Thursday, March 31, 2011

DUTIES TOWARDS IMAM-E-ZAMANA(A.S.)


DUTIES TOWARDS IMAM-E-ZAMANA(A.S.)

By Sayyid Muhammad
1.To obtain knowledge about the special characteristics of Imam (a.s.) and to have information about the 'certain' signs of his reappearance.


This is obligatory according to texts (Quran and Hadith), and reason


Rational Proof: Imam-e-Zamana (a.s.) is a guide and a leader whose obedience is compulsory and it is necessary to recognize correctly one whose obedience is compulsory. So that if someone lays a false claim to be that leader, he can be exposed at once and we shall not be misguided by his false propaganda. Thus the Marefat of Imam-e-Zamana (a.s.) is wajib and it is also wajib to learn about his special characteristics so that if a false claimant of Mahdaviyat appears we can, at once, realize his falsehood.


Textual Proof: Shaykh Sadooq (r.a.) has recorded a tradition of Imam Musa Kazim (a.s.) that he said,

"One who doubts about four things has denied everything revealed by Allah. One of these being the Marefat of the Imam of age."


In addition to the above there are dozens of traditions that emphasize the necessity of having the Marefat of one's Imam (a.s.), because if one is unaware of his lineage and descent etc, there is a great risk of misunderstanding. Also if the actual characteristics and qualities of the Imam are not known how can one understand the scope of his Imamat? Therefore, knowledge of his lineage and personal qualities is very important.


2.To be respectful while mentioning him


A momin should always mention Imam (a.s.) with the best of the titles. For example, Hujjat, Qaem, Mahdi, Sahibul Amr and Sahibuz-Zaman etc. He should refrain from uttering his actual name, which is the name of Holy Prophet (s.a.w.s.): (M - H - M - D).

There are varying opinions among the scholars, as regards the pronouncing of the name of Imam (a.s.). Some have given unrestricted permission, some have prohibited it completely, some have allowed it except in Taqaiyya and some consider it Makrooh (detestable). Others maintain that the prohibition of uttering his name was restricted to the period of Lesser Occultation (Ghaibat-e-Sughra). In spite of myriad opinions the following are accepted facts:

(a) It is allowed to mention the name of Imam (a.s.) in books, in discussion connected with him. There is no doubt about it. The legality of this is proved from the practice of all past scholars and also the fact that none of them have ever objected to this practice.

(b) No one have even prohibited the mention of Imam (a.s.) by indication or cue. Like saying that the name of Imam (a.s.) is the same as the name of the Holy Prophet (s.a.w.s.). The tradition of the Messenger of Allah (s.a.w.s.) narrated by the Shia as well as Sunni scholars through various chains of narrators says,

"Mahdi is from my progeny. His name is my name and his Kunniyat is my Kunniyat (agnomen)."


(b)In the same way the mention of his name in supplications and salutations (Ziarat) is apparently permitted because it does not resemble the conditions mentioned in the traditions.

Thus, precaution demands that we avoid mentioning the real name of Imam (a.s.) in assemblies and gatherings and refer to him only by his well-known titles. However, we should only use the titles that are mentioned in the traditions so that we do not contravene the rules of Islam.

Secondly, the hadith prohibiting mention by name does not include other, not so famous names, i.e. Ahmad etc.

3. Loving Him


The necessary condition for the performance of this duty is that we fulfill all that which is the requirement for loving him.



We all know that loving the Ahle Bayt (a.s.) is obligatory. Affection for them is a part of our faith and a conditions for acceptance of our deeds. Many traditions have been recorded for this, but there is special emphasis for the love of Imam-e-Zamana (a.s.).

(a) Rational Proof: Human nature is designed in such a way that the love for those who care for us goes deep into our hearts. As mentioned in a hadith: The Almighty Allah revealed upon Moosa (a.s.): 'Make Me loved among My creatures and make My creatures eligible for My love.' Moosa (a.s.) asked Allah how it was possible? He said, 'Invite their attention towards My bounties, gifts, kindness and mercy, so that they begin to love Me.'

A similar tradition of the Holy Prophet (s.a.w.s.) is reported about Hazrat Dawood (a.s.).


(b) Textual Proof: Sayyid Muhaddith Bahrani has reported a tradition through Numani that the Holy Prophet (s.a.w.s.) said, "The Almighty Allah revealed on me on the night of Me'raj (ascension): 'O Muhammad! If one of My slaves worships Me so much that he dies in it, but denies the Wilayat of your (Ahle Bayt), I would put him in Hell.' Then He said, 'O Muhammad! Do you want to see your successors whose Wilayat is obligatory upon the people?' 'Yes', I said and I was ordered to stand up. As soon as I moved forward I saw Ali Ibne Abi Talib, Hasan, Husain, Ali Ibne Husain, Muhammad Ibne Ali, Ja'far Ibne Muhammad, Moosa Ibne Ja'far, Ali Ibne Moosa, Muhammad Ibne Ali, Ali Ibne Muhammad, Hasan Ibne Ali and Hujjat-e-Qaem (a.s.). Whose countenance was more brilliant among them. I asked Allah who they were? The Almighty said: These are the Imams (a.s.) and this is Qaem (a.s.), He would make My halaal as halaal and My haraam as haraam. He shall take revenge from My enemies. O Muhammad! You love him because I love those who love him.'"



This tradition lays special emphasis on the love of Imam-e-Zamana (a.s.) even though love of all Imams (a.s.) is Wajib on the people. The special mention (nass) of his love indicates its significance. This is because of his special responsibilities vis-à-vis that of other Imams (a.s.).





4. Making him Popular among the People





The arguments that were applicable for the previous duty are also applicable here. Reason dictates that we propagate the love of one whose love is wajib and it is the best of deeds. This would be liked by Allah most.



That is why the Almighty Allah said to Moosa: Make Me loved among My creatures. This clearly proves this fourth duty. There is a tradition in Rawdatul Kafi from Imam Sadiq (a.s.): "May Allah have mercy upon the one who makes us loved among the people and does not do anything that would make people inimical to us and hate us. By Allah! If they had conveyed our meaningful sayings verbatim to the people they would have created love and affection in their hearts. And no one could have put any sort of tag on them." But the fact is that a person hears one thing and adds ten more from his own side.

(Rawdatul Kafi Vol. 8 Pg. 229, H. no. 293)



On another occasion Imam Sadiq (a.s.) said, "May Allah have mercy on one who turns the love and affection of the people towards us and he speaks about those whom they know. And he leaves those who deny.

(Majalis of Sadooq Pg. 61)

5.Awaiting his Reappearance


Our discussion on the duty for awaiting for the reappearance of Imam-e-Zamana (a.s.) consists of a number of arguments and for each argument there are numerous supporting traditions. However, keeping in mind the factor of brevity we have quoted only one of these for each argument.

Issue No. 1: The virtue of awaiting is evident from the traditions of the Messenger of Allah (s.a.w.s.) and the Holy Imams (a.s.). An example of this is the praise for awaiters in the words of Imam Sajjad (a.s.) in his supplication on the day of Arafah.

There is a tradition of Imam Sadiq (a.s.) in Kamaluddin: "One of you who dies awaiting for Imam Mahdi (a.s.) dies as if he was with him in his tent."


(Kamaluddin of Shaykh Sadooq Chapter 55, Tradition no. 1)


Issue No. 2: Awaiting for the reappearance of Imam Mahdi (a.s.) is obligatory for all: A tradition of Al-Kafi is sufficient to prove this point. Imam (a.s.) said to a person who came to him with a piece of paper, "This is letter of a debater who has posed a question to the correct faith."

The newcomer said, "May Allah have mercy on you, you guessed correctly." Imam (a.s.) said, "Confess to the creed that there is no diety except Allah, and that Muhammad is His slave and His Messenger. And testify to the veracity of all that is revealed by Allah. Imbibe the Wilayat of our household, have enmity towards our enemies, submit to our command, cultivate piety and humility and await for our Qaem. There is a great kingdom in our fate. When Allah wills He will establish it."

(Usool al-Kafi Vol. 2 Pg 22)

Issue 3: The Real Meaning of Intezar:


Awaiting is a psychological condition of the person who is waiting for someone. The opposite of Intezar is usually expressed as despair etc. Thus the more hopeful you are for the arrival of a particular person, the more particular you shall be in making arrangements to receive him. And as the time of his arrival nears, you become more expectant and eager for him. So much so, that one ultimately starts spending sleepless nights.


