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Ziyaarat Aale-Yaasin;

A Brief Commentary

Publisher(s): Association of Imam Mahdi

www.alhassanain.org/english

A brief explanation of the Ziyaarat al-Aale Yaasin, the profound and meaningful salutation from Imam al-Mahdi (a.t.f.s.).

Miscellaneous Information:

Book: Ziyaarat Aale-Yaasin, A Brief Commentary Publisher : Association of Imam Mahdi (a.s.) Published in: Shaabaan 1425 A.H.

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This version is published on behalf of www.alhassanain.org/english

The composing errors are not corrected.

Table of Contents

Preface 9

Full Arabic Text of Ziyaarat Aali Yaasin 11

Ziyaarat Aali -Yaasin, A Brief Commentary 12

The Chain of Narrators 12

A Peculiar Feature of the Ziyaarat 13

Verse 1 14

١ سَلامٌ عَلى آلِ يس 14

Verse 2 16

٢ السَّلامُ عَلَيْكَ ياداعِيَ الله وَرَبَّانِيَّ آياتِهِ 16

The Significant Position of Inviting towards Allah 16

Verse 3 17

٣ السَّلامُ عَلَيْكَ يابابَ الله وَدَيَّانَ دِينِهِ 17

Verse 4 19

٤ السَّلامُ عَلَيْكَ ياخَلِيفَةَ الله وَناصِرَ حَقِّهِ 19

Verse 5 21

٥ السَّلامُ عَلَيْكَ ياحُجَّةَ الله وَدَلِيلَ إِرادَتِهِ 21

Verse 6 24

٦ السَّلامُ عَلَيْكَ ياتالِيَ كِتابِ الله وَتَرْجُمانَهُ 24

Verse 7 25

٧ السَّلامُ عَلَيْكَ فِي آناءِ لَيْلِكَ وَأَطْرافِ نَهارِكَ 25

Verse 8 26

٨ السَّلامُ عَلَيْكَ يابَقِيَّةَ الله فِي أَرْضِهِ 26

Verse 9 27

٩ السَّلامُ عَلَيْكَ يامِيثاقِ الله الَّذِي أَخَذَهُ وَوَكَّدَهُ 27

Verse 10 29

١٠ السَّلامُ عَلَيْكَ ياوَعْدَ الله الَّذِي ضَمِنَهُ 29

Verse 11 30

١١ السَّلامُ عَلَيْكَ أَيُّها العَلَمُ المَنْصُوبُ 30

Verse 12 32

١٢ وَالعِلْمُ المَصْبُوبُ 32

Verse 13 35

١٣ اَلْغَوْثُ 35

Verse 14 37

١٤ وَالرَّحْمَةُ الواسِعَةُ 37

Verse 15 38

١٥ وَعْداً غَيْرَ مَكْذُوبٍ 38

Verse 16-17 39

١٦ السَّلامُ عَلَيْكَ حِينَ تَقُومُ 39

١٧ السَّلامُ عَلَيْكَ حِيْنَ تَقْعُدْ 39

Verse 18 40

١٨ السَّلامُ عَلَيْكَ حِينَ تَقْرَأُ وَتُبَيِّنُ 40

Verse 19 42

١٩ السَّلامُ عَلَيْكَ حِينَ تُصَلِّيَ وَتَقْنُتُ 42

Verse 20 44

٢٠ السَّلامُ عَلَيْكَ حِينَ تَرْكَعُ وَتَسْجُدُ 44

Verse 21 46

٢١ السَّلامُ عَلَيْكَ حِينَ تُهَلِّلُ وَتُكَبِّرُ 46

Verse 22 48

٢٢ السَّلامُ عَلَيْكَ حِينَ تَحْمَدُ وَتَسْتَغْفِرُ 48

Verse 23 50

٢٣ السَّلامُ عَلَيْكَ حِينَ تُصْبِحُ وَتُمْسِي السَّلامُ عَلَيْكَ فِي اللَيْلِ إِذا يَغْشى وَالنَّهارِ إِذا تَجَلّى 50

Verse 24 51

٢٤ السَّلامُ عَلَيْكَ أَيُّها الإمام المَأْمُونُ 51

Verse 25 52

٢٥ السَّلامُ عَلَيْكَ أَيُّها المُقَدَّمُ المَأْمُولُ 52

Verse 26 53

٢٦ السَّلامُ عَلَيْكَ بِجَوامِعِ السَّلامِ 53

Verse 27 54

٢٧ يامَوْلايَ شَقِيَ مَنْ خالَفَكَ وَسَعِدَ مَنْ أَطاعَكَ ؛ فَاشْهَدْ عَلى ماأَشْهَدْتُكَ عَلَيْهِ وَأَنا وَلِيُّ لَكَ بَرِيٌ مِنْ عَدُوِّكَ 54

Verse 28 55

٢٨ فَالحَقُّ مارَضَيْتُمُوهُ وَالباطِلُ ماأَسْخَطْتُمُوهُ وَالمَعْرُوفُ ماأَمَرْتُمْ بِهِ وَالمُنْكَرُ مانَهَيْتُمْ عَنْهُ 55

Verse 29 56

٢٩ فَنَفْسِي مُؤْمِنَةٌ بِالله وَحْدَهُ لاشَرِيكَ لَهُ وَبِرَسُولِهِ وَبِأَمِيرَ المُؤْمِنِينَ وَبِكُمْ يامَوْلايَ أَوَّلِكُمْ وَآخِرِكُمْ وَنُصْرَتِي مُعَدَّةٌ لَكُمْ وَمَوَدَّتِي خالِصَةٌ لَكُمْ آمِينَ آمِينَ 56

Notes 57

Preface

The word "زيارات " is an Arabic term derived from the root "زوَرَ " which means ‘to visit’. In religious terminology, it implies our conversation with Allah’s sincere creatures and His infallible proofs (a.s.), who are without parallel. They are those whom Allah, the High, has purified from all uncleanness and has created them pure, purified.

Thus, whosoever desires to approach Allah, he should do so through the gates determined by Him. Yes, the infallible Imams (a.s.) from the immaculate Ahlul Bayt (a.s.) are the gates through whom Allah is approached. They are the medium towards Him and hence, their recognition, their love and treading on their path is obligatory. All these are summarized in one thing i.e. ziyaarat.

It is our creed that the souls of the holy Ahlul Bayt (a.s.) ascend towards the highest heavens and are alive, receiving their sustenance (from their Lord). They look at us, hear our speech and reply to our salutations. As Ameerul Momineen (a.s.) narrates from the Holy Prophet (S),

“Those who die among us, are not (actually) dead.”

The belief of us Shias is contrary to that of the Wahhaabis who think that the Holy Prophet (S) is dead and gone and is no longer effective in our lives. We are also against the (غلات ) who attribute divinity to Ameerul Momineen (a.s.)! Allah is Higher than what the unjust believe!

We subscribe to the belief that Holy Prophet but the most superior of them all. He is followed by his successors, the Holy Imams (a.s.). In our time today, Imam Mahdi (a.t.f.s.), the Promised One, is his successor.

So from among the etiquette of ziyaarat is that the one whose ziyaarat we are about to read, his recognition is a must. It is not possible for us to acquire the recognition of the Holy Prophet (S) or the infallible Imams (a.s.) through the faulty or inadequate faculties available to us humans. Just as an ant, in front of a huge mountain or a drop of water when compared to an ocean, are not worth a mention, we too when compared to these great personalities, are even more insignificant and miniscule than the ant or the drop of water. Then how is it possible that we describe or recognize them? Since only Allah the Almighty possesses their all-encompassing recognition, the only method to recognize them is through revelation. If we acquire any other mode of recognition, then indeed we will be among the seventy-two doomed sects.

Then what is the solution? Now, the only way is to describe the sun from the characteristics of its tongue, the ocean from its reflection in the mirror and the height of a mountain from the bird that flies over its top. Therefore, we should acquire the beliefs from these infallible and holy Imams (a.s.) so that we neither become like the Wahhabis nor become like the exaggerators (غلات ).

We also believe that,

‘By his (a.t.f.s.) blessing are the creatures sustained and through his existence, the earth and the heavens are firmly established.’

We being among his flock and his guests must necessarily greet him every morning with our salutations. We must offer our greetings as taught unto us by the Ahlul Bayt (a.s.) and renew our allegiance with him (a.t.f.s.). We should seek from Allah the Almighty with a blazing heart that He hastens his noble reappearance. This is what he (a.t.f.s.) has ordered us to do when he says,

‘And pray most for the hastening of the reappearance, for certainly, it is your salvation.’

Since last many years, Association of Imam Mahdi (a.t.f.s.) has had the practice of introducing one supplication or ziyaarat of the infallible Ahlul Bayt (a.s.) in the special issues of Al-Qaem al- Muntazar (a.s.). Approximately three years ago, we undertook the task of a brief explanation of the Ziyaarat al-Aale Yaasin, the profound and meaningful salutation from Imam al-Mahdi (a.t.f.s.). Due to constraints of space, the explanation could not be published in one issue and as a result, had to be spread over three special issues of Shabaan al-Muazzam over a span of three years.

Therefore, we decided to publish the entire explanation in a booklet for the benefit of our readers, of course, with minor changes and variations.

We request our respected readers to provide us with their valuable and constructive suggestions to improve upon our efforts in the future. We hope the Almighty Allah, for the sake of His Hujjat (a.t.f.s.), accepts this humble offering.

