A few distinctive characteristics of Hazrat Wali-e-Asr (a.t.f.s)

Allah the Most High has blessed the Imam of the time Hazrat Wali-e-Asr (a.t.f.s.) with innumerable noble traits and distinctive characteristics. This shows the special position held by Imam (a.t.f.s.) near Allah, the Almighty. It is not even possible to list all of these attributes. We have listed below some of these special characteristics.

1. Light:

During his ascension (Meraj) the Holy Prophet (s.a.w.a.) witnessed the light of the Holy Infallibles (a.s.). Among these, the light of Imam Mahdi (a.s.) was most bright and was the only one in an upright position.

2. Lineage:

The lineage of our Imam (a.s.) is the most noble and honorable. He is the grandson of the Holy Prophet (s.a.w.a.), he is of the family of the pure and holy Imams (a.s.). In addition to this, from his mother’s side his lineage extends to the Caesar (Qaiser) of Rome and further to Shamoon al-Safa, who was the successor of Hazrat Isa (a.s.). Consequently his lineage extends to Hazrat Ibrahim (a.s.) from both of his sons, Hazrat Ishaaq (a.s.) and Hazrat Ismaaeel (a.s.). Thus the supplication of Hazrat Ibrahim (a.s.) reaches fruition through Imam Mahdi (a.t.f.s.).

3. Imam (a.t.f.s.) visiting the skies:

When Imam (a.t.f.s.) was born, two angels took him up to the Throne and there, Allah The Most High spoke to Imam (a.t.f.s.) thus, ‘Welcome my servant, welcome! You are created for helping My religion and for the manifestation of My Glory. O Mahdi of the servants! I swear that I will accept through you, I will reject through you, and because of you will I forgive.’

4. Baitul Hamd:

Imam Mahdi (a.t.f.s.) has a house called ‘Baitul Hamd’. Inside this house is a lamp, which is alight from the time of his birth and will remain so till his emergence from occultation.

5. The name and agnomen of the Holy Prophet (s.a.w.a.):

It is generally prohibited in traditions for a person to have both the name as well as the agnomen of the Holy Prophet (s.a.w.a.). But Imam Mahdi (a.t.f.s.) is an exception as his name and his agnomen is the same as that of Holy Prophet (s.a.w.a).

6. Termination of Imamat:

Imam Mahdi (a.t.f.s.) is the last link in the chain of Imamat. In his holy personality is the culmination of Imamat and successorship.

7. Occultation:

From the time of his birth itself, Imam-e-Zaman (a.s.) was concealed from the common people. He was in the care of Hazrat Roohul Qodos (an angel who enjoys a higher position than even Hazrat Jibraeel (a.s.) and Hazrat Mikaaeel (a.s.) as is found in the exegesis of Surah Qadr). In the world of light (Aalam-e-Noor) and an environment of holiness (Fizaa-e-Quds), Imam Mahdi (a.t.f.s.) was always away from the filth of the innumerable sins of men and the Devil (Shaitan).

8. Staying away from unbelievers, sinners and hypocrites:

Imam Mahdi (a.t.f.s.) was never in the company of unbelievers, sinners and hypocrites. In fact none among them have even touched him.

9. Being free from oppressive governments:

Imam Mahdi (a.t.f.s.) has never been and will never be under the allegiance of any oppressive government.

10. Seal of Imamat:

As the seal of prophethood was present on the back of Holy Prophet (s.a.w.a.), similarly there is a seal of Imamat and Wilayat on the back of Imam-e-Zaman (a.t.f.s.) as well.

11. Heavenly Books:

All the heavenly books and revelations of ascension (Meraj) mention the titles of Imam (a.t.f.s.). In fact he (a.t.f.s.) has been referred to, in them with numerous titles.

12. Signs in the heavens and the earth:

Unique signs were manifest at the time of Imam’s (a.t.f.s.) birth and such will also be seen at the time of Imam’s (a.t.f.s.) reappearance. Imam Sadiq (a.s.) says about the verse,

‘Soon will we manifest our signs in the worlds and in themselves, so that it is clear for them that this is the truth.’

(Surah Fusselat, Verse 53)

This verse is regarding the reappearance of Qaem (a.t.f.s.). Up to 400 signs of his reappearance have been narrated. (It must be borne in mind that the reappearance of Imam Mahdi (a.t.f.s.) does not depend on the manifestation of the signs but only and only upon Allah’s will. Then, it is possible that Allah may order for the reappearance, while the signs have not been manifested. For more information regarding this matter please refer to Al-Muntazar 1990 Issue – Awaiting for Imam (a.s.) or for Symptoms and Signs

13. Voice from the sky:

Imam Mohammad Baqir (a.s.) says:

‘(At the time of reappearance) a caller will call from the sky, which will be heard by all the people of the world. If someone is asleep, then by hearing this call he will wake up, the one who is standing will sit down and he who is sitting will stand up due to fear and this call will be given by Hazrat Jibraeel (a.s.).’

14. Movement of the skies (planets):

During the rule of Imam Mahdi (a.t.f.s.), the movement of the heavenly bodies will slow down. It is narrated from Imam Mohammad Baqir (a.s.) that Imam Mahdi (a.t.f.s.) will rule for seven years, each of which will be equal to ten years (as calculated today). The narrator inquired ‘How will the day be prolonged?’ Imam (a.s.) replied: ‘Allah will decrease the speed of the rotation of skies.’ The narrator said ‘People say that if the skies were changed, the world will be destroyed.’ Imam Mohammad Baqir (a.s.) replied, ‘This is the saying of the unbelievers (Zindiq). Muslims do not have any choice but to accept it because Holy Prophet (s.a.w.a.) has cleaved the moon into two parts, the sun was made to return for Yusha bin Nun and nothing has happened. And moreover one day of Qiyamat will be as long as one thousand years of this world.’

15. Book of Ameerul Momeneen (a.s.):

After the demise of the Holy Prophet (s.a.w.a.) Ameerul Momeneen (a.s.) compiled a book (mus’haf) in which all the things revealed upon the Prophet (s.a.w.a.) as miracles were present without any change or distortion. When the people turned away from this mus’haf, Ameerul Momeneen (a.s.) kept it safely with himself. This Mus’haf of Ameerul Momeneen (a.s.) is with Imam Mahdi (a.s.) and only after his reappearance, people will have access to it.

16. White cloud:

A white cloud will always hover over Imam Mahdi (a.s.). A caller will call from it and will be heard by everyone across the world, including all the men and the jinn. ‘This is the Mahdi from the progeny of Mohammad peace be on them who will fill the earth with equity and justice like it was filled with injustice and oppression.’ This call is different from the one referred to under point 13.

 17. Imam’s (a.s.) army:

His army will include the jinn and the angels. The companions of Imam Mahdi (a.s.) will be able to see them.

18. Imam (a.s.) will always appear youthful:

The passage of time affects each and every one of us. By its passing we grow from childhood to maturity and consequently to old age. The Holy Quran speaks of the old age of the prophets in the 72nd verse of Surah Hud and 4th verse of Surah Maryam. But when Imam Mahdi (a.s.) will reappear, notwithstanding his age of more than a thousand years, he will appear as a youth of forty years or even younger.

19. The end of hate and hostility:

Hate and hostility among men is common and among animals, it is even more intense. After the reappearance of Imam Mahdi (a.s.), there will be no hate or hostility. According to a tradition narrated on the authority of Ameerul Momeneen (a.s.), there will be peace among all animals and for men there will be no fear of hostile animals.

20. The dead will be resurrected:

Some people like Ashaabe Kahf, Yusha bin Nun (a.s.), Janabe Salman (r.a.) Janabe Abu Zarr (r.a.), Janabe Abu Dujana Ansari, Janabe Malik-e-Ashtar (r.a.) will be raised from their graves for helping Imam Zamana (a.s.). They will be appointed as governors by Imam (a.s.) in various cities. It is found in traditions that if a person recites Dua-e-Ahad for forty days and dies before the reappearance of Imam Mahdi (a.s.), he will be raised at the time of reappearance and will join the supporters and helpers of Imam (a.s.). One of the sentences of this supplication is as follows

“O Allah! If there occurs between me and him (Imam’s (a.t.f.s. reappearance) death, which you have decreed for your servants, then raise me from my grave, wrapped in my shroud, my sword unsheathed, my spear bared, answering the call of the caller in the cities as well as the deserts.’