The more a person is attached to the one whom he is expecting, the more severe and painful his wait shall be. Therefore those who are waiting for their Imam (a.s.) their waiting is proportionate to their love for him.

Issue 4: Is the intention of seeking Allah's nearness a necessary condition for Intezar?

The reply to this question is based on two arguments.


First argument: Divine commands are of three types:

1.Acts of worship where we know that intention of seeking Allah's proximity is necessary, e.g. Prayers.


2.The action which is not a direct act of worship. Like the cleaning of ones dress from Najasat (impurity). Here our intention is just to complete a particular job.

3.Some acts about whom it is not known whether they are to be included in worship acts for Allah.

In the first two types the command is crystal clear and as for the last type if a person performs that particular act with the intention of seeking Allah's nearness he would be rewarded for it and if he performs it without the said intention he will not qualify for any rewards. However, he shall not be liable for any punishment either.

Second Argument: To follow any command with the intention of Allah's obedience, whatever may be the cause. That is, for the love of Allah, for thanking Allah, for obtaining His nearness, desire for divine rewards, fear of divine chastisement.



From the above, we conclude that the Intezar we are commanded to practise is near to the third category. That is we can obtain divine rewards for acting upon it only if we have the intention for seeking Allah's nearness.

Issue 5: Intezar is the opposite of despair or hopelessness. Hopelessness is of two types:

1. To be absolutely hopeless of the reappearance of Hazrat Qaem (a.s.) is definitely haraam. The belief in the reappearance of Imam (a.s.) is a necessity of Shia Imamiya faith. To despair of Imam Mahdi's (a.s.) reappearance is to deny the Prophethood of Holy Prophet (s.a.w.s.).


1.Suppose on the basis of ones personal opinion or conjecture one has lost all hopes that reappearance will occur within fifty years. This hopelessness is also haraam, because a study of traditions shows that we are supposed to await for the reappearance of Imam (a.s.) day and night.


2.To lose hope that the time of reappearance and advent of Imam Mahdi (a.s.) is near. This type of hopelessness is also haraam. It is haraam because the time of reappearance is kept confidential so that believers expect it every moment. Any kind of hopelessness is not compatible with Intezar (awaiting).


6. Expressing an eagerness to see him

This is one of the distinguishing characteristics of the Imam's (a.s.) followers. There is no doubt regarding its praiseworthiness and preference. Numerous traditions and supplications mention this quality. How beautifully it is expressed in a couplet:

The heart burns and tears flow in the eagerness to see you. The desire to see is burning us and the tears of separation are going to drown us.

Have you ever seen a drowning man in flames?

An ardent desire to see Imam (a.s.) is a meritorious deed because it is one of the necessary requirements of love and friendship. How can there be love when we are not eager to see our beloved?

7. Relating the Praiseworthy Qualities of Imam (a.s.)


To remember Imam (a.s.) through the mention of his Fazael (special qualities). Proof for this is based on the general traditions that recommend the narration of the Fazael of other Purified Imams (a.s.).

Imam Ja'far as-Sadiq (a.s.) is reported to have remarked, "It is the duty of a group of heavenly angels to look at two or three people who are discussing the fazael of Aale Muhammad (a.s.). One of the angels says, 'Look at them! In spite of the fact that they are so few in number and in spite of having so many enemies they are still discussing the fazael of Aale Muhammad (a.s.).' The other group of angels says,

"That is Allah's grace, He grants it to whom He pleases, and Allah is the Lord of mighty grace." (Surah Juma 62:4)

(Rawdatul Kafi Vol. 8 Pg. 334)

8. Grief of a Believer due to Imam's Separation

One of the duties of a believer is to be sorrowful in the separation of Imam (a.s.). It is a sign of ones attachment to Imam (a.s.). In the poetic collection of Imam (a.s.) the following couplets are mentioned on the subject of 'true friendship':

One of its signs is that it makes one seem like a sick person due to the eagerness to meet his beloved. One of its signs is that he is so much attached to his beloved that he dreads anything that will make him busy (in other things).

One of its proof is that he laughs among the people in such a way that his heart is full of grief like a mother who has lost her grown up son.

This is one of the signs of the believers. In fact it is one of the most praiseworthy quality and numerous ahadith emphasize its significance. Here we quote one of such sayings narrated from Imam Reza (a.s.). He says, "How devastated would be the believing women and men when the Imam will be hidden from them?"

(Kamaluddin)

9. To be Present in Assemblies where the Fazael and Manaqeb of Imam (a.s.) are Discussed


Another important duty of a believer is to participate in gatherings specially associated with Imam (a.s.) or where people discuss matters connected to Imam (a.s.). In addition of being a necessary sign of love it is also the implication of Allah's words: 'March towards good deeds'. A tradition of Imam Reza (a.s.) also confirms this, "One who sits in an assembly where our affair is being enlivened (our fazael are discussed), his heart will not die on the day the hearts of people die (Qiyamat)."

(Beharul Anwar Vol. 44 H. No. 1)


10. To organize gatherings where the Fazael of Imam (a.s.) shall be discussed


The next important duty is to organize programmes where the fazael of Imam (a.s.) are narrated. Where people will pray for Imam (a.s.). Even if one has to work very hard to organize such gatherings it is highly recommended, because it is the propagation of the religion of Allah, it is the promotion of the word of Allah, it is a help in goodness in piety and it is a help to the signs of Allah and the friends of Allah. Although all the previously quoted traditions prove this duty yet we shall quote a hadith of Imam Sadiq (a.s.) on this juncture, "Meet each other because it enlivens your hearts and causes the remembrance of our affair (Wilayat), and our traditions will promote love amongst you. That if you take them you are successful and achieve salvation and if you leave them you shall be misguided and fall into perdition. Act on these traditions and I guarantee your salvation."

11-12. Composing and Reciting poems in Imam's Praise


One of the duties of Shias in Ghaibat is to compose poetry or couplets in praise of Imam (a.s.) and recite these poems etc. These two activities are ways to help Imam (a.s.). A tradition from Imam Sadiq (a.s.) is recorded in the chapter of Almegar in the book Wasaelush Shia. Imam Sadiq (a.s.) says, "Allah makes a house in Paradise for one who composes a couplet about us."

(Wasaelush Shia Vol. 10 Pg. 467)


13. To Stand up with Respect at the Mention of Imam's name

Whenever one utters the name or title of Imam (a.s.) one should stand up in respect, as had been the practice of the Twelver Shias. The textual proof can be cited from the report regarding Imam Sadiq (a.s.) as quoted in the book Najmus Saaqib. The report says that one day the name of Imam-e-Zamana (a.s.) was mentioned in assembly of Imam Sadiq (a.s.). When the name was uttered, Imam Sadiq (a.s.) stood up in respect.

(Beharul Anwar Vol. 44 Pg. 278)

That standing up in respect is recommended (Mustahab) is proved from this above tradition, but there are some occasions when it is obligatory to do so. For example, when the name of Imam (a.s.) is uttered and all the people stand up. Anyone who continues to sit without any valid excuse has disrespected Imam (a.s.). And there is no doubt that disrespect towards Imam (a.s.) is haraam.


14-15-16. Due to the sorrow of Imam's separation one should weep, make others weep and make a sorrowful expression


It is the duty of every momin to weep in the separation of Imam-e-Zamana (a.s.) and help others in weeping for the same. We must mourn the difficulties that befall Imam (a.s.). It is a duty of the Shias in Occultation of Imam (a.s.). Imam Reza (a.s.) said, "One who remembers our calamities and weep on them or makes others weep, on the day of Judgement he shall be with us in our category. One who is reminded of our sorrows and weeps or makes other people weep, his eyes shall not weep on the day (Qiyamat) when all the eyes shall be weeping."

(Muntakhabul Athar)

In the same book Imam Sadiq (a.s.) is quoted, "One who remembers us or our mention is made before him and a tear equal to a mosquitoe's wing appears in his eyes, the Almighty Allah forgives his sins even if they are equal to the foam of the sea." (Beharul Anwar Vol. 44 Pg. 248)


17.To Pray to Allah that He bestows us with the Marefat (Recognition) of Imam (a.s.)

One of the responsibilities during Ghaibat is that we regularly supplicate Allah to grant us the correct Marefat of Imam-e-Zamana (a.s.). This is because gaining knowledge is not restricted to writing and reading. Ilm (knowledge) is a light and to whomsoever He desires he inculcates his heart with it. He guides whomsoever he wishes. Only those guided by Allah are actually guided.