Finally, before starting to recite the Ziyaarat and its explanation, we go to our master, Imam al-Zamaana (a.t.f.s.) and plead with him,

Master! The tears of the oppressed are waiting for someone to wipe their tears and console them.

Master! The wounded, the amputated and the injured, victims of the atrocities of the modern superpowers, have lost all faith except in the miraculous touch of Yusuf al-Zahra!

Master! The stifled cries of the orphans, the dry eyes of the widows and the bleeding hearts of the scholars, have only one hope. You.

Master! The poor and the destitute lie hungry, sick and diseased. They don’t expect any solace, comfort and relief from anybody except the son of Fatemah (s.a.).

Master! Now even the sacred shrines of Karbala and Najaf, the shrines of your noble ancestors, are unsafe from the filthy designs of the present day Pharaohs!

O Allah! Hasten the reappearance of our master, Imam Mahdi

(a.t.f.s.) and enlist us amongst his companions and helpers!

Aameen! Lord of the Worlds!

Association of Imam Mahdi (a.s.)

Shabaan al-Muazzam, 1425 A.H. (2004 A.D.)

Full Arabic Text of Ziyaarat Aali Yaasin

زيارة آل يس

بِسْمِ الله الرَّحْمنِ الرَّحِيمِ

سَلامٌ عَلى آلِ يس، السَّلامُ عَلَيْكَ ياداعِيَ الله وَرَبَّانِيَّ آياتِهِ السَّلامُ عَلَيْكَ يابابَ الله وَدَيَّانَ دِينِهِ السَّلامُ عَلَيْكَ ياخَلِيفَةَ الله وَناصِرَ حَقِّهِ السَّلامُ عَلَيْكَ ياحُجَّةَ الله وَدَلِيلَ إِرادَتِهِ السَّلامُ عَلَيْكَ ياتالِيَ كِتابِ الله وَتَرْجُمانَهُ، السَّلامُ عَلَيْكَ فِي آناءِ لَيْلِكَ وَأَطْرافِ نَهارِكَ السَّلامُ عَلَيْكَ يابَقِيَّةَ الله فِي أَرْضِهِ السَّلامُ عَلَيْكَ يامِيثاقِ الله الَّذِي أَخَذَهُ وَوَكَّدَهُ السَّلامُ عَلَيْكَ ياوَعْدَ الله الَّذِي ضَمِنَهُ، السَّلامُ عَلَيْكَ أَيُّها العَلَمُ المَنْصُوبُ وَالعِلْمُ المَصْبُوبُ وَالغَوْثُ وَالرَّحْمَةُ الواسِعَةُ وَعْداً غَيْرَ مَكْذُوبٍ،

السَّلامُ عَلَيْكَ حِينَ تَقُومُ السَّلامُ عَلَيْكَ حِيْنَ تَقْعُدْ السَّلامُ عَلَيْكَ حِينَ تَقْرَأُ وَتُبَيِّنُ السَّلامُ عَلَيْكَ حِينَ تُصَلِّيَ وَتَقْنُتُ السَّلامُ عَلَيْكَ حِينَ تَرْكَعُ وَتَسْجُدُ السَّلامُ عَلَيْكَ حِينَ تُهَلِّلُ وَتُكَبِّرُ السَّلامُ عَلَيْكَ حِينَ تَحْمَدُ وَتَسْتَغْفِرُ السَّلامُ عَلَيْكَ حِينَ تُصْبِحُ وَتُمْسِي السَّلامُ عَلَيْكَ فِي اللَيْلِ إِذا يَغْشى وَالنَّهارِ إِذا تَجَلّى، السَّلامُ عَلَيْكَ أَيُّها الإمام المَأْمُونُ السَّلامُ عَلَيْكَ أَيُّها المُقَدَّمُ المَأْمُولُ السَّلامُ عَلَيْكَ بِجَوامِعِ السَّلامِ. أُشْهِدُكَ يامَوْلايَ أَنِّي أَشْهَدُ أَنْ لا إِلهَ إِلاّ الله وَحْدَهُ لاشَرِيكَ لَهُ وَأَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ لاحَبِيبَ إِلاّ هُوَ وَأَهْلُهُ،

وَأُشْهِدُكَ يامَوْلايَ أَنَّ عَلِيّاً أَمِيرَ المُوْمِنِينَ حُجَّتُهُ وَالحَسَنَ حُجَّتُهُ وَالحُسَيْنَ حُجَّتُهُ وَعَلِيَّ بْنَ الحُسَيْنِ حُجَّتُهُ وَمُحَمَّدَ بْنَ عَلِيٍّ حُجَّتُهُ وَجَعْفَرَ بْنَ مُحَمَّدٍ حُجَّتُهُ وَمُوسى بْنَ جَعْفَرٍ حُجَّتُهُ وَعَلِيَّ بْنَ مُوسى حُجَّتُهُ وَمُحَمَّدَ بْنَ عَلِيٍّ حُجَّتُهُ وَعَلِيِّ بْنَ مُحَمَّدٍ حُجَّتُهُ وَالحَسَنَ بْنَ عَلِيٍّ حُجَّتُهُ،

وَأَشْهَدُ أَنَّكَ حُجَّةُ الله أَنْتُمْ الأوَّلُ وَالآخِرُ، وَأَنَّ رَجْعَتَكُمْ حَقُّ لارَيْبَ فِيها يَوْمَ لايَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمانِها خَيْراً، وَأَنَّ المَوْتَ حَقُّ وَأَنَّ ناكِراً وَنَكِيراً حَقُّ وَأَشْهَدُ أَنَّ النَّشْرَ حَقُّ وَالبَعْثَ حَقُّ وَأَنَّ الصِّراطَ حَقُّ وَالمِرْصادَ حَقُّ وَالمِيزانَ حَقُّ وَالحَشْرَ حَقُّ وَالحِسابَ حَقُّ وَالجَنَّةَ حَقُّ وَالنَّارَ حَقُّ وَالوَعْدَ وَالوَعِيدَ بِهِما حَقُّ. يامَوْلايَ شَقِيَ مَنْ خالَفَكَ وَسَعِدَ مَنْ أَطاعَكَ ؛

فَاشْهَدْ عَلى ماأَشْهَدْتُكَ عَلَيْهِ وَأَنا وَلِيُّ لَكَ بَرِيٌ مِنْ عَدُوِّكَ، فَالحَقُّ مارَضَيْتُمُوهُ وَالباطِلُ ماأَسْخَطْتُمُوهُ وَالمَعْرُوفُ ماأَمَرْتُمْ بِهِ وَالمُنْكَرُ مانَهَيْتُمْ عَنْهُ فَنَفْسِي مُؤْمِنَةٌ بِالله وَحْدَهُ لاشَرِيكَ لَهُ وَبِرَسُولِهِ وَبِأَمِيرَ المُؤْمِنِينَ وَبِكُمْ يامَوْلايَ أَوَّلِكُمْ وَآخِرِكُمْ وَنُصْرَتِي مُعَدَّةٌ لَكُمْ وَمَوَدَّتِي خالِصَةٌ لَكُمْ آمِينَ آمِينَ *

Ziyaarat Aali -Yaasin, A Brief Commentary

The Chain of Narrators

Numerous Shia scholars of the highest stature have documented this Ziyaarat in their compilations and have vouched for its chain of narrators. Here, we shall outline the names of a few books wherein this Ziyaarat has been mentioned. (Being followers of the five infallibles (a.s.) from the Incident of the Cloak (حديث الكساء ), we have taken a similar number and have mentioned five references.

(1) Al-Ehtejaaj vol.2 p.316-318

This is the oldest reference available for the Ziyaarat. The compiler of this invaluable work is the great traditionalist - Abu Mansoor Ahmed b. Ali b. Abi Talib Tabarsi (r.a.). This traditionalist of the 6th century Hijri is considered to be one of the all-time great Shia scholars and teachers. Scholars of narrators (Ulama al-Rijaal) have spoken highly of him for his greatness and piety.

(2) Behaarul Anwaar

The compiler of this Shiite Encyclopaedia needs no introduction. He is the pride of the Shiite world and one of its greatest traditionalists- Allamah Shaikh Muhammad Baqir Majlisi (r.a.) Considering the importance of Ziyaarate Aali -Yaasin, he has mentioned it in 3 places:

i) vol. 53, p.171-73 under the Chapter of letters (توقيعات ) of Imam al-Asr (a.t.f.s.)

ii) vol. 94, p. 5-6 under the Chapter of Allah’s remembrance and supplications

iii) vol. 102, p. 81-83 under the Chapter of Ziyaaraat.

(3) Fauze Akbar dar Tawassulate Imam al-Muntazar (a.t.f.s.) p. 68-70

Hujjatul Islam Mirza Muhammad Baqir Faqih Eemaani (r.a.) is the compiler of this book. It is noteworthy that he has mentioned this Ziyaarat right at the beginning before other Ziyaaraat.

(4) Takaaliful Anaam fi Ghaibatil Imam (a.t.f.s.) p. 135-38

Sadrul Islam Hamadani (r.a.) has recorded this Ziyaarat in the 25th duty during the major occultation (غيبة ).