21. Treasures of the earth:

The earth will reveal all its hidden treasures to Imam Mahdi (a.s.)22. Abundance of provisions: Rains, vegetation, fruits and crops will be so abundant that it will seem as if the earth has been changed anew and the following promise of Allah in the Holy Quran will actualize:

“On that day this earth will be changed to another earth ”

(Surah Ibrahim, Verse 48)

23. Perfection of intellects:

After his reappearance, Hazrat Wali-e-Asr (a.s.) will place his hand on the heads of the people by which their intellects will become perfect and their hearts will be purified of malice and ill will. The hearts of the believers will become full of knowledge and wisdom. Then no believer will be in need of any help from other believers for gaining knowledge. This will be the manifestation of the following Quranic verse,

“Allah by His Grace will makeeach of them independent of the others”

(Surah Nisa, Verse 130)

24. Increased sight and hearing:

The sight and hearing of the companions of Imam Mahdi (a.s.) will become so sharp that they will see Imam (a.s.) and listen to him from a distance of our farsakh (approx. 22 kilometers)

25. Long life:

The companions of Imam Mahdi (a.s.) will lead very long lives, so much so that each of them will be able to bear and rear a thousand children.

26. End of all calamities:

Calamities, afflictions and weaknesses will not be there. The companions of Imam Mahdi (a.s.) will not experience fatigue.

27. Strength:

Each companion and helper of Imam Mahdi (a.s.) will have the strength of forty men. Their hearts will be strong like iron and if they so desire, they will be able to uproot mountains.

28. The sun will not be needed:

The light (noor) of Imam Mahdi (a.s.) will make people independent of the light of the sun. This is the explanation of the following Quranic verse:

‘The earth will be luminescent with the light of its Lord.’

(Surah Zumar, Verse 69)

The light in the verse refers to Imam’s (a.s.) light and he will be the master of earth.

 29. The banner of the Holy Prophet (s.a.w.a.):

Imam-e-Zamana (a.s.) will have the banner of the Holy Prophet of Islam (s.a.w.a.)

30. The armour of the Holy Prophet (s.a.w.a.):

Imam-e-Zamana (a.s.) will have the armour of the Holy Prophet of Islam (s.a.w.a.) and it will fit him as it used to fit the Holy Prophet (s.a.w.a.).

31. Special cloud:

Allah the Almighty has created a special cloud for Imam Mahdi (a.s.) which contains ‘Barq and Raad’. Imam (a.s.) will ride it and it will carry him to the seven heavens and the seven earths.

32. End of Taqaiyyah:

In the time of Imam-e-Zamana (a.s.) there will be no fear for the believers of any kind from the unbelievers and hypocrites. The people of the whole world will worship Allah alone. Then the following promise will be fulfilled.

‘Allah has promised those of you who believe and do good that He will certainly make them rulers in the earth as He made rulers before them. And that He will most certainly establish for them their religion which He has chosen for them, and that He will most certainly, after their fear give them security, in exchange; (as) they serve Me only and do not associate anything with Me.’

(Surah Noor, Verse 55)

33. Universal Government:

The whole world will be under the dominion of Imam Mahdi (a.s.). Each and every creature from the skies to the earth will be obedient to Imam (a.s.) and will serve him unconditionally. The Holy Quran informs us about such a situation.

‘And to Him submits whoever is in the heavens and the earth willingly or unwillingly’.

(Surah Aale Imran, Verse 38)

34. Justice and equity:

The earth will be filled with justice and equity. Filling the earth with justice is widely acknowledged as it is talked about in most traditions regarding Imam Mahdi (a.s.)

35. Legal decisions:

Imam (a.s.) will judge among the people on the basis of his divine knowledge as was practiced by Hazrat Dawood (a.s.) and Hazrat Sulaiman (a.s.).

36. Establishment of Islamic law:

Imam Mahdi (a.s.) will establish the Islamic law along with those rulings that have not been acted upon till date. For example Imam (a.s.) will kill that irreligious old man who is not paying due Zakat and similarly will also kill the twenty-year-old youth who does not know the Islamic rulings (Ahkam). People who have taken the oath of brotherhood in Alam-e-Zar, will be given each other’s bequests.

37. Complete knowledge:

When Imam Mahdi (a.s.) will reappear, all sciences will make themselves manifest. Imam Sadiq (a.s.) says,“There are 27 letters of knowledge. The knowledge that is revealed till date through all the Prophets (a.s.) is the interpretation of only two of those letters. When our Qaem (a.s.) will rise, then Allah will reveal the remaining 25 letters and will add to these the two letters already present. In this way knowledge with all 27 letters will become complete.”

38. Heavenly swords:

Allah will send swords from the sky for the companions of Imam Mahdi (a.s.).

39. Obedience of animals:

All the animals will be obedient to Imam Mahdi (a.s.) and will submit to his authority.

40. Rivers of water and milk:

Imam (a.s.) has the stone of Hazrat Moosa (a.s.) from which streams had gushed forth. Imam Mohammad Baqir (a.s.) says,

“When the Qaem (a.s.) reappears from Mecca, and sets forth for Kufa, a caller will call out, ‘Do not take anything for eating or drinking but only take that stone of Hazrat Moosa (a.s.) from which 12 springs had gushed forth. Wherever you camp, fix that stone (on the earth) and the springs will gush forth. When a thirsty man will drink from it, his thirst will be quenched and when a hungry man will drink from it his hunger will be satiated.’ This stone will be with Imam (a.s.) till he reaches Najaf. By this time, milk and water will start flowing from the stone near the outskirts of Kufa.”

41. The descent of Hazrat Isa (a.s.):

It is widely acknowledged that when Imam (a.s.) will reappear, Hazrat Isa (a.s.) will descend from the heavens and will pray Namaz behind Imam (a.s.).

42. Killing of Dajjal:

Dajjal’s evil will be a punishment for the people. Imam (a.s.) will slay Dajjal and end the dissension spread by him.

43. Takbeer:

To proclaim the takbeer seven times on any funeral is prohibited except for Ameerul Momeneen (a.s.). After Ameerul Momeneen (a.s.), the seven Takbeer are associated only with Imam Zamana (a.s.).

44. Tasbeeh of Imam (a.s.):

Specific dates of every month are associated with the Tasbeeh of Masoomeen (a.s.). The 1st of every month is associated with the Tasbeeh of Holy Prophet (s.a.w.a.). Similarly 2nd is for that of Ameerul Momeneen (a.s.), 3rd is for that of Hazrat Fatemah (s.a.), ……. 10th and 11th is for that of Imam Reza (a.s.), 12th and 13th is for that of Imam Mohammad Taqi (a.s.), 14th and 15th is for that of Imam Ali Naqi (a.s.), 16th and 17th is for that of Imam Hasan Askari (a.s.) and 17th onwards till the end of the month is for the Tasbeeh of Hazrat Hujjat (a.s.).

45. End of oppressive governments:

After the reappearance of Imam (a.s.) no oppressor will survive in the world. The government of Imam (a.s.) will last till the Day of Judgment. Imam Sadiq (a.s.) used to often recite this couplet:

‘Every one is waiting for the time of his rule,

Our government will manifest in last days’

(Al-Hamdo-li-Allah-Rabbil Aalameen)

All the above mentioned characteristics are taken from the book of Muntahal Aamaal by Theqatul Ilm Sheikh Abbas-e-Qummi (r.a.) (author of Mafaatihul Jinan). These characteristics are mentioned in detail in the second volume, from pages 763 to 771of the aforementioned book. May Allah reward the author and have mercy on him. Let us pray that Allah keeps us alive to see the time of reappearance of Imam-e-Zamana (a.s.) or if death overtakes us then may He raise us from our graves to serve Imam (a.s.).

Aameen.

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Hazrat Imam Husain (a.s.) and Hazrat Imam Mahdi (a.s.)

The cries of help raised by Imam Husain (a.s.) on the day of Ashura didn’t die away in Karbala itself. Indeed, it reverberated with greater intensity with the passage of time. Those who weren’t present in this physical world but were yet to come too had said labbaik on hearing his (a.s.) plea.
There’s a strong connection between the martyrdom of Imam Husain (a.s.) and the reappearance of Imam Mahdi (a.s.). In the traditions narrated by Imam Husain (a.s.) as well as in supplications, we find the mention of Imam Mahdi (a.s.). Imam Mahdi (a.s.) too has often spoken about the afflictions that befell Imam Husain (a.s.). In this article we will try to make a brief analysis.

(1) Imam Husain (a.s.) in the eyes of Imam Mahdi (A.S) 

Sa’ad bin Abdullah Qummi states that I inquired from Imam Mahdi (a.s.) the explanation of kaaf haa yaa ayn saad.