Abu Baseer says that Imam Sadiq (a.s.) explained the ayat: "And those who are bestowed wisdom they indeed are bestowed with exceeding goodness" - '(Wisdom) Means the obedience of Allah and (exceeding goodness means) Marefat of Imam (a.s.)'

(Al-Kafi Vol. 1 Pg. 185)

18. Always Pray for Imam (a.s.)

To pray for the well being of Imam-e-Zamana (a.s.) is an important duty of the Shia Ithna Asharis. Various traditions have been recorded emphasizing this duty. The great scholar Shaykh Kulaini in Al-Kafi, Numani in his book Ghaibat and Shaykh Tusi in Ghaibat state that Imam Ja'far as-Sadiq (a.s.) said, 'This youth will have Ghaibat before the advent of Qiyamat." "Why?" asked the narrator.

"For the fear of his life", replied the Imam (a.s.) pointing towards his belly. Then said, "O Zurarah! He is the awaited one (Muntazar), one whose birth will be doubted. Some will even say that his father departed from the world without leaving any heir. Others will say that he was not yet born when his father expired. Some will say that he was born two years prior to the martyrdom of his father. He is that same Awaited one. But the Almighty shall test the Shias. Immediately after this begins the period of doubts of the deviated people. O Zurarah! If you are alive in such a time, recite the following Dua.

Bismillaahir Rahmanir Raheem

Allaahumma a'rrefni nafsaka fa innaka illam to-a'rrefni nafsaka lam a'-ref nabiyyeka. Allaahumma a'rrefni rasoolaka fa innaka illam to-a'rrefni rasoolka lam a'-ref hujjataka. Allaahumma a'rrefni hujjataka fa innaka illam to-a'rrefni hujjataka zallalto a'n deeni.

Allaahumma salle a'laa muhammadinw wa aale Muhammad.

Translation: In the name of Allah, the Beneficent, the Merciful. O Allah! Grant me Your recognition, for if I do not recognize You I will not recognize your Messenger. O Allah grant me the recognition of Your Prophet. For if I do not recognize Your Messenger, I will not recognize Your Hujjat (Proof). O Allah! Grant me the recognition of Your Hujjat. For if I don't recognize Your Hujjat I will deviate from my religion. O Allah, bless Muhammad and the Progeny of Muhammad.

19. Steadfastness in Praying for Imam (a.s.)

We have been commanded to recite this Dua regularly. Shayikh Sadooq narrates from Abdullah bin Sinan who says that Imam Sadiq (a.s.) said, "After this a time of such doubt will befall you that you will be without the visible signs and a guiding Imam. And no one shall be able to achieve salvation from this except those who recite

"Dua-e-Ghareeq." (Supplication of the drowning man).

The narrator asked what this Dua was? Imam (a.s.) replied,

Bismillaahir Rahmanir Raheem

Yaa Allaaho yaa rahmaano yaa raheem yaa muqallebal quloob thabbit a'laa deenek.

Allaahumma salle a'laa muhammadinw wa aale Muhammad.



Translation:

In the name of Allah, the Beneficent, the Merciful.

O Allah! O Beneficent! O Merciful.O One who changes the hearts (of people) Give me steadfastness upon Your religion.

O Allah, bless Muhammad and the Progeny of Muhammad.

After repeating 'Muqallebal Quloob' the narrator added the word, 'Wal absaar' (and the vision). When Imam (a.s.) heard this, he said, "Indeed Allah is the One Who changes the hearts and vision, but you recite the Dua as I have said."

(Kamaluddin Vol. 2 Pg. 351)


20. Reciting Supplications During the Period of Ghaibat

It is a dua mentioned by Sayyid Ibne Tawoos in Muhajjud Dawaat and it is to be recited during the occultation of Imam Mahdi (a.s.). The narrator asked Imam (a.s.) what the Shias are supposed to do in the Ghaibat of Imam (a.s.)?

Imam (a.s.) replied, "In addition to reciting duas you must await for the reappearance." "What should we pray?" asked the narrator. Imam (a.s.) replied:

Bismillaahir Rahmanir Raheem

Allaahumma anta a'rraftani nafsaka wa a'rraftani rasoolaka wa a'rraftani malaaekataa wa a'rraftani nabiyyaka wa a'rraftani walayata amreka: Allaahumma laa aakhezo illa maa a'ataita wa laa awqaa illa maa waqaita allaahumma laa tagheetani a'n manazela awliyaka wa la tozegh qalbi ba'da iz hadaitani Allaahumma ehdeni le wilayateh man faraza taa-atahu.

Allaahumma salle a'laa muhammadinw wa aale Muhammad.

Translation:

In the name of Allah, the Beneficent, the Merciful.

O Allah! You have bestowed Your recognition (Marefat) to me and bestowed the recognition of Your Messenger, and the angels and made me recognize Your Prophet and made me recognize the guardians of Your affair. O Allah! I will not take anything except that You bestow. And except for You I have no protector. O Allah! Do not distance me from the grades of Your friends and do not neglect me from the grades of Your friends and do not neglect my heart after having guided it. O Allah. Guide me towards the Wilayat of one who obedience is made incumbent on me.

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WHAT PEOPLE EXPECT OF IMAM MEHDI (a.s.)


WHAT PEOPLE EXPECT OF IMAM MEHDI (a.s.)
The last of all prophets of God, Muhammad, May Allah bless him and give him peace, made a very significant prophecy when he said that: -

“How can my Ummah perish when I am at it’s beginning, Jesus, son of Marry, at its end and the Mehdi from my progeny will be in the middle of it. But in between this, there will be a large detracted group. Neither I belong to them nor they belong to me.”

The above tradition has been quoted in Musnad of Imam Ahmad from Ibn Abbas (RZ), by Abu Nu-aym Isphahani from Ibn Abbas, in Kanzul Ummal from Ali, in Mishkat and it’s commentaries Mirqat and Lumu-at from Imam Jafar and Razeem, by Hakim from Abdullah Ibn Umar (RZ), and in Tafseer-e-Madarik with some variance in words.

The tradition elucidates the following:
(i) that Mehdi (pbuh) and Jesus (pbuh) are not one and the same person as a group tries to make people believe;
(ii) that they will not come or live at the same time, one being in the middle and the other at the end of the Ummah;
(iii) that they would be saviors of Ummah in the middle and the end of it as the Prophet (pbuh) himself was at the beginning;
(iv) Imam Mehdi (pbuh) and Jesus (pbuh) would follow the Prophet as saviors. This means that they would be Caliphs of God and hence free from error and that their guidance too would be free from flaw.

The number of traditions about Imam Mehdi is very large. Perhaps on no other single issue so many traditions could be found. Some of them are sound and some weak. Some traditions do not pertain to Imam Mehdi, but traditionists placed them under the chapters allocated to Mehdi.

A multitude of earlier Muhadatheen (Scholars of Hadith) belonging to Sunnah and Jama-ah believed that from all these traditions, two things are definitely established.
One, the advent of Imam Mehdi is a religious must, and
secondly, that he would be a descendent of Fatima (RZ), daughter of the Prophet (pbuh).
They believed that these two things are established from continual traditions (Ahadithul-Mutawatirah),
Mehdi – The Caliph of God, not a Monarch.

Now a days, Muslims are disgusted with the state of affairs especially with the widespread corruption, corrosion of faith and un-Islamic practice of those who happen to be at the helm of affairs. They like to believe in myths holding out promises of a sudden change bringing about political domination of Muslims all over the world under a Monarch called Mehdi. They also fail to distinguish a right interpretation in the light of Qur’an and the otherwise. Even in respect of sound traditions people do not appreciate the symbolic nature of predictions. They tend to go with what is apparent and not with the appropriate intrinsic sense in the light of Qur’an.