(5) Mafaatihul Jinaan (Urdu translation Allamah Zeeshan Haider Jawadi (r.a.) Tanzeemul Makatib Lucknow edition) p. 956-959

The compiler of this momentous work is Shaikh Abbas al- Qummi (r.a.). The main narrator of this Ziyaarat is Abdullah b. Jafar (r.a.) [240A.H.-300 A.H.].1 Shaikh Sadooq’s (r.a.) father - Ali b. Baabwaiyh (r.a.), Muhammad b. Hasan (r.a.) (Shaikh Sadooq’s (r.a.) teacher) and Muhammad b. Yaqoob Kulaini (r.a.) have reported this Ziyaarat along with numerous other traditions from Abdullah b. Jafar (r.a.).

Given this list of illustrious personalities who have narrated this tradition, there remains no doubt about the authenticity of the chain of narrators.

A Peculiar Feature of the Ziyaarat

A very exceptional trait of this Ziyaarat is that the instructor of this Ziyaarat is also its addressee, i.e. the one conveying salutation (salaam) and the one to whom the salutation is addressed is one and the same. Such ziyaaraat are indeed very few. Generally, Ziyaaraat are recorded from one infallible (a.s.) addressing another infallible (a.s.). For instance, Imam Sajjad (a.s.) has taught his Shias the Ziyaarat of Ameerul Momineen (a.s.) and Imam Jafar Sadiq (a.s.) introduced the Ziyaarat of the martyrs of Karbala (r.a.).

About the introduction of Ziyaarat al-Aali -Yaasin, it is narrated that Janabe Himyari (r.a.), the narrator of this Ziyaarat, received a letter from Imam al-Asr (a.t.f.s.) in which, he (a.t.f.s.) first answered the queries asked. Then he wrote,

‘You (people) neither understand Allah’s affair (ولايت ) nor acknowledge His friends (Imams (a.s.)). The Imamis Allah’s Perfect Wisdom but it has become futile to frighten the people with it. Salutations be upon us and upon Allah’s pious servants. So, whenever you intend to turn your attention towards Allah through our mediation or wish to turn towards us then say as Allah has ordered,

" سَلامٌ عَلى آلِ يس ...."

We beseech Allah to give us the grace to convey the exegesis of this invaluable Ziyaarat to our readers (keeping brevity in mind).

Verse 1

١ سَلامٌ عَلى آلِ يس

Salutation upon Aali Yaasin means salutations upon the progeny of the Holy Prophet (S). This opening salutation has great significance. For, this is a Ziyaarat related to Imam al- Zamana (a.t.f.s.) and all salutations after the opening one are addressed to him. Yet, Imam (a.t.f.s.) has commenced it by sending salutations upon all his family members. It is apparent that the opening salutation on the infallible progeny of the Holy Prophet (S) is derived from two Quranic verses. The first verse is derived from Surah Yasin, verse 1

يس

The second verse is derived from Surah Saaffaat, verse 130

سَلامٌ عَلى آلِ يس

Imam Jafar Sadiq (a.s.) was asked, ‘O son of Allah’s Prophet, what is the meaning of the divine word يس ?

He (a.s.) replied,

اِسْمُ مِنْ اَسْمَاءِ النًبِيٍ وَ مَعْناهُ يَا سَامِعَ الوَحْيِ

“It is a name from the Prophet’s (S) names and implies, ‘O hearer of revelation’.2

As far as verse 130 of Surah Saaffaat is concerned, several Quranic exegeses and readers of the Holy Quran like Naafe’, Abu Aamir and Yaqoob have recited it as Aali -Yaasin (آلْ ی اسِيِن ) is in reality Aali -Yaasin).3

In addition to this, even traditions of the Ahlul Bayt (a.s.) support this explanation. For instance, Imam Jafar Sadiq (a.s.) has narrated a tradition from his grandfather Ameerul Momineen (a.s.) regarding the Quranic verse

يس مُحَمًد وَ نَحْنُ آلُ يس

‘Muhammad (S) is Yasin and we (Ahlul Bayt (a.s.)) are Aali -Yaasin.4

During the reign of the Abbaside Emperor a debate was organised between Imam Ridha’ (a.s.) and the scholars of the Ahlul Sunna vis-à-vis the excellence of the infallible Ahlul Bayt (a.s.). Imam Ridha’ (a.s.) demanded,

‘Inform me about the saying of Allah, Mighty and Glorified be He,

Yaasin - By the Noble Quran - Surely, You (O Muhammad) are from the Messengers On the Right Path.5

Who is Yaasin in this verse?’

The scholars replied: Yaasin is Muhammad (S), none doubts about it.

On this, Imam Ridha’ (a.s.) exclaimed,

“Surely Allah - Mighty and Glorified Be He - has granted Muhammad and Ale Muhammad a virtue, on account of this, the essence of which none can reach except through his intellect. That is, Allah - Mighty and Glorified be He - has not send salutations on anybody except the Prophets (a.s.). Thus He - Blessed and High be He - says, ‘Peace be on Nuh in the worlds.’6

and ‘Peace be on Ibrahim’7 and ‘Peace be on Moosa and Haroon.’8 But He did not say, ‘Peace be on the progeny of Nuh’ nor did he say, ‘Peace be on the progeny of Ibrahim’, nor did He say, ‘Peace be on the progeny of Moosa and Haaroon.’ But He - Mighty and Glorified Be He - did say: ‘Peace be on the progeny of Yaasin.’9 i.e. the progeny of Muhammad (S)10 .

Revered commentators of the Ahlul Sunnah like Qurtubbi in his Tafseer (vol. 15 p.119) and Aaloosi in Tafseer al-Ruhul Ma’ani (vol. 23 p. 142) too have advanced similar views.

Verse 2

٢ السَّلامُ عَلَيْكَ ياداعِيَ الله وَرَبَّانِيَّ آياتِهِ

Salutations upon you, O the caller of Allah and the nourisher of His Creation

The opening salutation is addressed specifically to Imam’s (a.t.f.s.) holy and glorious existence. From among his innumerable attributes, we find two attributes highlighted in the first salutation.

A) Caller of Allah

ياداعِيَ الله

B) Nourisher of His Sign

وَرَبَّانِيَّ آياتِهِ

The first attribute (داعي ) is a Subject (فاعل ) (according to Arabic grammar) and means - the one who calls or invites. Over here it means that Imam az-Zaman (a.t.f.s.) invites the people towards Allah.

The Significant Position of Inviting towards Allah

The opening salutation of this Ziyaarat mentions inviting towards Allah. This is from among the exalted attributes of Imam al-Asr (a.t.f.s.) that right from 260 A.H. till date and from today till the day of his reappearance, he has and will continue to Salutations upon you, O the caller of Allah and the persistently and tirelessly invite the people towards Allah.

The other attribute highlighted in the opening salutation is (ربّانيّ ). Marhoom Turaihi (a.r.) writes that in Tafseer al-Kashshaaf of Zamakhshari, the word(ربّانيّ ) refers to the one who is firmly attached to religion and his obedience to Allah is firm and intense. In Qamoos, (ربّانيّ ) is defined as one who worships Allah with recognition. Tabarsi (a.r.) writes that the one who improves and regulates the affairs of the people is called as (ربّانيّ ) This is also supported by the tradition

لاَ عِلْمَ اِلاّ مِنْ عَالِمٍ رَبًانِيِّ

“There is no knowledge except from the divine scholar.”11

In view of the above explanation, the first line of the Ziyaarat can be read as, ‘Salutation upon you who invites towards Allah’s Religion and who himself is Allah’s Religion. Your obedience is tantamount to divine obedience. Salutation upon you, the one who improves and regulates the affairs of Allah’s creatures.’ Allah, Glorified be He, has delegated the regulation of all His creatures to His cherished one - Muhammad Mustafa (S) and his infallible family - the Ahlul Bayt (a.s.). Today our Imam - Hazrat Wali al-Asr (a.t.f.s.) is the representative of this family and has been entrusted with this all-important responsibility.

Verse 3

٣ السَّلامُ عَلَيْكَ يابابَ الله وَدَيَّانَ دِينِهِ

"Salutation upon you, O Allah’s Door and the regulator and governor of His Religion".

Like the previous salutation, this salutation also embraces two attributes. The first is ‘Allah’s Door’ and this attribute is indeed very popular and finds mention in several Ziyaaraat. In traditions, the Ahlul Bayt (a.s.) are referred to as ‘Allah’s Door’. For instance, Imam Jafar Sadiq (a.s.) informs

الْأَوْصِيَاءُ هُمْ أَبْوَابُ الله عَزَّ وَجَلَّالَّتِي يُؤْتَى مِنْهَا وَلَوْلَاهُمْ مَا عُرِفَ اللهُ عَزَّ وَجَلَّ وَبِهِمُ احْتَجَّ اللهُ تَبَارَكَ وَتَعَالَى عَلَى خَلْقِهِ

‘The Holy Prophet’s (S) successors are the ‘Doors of Allah’ through which He can be accessed. If they were not there, Allah the Almighty would not have been recognized. Through them, Allah the Almighty has completed His arguments against His creatures.’12

Imam Muhammad Baqir (a.s.) declares

نَحنُ حُجَّةُ اللهِ ، ونَحنُ بابُ اللهِ

‘We are Allah’s Proofs and Allah’s Door.13 ’

In Duae Nudbah, which is associated with Imam (a.t.f.s.) himself, we address him:

ايْنَ بابُ اللهِ الَّذى مِنْهُ يُؤْتى

‘Where is Allah’s Door, through which He is accessed?’

What is the meaning of (باب)? (باب ) means door or gate. However, this by no means, implies that Allah resides in an abode, the door of which is Ahlul Bayt (a.s.). To dispel such misleading notions, it is necessary that we first understand some peculiarities about a door. Take the door of any house or garden. What is the function and purpose of the door?