He said: “These are the concealed words with which Allah had forewarned His servant J. Zakariyyaa (a.s.) and also reiterated it to Holy Prophet (s.a.w.a.). J Zakariyyaa (a.s.) had requested Allah to teach him the five (special) names and Allah had taught him those names through J. Jibraeel (a.s.). When J Zakariyyaa (a.s.) would take the names of Muhammad (s.a.w.a.), Ali (a.s.), Fatima (s.a) and Hasan (a.s.) then the grief within him would subside. But, when he took the name of Husain (a.s.) his sorrow would intensify. One day he implored Allah, ‘Oh Allah, when I take four names I find rest and inner peace but when I take the name of Husain, then sorrow overcomes me and tears start flowing from my eyes. Allah revealed the significance of these words.

‘kaaf’ means Karbala, ‘Haa’ refers to the massacre and martyrdom of the chaste progeny, ‘yaa’ is for the oppressor Yazeed, ‘ayn’ stands for thirst and ‘saad’ is for the patience of Imam Husain (a.s.).
On hearing this J Zakariyyaa (a.s.) became so anguished that he did not leave his prayer niche for three days. He did not allow anyone to come near him. Even as he wept incessantly, he kept saying,

‘O Allah, I am in grief because calamities will befall on the son of Your best creation. O Allah! Grant me a son who will be a support in my old age, who will be the light of my eyes, who will be my inheritor and my vicegerent. And then you involve me in his misery, just like how You have involved Your beloved messenger Muhammad Mustafa (s.a.w.a.) in his son’s sorrow.’

Allah granted J. Zakariyyaa (a.s.) a son named Yahya (a.s.) and then involved him in his suffering. Janabe Yahya (a.s.) and Imam Husain (a.s.) were born after six months of pregnancy’.”
(Kamaluddin, Vol 2, page 420)

(2) Imam Mahdi (A.S) in the eyes of Imam Husain (A.S) 

Imam Muhammad Baqir (a.s.) says:

Haaris al-A’war asked Imam Husain (a.s.) the meaning of “I swear by the sun and its heat’ (Surah Shams, verse 1)” He (a.s.) replied “It refers to the Messenger of Allah (s.a.w.a.).” Then he asked him about the second verse “I swear by the moon while it follows it”. He said, “It refers to Hazrat Ameerul Momineen (a.s.), who is after the Messenger of Allah (s.a.w.a.). Then he asked him (a.s.) about the third verse “I swear by the day when it manifests itself” He (a.s.) said: “It refers to Hazrat Qaem of Aale Muhammad, who will fill the earth with justice and equality” 
(Tafseer-e-Furaat Kufi, p. 212)

(3) Imam Mahdi(a.s) the avenger of the blood of Imam Husain(A.S)

Imam Mahdi (a.s.) will avenge the brutal and tyrannical killing of Imam Husain (a.s.) and his companions. While explaining this verse of Quran,

“….. and whoever is killed unjustly, We have indeed given to his heir authority, so he shall not be extravagant in slaying; surely he is aided”  (Bani Israel 33)

Imam Muhammad Baqir (a.s.) says:

“The oppressed ones are Imam Husain (a.s.) and his successors. When our Qaem will reappear he will account for their blood. He will take revenge in such a way that people will say that he has gone to the extreme.” 

(Tafseer-e-Burhaan, vol 2, p. 419; Behar, vol 10, p. 15)

‘Going to the extreme,’ means to slay the innocent ones. Imam-e-Zamana (a.s.) is infallible, so there is no question of him shedding the blood of innocent people. This is the opinion of those who think that the killers of Imam Husain (a.s.) were present only in Karbala. On the contrary, in the eyes of Islam, even they are culpable who agree with the actions of the tyrants, justify it and then go all-out to prove their innocence. In our times too, we find some wretched people who praise Yazeed (l.a.) and those involved in the killing of Imam Husain (a.s.). Imam-e-Zamana (a.s.) will take revenge from all of them.

(4) Imam Mahdi (a.s.) – in the words of Imam Husain’s (A.S) 

In Ziyarate Ashura, Imam-e-Zamana (a.s.) is referred to as ‘Mansoor (the helped one).’ Esa al-Khashaab inquired from Imam Husain (a.s.), ‘Are you the Master of Affairs?’
He (a.s.) said:

“I am not the Master of Affairs. Rather he is the one who will be hidden from the eyes of the people. His dwelling is far away from the human inhabitants. He’ll be the one to avenge the slaying of his father. His agnomen will be the agnomen of his uncle. The sword will rest on his shoulder for 18 months.” 

(Kamaluddin, vol. 1, p. 318)

The words “Tareed” and “shareed” are synonyms. They are used for the one who has gone far away from the people because they deserted and abandoned him. The people did not value the blessing of Imam’s (a.s.) presence. On the contrary, they dishonored him. They made the killing of his family lawful, used their tongues and pens to oppose him and did all they could to take his remembrance out of the minds.
‘He’ll avenge the killing of his father.’ This could also mean Imam Hasan Askari (a.s.) because he was martyred through poison and it could also mean Imam Husain (a.s.).

Imam Mahdi (a.s.) and the remembrance of Imam Husain (A.S) 

In Ziyarat-e-Naahiyah, Imam-e-Zamana (a.s.) has remembered Imam Husain (a.s.) in these words:
‘You were to the Messenger (s.a.w.a.) a son, an authority on the Noble Quran and its saviour. You were the pillar and supporter of the nation. You were diligent in obeying your Lord, a protector of the covenant and the oath, kept away from the paths of the sinners; were excessive in your bowing and prostrations. You had turned your face from the enticements of the world like the one who is departing from it, looking upon it with fear. 
 (Behaar-ul-Anwaar, vol. 101, p. 239)

This is how Imam-e-Zamana (a.s.) has articulated ten qualities and specialties of his illustrious grandfather. The truth is that Imam Husain (a.s.) and Imam Mahdi (a.s.) share a special bond. They both share the same objective. Imam Husain (a.s.) desired to safeguard the religion while Imam-e-Zamana (a.s.) will enforce the religion in the entire world.

Imam Mahdi (a.s.) and the Day of Ashura 

Just as the title of Ameerul Momineen (a.s.) is exclusively for Imam Ali (a.s.) similarly the title of Qaem is only for Imam Mahdi (a.s.). Abu Hamza Thumali asked Imam Muhammad Baqir (a.s.): “Are you not the Qaem? And why only Wali-e-Asr is called as the Qaem?” He (a.s.) replied:

“When my grandfather Imam Husain (a.s.) was martyred the angels wailed loudly and they pleaded in front of Allah — ‘O Allah, will you let go the ones who have massacred the best of Your creation – the one chosen by You and the son of Your chosen one?” Allah revealed to the angels:

“O My angels, be patient! I swear by My Honour and Might, verily I will take revenge from these people even if it may be after a few days. Thereafter Allah removed the veil from the eyes of the angels and they saw the Imams from the progeny of Imam Husain (a.s.). Seeing this the angels became happy and they saw that among those Imams there was one who was in the state of qiyam (standing) and Allah said, ‘Through this Qaem I will take revenge.’ 

(Dalaail-ul-Imaamah, Muhammad Ibn Jurair al-Tabari (he is different from the famous Sunni historian), p. 239)

Imam Mahdi (a.s.) and his yearning to help Imam Husain (A.S)

To be alongside Hazrat Imam Husain (a.s.) and be fortunate enough to attain martyrdom is the greatest achievement and honour. It is something which we mention repeatedly in Ziyarat-e-Waaresah,
‘O how we wish we would have been with you and attain this ultimate success.’
In Ziyarat-e-Naahiyah, Imam Zamana (a.s.) has expressed this great desire in the following words:

“O my oppressed father! I came in this world after you and by the decree of Allah I couldn’t help you. Therefore, I will lament morning and evening and instead of tears I will shed blood.” 

This gives us an idea that in the eyes of Imam-e-Zamana (a.s.), it is an honour and privilege to help Imam Husain (a.s.). The mission of Imam Husain (a.s.) will be completed by Imam Mahdi (a.s.) and the religion for which the Chief of Martyrs (a.s.) sacrificed his life will be put into practice in the entire world.