The Prophet (pbuh) predicted that, after him, there would be a plenty of traditions. He told the followers to accept the traditions that agree with the Book or else, reject them. But the lofty hope of a world-wide Islamic Empire, set up over-night by Mehdi does not let people put such traditions or even their wrong interpretations to the acid test (comparing with Qur’an) given by the Prophet (pbuh) himself.
Thus, some people vehemently expect of their long awaited Mehdi as follows:
(i) that he will be a Monarch of the world;
(ii) that under his rein, all men and women living on the earth will eventually become Muslims, leaving no disbeliever, perhaps without putting him to sword;
(iii) That he will fill the whole earth with justice and equity as it would be filled with in-justice and in-equity;
(iv) That he will conquer the city of Qustuntunya;
(v) That he will be a King of Arab, etc.
Let us examine briefly, the first two notions:
It is accepted by all that Imam Mehdi would be a descendent of Fatima (RZ). some people saw no harm in buying the concept of a Muslim rule over the entire world converting it to Islam. Consequently, no disbeliever will be left and if at all left, he will perhaps be put to sword. This idea was anchored on the following words appearing in several traditions.
“He (Mehdi) will fill the earth with justice and equity as it would be filled with in-justice and in-equity.”
The word, Al-Ardh (meaning the earth) can also mean land, country, region, area etc.
Nevertheless, people who hold the view that Imam Mehdi will capture unprecedented and unlimited political power, prefer this word to mean only the planet Earth. Grammatically, the preceding “AL”
(Alif and Laam) can also make the word to specify a part or some parts of the earth instead of the whole earth. In that case the prophecy would mean that Imam Mehdi would spread justice in a part
or some parts of the earth or amongst the people belonging to different parts of the world. The whole earth was never filled with justice. This has never been the way of God.
Qur’an says:
“(Shu-ayb (pbuh) told his people): “hence, O my people, (always) give full measure and weight, with equity, and do not deprive people of what is rightfully theirs and do not act wickedly on earth by
spreading corruption.” (11-85)
The word, “Al-Ardh” (Earth) in the above verse refers to Madyan only, where Shu-ayb (pbuh) was sent as a prophet and it does not mean the whole earth.

The concept of all the people of the world becoming a single brotherhood under Islam and practicing justice and equity is also conflicting with Qur’an.

Qur’an says thus:
(i) “therefore, we have stirred up enmity and hatred among them till the Day of Resurrection: (Al-Ma’idah: 15)
(ii) We have cast among them enmity and hatred till the Day of Resurrection” (Al-Ma’idah: 64)

The first verse above pertains to the Christians and the second to the Jews. These verses indicate
that Christians and Jews will exist until the Day of Resurrection and the enmity and hatred among
them will also remain until that day.
The following verse makes it clear that the notion of all the nations amalgamating to become a single Muslim nation clashes with Qur’an:

(iii) “And if thy Lord had willed, He verily would have made mankind one nation, yet they cease not differing” (Hud: 118)

Giving guidance is not in the hands of even Caliphs of God. It is within exclusive domain of God.
(iv) “ If God willed, He could have brought them all together to Huda (guidance) so be not thou among the ignorant.” (Al-An’am: 35)
(v) “If we had so willed, we could have given every soul it’s Huda (guidance) but the word from Me,about evil doers, took effect that I will fill hell with the Jinn and mankind together.” (As-Sajdah: 13)
(vi) If thy Lord had willed, whoever is in the earth would have believed, all of them, all together. Wouldst thou then (Muhammad) compel people until they are believers? (Younus: 99)
(vii) And we cut them up into nations in the earth, some of them righteous and some of them otherwise; and we tried them with Good things and evil that haply they should return.” (Al-A’raf: 168)
(viii) And they will not cease to fight with you, until they turn you from your religion, if they are able (Al-Baqara: 214)

Traditions of the Prophet (pbuh) also show that this idea is a pure myth:

(i) Imran Bin Hasan (RZ) related that the Messenger of Allah (pbuh) said that one or the other group of my Ummah will never cease fighting for the truth until the last of them will fight with Anti
Christ (Dajjal). (Abu Dawood, Mishkat)

(ii) Sauban (RZ) related that the Messenger of Allah (pbuh) said that once the sword will be put (to use) amongst my Ummah, it will never be withdrawn until the Day of Resurrection.
(Abu Dawood, Tirmidhi, Mishkat)

The above traditions show that battles will be fought within the Ummah itself and will continue until the Day of Resurrection. Thus, the idea that all the people becoming a single brotherhood under Islam is contradictory to Qur’an and Hadiths of Prophet (pbuh).

Please also note that Jesus Christ (pbuh) too had prophesied about coming of the last of prophets Muhammad (pbuh) as “Ruler of the world”.

“I will no longer speak much with you, the ruler of the world is coming” (John 14:30)

What Jesus (pbuh) said was nothing but truth and his prophecy came true with the coming of
Muhammad (pbuh) as Mercy of the worlds (Rahmatul-lil-Alameen). However, he did not rule over the world as worldly kings do. True, he was the ruler of the world in the incorporeal sense of the biblical term and not in the corporeal sense. He was ruler of the world because salvation, success and prosperity in life here and the hereafter of the entire mankind depended on believing in him and obeying him with love. This is why Allah declared in the last of His books that:

“One who obeyed the Messenger, indeed he obeyed Allah”.

True, billions of men did not accept him and his “guidance”, yet he (pbuh) remains a ruler and a true ruler of the world. And then remember, neither he (pbuh) nor Jesus (pbuh) nor Mehdi (pbuh) had to
be “kings” to guide the people and to spread justice among them. They had to be Caliphs of God and Saviors of the people who accepted and obeyed them. That is why the Prophet (pbuh) urged people to accept and obey Imam Mehdi in the following words.

“…then will come Caliph of God, Mehdi. As you hear about him, go to him, swear fealty to him even if you had to crawl over ice, since indeed he is the Caliph of God” (Ibn Majah)

Hence, the real promised Mehdi (pbuh) whose chief identification was the most perfect following of the Prophet (pbuh), was to be a Caliph of God and not a worldly “king” and that his rule was to be
incorporeal and he had to fill the earth with justice to the extent Allah willed.

Mehdi, the Caliph of God and not the king of Arab:
Some people expect Mehdi to be king of Arab. The idea is based upon a tradition appearing in Tirmidhi as narrated by Abdullah Ibn Umer (RZ). The Arabic words “ Yamlikul Arab” are translated as “King of Arab”. The Arabic word “Malaka” has a wide range of meaning including to
possess, to own, to lay hold, to take over, come into possession or control of, dominate, have power or authority over, hold sway over, over-whelm, to rule, reign etc.
Now, to speculate from the words “Yamlikul Arab” that Imam Mehdi (pbuh) will rule over Arab as a king, directly clashes with the notion of his being a monarch of the world.

Secondly, it is neutralized by the very next tradition in the same Tirmidhi Shareef and also narrated by Abdullah Ibn Umer himself. The text of both the traditions is the same, however, the words
“Yamlikul Arab” have been replaced, in the second tradition, with the word “Yali”. This Arabic word “Yali” has several meanings such as, to be close, to be in-charge, to be friend, to manage, or to rule etc. The word “Arab” does not appear in the second tradition. This contradiction in the two versions of the same tradition renders the speculation of Mehdi being a king of Arab most unlikely.

Thirdly, the word “Yali” can be used for a father or head of the family too. Similarly, the word “Malik” can also be used to denote the head of the family. This is evident from the two traditions noted in the commentaries of Qur’an, Zahidi and Ma-alimut Tanzeel, as given below:
1) It is related from the prophet that he said that one who owns a house, a wife and a servant, he is a “Malik”.
2) Abdullah Ibn Abbas (RZ) narrated that one who has a home, wife, children and a servant, and nobody can enter his house without his permission, is one of the Muluk (plural of Malik).

Further, the word “Mehdi” does not appear in both the traditions. However, the scholars of Hadith inferred that these traditions pertain to Imam Mehdi and placed them under the Chapter about “Mehdi”. Even if the traditions pertain to Imam Mehdi (pbuh), it means that he would hold God-given authority as Caliph of God.

Imam Mehdi did not have to Conquer Qustuntunyah:
There are people who believe that Mehdi has to conquer the city of Qustuntunyah to be a true Mehdi. The fact is capturing the city of Qustuntunya is not at all a “sign” of Imam Mehdi (pbuh).

Firstly, because there is no mention of “Mehdi” in the tradition predicting the conquest as related from Abu Hurairah in the Saheeh Muslim, the earliest source.

Secondly, the commander of the army is expressly mentioned by the Prophet (pbuh) to be a descendent of Isaac (pbuh) (Banu Ishaque), whereas Imam Mehdi (pbuh), according to a host of sound traditions, should be a descendent of Ishmael (Banu Isma-eel).
Ibn Yousuf Maqdisi, a much later writer, expressed his view that it is suspected that this Ameer may be Mehdi. How this misconception affected the minds of later writers and scholars is evident from an example cited below in “Tanzeehul Fahwa” by the late Allamah Syed Shahabuddin (RA):
Hadith in Saheeh Muslim:
“ Then, Jesus son of Mary (pbuh) will descend. Their “Ameer” will say, come, lead us in prayer. He
(Jesus) will say no….”
The same tradition reported by Abu Nuayeem Ispha-hani is as follows:
“ Then, Jesus son of Mary (pbuh) will descend. Their “Ameer”, “the Mehdi” will say, come, lead us in prayers. He will say no.”