The primary and most critical function of the door is to allow access to the house or garden and to that extent it is unique. Of course, a person can still jump the wall or sneak inside through the window, but that is not in keeping with the norms of a cultured society and any rational person will disapprove of such uncivilized behaviour. The Islamic Shariat and intellect have condemned this in no uncertain terms.

The renowned commentator on the Holy Quran belonging to the Ahlul Sunnah - Hafiz Jalaluddin Suyuti narrates, ‘Once the second caliph, Umar b. Khattab, was on his famous night strolls. Suddenly he heard some strange sounds from a house, which aroused his suspicions. He went to the periphery of the house and seeing no way to enter it jumped the wall.

Inside the house, he was surprised to see a man, drinking wine and seated with a woman in a compromising position. The caliph exclaimed, ‘O Allah’s enemy! Do you really believe that your disobedience is concealed from Him?’ The man, though drunk, shot back instantly, ‘O Amirul Momineen!

Don’t act in haste. If I have committed one sin, you are guilty of perpetrating three major sins. Allah commands,

‘… and do not spy’14

And you have disobeyed him by spying (on me). Allah commands,

‘…and go into the houses by their doors’15

While you have jumped the wall. Allah commands,

‘Do not enter the houses until you are acquainted and saluted their inmates’16

While you have neither sought permission nor saluted us.’17

It is in conformity with etiquette and intellect that man enters a garden, house or a city through their doors.

The other term used in the salutation is ((وَدَيَّانَ دِينِه What is the meaning of (دَيَّانَ ) and why is Imam al-Asr (a.t.f.s.) being referred to as (دَيَّانَ )? Tabarsi (r.a.) records, (دَيَّانَ ) is among the titles of Allah. It means dominant, ruler and judge. In the Holy Prophet’s (S) praise and eulogy, he says:

يَا سَيّدَ النًاسِ وَ دَيًانَ الْعَرَبِ

‘O leader of men and the ruler (or judge or dominator) of the Arabs.’ Likewise traditions declare

كَانَ عَلِيٍ ديًانَ هَذِهِ الْأُمًةِ بَعْدَ نَبِيِهَا

‘Ali (a.s.) is the ruler (or judge or dominator) of this nation after the Prophet (S).’18

It is evident that the entire progeny of the Prophet (S) also possesses these merits and can be ascribed with them (and this fact is highlighted in several Ziyaaraat). In this era, Imam al-Asr (a.t.f.s.) is the sole representative of the Prophet’s infallible progeny (a.s.) and by virtue of this, he is the sole possessor of these merits.

Verse 4

٤ السَّلامُ عَلَيْكَ ياخَلِيفَةَ الله وَناصِرَ حَقِّهِ

Salutations upon you, O Caliph of Allah and the Helper (in the way) of His Right

This salutation also highlights two vital attributes - Allah’s Caliphate and the support of His Right. In Arabic terminology, a caliph has been described as:

مَنْ يِخْلُفُ غَيْرَه وَ يَقُوْمُ مَقَامَهُ وً السًلْطَانُ الأعْظَمُ وَ فيْ الشًرْعِ: اللإمَامُ الّذِيْ لَيْسَ فَوْقَهُ اَمَام (اَقْرَبُ الْمَوَارِدِ, مَادًهُ خَلَفٌ )

‘Caliph is the successor of another and the one appointed by him. That is why a king is referred to as a Caliph.’

According to the Islamic Shariat, the caliph is the Imam, and he is matchless in his superiority and supremacy.

In the current era, Imam al-Asr (a.t.f.s.) is the Imam and the sole claimant to the exalted and lofty status of Imamat. He is the dominant and supreme king, in front of whom, even Hazrat Dawood (a.s.) and Hazrat Sulaiman (a.s.) with all the embellishments of their monarchies, appear small and miniscule. He is the true Caliph and Guide, who is unchallenged in his caliphate and guidance.

In this regard, Hafiz Muhammad b. Yusuf Ganji Shafei’, the illustrious Sunni scholar, has recorded a pertinent tradition in his compilation ‘Al Bayaan fi Akhbaar al- Sahibiz Zaman (a.t.f.s.) (Chapter 15)’

يخرُجُ المَهْدِيُّ وعلى رأسِه عِمامةٌ فيها مُنادٍ يُنادِي: ألَا إنَّ هذا المهدِيُّ خَلِيْفَةً اللهِ فاتَّبِعُوه

‘Mahdi shall reappear while there will be a cloud hovering over him. From within it, an announcer shall announce - This is Mahdi, Allah’s Caliph, so obey him!’

وَناصِرَ حَقِّهِ

This is the second important attribute underlined in this salutation. While it’s true that all prophets (a.s.) and successors (a.s.) were helpers of the divine cause, it is noteworthy that Imam al-Asr (a.t.f.s.) has been specially preserved for this motive. In order to appreciate this point, it is necessary that we understand the word (حقّه حقّه ) means His (Allah’s) Right. Imam (a.t.f.s.) is the helper of Allah’s right (i.e. His cause).

What is Allah’s right? The fourth Imam - Imam Zainul Abedeen (a.s.) explains Allah’s right in the very beginning of his compilation ‘Risaalatul Huquq’

فَأَمّا حَقّ اللّهِ الْأَكْبَرُ عَلَيْكَ فَاَنّ تَعْبُدُوهُ لَا تُشْرِكُ بِهِ شَيْئاً

‘The greatest right that Allah, the Almighty, enjoys upon you is that you worship only Him and do not associate partners with Him.’19

As explained by Imam (a.s.), Allah’s right upon His Creatures is the belief in monotheism. It means that we should worship only Him and not set up partners for Him. As we have mentioned earlier, this is the objective with which all prophets (a.s.) and messengers (a.s.) were raised. However, none could accomplish complete success in this regard. For instance, Hazrat Nuh (a.s.) propagated for 950 years, but despite his massive efforts, the Holy Quran says:

وَمَا آمَنَ مَعَهُ إِلَّا قَلِيلٌ

“And none believed with him (Nuh) but a few.”20

However, while prophesizing about Imam al-Asr’s (a.t.f.s.) advent, Allah says:

يَعْبُدُونَنِي لا يُشْرِكُونَ بِي شَيْئًا

‘…they shall serve Me, not associating aught with Me…’21

In this momentous endeavour, Allah, Himself, shall help Imam (a.t.f.s.) through His angels. In Dua al-Iftetaah, Imam (a.t.f.s.) espouses this fact,

اَللّـهُمَّ اَعِزَّهُ وَ اَعْزِزْ بِهِ ، وَ انْصُرْهُ وَ انْتَصِرْ بِهِ ، وَ انْصُرْهُ نَصْراً عَزيزاً ، وَ اْفتَحْ لَهُ فَتْحاً يَسيراً ، وَ اجْعَلْ لَهُ مِنْ لَدُنْكَ سُلْطاناً نَصيراً

‘O Allah! Honour him (Imam (a.t.f.s.)) and through him honour us. Help him and through him help us avenge our enemies. Help him with a mighty helping and grant him an easy victory. And arrange from Your side a dominating and overwhelming support for him.’22

Verse 5

٥ السَّلامُ عَلَيْكَ ياحُجَّةَ الله وَدَلِيلَ إِرادَتِهِ

‘Salutations upon you, O Allah’s Proof and the indicator towards His intention.’

Imam’s (a.t.f.s.) brilliant personality is Allah’s most magnificent proof and argument on the earth. Allah shall complete His argument upon His creatures through Imam (a.t.f.s.) and the creatures shall witness Allah’s argument through the persona of Imam (a.t.f.s.). This means that if a person cannot recognize His Creator through the mediation of Imam (a.t.f.s.), he will never arrive at the truth and all his attempts in this regard will prove futile.

Hakimah Khaatoon (r.a.), the daughter of Imam Muhammad Taqi (a.s.), informs, ‘As soon as Imam az-Zaman (a.t.f.s.) stepped into this world, he immediately fell in prostration. On his arm were engraved in a radiant light, the words:

جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ

‘Truth has come and falsehood vanished.’ 23

I took the infant in my arms and carried him over to his father Imam Hasan Askari (a.s.). Imam (a.s.) ran his fingers lovingly across the head of his beloved son and urged,

. تكلَّمْ يَا حُجَّة الله وبقيّة الأَنْبِيآء وَخَاتَمَ الأَوْصِيَاءِ وَصَاحِبَ الكَرًةِ الْبَيَضَاءِ وَالْمِصْبَاحِ مِنَ الْبَحْرِ الْعَمِيْقِ الشًدِيْدِ الضّيَاءْ، تَكلّمْ يَا خَلِيْفَةَ الأْتقِيَاِءِ وَنُوْرُ الأَوْصِيَاء

‘Speak up O Allah’s Proof and the remnant of the past prophets, O the seal of successors, O restorer of brilliance and light to the deep ocean, speak up, O Caliph of the Pious Ones and the Light of the Successors.’

Later, again we see Imam Hasan Askari (a.s.) giving glad tidings to Imam (a.t.f.s.) at noon when the latter was offering water to his father for ablutions:

اَبْشِرْ يَا ُبنَيً فَأَنْتً صَاحِبُ الزًمَانِ، وَأَنْتَ الْمَهْدِيٌ وَأَنْتَ حُجًةُ الله عَلى أَرْضِهِ وَأَنْتً وُلْدِيْ وَوَصِيٍي

‘O my son, I give you glad tidings that you are the Master of the Age, you are the Mahdi, you are Allah’s Proof on the earth, you are my son and my successor…’24

Another significant fact revealed in this salutation is

وَدَلِيلَ إِرادَتِهِ

This can be read as,

‘Salutations on the one who signifies Allah’s Intention.’