The Day of Ashura and the Day of Reappearance 

There’s no particular day fixed for the reappearance of Imam Mahdi (a.s.). Some traditions, however, do speak of certain days on which there’s a possibility of Imam (a.s.) reappearing. It means one can hope and expect the reappearance to happen on these days.
Some reports mention Friday. Some speak of Ashura and some also talk about Saturday.
These traditions can be reconciled broadly as – Ashura and Friday could be one day on which reappearance may take place while Saturday could be the day of announcement. So, in this way the day of martyrdom and reappearance will be Friday. Saturday will be the day of balancing the things. Thus the day of martyrdom will be the day when the religion will be stabilized and operational in the whole world. The day of martyrdom will be the day on which the powers of falsehood will be annihilated.

Imam Jafar as-Sadiq (a.s.) says:

On 23rd day of the holy month of Ramazan there will be a voice in the sky calling out the name of Hazrat Qaem (a.s.) and the day of Ashura will be the day when he will rise – the day on which Imam Husain (a.s.) was martyred.  

(Al-Ghaibah of Shaikh al-Tusi (r.a.), p. 474)

It appears the decision on the reappearance of Hazrat Wali-e-Asr (a.s.) will be taken in Shab-e-Qadr. He will be informed about his reappearance and the day of Ashura will be on which he will reappear and commence his uprising.

Imam Mahdi’s (a.s.) first speech

In his first speech after reappearance, Imam Mahdi (a.s.) will introduce himself in such a way that the deep connect between his reappearance and the martyrdom will be manifested. When Imam Mahdi (a.s.) will reappear he will introduce himself in the following way by standing between Hajar-e-Aswad and Maqam-e-Ibrahim:
‘O people of the world! Be warned, I am the Qaem’
‘O people of the world! Know that I am the sword with which revenge will be taken.’
‘O people of the world! Know that my Husain was martyred thirsty.’
‘O people of the world! Know that my Husain was left uncovered without a shroud on the dusty plains.’
‘O people of the world! My grandfather Husain’s body was trampled (by horses) after he was massacred 
(Intezaar, first year, second edition, p. 178)

Imam Mahdi (a.s.) will first declare that he is the Qaem. Then he will talk about taking revenge through his sword and then speak about the tribulations that befell upon Imam Husain (a.s.).  Hazrat (a.s.) will start his oration with the majlis of Imam Husain (a.s.) This will make it clear to one and all the importance of narrating the tribulations and sufferings of Imam Husain (a.s.). It also becomes clear that the objective of Imam Husain’s (a.s.) martyrdom will only be realized following the reappearance of Imam Mahdi (a.s.). Besides, it is evident that those who draw attention to the afflictions that were faced by the Chief of Martyrs (a.s.), are actually following the path and tradition of Imam-e-Zamana (a.s.). Thus those who put obstacles in the way (of Azadari) can now judge their own fate.

Imam Mahdi (a.s.) and the avenging of the killing of Imam Husain (A.S) 

Imam Husain (a.s.) told Imam Zainul Aabedeen (a.s.):
By Allah! My blood will keep boiling until Allah makes Mahdi apparent. He will avenge my killing and he will slay seventy thousand transgressors and disbelievers.
(Al-Manaaqib by Ibn Shahr Aashoob, vol. 4, p. 85; Behaar ul Anwaar, vol. 45, page 299)
The narrator asked Imam Reza (a.s.): What do you have to say about this tradition wherein Imam Jafar Sadiq (a.s.) says:

‘When our Qaem will rise he will massacre the descendants of the killers of Imam Husain (a.s.) for the crime of their fathers!’

Imam Reza (a.s.) said,
‘Yes it is true.’
Then the narrator asked, ’What is the essence of this verse of Quran then:

‘No bearer of burdens can bear the burden of another,’ 
 (Surah Anaam 164)

Imam Reza(a.s.) replied:

“What Allah has said is true but these people were happy and proud over what their ancestors had done. If a person concurs with the one who performs the action then he too becomes a party in it. If someone is killed in the east and the people of west are in accord with it then in the eyes of Allah they too are partners in crime along with the killers. For that Qaem will execute the sons of the killers of Imam Husain (a.s.) on the premises that they were in pleased and satisfied with their predecessors.”

(Elal al-Sharae’, vol. 1, page 219; Oyoon Akhbaar ar-Raza (a.s.), vol. 1, p. 273; Behar ul Anwaar, vol. 52, p. 313)

Imam Mahdi (a.s.) and the Completion of Imam Husain’s (A.S) Journey

Imam Husain (a.s.) had travelled from Makkah to Kufa because he wanted to live in Kufa. But, the tyrants of the time didn’t allow him to complete his journey. They did not let him enter Kufa and instead martyred him in Karbala. Imam Mahdi (a.s.), after reappearing, will designate Kufa as his capital. Imam Mohammad Baqir (a.s.) says:

Mahdi will reappear and then travel to Kufa, which will be his home.
(Behaar ul Anwaar, vol. 25, p. 225)
 
In another tradition he says:

When our Qaem will reappear he will go to Kufa. At that time every believer will live in Kufa or at least will definitely go there. 

(Behaar ul Anwaar, vol. 52, p. 385)

These traditions clearly state that Kufa will be Imam Mahdi’s (a.s.) seat of power; he will stay and rule over the entire world from there.

The Helpers of Imam Husain (a.s.) and Imam Mahdi (a.s.)

Along with believers, angels from the skies too will join Imam Mahdi’s (a.s.) troops. Rayyan ibn Shabeeb narrates from Imam Raza (a.s.):
“Four thousand angels had descended from the heavens to help and support Imam Husain (a.s.). But when they reached Karbala, Imam Husain (a.s.) was already martyred. Since then, those angels have covered themselves in dust and are lamenting besides the sacred grave of Imam Husain (a.s.). They will remain in this condition till the reappearance of Qaem following which they will be among the helpers and their slogan will be, ‘Revenge for the unjust killing of Imam Husain (a.s.)’  

(al-Amaali of Shaikh Sadooq (a.r.), Speech No. 27, Behaar ul Anwaar, vol. 44, p. 285)

The aspiration of helping Imam Husain (a.s.) can be met by helping Imam Mahdi (a.s.). Therefore, every person while reciting Ziyarat-e-Waaresah wishes that he too should have been present in the battle of Karbala, can attain this great of blessing by helping Imam e Zamana (a.s.) – even while Imam (a.s.) is in occultation. He can do that by spreading the name of Imam e Zamana (a.s.), by increasing the love of Imam e Zamana (a.s.) in the hearts of the people, by making them remember him, by erasing the doubts concerning him and preparing them for his reappearance and waiting for his reappearance devotedly. These are the ways of helping Imam (a.s.) and in whatever way it is possible one should step forward and realize the ambition of helping Imam Husain (a.s.).

The Birthday of Imam Husain (a.s.) and Remembrance of Imam Mahdi (a.s.)

The third of Shabaan is the birthday of Chief of Martyrs – Imam Husain (a.s.). It is a day of joy for the Ahle Bait (a.s.), their Shias and their friends. For Allah, this is a great day. On this very distinguished day, Allah had gifted His Messenger (s.a.w.a.) a tradition luminously etched on a green slate, which is called as Hadith-e-Lauh. This tradition elucidates the messengership, mastership and leadership of the Fourteen Infallibles (a.s.). There’s a special mention of Imam Mahdi (a.s.). The past editions of Al Muntazar have discussed this tradition extensively and that is why we will refrain from discussing it further in this issue.
There are exclusive supplications and actions prescribed for this day. In these supplications there is a special mentioning of Imam Mahdi (a.s.) along with Imam Husain (a.s.).

‘O Allah I beseech You for the sake of the son who was born on this day. I raise my hands in Your presence, on whose birthday the news of his martyrdom was given; on whose martyrdom, the earth, the sky and everything that lived in it wept. And in return of the martyrdom, Imamate was bestowed in his lineage. The dust of his burial place has healing powers. In whose company lays success and good fortune and in his lineage is the Qaem for whom occultation has been decreed.” 

(Misbah al-Mutahjjid, p. 758; Mafateehul Jinaan, Amaal of 3rd Shabaan)

The day of Imam Mahdi’s (A.S) birth and the remembrance of Imam Husain (A.S)

The night of 15th Shabaan is the greatest and most blessed after Shab-e-Qadr. On one night the silent Quran was revealed and on the other the speaking Quran was born. One is the night of ‘Qadr’ which is better than thousand months and the other night is a practical interpretation of Shab-e-Qadr. It is better to spend this night, too, in worship. The best action in this highly significant night is the Ziyarat of Imam Husain (a.s.) and the one who wants to shake hands with 1,24,000 Prophets then he should recite the Ziyarat of Imam Husain (a.s.).
As if, all the Prophets have come to congratulate Imam Husain (a.s.) on the birth of his dearest grandson Imam Mahdi (a.s.) this night. To praise him for the one who will fulfill the purpose for which he sacrificed himself and spread his religion in the entire world.