It may be seen that Abu Nuayeem Ispha-hani quoted the Muslim’s Hadith in verbatim but for the word “the Mehdi” suffixed to the word “Ameer”. Imam Muslim (Died 216 Hijri) lived about two hundred years earlier to Imam Abu Nuayeem (Died 430 Hijri).
Imam Muslim’s compilation is accepted as most sound and reliable. . Unfortunately, all such additions or conjectures no longer remained foreign. Gradually they were assimilated. Hence the belief that Imam Mehdi will be the Ameer of Muslims who will conquer Qustuntunya and will say prayer with Jesus (pbuh) , and help him kill Dajjal etc. etc.

CONCLUSION: These and very many other imaginary “signs” and man-made “conditions” have
been blocking the way of seeking truth. The most reliable characteristic of the true Mehdi is his
perfect obedience to Qur’an and following in the foot-steps of the Prophet (pbuh) without a flaw.

During the whole history of Islam, Hazrath Syed Muhammad, son of Syed Abdullah
(847 – 910 H) has been the only person who called upon people to verify the truth of his being
Mehdi and a Caliph of God by referring his deeds, woords and conditions to the Book of Allah
(Qur’an) and following the Prophet (pbuh) . He (Mehdi) said: I have placed Qur’an before people
and I call them toward Tawheed (Monotheism) and Ibadah (Worship). He (Mehdi) brought back
the object of Deen (Religion) before the eyes of masses. His life and message, even now arouses the
spirit of Love of God. May Allah guide us Ameen

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Y.B.LORD DR.KOMANDER MOHAMMAD RIJAL(PENIAGA GERAI BUAH-BUAHAN)



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Wednesday, March 30, 2011

One of the portents of Hazrat Mahdi (pbuh) is that he will stop Armageddon.


One of the portents of Hazrat Mahdi (pbuh) is that he will stop Armageddon.




Technologies in the time of Hazrat Mahdi (as) foretold by our Prophet (saas)


Technologies in the time of Hazrat Mahdi (as) foretold by our Prophet (saas)
INFORMATION ABOUT THE STRUCTURE OF THE EARTH AND THE UNIVERSE WILL BE OBTAINED IN THE TIME OF HAZRAT MAHDI (AS)

At that time [In the time of Hazrat Mahdi (as)] people will have access to the seven layers of the heavens and the seven layers of earth. (Bihar al-Anwar vol: 52, p. 321)

People have recently acquired the technology with which to explore the depths of the Earth and also to learn about the furthest corners of the universe. We now know about the structure of the Earth, from the layers under the crust to the nature of magma.

Our Prophet (saas) revealed 1400 years ago that facts that were unknown in his day would be learned in the time of Hazrat Mahdi (as).


PEOPLE IN MANY DIFFERENT CITIES WILL BE ABLE TO HEAR HAZRAT MAHDI (AS) PREACH THE WORD

AT THE SAME TIME

This hadith reveals that even people living in other cities and countries will see Hazrat Mahdi (as) as if he were next to them and living in their own cities, in other words, that they will listen to him by means of the technology of the time, live television, radio and the Internet.

Aban ibn Taglib says: I heard Imam Jaffar Sadik say, It is as if I can see the Qaim [Hazrat Mahdi (as)],... people in all countries WILL SEE HIM WITH THEM IN THEIR COUNTRIES, he will unfurl the standard of the Messenger of Allah (saas)... (Zamanın Imamını Tanıyalım, Imam Mehdi [Let us get to know the imam of the time, Imam Mahdi], Ali Irfan, p. 94)



WITH ADVANCING TECHNOLOGY AND THE SPREAD OF THE INTERNET IN THE TIME OF HAZRAT MAHDI (AS), INFORMATION WILL BECOME EASILY ACCESSIBLE

In the time of Hazrat Mahdi (as) information will be so pervasive that even a woman in her home will judge according to the Book of Allah and the Sunnah of the Prophet (saas). (Bihar Al-Anwar, Vol. 52, p. 352)

With advancing technology and the spread of the Internet in the time of Hazrat Mahdi (as), information will become easily accessible. Housewives sitting at home will have the opportunity to obtain information of all kinds from their own homes, and they will thus be able to scrupulously abide by the moral values of the Qur'an and the Sunnah of our Prophet (saas).



THE WHOLE WORLD WILL WATCH HAZRAT MAHDI (AS) ON THE TELEVISION AND INTERNET

WHEN HAZRAT MAHDI (AS) APPEARS, Allah will cause such power of vision and hearing to be manifested in believers thatHAZRAT MAHDI (AS) WILL CALL TO THE WHOLE WORLD FROM WHERE HE IS, WITH NO POSTMAN INVOLVED, AND THEY WILL HEAR AND EVEN SEE HIM. (Lutfullah Saafi Gulpaygani, Muntakhab al-Asar Fee Al Imam al-Saani al-Ashar, p. 483)

The hadith informs that in the time of the appearance of Hazrat Mahdi (as), ease of communications will make it possible for his image and voice to be instantaneously transmitted to the televisions and the Internet.



HAZRAT MAHDI (AS) WILL SPEAK TO PEOPLE OVER LIVE INTERNET, TELEVISION AND RADIO CONNECTIONS

Imam Sadik (as) said:…They WILL HEAR THE VOICE OF IMAM MAHDI (AS), WHETHER THEY ARE IN EAST OR WEST, AT HOME OR AT THE MAHRAP (THE NICHE IN A MOSQUE INDICATING THE DIRECTION OF MECCA). His voice alone WILL REACH THE EARS OF ALL OF THEM AND THEY WILL ALL MOVE TOWARD HIM. THEY WILL ALL ENTER HIS PRESENCE BEFORE MUCH TIME HAS PASSED, IN THE BLINK OF AN EYE. This (great assemblage) will take place between the Corner and the Station of Abraham (before sunrise).” (Bihar al-Anwar, Vol. 53, p. 7)

In the time of Hazrat Mahdi (as) people will possess a technology that enables them to hear the voice of Hazrat Mahdi (as) from where they are sitting or lying, or even from high altitudes. (Allah knows the truth)

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Monday, March 28, 2011

Y.B.SIR PROF.KOMANDER SIDEK BABA(PAKAR MOTIVASI)



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Friday, March 25, 2011

Y.A.B.LORD SIR PROF.JENERAL HARJIT SINGH HULLON(PEMBACA BERITA RTM2)




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Monday, March 21, 2011

Selamat UlangTahun Ke 14 Tahun Kepada Y.A.B.Lord Dr.Kapten Adinda Ikmal Daniel Hassan-21/03/2011A.D.(Hari Isnin)

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Selamat UlangTahun Ke 14 Tahun Kepada Y.A.B.Lord Dr.Kapten Adinda Ikmal Daniel Hassan-21/03/2011A.D.(Hari Isnin)

SEMOGA ALLAH MEREDHAI DAN MENYAYANGI ADINDA IKMAL DUNIA SAMPAI AKHIRAT,AMIN!

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Sunday, March 20, 2011

Duty of Shias during the Occultation of Imam Mahdi (A.S.)



Duty of Shias during the Occultation of Imam Mahdi (A.S.)