Indeed Imam’s (a.t.f.s.) glorious existence is a proof and indicator of Allah’s Intention. Before deliberating on the proof of intention, it is necessary first to understand the meaning of Allah’s Intention. Allah’s Intention has two aspects the World of Creation (عالم تكويني ) and the World of Action (عالم تشريعي ).

In (عالم تكويني ), Allah’s Intention implies His Creation like earth, sky, sun, moon, etc. Regarding (عالم تكويني ) Allah only has to say ‘Be’ (كُنْ ) and ‘It is’ .(فَيَكُونْ )In Aalam al-Tashreei, Allah’s Intention is His Commands and Prohibitions that He has defined for his creatures.

In the light of the above explanation, when we reflect upon Imam’s (a.t.f.s.) attribute of being a pointer towards Allah’s Intention, we realise that he guides us towards both these worlds. In (عالم تكويني ) every creation points towards Allah’s Intention.

However, Imam’s (a.t.f.s.) wonderful existence is the best pointer towards Allah’s Intention taking precedence over all other creation. This is because, if it weren’t for the Holy Prophet (S) and his infallible progeny (a.s.), there would not have been earth, sky, Chair, Throne, jinn, men, etc. nay rather nothing would have existed at all.

Allah Himself declares

لَوْلَاكَ لَمَا خَلَقْتُ الْأَفْلَاكَ

‘O Prophet, but for you, I would not have created the world.’

إِنّي ما خَلَقتُ سَماءً مَبنَّيةً وَلا أرضاً مَدحيَّةً وَلا قَمَراً مُنيراًوَلا شَمساً مُضيِئةً ...إِلاّ في مَحَبَّةِ هؤُلاءِ الخَمسَةِ الَّذينَ هُم تَحتَ الكِساءِ

‘Surely I (Allah) did not create the elevated sky, the expansive earth, the brilliant sun….but for the sake and for the love of these five persons, who are inside the cloak.”25

Moreover, Allah conveys His Intention to His creatures through Imam al-Asr (a.t.f.s.). Imam Sadiq (a.s.) while instructing the Shias about the Ziyaarat of Imam Husain (a.s.) declares

إِرَادَةُ الرَّبِّ فِي‌ مَقَادِيرِ أُمُورِهِ تَهْبِطُ إِلَيْكُمْ وَتَصْدُرُ مِنْ بُيُوتِكُمْ

“(O Ahlul Bayt!) Allah’s intention in the destinies of His affairs descends on you and emanates from your houses.”26

In another tradition, Imam Ali Naqi (a.s.) informs,

إِنً الله جَعَلَ قُلُوْبَ اْلأَئٍمًةِ مَوْرِدًا لِإرَادَتِهِ فإَذَا شَاءَ اللهُ شَيْئًا شَاؤُوْهُ وَهُوَ قَوْلُ اللهِ وَمَا تَشَاؤُوْنَ إِلاً أَنْ يَشَاءَ اللهُ

“Surely Allah has made the hearts of the Imams as a place for His intention’s descent. Thus, whenever Allah intends a thing, they too intend the same and this is the meaning of the verse, ‘And you intend not (a thing) but that Allah intends (it).”27

In yet another tradition, Imam Sadiq (a.s.) declares,

اِنً الإِمَامَ وَكْرٌ لإِرَادَةِ اللهِ عَزً وَ جَلً

“Surely the Imam is the nest for Allah’s (Mighty and Glorified be He) intention.”28

In another tradition, Imam Ali Naqi (a.s.) informs,

As for (عالم تشريعي ), an Imam is the best guide towards Allah’s commands and prohibitions. In other words, there is none in the world, who can comprehend Allah’s laws better than the Imam or perform them in a manner more appropriate than him. Hence, if any one desires to see as to which type of worship includes Allah’s satisfaction, he must look at Imam and attempt to imitate him to the best of his abilities.

Verse 6

٦ السَّلامُ عَلَيْكَ ياتالِيَ كِتابِ الله وَتَرْجُمانَهُ

Salutation upon you, O the reciter of Allah’s Book and its interpreter

Like the previous statement, this is also a salutation on two entities. However, unlike the previous salutation, the entity in question is one and the same - the Holy Quran. Or to be precise it deals with the two Qurans - the Silent Quran (the book itself) and the Speaking Quran (Imam al-Asr (a.t.f.s.)) and highlights the cohesive and durable bond between the two. Indeed, the two shall always remain united in this world until they meet the Holy Prophet (S) in the hereafter. The renowned prophetic tradition underlines this fact:

إِنِيْ تاركٌ فيكم الثَّقَلَين كِتَابَ اللهِ عَزَّ وجَلَّ، وعِتْرَتي أَهْلُ بَيْتِيْ مَا إِنْ تَمَسًكْتُمْ بِهِمَا لَنْ تَضِلٌوْا بَعْدِيْ أَبَدًا فَإِنًهُمَا لَنْ يَفْرَقِا حَتَى يَرِدَا عَلَيً الْحَوْضَ

‘I am leaving behind in your midst, two weighty things: the Book of Allah and my progeny. If you fasten to them, you will never be led astray after me and these two shall not separate from each other till they meet me at the pond (حوض ) of Kawthar.’

Traditions like this or with similar implications are aplenty. These are recorded by the Ahlul Sunnah and Shia scholars and are deemed authentic and reliable by them. In view of the tradition mentioned above, it is evident that every age has a representative of the Prophet’s (S) progeny and in this era, Hazrat Wali al-Asr (a.t.f.s.) holds this esteemed position.

Imam Muhammad Baqir (a.s.) warns Amr b. Ubaid,

فَاِنًمَا عَلَى النًاسِ أَنْ يَقْرَؤُو القُرْآنَ كَمَا أُنْزِلَ فَاِذَا احْتَاجُوْا إلِى تَفْسِيرِهِ فَاْلِاهْتِدَاءُ بِنَا وَإِلَينَا يَا عَمْرو

‘O Amr, it is obligatory on the people to recite the Quran as it was revealed. When they feel the need to interpret its verses, they should necessarily refer to us and acquire guidance.’29

Verse 7

٧ السَّلامُ عَلَيْكَ فِي آناءِ لَيْلِكَ وَأَطْرافِ نَهارِكَ

‘Salutations upon you in the night time and during the day.’

With this salutation, you are announcing your intention to send peace upon Imam (a.t.f.s.) at every moment, be it day or night.

This statement is borrowed from the Quranic verse

وَمِنْ آنَاءِ اللَّيْلِ فَسَبِّحْ وَأَطْرَافَ النَّهَارِ لَعَلَّكَ تَرْضَى

‘…during hours of the night do also glorify (Him) and during parts of the day…’30

Verse 8

٨ السَّلامُ عَلَيْكَ يابَقِيَّةَ الله فِي أَرْضِهِ

Salutation upon the Remnant of Allah in His earth

Over here, Imam (a.t.f.s.) has been addressed with the renowned title that finds a mention in the Holy Quran.

بَقِيَّتُ اللَّهِ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ

“Surely the remnant of Allah is good for you if you are believers.” 31

The word (بقية ) has several meanings. However, for brevity we have delved only on one meaning which is relevant to our discussion over here.

بَقَىِ مِنْهُ: تُرِكَ بَعْضُهُ

i.e. some of it’s part is left.

This means that Imam al-Asr (a.t.f.s.) is the last link preserved by Allah in His chain of Prophets (a.s.) and their successors (a.s.) sent for mankind’s guidance.

This is also the meaning used in Ziyaaraat and supplications.

الَسَّلاَمُ عَلَيْكَ يَا بَقِيَّةَ مِنْ أَوْلِيَائِهِ وَ حُجَجِهِ

‘Salutation upon the Remnant of Allah, from His Friends and His Proofs.’32

(بقية الله ) was the title of even the previous Imams (a.s.). However, it is used more specifically for Imam al-Asr (a.t.f.s.). The following tradition underscores this fact.

A denier of the Holy Quran approached Ameerul Momineen (a.s.) and asked him, ‘I have read in the Quran, ‘the Remnant of Allah is better for you.’ Who is this Remnant of Allah?

Imam (a.s.) informed,

‘This refers to the Mahdi, who shall reappear after a period of intense examination. He shall then fill the earth with justice and equity as it would have been filled with tyranny and injustice. Among his signs are occultation and a concealed lifestyle. At that time, rebellion and upheavals will be common and the fire of vengeance will be stoking strongly among the people.’33

When Imam Hasan Askari (a.s.) introduced Ahmed b. Ishaaq (r.a.) to Imam az-Zaman (a.t.f.s.) while he was still an infant, Imam (a.t.f.s.) declared to Ahmed b. Ishaaq (r.a.)

أَنَا بَقِيَّةُ اللهِ فِيْ أَرْضِهِ

‘I am the Remnant of Allah on His earth.’

This is the very statement that Imam (a.t.f.s.) shall proclaim on his reappearance. Imam (a.t.f.s.) shall be sighted first in the precincts of the Holy Kabaa where while leaning against the sacred monument. Kabaa, he shall recite the above statement.

Verse 9

٩ السَّلامُ عَلَيْكَ يامِيثاقِ الله الَّذِي أَخَذَهُ وَوَكَّدَهُ

Salutations upon you O Allah’s Covenant that he has taken and emphasized upon it.