Shab-e-Qadr and the remembrance of Imam Husain (A.S)

Shab-e-Qadr is the most significant of all nights. This night is specifically related to Imam Mahdi (a.s.) because in this night the angels appear in the pious presence of Imam (a.s.) with the affairs of the entire year. The most commendable of actions for this night is Ziyarat of Imam Husain (a.s.). The one who recites it will have the honour of shaking hands with the souls of 124,000 Prophets (a.s.).
The day of birth of Imam Mahdi (a.s.), too, is of similar significance. The visitor will have the honour of shaking hands with 124,000 Prophets. Likewise, the one who does Ziyarat on Shab-e-Qadr will have the same privilege. Perhaps, the reason for this is that Imam Mahdi (a.s.) was born on the night of 15th Shaban and that he may reappear in Shab-e-Qadr. One night is holy on the basis of his birth and the other is from the perspective of reappearance. Both nights are categorically connected with Imam Zamana (a.s.) and on both these nights there is Ziyarat of Imam Husain (a.s.).

The supplication of Nudbah and the remembrance of Imam Husain (A.S)

Dua-e-Nudbah is one of the many supplications exclusively related to Imam Zamana (a.s.). Those who carry the desire of assisting Imam Mahdi (a.s.) recite this dua every Friday. From the depths of their hearts, they remember Imam (a.s.) and shed tears on being separated from him. They keep their hearts fresh with the remembrance of Imam (a.s.). From the point of legitimacy and on the basis of the actions of the Ulama, this is an absolutely authentic supplication. Along with Imam Zamana (a.s.) this dua also refers to Imam Husain (a.s.).
Pay attention to the following words from this dua:

“Where is Hasan and where is Husain? Where are the sons of Husain? The virtuous – one after the other?The truthful – one after the other.’’

Then Imam Husain (a.s.) is especially remembered in this manner:

“Where is the avenger of the blood of the innocent martyrs of Karbala?”

Thus, along with Imam Zamana (a.s.) the memory of Imam Husain (a.s.) too is revived every Friday.

Ziyarate Ashura and Imam Mahdi (A.S)

One of the most authentic Ziyarats is Ziyarat-e-Ashura. The Infallible Imams (a.s.) and in particular Imam Zamana (a.s.) have greatly emphasized that this ziayarat should be recited every day. Traditions speak of enormous rewards for the one who recites it. In this Ziyarat too Imam Mahdi (a.s.) is discussed.

‘O Allah! You give me the opportunity and the good fortune to be along with the victorious Imam from the descendants of Muhammad (s.a.w.a.) so that I can seek avenge for him.”

Imam Muhammad Baqir (a.s.), under the verse… “and if anyone is slain unjustly,” (Bani Israel 33) says:

“Imam Mahdi is the “Mansoor” (the helped one) just like how the Messenger of Allah (s.a.w.a.) is referred to as Ahmad and Muhammad and Janabe Eisa (a.s.) is called Maseeh.”

This also means that Mansoor is one of the names of Imam Mahdi (a.s.).

‘‘O Allah! You give me the nobility and the opportunity to be alongside Imam Mahdi (a.s.) when he is avenging the blood of Imam Husain (a.s.) while he is visible and speaking.”

In this sentence is the prayer for the early reappearance of Imam Mahdi (a.s.) along with the plea for assisting him rightfully and avenging the slaying of Imam Husain (a.s.).

The Day of Ashura and the Remembrance of Imam Mahdi (A.S)

Just as the way Imam Mahdi (a.s.) has been mentioned in Ziyarat-e-Ashura, similarly amongst the recommended acts on the day of Ashura is to offer each other condolences on the severe tribulations braved by Imam Husain (a.s.) in the following manner:

“May Allah grant us the highest rewards due to colossal calamity that befell Imam Husain (a.s.). May He include us and you amongst those who take revenge under the Mastership of Imam Mahdi (a.s.) who is from the progeny of Imam Husain (a.s.).”

Take note, that on this day of severe afflictions, Imam Mahdi (a.s.) is mentioned along with Imam Husain (a.s.).

Imam Husain (a.s.) and Raj’at (the return)

In the light of Islamic teachings, just as the reappearance of Imam Mahdi (a.s.) is a certainty, similarly Raj’at too is a certainty. Raj’at means that after the reappearance of Imam Mahdi (a.s.) those who have left this world will be brought back to life. Only those who don’t believe in the Day of Judgment will consider Raj’at to be impossible.
Those who believe that the dead will be re-enlivened, are of the view that when the Day of Judgment nears it will not be surprising if some people are brought back to life following the reappearance of Imam Mahdi (a.s.) and his reign, as it is in accordance with the Sunnah of Allah.
Amongst those who will return is Imam Husain (a.s.). According to a tradition from Imam Sadiq (a.s.), the first person for whom the Earth will split open to remerge is Imam Husain Ibn Ali (a.s.).
(Behaar ul Anwaar, vol. 53, page 39; Tafseer e Burhaan, vol. 2, p. 408)

In another tradition Imam Jafar as-Sadiq (a.s.) says:

“The first amongst those who will return is Imam Husain (a.s.) and his faithful companions. At the same time Yazeed and his forces too will return and they all will be killed.”

After this Imam Jafar as-Sadiq (a.s.) recited the following ayat:

“Then We will make you prevail again and will help you with wealth and children and increase your numbers.”  (Bani Israel: 6)
 
(Behaar ul Anwaar, vol 53, p. 76; Noorus Saqalain vol 3, p. 140)

In a tradition from Imam Muhammad Baqir (a.s.) it is mentioned:

“On the eve of Ashura, Imam Husain (a.s.) told his companions: “… heaven awaits you, after what will happen with us. Following that we will rest for as long as Allah wishes. Then Allah will bring us back to life, when our Qaem will reappear. Then revenge will be taken from the oppressors. Then you and I will see them chained and tied with ropes and will witness them facing the severest of punishment.”

(Kefaayah al-Muhtadi, pp. 105-106)

Have you realized how strong is the bond between Imam Husain (a.s.) and Imam Mahdi (a.s.)?  They are mentioned together at all places. They gave tidings about each other and will fulfill each others aims.
O Allah! Include us all amongst the sincere servants of Imam Wali-e-Asr (a.s.) and raise us with the faithful companions. O Lord of Husain (a.s.)! For the sake of Husain (a.s.), for the tranquility of the heart of Husain (a.s.), hasten the reappearance of Hujjat (a.s.)!

 Aameen!

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Praying For Imam Mahdi (A.S.)

Supplication (dua) is a subject that holds a very significant place in Islam. A lot of emphasis has been placed on embracing it. In light of traditions, we find that supplication is referred to as a 'weapon' by which man can repel calamities and difficulties and can combat all kinds of problems and tribulations. This 'weapon' provides him with tremendous strength and power and with its help a believer can pierce through all the curtains in front of him and scale such a lofty status that he becomes the cause of happiness and satisfaction of the Prophets (a.s) and Imams (a.s).

Traditions of Imams (a.s) highlight numerous benefits that one obtains by supplicating. We mention a few of them over here.

1. Bonding / Relation:

Whenever man is surrounded by difficulties, he generally finds himself alone to deal with them. At such a time, he needs his Creator the most. So it is necessary that his relation with his Creator is exact and enduring and which manifests his humility and modesty before his Lord.

2. Purpose of Worship:

In times of tribulations, worries, homelessness and such other difficulties, man complains only to his Creator. But it is a human shortcoming that man, in his haste, forgets what Allah desires of him. Allah has very clearly conveyed to his Prophet (s.a.w.a) that

'I have not created men and jinn except that they should worship Me'

(Surah Zaariyaat (51): Verse 56)

Similarly, Ameerul Momineen (a.s) says,

'Supplication is the essence of worship'.

But man has become so immersed and polluted in this material world that he has forgotten the sayings of the infallible Imams (a.s). He will have to face the consequences of his deeds in this world as well in the hereafter. As Ameerul Momineen (a.s) asserts,

'…today is the day of action and not of accounting while tomorrow is the day of accounting and not of action'. (Nahjul Balagha; Sermon no 24)

Therefore, it is imperative that we ponder over our actions and take account of ourselves before death overcomes us.

The Almighty Allah, in His infinite Grace, has shown His weak and frail servant the method of asking from Him so that he is guided to the right path. He says in the Holy Quran 'Call out to me and I shall answer you'  (Surah Momin (40): Verse 60)

So, it is necessary for man to know the manner of supplicating before he actually invokes. When man is aware of the right way to beseech Allah, he will most surely succeed in reaching his aim.