Allah, the Blessed, the High says in the Holy Quran:
"The day when We will call every people with their Imam"
(Surah Bani Israel, Verse 71)
Allah, the High at various places, has promised guidance to the people. To fulfill His promise, He sent Prophets and Messengers (peace be on them all) one after another, who called people towards His religion, recognition and worship. When the Prophethood was completed with the advent of the last prophet Mohammad (s.a.w.a.), He introduced Imamat in the progeny of Holy Prophet (s.a.w.a.) so that people may turn to them and save themselves from straying and attain eternal happiness. The greatest and the highest bounty of Allah from amongst His bounties is the presence of Imam (a.s.). No other bounty can match this bounty. Other bounties have reached their relative position due to this bounty, without which all other endowments are imperfect. As it is mentioned in the Holy Quran,
"This day (on the day of Ghadeer) I have perfected for you your religion and completed My favor on you and chosen for you Islam as a religion."
(Surah Maaedah, Verse 3)
"And as for the favor of your Lord, do announce (it)."
(Surah Zoha, Verse 11)
Our guidance and salvation depends upon the fourteen infallibles therefore, it is obligatory upon us that we discuss and talk about this bounty.
We would like to make an important point over here. And that is, a believer should never give preference to any bounty over that of the mastership and love of Ahle Bait (a.s.). To consider the gift of 'Mastership of Ahle Bait (a.s.)' as light or equating it with other endowments like wealth, children, business etc. will lead to our destruction and devastation.
The Islamic nations received the distinction of living with the thirteen infallibles and reap benefits from their holy lives. However, the majority breached their covenant with their Lord and the people who actually remained loyal and faithful could easily be counted on fingers.
Instead of deriving benefits from their existence, the people oppressed and tortured them no end. Their barbarism and brutality had reached to such pits that had they been told to oppress the family of the Holy Prophet (s.a.w.a.), they would have not been able to repress than what they actually did. Notwithstanding such a disgraceful demonstration of ingratitude and inhumanity, the Merciful Allah did not snatch away the bounty of the physical presence of the infallibles (a.s.) from amongst the people, till the commencement of the occultation of Imam Mahdi (a.s.).
It should be borne in mind that if Allah bestows bounty on any one without him deserving it, then this bounty of Allah is His 'Grace'. If He snatches the bounty after sometime, it is not injustice because he had bestowed it without the person deserving it. On the contrary, it will be sheer justice. It is not obligatory on Allah that He should always deal with 'Grace'. But on occasions, He deals with His grace and on others, with justice. None of His dealings are devoid of wisdom. It is not necessary that we should know the prudence behind all His actions. Whatever He does is sheer wisdom, whether we comprehend or not. We can comprehend the wisdom behind any of His action only in the light of the Holy Quran and the traditions. The intellect of men cannot comprehend the rationale behind His actions.
However, from the divine practices of Allah is the practice which has been related in Holy Quran and the traditions is:
"Surely Allah does not change the condition of people until they change their own condition..."
(Surah Ra'd, Verse 11)
"This is because Allah has never changed a favor which He has conferred upon the people until they change their own condition..."
(Surah Anfaal, Verse 53)
Imam Mohammad Baqir (a.s.) in the exposition of the above Quranic verses says:
"It is a definite and certain decree of Allah that when He bestows a bounty on His servant, He does not snatch it till the servant commits a sin which becomes the cause of its deprivation. This is the meaning of Allah's word "Surely Allah does not change the condition of people until they change their own condition".
(Tafseer Noor al-Saqalain, vol.2, pg. 488)
In brief, the actions of the people are the cause of Allah, the High, confiscating the bounty from them. Ameerul Momineen Ali Ibn Abi Taalib (a.s.) in the opening sentences of his famous supplication, Dua-e-Kumayl, says:
"O Allah! Forgive those of my sins which convert the bounties (into calamities)."
The Divine practice shows that Allah's Mercy takes precedence over His Wrath. Therefore, Allah seizes the bounty only when people are ungrateful and unappreciative.
Thus, we are not aware of the actual wisdom behind the occultation of Imam-e-Asr (a.t.f.s.) and according to some traditions; Imam Zaman (a.t.f.s.) will himself give the reason of his occultation when he reappears. However, one of the reasons that we are familiar with is that occultation is due to the anger of Allah on account of the ingratitude of the people. The physical presence of Imam (a.s.) among the people was the greatest bounty of Allah upon the people that was snatched from them. While explaining the importance of the physical presence of Imam (a.s.), Imam Reza (a.s.) says:
"Imamat is complete religion, the foundation of Islam, the basis of all goodness, the discipline of the nation, the path to Allah and the light through which people acquire guidance."
Imam Mohammad Baqir (a.s.) says:
"Islam is based on five principles - Namaz, Zakat, Fasting, Haj and the Mastership (of Ahle Bait (a.s.)) and the manner in which importance has been given to Mastership no other thing has been given such importance."
(al-Kaafi, vol.2, pg.18)
While explaining the following Quranic verse, Imam Mohammad Baqir (a.s.) says:
"Then believe in Allah and His Messenger and the light which We have sent down",
"By Allah in the above verse, 'light' refers to the Imams from the progeny of Mohammad (s.a.w.a.) till the day of Judgement and by Allah these are the 'lights' which Allah has sent. And by Allah, they are the 'lights' in the heavens and on the earth... By Allah the 'light' of Imam in the hearts of the believers, is brighter than the shining sun."
(Tafseer Noor al-Saqalain, vol. 5, pg. 321)
When people disregarded this great bounty, Allah, the High concealed Imam-e-Zaman (a.s.) from their eyes. No other calamity can be greater than this concealment of Imam (a.s.) from the sights of the people. The simile of the above is like a child who is left alone in darkness to seek out his way, he is not aware of its beginning nor its end. Resultantly, he will fall a prey for the beast or will become needy of somebody.
Imam Mohammad Baqir (a.s.) says:
"When Allah, the Blessed and the High is angry with His creation then He makes us - the Ahle bait (a.s.), distanced and away from the people."
(al-Kaafi, Chapter of Occultation, Tradition No. 31)
The presence of Imam (a.s.) among the people to solve their questions and problems is a divine grace of immeasurable magnitude. The concealment of Imam (a.s.) from the sights of the people and their helplessness to reach the Imam (a.s.) is the justice of Allah. Grace takes precedence over justice but the disobedience and ungratefulness of the Muslims has replaced the grace of Allah with His justice.
It is an irrefutable reality that the benefits that we would have enjoyed in the physical presence of Imam (a.s.), are not available now. It is a great loss and nothing can make the loss good. We only are to be blamed for the loss and nobody else.
One question arises here: The cause of occultation was due to the disobedience and ingratitude of the earlier Muslims. Then why are we suffering for their action and misdeeds? Is it not injustice?
Answer: Firstly, as we have already mentioned that if Allah has kept His Proof among the people, then it is His grace. And if He conceals Him, then it is His justice.
Secondly, we are also responsible for the occultation of Imam-e-Asr (a.s.) by our conflicts, internal fighting, sins, misdemeanors, etc. These actions are the cause of prolonging the occultation of Imam (a.s.). Imam-e-Zaman (a.s.), in one of his 'Tawqee' to Sheikh Mufeed (a.r.) writes: "If the hearts of our Shias (may Allah give them the taufeeq of His obedience) were united in their fulfillment of the covenant (of Shiasm), then certainly our meeting with them would have not been delayed".
The words of Imam (a.s.) show that our disunity not only makes him sorrowful but is also a cause of prolongation of his occultation and loneliness. In other words, our actions and sins are the cause of sorrow and grief for our Imam (a.s.). If we sincerely love our Imam (a.s.) then let all of us take this oath that we will not commit sins and disobey Allah the Almighty, as these sins deprive us of our Imam and consequently, we lose the greatest bounty of Allah, the High. On the flip side, if we keep our covenant and refrain from sins, we can undo the misdeeds of the earlier Muslims and can obtain the privilege of an earlier meeting with our Imam (a.s.).


http://www.imamreza.net/eng/imamreza.php?id=4830

Wednesday, March 16, 2011

Tuesday, March 15, 2011

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Friday, March 11, 2011

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(SINGA KEBERKATAN INSAN SEJATI(MAHDI A.S.)
(MEJAR UTAMA KUASA DIRAJA ALMAHDI)
(AL-USTAZ:10,000,000,000,00)
(DOKTOR:10,000,000,000,00)
(ANUGERAH^SILATURAHIM)
(ANUGERAH^CERIA)
(ANUGERAH^KARISMA)
(ANUGERAH^RAJIN KERJA)
(ANUGERAH^KEYAKINAN DIRI)

perakfm kzaman

Thursday, March 10, 2011

Y.B.LORD DR.KOMANDER CHARAN JEET SINGH(AGEN G.E.TAKAFUL)



(DARJAT SEJAGATRAYA)Y.B.LORD DR. CHARAN JEET SINGH (@BOB)
(GREAT EASTERN TAKAFUL AGENT)
(H/P:6012-3775875)
(M.A.DORAI & ASSOCIATES-MILLION DOLLAR AGENCY)
(KEMBAR IMAM ALMAHDI)
(KELUARGA IMAM ALMAHDI)
(KAWAN IMAM ALMAHDI)
(KUCING YANG BERMORAL BAIK(P.B.U.H.)
(DOKTOR:10,000,000,000,00)
(KOMANDER UTAMA KUASA DIRAJA ALMAHDI)
(PENJAGA EKSEKUTIF ELIT MAHARAJA ISLAM)
(ANUGERAH^SILATURAHIM)
(ANUGERAH^AGEN YANG CEMERLANG)
(ANUGERAH^SETIA KAWAN IMAM ALMAHDI)
(ANUGERAH^IKON GEMILANG DUNIA MALAYSIA)

The Form of his Rising




The Form of his Rising

As we read in the Islamic traditions Imam Mahdi shall rise and
fight against his enemies with the sword, so here we are faced with a
question. This is an important and interesting question: Many people
ask that as everybody knows and even can see, we are in the strange
and wonderful time of human progress and civilization, and our world
is full of various form of weapons like atomic, hydrogenic and even
neutronic bombs which are very strange and powerful, and we can see
all forms of tanks, guns and machine guns.