The poet has depicted this thus:

بـقـيّةُ اللهِ وصَـفْـوةُ الـرُّسُـلْ

ونُـخبةالـوجودِ مـا شئتَ فَقُـلْ

The remnant of Allah and the existents, say as you please

The selected among the chosen one of messengers

(ميثاق ) means pledge and allegiance. Reliable traditions reveal that in (عالم الذر )(the world that preceded this material world and roughly translated as ‘the world of particles’), Allah had taken the pledge from the Shias with regards to the mastership of the infallible Imams (a.s.) of the Ahlul Bayt (a.s.). That is why in this Ziyaarat we refer to Imam al-Asr (a.t.f.s.) as ‘Allah’s Covenant’. Imam (a.t.f.s.) is the covenant on which Allah has put a lot of stress and emphasis for His creatures.

In (عالم الذر ), when all the creatures were present in the form of particles (ذر ) they were made to affirm the pledge regarding Allah’s divinity, the Holy Prophet’s (S) prophethood and Ameerul Momineen’s (a.s.) mastership. However, when the creatures were examined in this matter with complete free will and without any compulsion, most of them were unsuccessful and failed to affirm the allegiance.

After this triple allegiance (divinity, prophethood and mastership), Allah questioned the creatures regarding Imam al-Asr’s (a.t.f.s.) occultation and reappearance, in which, even more creatures were unsuccessful and failed to affirm the pledge regarding Imam al-Asr’s (a.t.f.s.) occultation and reappearance.

Therefore, this pledge has become a subject of divine emphasis. It is this very covenant, the affirmation of which made some prophets (a.s.) reach the exalted station of ‘firm in determination’ (أولو العظم ), in preference over other prophets (a.s.).

In this aspect, Imam Muhammad Baqir (a.s.) declares

وَأَخَذَ المِيْثَاقَ عَلى أُوْلِي العَزْمِ أَنًّنِيْ رَبَكُمْ وَمُحَمَّدٌ رَسُوْلِي وَعَلٍيٌ أَمْيْرُ الْمٌؤْمِنَيْنَ وَأَوْصِياؤُهُ مِنْ بَعْدِهِ وُلاَةُ أمْرِيْ وَخُزًّانُ عِلْمِيْ، وَ أَنَّ المَهْدِيَّ اَنْتَصِرُ بِهِ لِدِيْنِي وَأُظْهِرُ بهِ ِدَوْلَتِيْ وَأَنْتَقِمُ بِهِ مِنْ أَعْدَائِيْ وَأُعْبَدُ بِهِ طَوْعاً وَكَرْهاً

‘Allah has taken this pledge even from the (أولو الزم ) Prophets (a.s.): I am your Lord, Muhammad (S) is My Prophet, Ali (a.s.) and his infallible sons (a.s.) are the masters and treasurers of My affair. I will most certainly help My religion through Mahdi and through him My government will prevail. Through him, I will avenge My enemies and through him all will submit to My Worship willingly or otherwise.’34

As is evident from the tradition, all the (أولو العزم ) Prophets (a.s.) have testified to the fact in Aalam al-Zarr that religion will be helped by and attain deliverance through Imam Mahdi (a.t.f.s.).

Verse 10

١٠ السَّلامُ عَلَيْكَ ياوَعْدَ الله الَّذِي ضَمِنَهُ

Salutation upon you, O Allah’s Promise regarding which He has given His Assurance

In several supplications and Ziyaraat, Imam (a.t.f.s.) has been referred to as the ‘Promised One’ and this is a fairly common title. A distinctiveness of Ziyaarat al-Aali -Yaasin is that Imam (a.t.f.s.) over here has been addressed as ‘Allah’s Promise’, a promise that has been endorsed further by a divine assurance. Perhaps, Imam (a.t.f.s.) has been referred to as a Promise, because of the hopes and expectations behind his promised advent. In fact, the word Promise only evokes Imam’s (a.t.f.s.) remembrance and mention as is evident in Surah Maryam:

حَتَّى إِذَا رَأَوْا مَا يُوعَدُونَ

“Till they see what they had been promised.” 35

Under the exegesis of this verse, Imam Jafar Sadiq (a.s.) reveals,

فَهُوَ خُرُوْجُ الْقَآئِمِ

‘Here the Promise refers to the advent of Qaim (a.t.f.s.).’36

Likewise, readers can refer to other Quranic verses like Surah Nur: 55.

Another noteworthy point on the subject of promise is that Allah never reneges on His Promise. When it comes to honouring one’s word and abiding by a promise, indeed who can take precedence over Allah?

Certainly none! Allah’s promise itself is sufficient for any event to occur. Then, what about the Promise for which Allah has given an added assurance. In this era, it is our duty to wait for the realization of the divine promise. It is regarding this Promise that we find in Ziyaraat:

السَّلامُ عَلَى الْمَهْدِيِّ الَّذِي وَعَدَ اللَّهُ عَزَّ وَجَلَّ بِهِ الْأُمَمَ أَنْ يَجْمَعَ بِهِ الْكَلِمَ وَيَلُمَّ بِهِ الشَّعَثَ وَيَمْلَأَ بِهِ الْأَرْضَ قِسْطا وَعَدْلا وَيُمَكِّنَ لَهُ وَيُنْجِزَ بِهِ وَعْدَ الْمُؤْمِنِينَ

“Salutation upon Mahdi - Allah’s Promise to the nations. Through him (Imam (a.t.f.s.)) Allah will gather the people and unite the scattered ones and fill the earth with justice and equity as it would have been filled with tyranny and injustice. And it is through him (Imam (a.t.f.s.)) that Allah will fulfill His Promise to the believers.’37

Verse 11

١١ السَّلامُ عَلَيْكَ أَيُّها العَلَمُ المَنْصُوبُ

Salutation upon you, O Master of the Raised Standard.

Over here, Hazrat Baqiatullah (a.t.f.s.), has been referred to as the ‘Raised Standard’. It is possible that the term - Raised Standard over here isn’t used alone, rather a word ‘Master’ is concealed before it. So this verse should have read as

السَّلامُ عَلَيْكَ يَا صَاحِبَ العَلَمُ المَنْصُوبُ

In the light of this arrangement, the translation of this verse will now read as

Salutation upon you, O Master of the Raised Standard.

This verse alludes to the Raised Standard that will unfurl in all its glory on Imam’s (a.t.f.s.) reappearance and will serve as a sign to the people of Imam’s (a.t.f.s.) veracity.

The respected scholar of Al-Abqari al-Hesaan writes, ‘When Imam’s (a.t.f.s.) reappearance draws near, his standard shall start unfurling on its own, without anyone’s intervention. Then Allah shall bestow the power of speech to this standard, which shall exclaim - O Allah’s Servant, reappear now and destroy Allah’s Enemies.’38

Imam az-Zaman (a.t.f.s.) will have with him three standards. On one of them shall be inscribed:

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإسْلامَ دِينً

‘…This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion…’ 39

On the second standard shall be written:

يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا

‘They fulfill vows and fear a day the evil of which shall be spreading far and wide.’ 40

The third standard shall be adorned with the words:

لاَ إِلَهَ إِلاَّ اللهُ مُحَمَّدٌ رَسُوْلُ اللهِ عَلِيٌ وَلِيُّ اللهِ وَ خَلِيْفَتُهُ الحَسَنُ وَ الحُسَيْنُ وَ التِسْعَةُ مَنْ وُلْدِ الحُسَيْنِ أَوْصِيَائُهُ

‘There is no God except Allah. Muhammad (S) is His Messenger. Ali (a.s.) is His Slave and His Caliph. Hasan (a.s.) and Husain (a.s.) and the nine sons from Husain’s (a.s.) progeny are His Successors.’41

Imam Sadiq (a.s.) informs:

‘Imam az-Zaman’s (a.t.f.s.) standard is a unique flag - the very flag which Hazrat Jibrail (a.s.) brought during the battle of Badr and entrusted to the Holy Prophet (S). This is the very flag that Ameerul Mo’mineen (a.s.) had unfurled during the Battle of Jamal and which resulted in his triumph. After this he wrapped up the flag and handed it over to his son, Imam Hasan Mujtaba (a.s.). In this manner the flag was passed on from one Imam (a.s.) to another as a legacy and an invaluable treasure. The Imams (a.s.) maintained the flag, but none got the opportunity to unfurl it. Now this flag shall unfurl at the hands of the last surviving member of this immaculate household - the Qaim, Mahdi of Ale Muhammad (a.s.).42

Verse 12

١٢ وَالعِلْمُ المَصْبُوبُ

(Salutation upon you), O overflowing knowledge...

The word (مصبوب )‚ is (اسم مفعول ) and is made from (صَبّ ) which means to overflow or to pour out.

Like the earlier statements, this statement also throws up two possibilities. One possibility could be that Imam az-Zaman (a.t.f.s.) is the possessor of overflowing knowledge and the other is that Imam’s (a.t.f.s.) personality is overflowing with knowledge. At this stage, my pen confesses its helplessness in describing ‘absolute knowledge’.

For how can ‘the overflowing ignorance’ have the audacity to elucidate the reality of ‘the overflowing knowledge’! Indeed this is only possible if we restrict ourselves to the traditions of the infallibles (a.s.) to unravel the reality of ‘the overflowing knowledge’.