3. Guidance towards the Right Path:

It is essential to utilize the channel of divine representatives so that our prayers are accepted promptly. These divine representatives are the guides to the correct path. They are also referred to as 'Door of Allah' since Allah is reached (only) through them. Allah mentions about this in the Holy Quran

'And seek a medium to (reach) Him'

(Surae Maidah (5): Verse 53)

Prayers are accepted by sending benedictions and blessings upon these venerated personalities, as it is solely due to them that calamities and difficulties are dispelled from the universe.

4. Who are these chaste personalities?

They are the Holy Prophet (s.a.w.a) and his progeny about whom he (s.a.w.a) had willed

'Surely I am leaving among you two weighty things - the Book of Allah and my Ahle Bait (a.s.). If you fasten unto both of them, you will never go astray...'

The Ahle Bait (a.s.) are those respected personalities who are bestowed with the choicest of divine blessings. In today's era, it is Imam Mahdi (a.t.f.s) who is the link between the Creator and the creatures and is the access to divine pleasure. These chosen individuals are the ones who have taught mankind the method of worship and prayer. Their speech and assertions rank only below the Words of Allah and are far superior to the words of other creatures. It is for this reason that those who hear their sayings are compelled to confess, 'Your words are light'.

5. Subjects in Supplications:

It is clearly explained in all Islamic teachings that merely asking from Allah is not sufficient. Rather, the prayers should be accompanied by actions, efforts and steadfastness. So, the one who is desirous of sustenance, should actually strive for sustenance, along with his supplications. Same is the case with the one who wants to acquire knowledge and repel ignorance. We find in our supplications various topics connected with ethics and divine laws. For instance, supplications like Jawshan-e-Kabir, Makaaremul Akhlaq are brimming with moral teachings. It is necessary for a true believer that he should adorn himself with the characteristics mentioned in these supplications. Invocations like Abu Hamzah Sumaali highlight the fact that Allah's Mercy and Grace are dominant over His Anger and Displeasure. Dua-e-Nudbah on the other hand exemplifies how divine proofs arrived successively for man's guidance. The supplication makes a mention of the chain of guidance right from the first divine representative - Hazrat Adam (a.s) till the Holy Prophet (s.a.w.a) and then continues till his last successor - Imam Mahdi (a.t.f.s). It also mentions the troubles inflicted upon them. Yet another supplication is Dua-e-Faraj, which states that Imam Mahdi (a.t.f.s) is the (rightful) successor of Holy Prophet (s.a.w.a) and will fill this world with justice and equality like it would have been filled with oppression and tyranny before him. After his reappreance, the slogan of 'There is no God except Allah, Muhammad is the Messenger of Allah, Ali is Allah's slave' will get universal recognition and Allah will be worshipped in the best possible manner.

6. Etiquette of Supplication:

In his book, 'Mishkaat al-Anwaar', the great Shia scholar Allamah Majlisi (r.a) writes 

'Supplication is a conversation with the One to Whom we present all our needs and wants. Thus, it is necessary that man understands the real meaning of supplication and prays to Allah from the depth of his heart. Among the things to be kept in mind while supplicating is adopting a feeling of complete humility and helplessness, which are the two traits that we embrace even when seeking our needs from mere mortals. As a result, it is even more important that we hold fast to these priceless traits while seeking our needs in Allah's Court. Secondly, when a person asks for a favour from another servant of Allah, then he (i.e. the seeker) is willing to do everything for that person (i.e. the benefactor) and is not negligent about it, so that the benefactor is satisfied and happy with him. At the same time, the person who requires the favour will not do anything to upset the benefactor. Precisely, the same attitude is necessary while beseeching Allah. The true worshipper will always strive to perform those actions that are the means of Allah's obedience and proximity. In this regard,

 the Holy Prophet (s.a.w.a) has said

'The one who supplicates (prays) without action is like the archer who shoots without a bow'

(Beharul Anwaar, vol. 93, p. 312)

One of the requisites for the early fulfillment of supplications is to have a high level of recognition. As the person rises in the levels of recognition, his supplications will be accepted that much faster. A person said to Imam Kazim (a.s) 'O son of the messenger of Allah! We pray to Allah but our prayers are not being answered' Imam (a.s) asked, 

'Do you even recognise the one from whom you are asking?'

Another point to be kept in mind while supplicating is that our imploring and beseeching should be accompanied by crying and weeping. The more one expresses his helplessness and humility before Allah's Majesty, the more quickly He will respond.

The person should keep his prayers only to himself because Allah, the Honourable and Merciful likes the one who prays to Him in privacy. Imam (a.s) says

'Pray from your heart and be sure that your prayers will be accepted'

While supplicating, one should pray for other believers before he prays for himself. Hence, when a person is eager that his supplications be accepted quickly, he should first supplicate for others, which acts as a means for early acceptance of his own supplications. Imam Sadiq (a.s) says in a tradition

'The one who prays for his forty believeing brothers before he prays for himself then his supplications for others and himself will (certainly) be accepted.'

(Beharul Anwaar vol. 39, p. 383)

From these traditions, it becomes clear that if we are desirous of our supplications being accepted by Allah, it is necessary that we pray for the Imam of our time - Hazrat Sahebuz Zaman (a.t.f.s). It is because certainly Imam (a.t.f.s.) has been delegated with the task of distributing divine bounties.

One factor that plays a major role in the acceptance of our supplications is sending 'salawaat' (blessings) upon the Holy Prophet (s.a.w.a) and his infallible progeny (a.s). Imam Sadiq (a.s) says

'The supplication remains concealed until 'salawaat' is sent on the Holy Prophet (s.a.w.a) and his progeny (a.s)'

(Al-Kafi vol. 2, pp. 491-493)

7. Reason for Praying for Imam-e-Asr (a.t.f.s):

As we are aware, Allah has promised to avenge the oppression perpetrated on His Prophets and their Successors (a.s.). Particularly, the transgressions and cruelty inflicted on Imam Husain (a.s), the doyen of martyrs. He has also pledged that finally Islam will be the universal religion and polytheism will be wiped out from the face of the earth. Justice demands that once a promise is made it must be fulfilled and this covenant assumes even more serious proportions considering that it is made by none other than Allah, the Almighty. So for an early and swift fulfillment of this divine promise, it is necessary that we pray for Imam-e-Zamana's (a.t.f.s) well-being and earliest reappearance. Imam (a.t.f.s.) has himself urged the Shias

'Pray for the early reappearance because in it lies your deliverance.'

(Beharul Anwaar vol. 52, p. 29)

Praying for the earliest reappearance of Imam-e-Zamana (a.t.f.s) is a very important responsibility of the Shias. Besides, there are numerous benefits that emanate when one supplicates for Imam-e-Zamana (a.t.f.s).

8. The benefits of praying for Imam-e-Zamana (a.t.f.s):

There are numerous benefits of praying for Imam-e-Zamana (a.t.f.s) in this world as also in the hereafter. Here we enumerate a few of these benefits:

Rewards in this world:

To pray for Imam-e-Zamana (a.t.f.s) is in fact a way of being attached with the Holy Prophet (s.a.w.a). Imam Baqir (a.s) narrates

'Joining relations (Sil-e-Rahm) purifies the actions, increases wealth, wards off calamities, makes accounting easy and postpones death.'

(Beharul Anwaar vol. 47, p. 111)

1. Calamities are turned away and there is an increase in sustenance.

2. Our other supplications are answered because of it (praying for Imam-e-Zamana (a.t.f.s)).

3. It prepares a person for meeting Imam-e-Zamana (a.t.f.s) - whether he is awake or asleep.

4. It increases bounties.

5. Allah's Help is always at hand for him and he is able to overpower his enemies. As Allah says in the Holy Quran

'If you help (the cause of) Allah, He will help you'

(Surah Muhammad (42): Verse 7)

6. The Shias will be revived at the time of Imam's (a.t.f.s.) reappearance - as is mentioned in Dua-e-Ahad.

7. The Shias remain steadfast on religion and are secure from the corruptions of the last era.

8. The Shias are protected from divine chastisement.

9. The one who prays regularly for the early reappreance of Imam-e-Zamana (a.t.f.s) is considered like the one who has prepared the grounds for his reappearance.