In view of all this, how can we believe that Imam Mahdi will rise
and fight against his enemies with only primitive and ancient weapons
like the sword, and is it acceptable that he will defeat his enemies who
are armed with modern and advanced weapons, with his sword.
In answer we can say:

His rise is not like a human rise, because he is responsible to do
the most difficult work in human history. As we spoke of this great
duty in the previous pages, we can say he has an extraordinary duty, so
he is allowed to use his extraordinary power which Allah has given to
him, and with this explanation we can say that his rise with the sword is
a symbolic explanation. It means that he is ordered to convert human
beings into Islamic faith, and for this important duty he uses his power,
and the sword in Islamic traditions is a symbol of power.
To confirm our explanation there are some traditions in this field.

(1) One of the aids of Imam Mahdi are; angels which are
invisible powers, and they are at the service of Imam Mahdi by the
permission of Allah.

(2) His second weapon is natural powers like rain, storm, sun
cloud etc… and we can suppose that nobody can fight against natural
powers.

(3) The third instrument for him against his enemies is fear,
because Allah will infuse his fear into the heart of his enemies, so they
are frightened for Imam Mahdi. Therefore, he has a very strong aid
which is called a psychic weapon.

In conclusion, we can have this advantage that as his rise and
fight against materialism and any form of injustice, darknesses and
disaster is a divine duty and program. For this reason Allah will help
him and make him victorious against all enemies.