In this regard let us cast a glance at the traditions, supplications and Ziyaraat related to Imam az-Zaman (a.t.f.s.). (Readers are requested to read the following lines with rapt attention)

اَلسَّلامُ عَلَيْكَ يا وارِثَ كَنْزِ الْعُلُومِ الْإِلهِيَّةِ

‘Salutation upon you, O the treasure of divine knowledge…’43

اَلسَّلامُ عَلَيْكَ يا مَعْدِنَ الْعُلُومِ النَّبَوِيَّةِ

‘Salutation upon you, O storehouse of the prophetic knowledge…’44

إِنَّكَ خَائِزُ كُلِّ عِلْمً

‘Indeed you are the collection of every knowledge and science’45

وأنّكَ خازن كلِّ عِلْم، وفاتقُ كُلِّ رتقٍ

‘Indeed you are the collection of every knowledge and the splitter of every sewn thing (of every branch of knowledge).’46

السَّلامُ عَلَى الْحَقِّ الْجَدِيدِ وَالْعَالِمِ الَّذِي عِلْمُهُ لا يَبِيدُ

‘Salutations upon the revived truth, (the revived truth implies that Imam (a.t.f.s.) shall revive the truth on his reappearance as the truth will have been corrupted and scarred beyond recognition until then) and the scholar whose knowledge shall never be ruined.’47

In Dua al-Nudba, we address Imam (a.t.f.s.):

اَيْنَ اَعْلامُ الدّينِ وَقَواعِدُ الْعِلْمِ

‘Where is the standard of religion and the foundation of knowledge.’

In the same supplication, we address Imam (a.t.f.s.) further:

يَا ابْنَ الْعُلُومِ الْكَامِلَةِ

‘O son of the complete sciences’

Imam Muhammad Baqir (a.s.), the splitter of prophetic sciences, informs us:

إِنَّ العِلْمَ بِكِتَابِ اللهِ وَسُنّةِ نَبِيِهِ يَنْبُتُ فِي قَلْبِ مَهْدِينَا كَمَا يَنْبُتُ الزَرْعُ عَلى أَحْسَنِ نَبَاتِهِ

‘Surely the knowledge of Allah’s Book (Quran) and the traditions of his Prophet (S) grows in the heart of our Mahdi just like crops grow in the best place of vegetation.’48

We have mentioned only a few instances of traditions to give readers an idea about ‘the overflowing knowledge’. Indeed the actual number is innumerable and will overwhelm the reader like the boundless ocean amazes the onlooker at the shore. The dawn of reappearance is still away. Imam (a.t.f.s.) is still awaiting those trusted and upright companions who will help him establish the objectives of reappearance and will be the subject of Imam’s (a.t.f.s.) limitless affection and benefaction.‘

The overflowing knowledge’ is sealed in the holy personality of Imam (a.t.f.s.). The brilliance of his knowledge is beyond the gloom of darkness and cannot be overwhelmed by it. In fact, this knowledge is too high for our thoughts to comprehend. Our imagination fails to grasp the reality of this knowledge.

Consider that 124,000 prophets (a.s.) have been raised by Allah, who collectively have informed us of only 2 alphabets of knowledge. When Imam (a.t.f.s.) reappears he will unfold the remaining 25 alphabets.

Glory be to Allah!

All praise be to the Great Maker, the Comprehensive Power and Creator who has bestowed His Slave with this knowledge. The light of Imam’s essence illumines the heavens and the earth. Indeed, we confess our helplessness in grasping this reality. From the depth of our hearts, we summon all our strength and insight and proclaim:

السَّلامُ عَلَيْكَ أَيُّها العَلَمُ المَنْصُوبُ وَالعِلْمُ المَصْبُوبُ

‘Salutation upon you, O Raised Standard and the overflowing knowledge’

It is worth noting that the past prophets (a.s.) did not disclose all their knowledge to their nations. They informed them of only a little and if they did reveal a fraction of the treasure houses of their knowledge, it was to their special and trustworthy companions.

Traditions testify to the fact that throughout his lifetime the Holy Prophet (S) never addressed his companions with his ultimate and perfect intellect. This complete and perfect intellect knowledge of the Holy Prophet (S) is only with the infallibles (a.s.).

The divine secrets and knowledge with which the Holy Prophet (S) was blessed, got transferred from one Imam (a.s.) to the other and now rests with Imam Mahdi (a.t.f.s.). In the time of Imam Mahdi’s (a.t.f.s.) major occultation, the false and erroneous knowledge gained ascent. Imam (a.t.f.s.) discharged his responsibilities only with the two alphabets of knowledge that prevailed in the world. He is still informing the people of only the two alphabets, the depth of which perplexes the mind.

That is why when Imam (a.t.f.s.) blesses Muhammad b. Muhammad b. Noman (r.a.) with a portion of this knowledge, he becomes (Shaikh) Mufeed of the Islamic Shariat and its defender. When Imam (a.t.f.s.) bestows a small portion of this knowledge on Syed Raziuddin b. Taoos (r.a.), he becomes the protector and compiler of supplications and Ziyaraat.

When we see Imam (a.t.f.s.) gift a portion of this knowledge to Hasan b. Yusuf b. Mutahhar (r.a.), he transforms miraculously into Allamah Hilli (r.a.). When we observe Imam (a.t.f.s.) whisper a few words in the ears of Ahmed b. Muhammad Alifi (r.a.), he becomes the upholder of jurisprudence with insight and becomes Muqaddas- e-Ardebali.

Likewise in every era there are some pious and special personalities who have benefited from a drop of knowledge from Imam’s (a.t.f.s.) boundless knowledge. And with this small drop, they have scaled the peaks of wisdom and intelligence.

Allah, the Almighty, bestows knowledge on Imam (a.t.f.s.). So Allah is, one who pours (knowledge) and Imam (a.t.f.s.) is the one overflowing with knowledge. Imam (a.t.f.s.) vhimself confers some drops of this knowledge on the Shias in which case he becomes (صَابَّ ) and the scholars are (مَصْبٌوب ).

The third point that needs some emphasis is that at all times we should address the Ahlul Bayt (a.s.) with utmost humility and beseech them with raised hands, ‘O Master! We seek knowledge and wisdom only from you and reject everyone else.’ We should translate this claim into action and never desert Imam (a.t.f.s.) by approaching others for knowledge.

Verse 13

١٣ اَلْغَوْثُ

In Arabic, (غوث ) is an infinitive means help, succour, shelter and relief of the aggrieved. In supplications and Ziyaraat, we see (غياث/ غوث ) being used prolifically to denote Allah’s Names. For instance,

يا غِياثي‌ عِنْدَ كُرْبَتِي! يَا غِيَاثَ المُسْتَغِيثِين! ياغِياثَ مَنْ لاغِياثَ لَهُ !

O Resource in my neediness! O Rescuer of those who appeal! O Shield for the defenceless!49

Of course the true and rightful shelter and succour is Allah, Himself at a fundamental level. However, as is the case with other divine traits, His Appointees (i.e. Prophets and Imams) are the perfect manifestation and the complete reflection of divine shelter and succour. Consequently, we see even the infallibles (a.s.) being addressed with the titles of (غوث ) or (غياث ).

For instance, in the Ziyaarat of Ameerul Mo’mineen (a.s.) on 17th Rabbiul Awwal, which is narrated by Imam Jafar Sadiq (a.s.), we address Imam (a.s.):

اَلسَّلامُ عَلَيْكَ يا غِياثَ الْمَكْرُوبينَ

‘Salutations upon you, O shelter of the aggrieved and distressed.’50

This is the Ziyarat that Imam (a.s.) instructed his trusted companion - Muhammad b. Muslim (r.a.).

This trait has also been associated with Imam Husain (a.s.). While forecasting the tribulations of his family after Karbala, the Holy Prophet (S) informed,

وأمّا الحُسِيْنُ فَإِنّهُ مِنّيْ وَهُوَ اِبْنِيْ وَ وَلَدِيْ يَا غِيَاثَ المُسْتَغِيثِين

‘As for Husain (a.s.), surely he is from me and he is my son and my offspring…and the shelter of the distressed’51

Likewise, these titles have also been employed while addressing other Imams (a.s.). Imam Jafar Sadiq (a.s.) while enumerating the personality of his beloved grandson - Imam Ridha’ (a.s.) declares:

يُخْرِجُ اللَهُ مِنْهُ غَوْثَ هَذِهِ الامَّةِ وَ غِيَاثَهَا

‘Allah shall manifest the saviour and shelter of this nation through my son (Imam Moosa Kazim (a.s.)).’52

In the Ziyarat of Imam Jawad (a.s.) we come across this title:

السَّلَامُ عَلَى غَوْثِ اللَّهْفَانِ

‘Salutations be upon the shelter and succour of the distressed.’53

Similarly, Imam Mahdi’s (a.t.f.s.) most esteemed forefather -the Holy Prophet (S) has described him (a.t.f.s.) with such titles. Our religious responsibility is that in all our problems, be it major or minor, social or personal, religious or worldly, we implore only Imam (a.t.f.s.) for succour and reject all other imposters like the Sufi mystics and sages who have no divine mandate and authority and are the biggest shams, to put it mildly. If with such a benevolent and divinely guided Imam to help us, we still knock at the door of others, we have rejected Imamat and its precepts.

Often we wonder how to beseech Imam (a.t.f.s.) for help as we are not well-versed with the etiquette of supplication and invocation. The following points may be of use in this regard:

First: The most important criterion is pure intention (niyyat). If we beseech Imam (a.t.f.s.) with sincerity from the depth of our hearts, then it does not matter in what language we call out to him. He shall most certainly heed our plaint.