Rewards in the Hereafter

Allamah Syed Mohammed Taqi Isfahani (r.a.), in his book 'Mikyalul Makarim' has written numerous advantages of praying for Imam-e-Zamana (a.t.f.s). We mention a few of them hereunder:

10. The one who prays for the early reappearance of Imam-e-Zamana (a.t.f.s) becomes entitled to receive the intercession of the Holy Prophet (s.a.w.a) and his progeny (a.s).

11. He will receive the intercession of Imam Mahdi (a.s) on the Day of Judgment.

12. His sins will be forgiven

13. He will receive the reward of avenging the blood of Imam Husain (a.s).

14. The light of the Holy Quran will guide him.

15. He will get the honour of being among the nearest servants of Allah.

16. Seventy thousand of his sins will be forgiven

17. His heart will be contented on the Day of Judgment

18. He will get the reward of twenty Hajj and Umra.

19. One thousand of his wishes will be fulfilled on the Day of Resurrection.

20. Angels seek forgiveness for the one who prays for Imam-e-Zamana (a.t.f.s).

21. Satan becomes fearful and crestfallen

22. The person gets 1/3 reward of the entire mankind

23. He will get glad tidings at the time of his death, in Barzakh and in Qiyamat.

24. He will get the reward of being martyred while being in the army of Imam-e-Zamana (a.t.f.s).

25. The proximate angels attend gatherings in which there are supplications for Imam-e-Zamana (a.t.f.s).

26. In the light of authentic traditions, praying for Imam-e-Zamana (a.t.f.s) during occultation is better than praying for him after his (a.s) reappearance.

Special occasions for praying for Imam-e-Zamana (a.t.f.s):

In the same book, particular instances and times have been mentioned for praying for Imam-e-Zamana (a.t.f.s)

27. Day of Arafah (9th Zilhajj)

28. Eid-ul -Fitr

29. Eid-ul -Zoha

30. Dahyul Arz (25th Zilqad)

31. Day of Aashoora

32. Night of 15th Shabaan

33. Day of 15th Shabaan

34. Month of Ramazan

35. 6th night of the month of Ramazaan

36. 12th night of the month of Ramazaan

37. 18th & 19th night of the month of Ramazaan

38. 21st of month of Ramazaan

39. After mourning for Imam Husain (a.s)

40. After reciting the ziarat of Imam-e-Zamana (a.t.f.s)

41. While crying due to the fear of Allah

42. On acquiring a new bounty or when some difficulty gets solved

43. At the time of grief and sorrow

44. At the time of calamities

45. After reciting Tasbeeh

46. Before praying for our family members

47. Day of Ghadeer

48. Throughout the day and night

49. In gatherings (majaalis) where affairs of Ahlul Bait (a.s) are discussed and their enemies are cursed.

50. Praying continuously for forty days.

51. In the month of Moharram

52. Places that have been greatly emphasized for praying for Imam-e-Zamana (a.t.f.s):

Just as special occasions have been mentioned for praying for Imam-e-Zamana (a.t.f.s), likewise, particular places have been enumerated for remembering Imam (a.t.f.s.). Some of them are mentioned below:

1. In Masjid-ul -Haraam.

2. In the planes of Arafah.

3. In Sardaab (in the house of Imam Hasan Askari (a.s.) in Saamarraa - Iraq).

4. In those places that are associated with Imam-e-Zamana (a.t.f.s). Like Masjid-e- Sehlah, Masjid-e-Sa'sah, Masjid-e-Jamkaran, Masjid-e-Kufa, etc.

5. Near the holy grave of Imam Husain (a.s)

6. Near the holy grave of Imam Reza (a.s)

7. In Saamarra, near the holy graves of Imam Ali Naqi (a.s) and Imam Hasan Askari (a.s)

Conclusion:

Finally, we pray to Allah that He should accept our humble efforts. We are well aware that our insignificant efforts are of no value. Yet we are hopeful of His Mercy and Forgiveness and pray to Him

'…O King! We and our entire family have been afflicted by distress. And we have brought with us insufficient measure. So give us full measure and be charitable to us. Surely Allah rewards those who are charitable.

(Surah Yusuf (12): Verse 88)

Pens have dried up but tears continue to flow the moment the agony of separation from the beloved is felt in the heart. So much so, that a voice echoes in the ears which says 'Be patient, he will surely come'. Yet a thought keeps crossing our minds, 'But when?' As days keep passing by while praying for Imam (a.s), the vision gets more blurred, the back feels more burdened and the hair gets whiter. Death is hastening towards us at relentless pace and soon will grip us in its clutches. In this silent and dark night, a voice emanates from the heart

'When will you see us and we see you while you are seen hoisting the flag of victory.'

(Dua-e-Nudbah)

http://www.imamreza.net/eng/imamreza.php?id=4782

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Ramadan al Kareem: Spring of the Holy Qur'an

In this holy month, we have been fortunate to be given a very good opportunity, one that has been given to us without asking or begging Allah( سبحانه و تعالى‎). Many a times, one does not avail a bounty simply because he cannot recognize its significance and cannot appreciate the bounty, and therefore is unable to benefit from these momentary, limited windows of opportunity. On the other hand, the law of opportunities is also very unique. As mentioned in narrations, opportunities come like clouds and pass away the same way. They do not wait. They do not knock repeatedly on someone's door. They do not come back again. When one is fortunate to get such an opportunity, he should be thankful for the bounties given to him in the form of the opportunity. One should welcome it, one should hug it, one should embrace it. The holy month of Ramadan al-Kareem is one amongst those great occasions which  Allah( سبحانه و تعالى‎)  has gifted us with.

It is not a minor thing that we have just lived though another year and we have again entered the holy month of Ramadan al-Kareem. Whatever the Holy Qur'an says about this holy month of Ramadan al-Kareem is familiar to you; the picture that the Qur'an paints of this month is present in your minds:

"The month of Ramadan al-Kareem is one in which the Qur'an was sent down as guidance to mankind, with manifest proofs of guidance and the Distinguisher (between right and wrong)." (2:185)

The Qur'an has declared Ramadan al-Kareem as the month in which the Holy Qur'an descended. 

It is found in the narrations of the Family of the Prophet (peace be upon them all) that Ramadan al-Kareem is known as Rabi al-Quloob, "Spring for the Hearts". 

Just as the earth experiences the season of spring, so does the heart. The season of spring isn't simply the passing of days and night. In fact, you would have felt that during the season of spring, the earth is in a very different state. Hard land, dry land, barren land, deserted land, sandy land, rocky land, waterless land, all these all of a sudden become soft, just by the system of the Creator. Though no one ploughs on this land, dead seeds inside the earth come to life. You may have noticed how grass comes out of the earth, then it becomes dry and its seeds get mixed with the earth in its soil. Throughout the year, these seeds remain inside the soil: summer comes and passes away, autumn comes and passes away, and then the winter comes. In these three seasons, those seeds remain preserved in their dormant state inside the soil. But as soon as the season of spring commences, the same dead seed inside this dead land turns green. By the command of the Creator, the earth becomes soft again. It develops the capability to accept the seed inside it. It develops the ability to grow that seed. With the command of the Creator, it turns green and comes out of the earth, and then on it grows flowers and fruits. What a beautiful sight it is to see! How delicious is the taste of these fruits. How aromatic is the scent of these flowers. Due to the qualities of the season of spring, the same dead seeds from the same dead earth now start to blossom, and this miracle of creation becomes visible to the human being.

It is mentioned in the narrations that the holy month of Ramadan al-Kareem is the spring of hearts, the spring of the Holy Qur'an. This does not refer to that heart which is in our chest, or the heart behind the ribs of our chest, but instead that heart which is of our soul, that which is the true and sensational heart of the human being. This heart of the soul passes through different seasons as well – spring, summer, autumn, and winter. You have seen the land during winter, when cold air blows, water freezes, and snow falls. Soft things become frozen and hard. Similarly, the human heart also experiences such transitions and such changes. There is a particular human state in which the human heart also becomes frozen. Just like ice, it freezes. In this state, the remembrance of  Allah( سبحانه و تعالى‎) becomes impossible. Sometimes the heart becomes dead like the vegetation in the autumn season – it cannot accept any guidance. In order to freshen up this heart, make it blossom, make it green and lively, this heart of the human being, which is the land of  Allah( سبحانه و تعالى‎) – "the heart of a believer is the throne of the Lord" –  Allah( سبحانه و تعالى‎) has established a season called the holy month of Ramadan. The heart softens in this month. In this month, the days that pass have a profound effect. In this month, the state of a person in one day is different to the next. The same sun rises each day, the same days turn into nights, but now, in this holy month, there is a strong and strange feeling. Today, there is a visible readiness, a different preparation. Today, the heart is ready to accept something. It is seeding something.

