the Imam (a.t.f.s.) is one of the most crucial duties of the Shias accompanied with correct Mastership and recognition of Ahlul Bayt (a.s.).

Of course, in the time of occultation, it is not easy to help Imam (a.t.f.s.) as compared to assisting him while he is physically present. Hence, in the discussion of awaiting, we propounded the idea of the intention to help Imam (a.t.f.s.) and explained that according to traditions, one who sincerely intends to help Imam (a.t.f.s.) while he is in occultation, Allah will reward Him purely on his intention. So one who sincerely intends to help Imam (a.t.f.s.), must do so under any pretext and to whatever extent possible.

One way of helping Imam (a.t.f.s.) in occultation, is by supporting him with the tongue. In this regard Imam Husain (a.s.) declares:

'My grandfather informed me that my son Husain will be killed in the desert of Karbala, while I am a stranger, totally alone, in a condition of extreme thirst. Then whoever helps him has helped me and my son Qaim. And whoever helps me with his tongue, he will be in our company on the Day of Judgment.'1

This statement was made by the chief of the Martyrs, Imam Husain (a.s.) on the eve of Ashura in front of his companions. His assertion implies that everyone should assist his Imam in every possible manner. One of the means to extend help and support to Imam is by the tongue. By doing this, one will attain the status of martyrs of the highest level.

Imam Moosa Kazim (a.s.) declares:

'One who helps Allah and His Messenger (s.a.w.s.) in occultation and defends Imam (a.t.f.s.) from the side of Allah and His Messenger (s.a.w.s.), will be among the martyrs of the highest standing on the Day of Judgment.'

We have been commanded to help and defend Imam (a.t.f.s.) from Allah's side and His Messenger's (s.a.w.s.) side, even in his (a.t.f.s.) occultation, and not just in his (a.t.f.s.) presence. It is possible to help Imam (a.t.f.s.) in several forms and one of these is the tongue. One can make the hearts of the people attentive towards the Ahlul Bait (a.s.) through his speech. He can employ his tongue to revive the remembrance of the Imams (a.s.) by reciting elegies and poems related to the Imams (a.s.), by simply narrating their virtues and excellence and/or by recounting their traditions so as to establish their superiority over all others.

De'bal al-Khozaee (r.a.) was among the poets of Aal al-Muhammad (a.s.) and praised them excessively and narrated their virtues abundantly in his poems and elegies. Once he went to meet Imam Ali Raza (a.s.) on the Day of Ashoora. When Imam (a.s.) saw him, he exclaimed,

'Welcome O De'bal! Welcome Oh our helper with the hand and tongue!'

Then Imam (a.s.) made some place and seated De'bal (r.a.) next to himself. Imam (a.s.) asked De'bal (r. a.) to recite poems on the afflictions of Imam Husain (a.s.) and said to him:

'O De'bal, recite elegies for Imam Husain (a.s.) You are our helper and exalter for the rest of your life. Then do not neglect to help us in whatever way you can.'

This is Imam's (a.s.) recommendation not only to De' bal (r .a.), but to all Shias in the period of occultation, that they should help the cause of Imamat and Mastership in whatever way they can. Hence, every step towards the exaltation and propagation of the remembrance of Imams (a.s.) will be accounted as a help and support to their cause. And Allah's promise extends to all those who fall in this category. Allah promises to help them and keep them steadfast.

These glad tidings of help and steadfastness apply more to the Shias in the period of occultation, as the perils of irreligiousness, faithlessness and lapses are more severe in this period than in all previous periods. Then those who wish to secure for themselves the good fortune of Allah's help and support should endeavour to propagate the virtues and remembrance of the Imams (a.s.) with all means possible. They should understand the gravity of this responsibility and never be negligent of it. If we do this, then Allah will protect us from all pitfalls in occultation and will catch our hands in slippery places.

The manifestation of Allah's grace and mercy is the holy existence of Imam al-Asr (a.t.f.s.). The one who helps him, attracts the grace and bounty of Imam (a.t.f.s.) towards himself and makes himself aspirant for Allah's light of guidance and recognition. One of the ways of helping Imam (a.t.f.s.) and attracting his attention is by praying for the hastening of his reappearance. Imam (a.t.f.s.) considers this help as a favour from his Shias and therefore he never forsakes his Shias. Then the one who prays for Imam (a.t.f.s.) attracts Imam's (a.t.f.s.) supplications and attention towards him and becomes eligible for his favours.

In the time of Mutawakkil, the Abbasid Emperor, one person - Abdul Rahman, staying in Isfahan, had converted to Shi'ism. He was asked, 'How did you start believing in the Imamat of Ali Naqi (a.s.)?' He replied. 'I witnessed an incident that became instrumental in my becoming a Shia. I was very poor, so much so that I did not dare speak out of shame for my poverty. One day, the people of Isfahan expelled me from the city. I, along with some others, went to Motavakkil to complain about the treatment of the people. When we reached the threshold of the court, Motavakkil issued an order to summon Ali b. Muhammad ar-Raza (a.s.). I asked one of the men - who is this per son who has been summoned by Motavakkil? He replied, 'He is one of the Alawis and the Shias believe in his Imamat. Motavakkil has summoned him to kill him.' At this I said to myself, 'I will not leave until I see this man.'

Abdul Rahman recounts, 'The man came riding on his horse, while the people thronged to catch a glimpse of him. There were people standing in rows on his right and left. When I saw him, my heart brimmed with his love. I began praying - May Allah remove the evil of Motavakkil from him. He advanced forward keeping his sight fixed on the mane of the horse, not looking either left or right. I began praying for him sincerely. When he passed by in front of me, he looked at me and said,

اسْتَجابَ اللهُ دُعائَكَ. وَ طَوَّلَ عُمْرَكَ. و كَثَّرَ مالَكَ

'May Allah accept your prayers, has prolong your life and multiply your wealth and children.'

He continues, 'I was shaken with the awe of his majesty and collapsed among my companions. They asked me as to what had happened. I replied: Nothing. I did not breathe a word about this to anyone. After this incident had transpired I returned to Isfahan.

'Then due to the blessings of my prayers for Imam's (a.s.) safety, Allah expanded my means of income, and today I have a million dirham at home in addition to what I have outside the house. Allah has given me 10 sons, while my age is over 70. And I am believing in the Imamat of the one who knew what was in my heart and Allah accepted his supplication for me.'2

This is but a small specimen of Imam(a.s.)'s favours at a time when the person does not believe in his Imamat and has no trace of Mastership. Now if we acknowledge his Imamat and Mastership, pray for his safety, is it possible that his favours and grace remain concealed from us? Is it possible that he is aware of the one who prays for him, but is not attentive towards him and neglects him? The truth is far from this. It is Allah's promise that He helps the one who helps Him, through Imam (a.s.).

Notes

1. Mikyalul Makarim, Vol. 1, Pg. 507

2. Al-Kharaaej al-Qutb al-Rawandi, Chp. 11 about miracles of Imam Hadi (a.s.)