Second: Our beloved Imams (a.s.) have trained us in this regard in their supplications and Ziyaraat. Keeping in mind brevity, we have outlined a few lines that the respected readers can memorize while beseeching Imam (a.t.f.s.):

يَا صَاحِبَ الزَّمَانِ اَغِثْنِي يَا صَاحِبَ الزَّمَانِ اَدْرِكْنِيْ

يَا مُحَمَّدُ يَاعَلِيُّ يَا فَاطِمَةُ يَا صَاحِبَ الزًّمَانِ أَدْرِكْنِيْ وَ لاَ تُهْلِكْنِي

يَا اَبَا الْقاَسِمِ اَغِثْنِي يَا اَبَا صَالِحِ الْمَهْدِيْ اَدْرِكْنِيْ اَدْرِكْنِيْ وَ لاَ تَدَعْنِيْ فَاِنّيْ ذَلْيِلٌ عَاجِزٌ

يَا مَوْعُوْدُ الْمُنْتَظَرُ اُنْظُرْ اِليْ المُحْتَضَرِ

الْمُسْتَغَاثُ بِكَ يَا صَاحِبَ الزَّمَانِ

Third: There is no definite time or any numerical limit prescribed to seek succour from Imam (a.t.f.s.). Whenever one is spiritually inclined towards imploring Imam (a.t.f.s.), one can do so with the sentences mentioned earlier, without any hesitation whatsoever. No time should be considered unsuitable for this meritorious act - be it day, night, noon, dawn, dusk.

Verse 14

١٤ وَالرَّحْمَةُ الواسِعَةُ

(Salutations be upon you)…O the encompassing mercy.

A cursory glance over the Quranic verses reveals that this term (رحمة ) is employed exclusively for Allah to the exception of all others.

فَقُلْ رَبُّكُمْ ذُو رَحْمَةٍ وَاسِعَةٍ

‘…then say: Your Lord is the Lord of All- encompassing mercy’ 54

In the recommended supplications (تعقيبات ) recited after Prayer (salat)- e-Asr, we beseech Allah with the supplication narrated by Janabe Zahra (s.a.):

اَللّـهُمَّ ذَا الرَّحْمَةِ الْواسِعَةِ

In Dua al-Kumail, the opening lines highlight Allah’s ‘All- encompassing mercy’

اللهم إنِّي أَسْأَلُكَ بِرَحْمَتِكَ الَّتي وَسِعَتْ كُلَّ شَيْء

‘O Allah! Surely I beseech you with Your Mercy that encompasses everything.’

Apart from Allah, this manner of addressing (i.e. ‘All- encompassing mercy’) has been used only for the Messenger of Allah (S) and Imam (a.t.f.s.).

In the Majestic Quran, Allah, the Almighty declares:

وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ

‘And We have not sent you but as a mercy to the worlds.’ 55

And these very words have been reiterated in the case of Imam az-Zaman (a.t.f.s.) in the renowned tradition of the Green Tablet (Hadith al-Lauh):

وَ أَكْمَلَ ذَلِكِ بِاِبْنِهِ م - ح - م - د رَحْمَةً لِلْعَالَمِيْنَ

‘I (Allah) shall complete the chain of Imamat through his son (i.e. son of Imam Hasan Askari (a.s.)) M H M D - a mercy for the worlds.’

Imam (a.t.f.s.) is referred to as the All-encompassing mercy because with his advent there shall not remain a soul on this earth but he will have embraced Islam. Imam Jafar Sadiq (a.s.) elaborates, ‘After Imam’s (a.t.f.s.) advent, the Meccans shall slay both representatives appointed by Imam (a.t.f.s.) in Mecca. Imam (a.t.f.s.) shall dispatch his army for the third time with the explicit command - Don’t spare anyone but ensure that he embraces Islam.

This is because Allah’s All-Encompassing Mercy includes everything and I am that All-encompassing mercy. Certainly I would also have preferred to turn towards them along with you so that no excuse remains between Allah and them and between them and me.’56

The above tradition underlines how Imam (a.t.f.s.) has introduced himself in the light of Allah’s All-encompassing mercy and has also indicated the reason for the same.

Verse 15

١٥ وَعْداً غَيْرَ مَكْذُوبٍ

We shall not dwell on the details of this line as we have already dealt with it before while elaborating on

السَّلامُ عَلَيْكَ ياوَعْدَ الله الَّذِي ضَمِنَهُ

Our earlier discussion on this topic should suffice.

After this part of Ziyarate Ale Yasin, we proceed towards the 8 salutations that are linked to each other through the word (حِيْنَ). (حِيْنَ ) in Arabic indicates time - i.e. it is the English equivalent of ‘While’ or ‘When’. When we address Imam (a.t.f.s.) with these salutations we are referring to the actions that he performs at different points of time in his life.

Verse 16-17

١٦ السَّلامُ عَلَيْكَ حِينَ تَقُومُ

١٧ السَّلامُ عَلَيْكَ حِيْنَ تَقْعُدْ

‘Salutations be upon you when you stand.’

‘Salutations be upon you when you sit.’

A point worth noting in these 2 and the other 6 sentences is that all the verbs are in the present tense.

(تَقُوْمُ ) means ‘to stand’ and (تَقْعُدُ ) means ‘to sit’. It is quite possible that these words have been employed metaphorically. A case in point is the famous prophetic tradition

اَلْحَسَنُ وَاَلْحُسَيْنُ إِمَامَانِ قَامَا أَوْ قَعُدَا

‘Hasan and Husain are the two Imams, regardless of whether they are standing or sitting.’57

Over here standing indicates to rise or revolt in order to claim one’s rights. Sitting indicates to negotiate peace in line with the circumstances and demands of the situation and concede one’s rights. Peace is resorted to when a war would go against the larger interests of the Muslims. In light of the above interpretation, we can translate this statement thus:

‘Salutations be upon you O Imam al-Asr (a.t.f.s.) when you rise (to claim your rights) after your reappearance and salutations be upon you when you are seated patiently behind the curtain of occultation beseeching Allah to hasten your reappearance.’

Verse 18

١٨ السَّلامُ عَلَيْكَ حِينَ تَقْرَأُ وَتُبَيِّنُ

‘Salutations be upon you when you recite (the Holy Quran) and elucidate its interpretation.’

According to the rules of Arabic language, (قَرَءَ يَقْرَءُ ) is a transitive verb (فِعْل مُتَعَدّي ). In other words, when we say that Imam (a.t.f.s.) is reciting, the question that comes to mind is ‘what is he reciting?’

By and large Shia scholars have taken the Holy Quran as the subject matter of Imam’s (a.t.f.s.) recitation. However, this is just one possibility. It is equally possible that Imam (a.t.f.s.) is reciting the Jaameah (كتاب جامعه ) of his grandfather - Ameerul Mo’mineen (a.s.) and it is also possible that Imam (a.t.f.s.) is reading the Mushaf (مصحف ) of his grandmother - Janabe Zahra (s.a.) and it is quite likely that he (a.t.f.s.) is also browsing through the Jafr (كتاب جعفر ).

So in light of this, we can say -

‘Salutations be upon you, O Imam az-Zaman (a.t.f.s.) when you are reciting the Book and when you are elucidating its verses.’

Another point that demands some elaboration is - to whom is Imam (a.t.f.s.) reciting the elucidation and interpretation of Quranic verses? Who are those fortunate people who sit along with Imam (a.t.f.s.) and listen to the interpretation of the Quran Directly from Imam (a.t.f.s.)?

The illustrious scholar - Abi Zainab Muhammad b. Ibrahim Nomani has recorded a tradition from Imam Sadiq (a.s.) in his book - ‘Ghaibat’ which serves to answer the above question to some extent:

لاَ بُدَّ لِصَاحِبِ هذَاَ اْلأَمْرِ مِنْ غَيْبَة وَلاَ بُدَّ لَهُ فِيْ غَيْبَتِهِ مِنْ عُزْلَةٍ وَنِعْمَ الْمَنْزِلُ طَيِّبَةُ وَمَا بِثَلَاثِيْنَ مِنْ وَحْشَةٍ

‘

Occultation is necessary for the Master of this affair (Imam az-Zaman (a.t.f.s.)). And in occultation his separation (from the people) is also necessary. What a wonderful place is Medina? He will be accompanied by 30 people who will serve to ward off loneliness and fear from him.’58

(These 30 companions are special and privileged. They spend every moment of their lives in the glorious presence of Imam (a.t.f.s.)) It is possible that in this era of occultation Imam (a.t.f.s.) arranges for a class or an assembly of these companions and instructs them with lofty religious concepts on a regular basis.

Just thinking of this fantastic spectacle of Imam (a.t.f.s.) training these students is sufficient to bring tears to our eyes. Our hearts are captivated with this image and we are gripped with the desire to be a part of this assembly and class that is a direct beneficiary of Imam’s (a.t.f.s.) boundless knowledge and sits face to face with him. Our stark ignorance in Imam’s (a.t.f.s.) occultation becomes even more evident to us. We are reminded of that statement of Imam Husain (a.s.) in Dua al-Arafah:

اَنَا الْجاهِلُ فى عِلْمى فَكَيْفَ لا اَكُونُ جَهُولاً فى جَهْلى؟

‘When I am so ignorant in my knowledge, then how ignorant am I in my ignorance!?59