What does the heart need? Guidance from  Allah( سبحانه و تعالى‎). His heart's focus is now towards Allah  

( سبحانه و تعالى‎) , towards the vicinity of his Lord. His concentration is towards  Allah( سبحانه و تعالى‎). He is prepared. Hence,  Allah( سبحانه و تعالى‎) the Merciful has established Ramadan al-Kareem for the Qur'an's descent. Nuzool (descent or revelation) of the Qur'an is not what we generally think it is. In general, our perception of Nuzool is that which we see, the materialistic and physical Nuzool, like something lying on the roof coming down or the drop of rain when it comes down from the cloud. We say that it has descended, it has come down. It actually refers to the act of when something comes down to a lower location from a higher physical location, just like an elevator in a building. For us, that is descent. The Qur'an has not descended in the form that it was once in some "higher" location, some bodily form, or it was on the seventh heaven and then it came down because heaven is above us and the earth is below. This is not the way the Qur'an descended. In fact, the Qur'an is light, the Qur'an is guidance, and the Qur'an is the word of  Allah( سبحانه و تعالى‎). It was never before in any physical location, or after, or at present. If there exists a location for the Qur'an, it is not a physical one. It is a position or a state, and that position is the heart. The heart of a human being is the position of Qur'an.

The meaning of the descent of the Qur'an is that this guidance of our Lord was in such a position that it was beyond our reach. It was not suitable for our understanding. The Qur'an was in the Lawhe Mahfuz (Protected Tablet). Lawhe Mahfuz is not the name of any frame, the way we see wooden tablets or tablets made from stone. It is not the name of any physical tablet. The Lawhe Mahfuz is a position, a status in this entire universal creation, it is one position. And the Qur'an was in that high position, and we are in this position, a very lowly position, to which the Qur'an has referred to as Asfala Safileen: 

"Then We reverted him to the lowest of the low." (95:5)

Now, when the Qur'an was in the Protected Tablet, it was not suitable to understand for the people sitting in Asfala Safileen. The Qur'an was not suitable to be understood. This does not mean that the Qur'an was complex, or the Qur'an was complicated, or that the Qur'an had some discrepancies. On the other hand, the Qur'an has always been a healer for us, it has always been a call for us, it has always been distinct, always clear, always manifested, and a source of enlightenment. But the capacity of those who want to understand it is limited. Their position is very low; their level of understanding is very low. Hence, they are not able to understand the Qur'an.

Sometimes, if the message of the speaker is beyond the reach of his audience, he is asked to come down a little, lower his level of discussion to one that is understandable, comprehensible, digestible.

The meaning of Nuzool is the same: to present something in a form in which it is understandable, at a lower intellectual level. Presenting the same thing in the manner that everyone can understand is referred to as Nuzool. The Qur'an was above our level of understanding. In order to enable its essence to reach us, it was dressed in words, whereas previously it was not in the form of words. This is the meaning of Nuzool of the Qur'an: to be available in a form where we can understand it, or at least one in which we can possess the capability to understand it. And when does the Qur'an become understandable? The recitation of the Qur'an is not enough to reach an understanding, and similarly, listening to the Qur'an does not get us there either. The center which  Allah( سبحانه و تعالى‎) has granted us to understand the Qur'an is our Qalb, our heart. But on this Qalb, many seasons pass over, and much is harvested over it. It has different states. Sometimes the heart becomes very hard. Sometimes it is even harder than a stone. Sometimes the heart becomes locked, and sometimes on the heart develops dirt and filth.

Allah( سبحانه و تعالى‎) has granted this opportunity, the holy month of Ramadan al-Kareem, to bring hearts near to the Qur'an, to build an association with it.  Allah( سبحانه و تعالى‎) has blessed us with this opportunity without us asking Him for it. He realizes our needs. Ramadan al-Kareem is the month of spring of the hearts. Those hardened hearts, those harder-than-stone hearts, those locked and sealed hearts – in this month they become tender. This is spring season, and in spring season, every land becomes soft. But if this land is left untended, barren, without planting a seed in this land, without being watered, without any care-taking, then it will remain dead as it was. Spring will come and go; the land remains hard and rocky. The need is for us to make this land a farming field, plant seeds, water it, grow something on it. This is a very tough land, but on the other hand this season of spring is marvelous. Whatever seed you plant, it will sprout, it will grow out. This is why  Allah( سبحانه و تعالى‎) has referred to the holy month of Ramadan al-Kareem as the month of Nuzool of the Holy Qur'an.

Fasting is amongst the essential Adaab or etiquettes of this month. The grandeur and status of the month of Ramadan al-Kareem is not because of fasting. The grandeur of the month of Ramadan al-Kareem is due to the Qur'an. Fasting comes under the category of Adaab for this holy month. It is the discipline of the month of Ramadan al-Kareem to fast in this month. The one who does not fast is an ill-mannered person. But it is not that one who fasts will achieve all the blessings of the Qur'an, or will collect all the blessings of month of Ramadan al-Kareem with just one fast! Fasting makes our hearts tender. Fasting prepares our soul for a better understanding of the Qur'an and enables it to properly accept the guidance.

You would have heard the responses of many believers when they are asked as to why they did not participate in Qur'anic lessons, Qur'anic commentary lessons, and why Qur'anic lessons were not organized. Their answer: "Because we were fasting, and it left us weak, without stamina, and we couldn't stand up during the fasts." Examine how the objective of fasting is put aside.  Allah( سبحانه و تعالى‎) has made fasting a prerequisite to understand the Qur'an, and we consider fasting as an obstacle in understanding the Qur'an. Why don't you read the Qur'an? Why don't you perform other acts of worship? Why? "Because we are fasting," they say. Why don't you read religious books? "Because we are fasting," they say. Is fasting an obstacle or a prerequisite to attain guidance?  Allah( سبحانه و تعالى‎) has made fasting obligatory to enable us to understand the Qur'an better and also make others understand better. We think fasting is an obstacle to understanding Qur'an, when it is in fact simply a prerequisite to understanding the Qur'an!

Hence, this opportunity is a highly bonded opportunity. Its significance is much beyond what imaginations we have in our minds. This opportunity has been granted by  Allah( سبحانه و تعالى‎) to us, without our seeking it, without our invocations. So let us present these tender hearts, these soft lands in Allah's ( سبحانه و تعالى‎) presence and say,

"O  Allah( سبحانه و تعالى‎), whatever seed you desire, plant it in this land that I am presenting to you. The seed which  Allah( سبحانه و تعالى‎) will plant is the seed of guidance in the form of the Qur'an. It is essential to read it, understand it. It is necessary to spend day and night with it. It is essential to become associated with the Qur'an. It is essential to become Mahram to the Qur'an. The non-Mahram cannot understand the Qur'an. Don't become non-Mahram to the Qur'an. Become a Mahram to the Qur'an. This expression of Mahramiyat is a very fine and precise discussion. We only apply the concept of Mahram and non-Mahram to gender or male-female relationships, but Mahramiyat is much broader than that. When you go for Hajj, when you wear the Ihram, you become Mohrim. You enter the Haram of Allah( سبحانه و تعالى‎), you now become a Mahram there. The Mohrim, the one who wears the Ihram, becomes a Mahram of Allah( سبحانه و تعالى‎), and hence he says Labbaik ("I have come"). He has entered inside the four walls, he has entered the Haram, he is a Mohrim now, and hence Mahram. He is now a vicegerent of divine spiritual secrets. In the same manner we should become Mahram to the Qur'an. We should not treat the Qur'an as a non-Mahram, and behave as non-Mahram with the Qur'an. Don't live with the Qur'an as a stranger.

Accept the Qur'an. This is the best possible opportunity. You have seen that vegetation that grows in spring, the harvest which comes out. It remains throughout the year. Even during the summer, some greenery is still visible, some fruits are still present, and some flowers are still seen. They are not the flowers of summer. They are the same flowers of spring which remain preserved over summer, and they are preserved during autumn and winter as well. Those who sleep during the spring time, for them their spring is also autumn, and their spring is also winter. But for those who are awake in the season of spring, all of the other three seasons are brought to life by spring.

It is in our control if we desire we can make our autumn a spring, but the condition is that we should realize the value of this month. May  Allah( سبحانه و تعالى‎) give us all the opportunity in this holy month of Ramadan al-Kareem. Considering the value of this month and by the will of  Allah( سبحانه و تعالى‎), we will soak ourselves with the guidance of Qur'an.

Sayyid Jawad Naqvi

http://www.islamicinsights.com/religion/religion/

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