Saturday, March 5, 2011

Imam and Wilayat



Imam and Wilayat


To those who have acquaintance (even though a little) with the invaluable treasure of Shiite traditions and the precious heritage of the immaculate Imams (A.S.), the importance of "Imamah" (leadership) and "Wilayah" (vicegerency) amongst the various discussions in this treasure and heritage is not concealed.
If we superficially glance over the whole set of traditions we will come across such chapters as:
(Chapter concerning the need of a Hujjah)
(Chapter concerning the necessity of possessing knowledge of Imam
(Chapter concerning non-acceptance of deeds except by means of Wilayah) and therein, we see and read at times the Imams saying: "If the earth remains without a leader (even) for an hour it will perish.1"'
"The one who dies while he has not recognized his time has died the death of ignorance."2
1.Biharul Anwar 23 page 21, number 20.
2.Same reference page 78, number
"Islam has been established on five pillars: Salat (prayers), Zakat (alms-tax), Saum (fasting), Haj (pilgrimage) and Wilayah (vicegerency). Amongst these, none has been invited the way Wilayah has been invited ) About the questioning on the Day of Retribution, they have said:
"When a slave appears before his Lord, Exalted be He, the first matter which he will be questioned about is the obligatory , players, the obligatory alms-tax, the obligatory fasting, the obligatory pilgrimage and our Wilayah. If he has confessed to our Wilayah and dies, his prayers, alms-tax, fasting and pilgrimage will be accepted. If he fails to confess to our Wilayah and friendship before Allah, Exalted be He, all his deeds will be rejected."2
In hadith Qudsi (divine saying), it has come down that the trustworthy Gabriel addressed the holy Prophet (S.A.W.A.) as such:
'0 Muhammad! Allah sends His greetings upon you and says:! have created the seven skies and whatever is over them and the seven earths and whatever is in them and I have not created any place better than the place of' Rukn" and "Maqam" (position of Abraham). If a slave worships Me in this very place from the time I created the heavens
And the earths and then comes to Me denying the Wilayah of Ali, I shall cast him in the Fire.1
Although each of these traditions is a specimen of tens of other similar traditions, yet each on its own, is sufficient to drive every Muslim to contemplation and reflection and encourage him to strive in perceiving (the Wilayah) more and more since, he sees that a divine holy life in this world and the Hereafter is linked to it. And this brief discussion has been prepared for the purpose of assisting the researchers in achieving their aim. May it be beneficial even though a little and acceptable to his holy presence, the master of Wilayah, Hazrat Baqiyatullah, Imam-e-Zaman (A.S.).
THE NEED FOR DIVINE LEADERS:
EXPOSITION:
The Almighty God has created man out of His Beneficence1 so that man tastes His Mercy2 If He has
Created and bestowed life, it is the manifestation of His Mercy and not that man is deserving it or that it becomes his right just after he comes into existence. If at all he has brought faith, embarked on worshipping (God) and trained himself, it was his duty and responsibility. It is obvious that a person with some duty never really Deserves a reward just because he has fulfilled his duty. Rather, if he does not fulfill his duty he will be liable to punishment. Thus, the reward which accrues to man is out of God's Mercy.
The Unique God has created man; bestowed honor upon him, favored him with His generosity and has said:
"And surely We have honored the children of Adam"'
Thereafter, He has introduced piety as the highest generosity:
"Surely the most honorable of you before Allah is the one among you who is most careful (of his duty)."2 As such. He (also) shows him the path of piety and says:
"And certainly We enjoined those who were given the Book before you and (We enjoin) you too that you should be careful of (your duty to) Allah"3
It is obvious that deviation and crookedness is meaningful only when the path of piety has been made clear and apparent.
"It is not (attributable to) Allah that He should lead a people astray after He has guided them; He even makes clear to them what they should guard against."'
REMINDER:
man truly proves applicable to its very "name" where every "name" is the sign of its own justification and he is (man): forgetful2. However, the necessary
Condition for achieving any aim is firstly to remember it and not to forget it. Thus, by possessing such a quality, man is constantly in need of a "reminder". For this very reason, "reminding" has been one of the most vital role of the divine leaders:
Bani-Israil / 70. Hujjrat / 13. Nisay 131.
"Therefore do remind, for your are only a reminder"'
On the same basis, even the glorious Quran is revealed as a "reminder":
"What! do you wonder that a reminder has come to you from your Lord through a man from among you that he might warn you?"2
And Hazrat Muhammad (S.A.W.A.) too is named by this very characteristic:
"Allah has indeed revealed to you a reminder, An Apostle who recites to you the clear communications of Allah."3
INVITATION:
A person who becomes alert as a result of the "reminding" of the divine leaders as well as fearful from the possible harm and loss which he might have to face in case of shortcomings and faults on his side, (still) requires a
Summons others towards Allah) as demanded by his very negligence and ignorance; a caller who calls him to the path and destination which is most desired; so that the one who has awaken and found a desire to move does not tread on the deviated path nor gets into the fire nor sinks into a whirlpool. Thus, the divine leaders are assigned with the duty of inviting (the people); inviting them to the divine path and God:
"Call to the way of your Lord with wisdom and goodly exhortation."]
"Say: This is my way: I call to Allah, I and those who follow me being certain."2
"Say: I am only commanded that I should serve Allah and not associate anything with Him, to Him do I invite (you) and to Him is my return."3
On the other hand, the people too have been to obey:
"0 you who believe! answer (the call of) Allah and His Apostle when he calls you to that which gives you life."'
TRAINING:
One should know that inclination and avidity towards the true path is not adequate for a wayfarer. Rather, one should recognize this path by possessing knowledge of the deviated path (too). In proportion to man's ignorance, man is in need of a teacher who can impart him the knowledge
Of the origin and the end and show him the
Appropriate path between the two. In other words, he gives them training in connection with the manner of living which is commensurate with his origin and end.
Allah conferred a benefit upon the believers when He raised among them an Apostle from among themselves, reciting to them His communications and purifying them, and teaching them the Book and ^
wisdom, although before that they were surely in manifest error."
CONVEYING:
The main role of the divine leaders is conveying the illuminating divine message to the people:
"And nothing is incumbent on the Apostle but a plain delivering (of the message)."2
This is so that the right way is distinguished from the error.
"Truly the right way has become clearly distinct from error."3 And then, anyone can choose whichever he desires:
"Surely We have shown him the way: he may be thankful or unthankful."4
And for the one who forsakes the "truth" and the guidance" and inevitably Jags behind in achieving the desired goal, there remains no excuse and finalization of argument before God.
"Surely We have revealed to you as We revealed to Noah, and the prophets after him, and We revealed to Abraham and Ishamel and Issac and Jacob and the tribes, and Jesus and Job and Jonah and Aaron and Soloman and We gave to David the Psalms.
And (We sent) apostles We have mentioned to you before and apostles We have not mentioned to you; and to Moses, Allah addressed His Word, speaking (to him): (We sent) apostles as the givers of good news and as warners, so that people should not have a plea against Allah after the (coming of) apostles; and Allah is Mighty. Wise."'
It is for this very reason that conclusive finalization or argument, audible guidance and decisive reasoning has always come from God's side and its continuity is appropriate with the Divine Wisdom:
"Say: Then Allah's is the conclusive argument."'
Thus for the one who chooses the straight path and selects the divine guidance, there exists a guide:
^You are only a warner and (there is) a guide for every people."2
"And of those whom We have created are a people who guide with the truth and thereby they do justice."3
And this guide will lead him to the (straight) path:
"Guiding to the right way, so we believe m it"4 As such. The Almighty God says:
"And whomsoever He causes to err, you shall not find for him any friend to lead (him) aright."' * * *
Whatever has been said has also come down in lucid terms in the traditions narrated from the Aimmas (A.S.). Hereunder, we set forth two such traditions as examples:
1. Abu-Abdullah (A.S.) says: Verily, Gabriel descended upon Muhammad (S.A.W.A.) and conveyed to him this message from God: 'O.Muhammad! I shall not let loose the earth but that there should exist in it a learned man who recognizes My submissiveness and guidance. He shall be the savior from the time a prophet passes away until the time the next prophet is appointed. I shall not set free the Satan to deviate the people while the earth is devoid of a Proof and a caller towards Me; a guide to My path and a gnostic aware of My commands. Verily, I have fixed a guide for every group by means of which I show the path to the prosperous ones. He shall be My Proof over the deviated ones2
2. Hisham-ibn-Hakam narrates that one of the apostates once had a discussion with Imam Sadiq (A.S.) and asked Imam a few questions. Amongst the questions he asked was this: How do you prove the necessity of the
appointment of Prophets? Imam replied:
when it is proved that there exists a Creator and designer Who is far above us and also far above all that He has created, and this Creator is All-Wise and Exalted and ^ One Who cannot possibly be seen nor sensed by His creatures so that there could be any direct relationship
Between Him and His creatures or His creatures and Him, d so that He could argue with His creatures (to convince them) and His creatures could argue with Him (in their turn) it is therefore proved that there are envoys to establish a relation between Him and His creatures, to explain His purpose to His creatures and slaves, and to guide them towards what is good and profitable for them, and also towards that which preserves their existence and which, when abandoned, brings annihilation. In this manner, it is established that there are those among His creatures who command and forbid on behalf of the All-Knowing, the All-Wise, and who speak on behalf of Him, to Whom belongs Might and Majesty. They are the Prophets (A.S.) and the chosen ones amongst His creatures. They are the sages who have been refined with wisdom and have been sent with wisdom. They are never similar to the people in any of the affairs even though they are on par with them in creation. They have been aided with wisdom by the All-Wise, the All-Knowing. Thereafter, this matter has been proved and established for all eras and all times, according to the evidence and proofs which the Prophets and Messengers have brought with them, so that the earth of Allah should not remain devoid a Proof who possesses the evidence for the truth of what he says and (who requires) obedience to his commands."1
ELIMINATION OF DIFFERENCES:
Every path possesses its own specific pits. Thus a guide should possess knowledge of every nook and comer of that path so that he succeeds in causing every wayfarer reach his destination in a safe manner. The enemies have vowed to create doubts and skepticisms in the minds of the wayfarers on the path of God by means of internal and external whisperings. Moreover, contact and association with corrupt and non-divine beliefs causes differences in beliefs as well as disharmony and discord amongst the believers. On this basis, man is consistently in need of a "Eliminator of differences" and Repulse of doubts and skepticisms".
"O you who believe! Obey Allah and obey the apostle and those in authority from among you, then if you quarrel about anything, refer it ti Allah and opostle,if you believe in Allah and the last day, this is better and very good in the end.2 As such, the Satans of jinn and men (who cry loud their envy and express their rage at the descension of divine envy and its implementation) are consistently lying in wait in order to destroy this great barrier lying on their path ^debasement and ruin the firm stronghold and the divine security Thus, this elevated divine structure requires a
"guard'* Jafar-ibn-Muhammad (A.S.) narrates from his great fathers
That the holy Prophet (S.A.W.A.) said: In every generation of my "Ummah" (nation), there is a righteous one from my progeny who will keep this religion safe from the extremists alteration; and from the invalidators attributing the religion to themselves and from the interpretation of the fools '
In the beautiful and prolific speech of Ali-ibn-Musa Ridha (A.S.), the term "Imam" has been described as follows: Imam defends the religion of Allah and calls (the people) towards the divine path by means of wisdom, good counsel and eloquent arguments. Imam is like the shining sun which has covered the world with its light and has fixed its place in the sky such that the eye and the hand cannot have access to it, Imam is the proof of guidance and the deliverer from destruction Imam is Allah's custodian over His creatures; His plea over His slaves and His representative in the lands. He is the caller towards Allah and the defender of His bounds.......He is an exhort Allah's slaves and a guard of His religion.
AID:
Besides, knowledge and acquaintance (alone) are sufficient for reaching the extreme end. Rather, a power commensurate with all these is necessary too. As per Unique God's explanation, man has been created weak. Thus, a competent scholar should, under the auspices of the knowledge and ability and on the basis of his love and sympathy make the human-beings stand upright and walk, That is to say, there should exist guidance as well a. ^uide to accompany man so long as man remains in the state of anxiety.
In other words, the "Wilayah" (mastership) develops him makes him achieve the level of perfection and trains h; very moment. That is to say, it is his trainer: Imam is an affectionate companion, the sympathetic father the blood-brother and mother who is tender to her small chlild 2
Thus Imam Baqir (A.S.) says: "Trough us, Allah can be worshipped and by our means Allah can be recognized. (Moreover), due to us the Oneness of Allah can be firmly established."'
Fmam Sadiq (A.S.) says: ^ an intermediate between you and Allah."1
Yet another tradition. Imam Baqir (A.S.) says The religion of Is'am established on five pillars: Salat, Zakat (alms tax), Haj (pilgrimage to Mecca, fasting and Wilayah (mastership). Zarrareh says: 1 asked: Among the five, which is most superior Imam replied: Wilayah is more superior because Wilayah is the key to all others and the Waali (custodian) is the guide to all of them.
Considering this very weakness and man's need of a voucher. God commands man to seek a channel: -
0 you who believe! be careful of (your duty to) Allah and seek means of nearness to Him."'
In explanation of the term "wasela" the holy Prophet (S.A.W.A.) says: "The leaders are from the offspring of Hussein (A.S.). Anyone who obeys them has obeyed Allah and anyone who disobeys them has disobeyed Allah. It is they who are the firm rope (covenant) and the channel towards the Almighty God"1
Inorder to remain safe from descending and getting destroyed, one requires a strong and reliable rope to cling on. Thus, a believer who has been placed under the care of the divine Wilayah is introduced by the Almighty God as:
i.e. one who holds by the strong rope. Moreover, He says:
"Therefore, whoever disbelieves in the Satan and believes in Allah, he indeed has laid hold on the firmest rope which shall not break off."2
Moreover, He has commanded all to hold fast by this untearable rope:
"And hold fast by the covenant of Allah all together and be not disunited."'
In explanation of this verse. Imam Baqir (A.S.) has said: "The divine rope which Allah has mentioned (And hold fast by covenant of Allah all together and be not disunited) refer to us, Verily, the Almighty Allah was All-Aware that yhey would separate from each other and disputes would arise between them. Thus, He has forbidden them from seprating from each other just as He had forbidden the past generation. As such. He has commanded them to h Id fast by the "Wilayah" of the Prophet's household and the "Salat" and not to disunite."'
On this basis, it is only the believers who can come out of the darkness and step into the light since the message of a "Wall" (master) and the divine leaders is this very one and nothing else.
"Allah has indeed revealed to you a reminder, An Apostle who recites to you the clear communications of Allah so that he may bring forth those who believe and do good deeds from darkness into light."2
And the meaning and aim of "Tawasal" (which holds great importance in the Shiite culture) is nothing but what has come down in the afore-said verses: "Seeking the means wasela and holding fast by it. It is on this basis that worship, (no matter to what extent one may worship and no matter how humble one may be in his worship) without the acceptance of the divine Wilayah is unacceptable before God. In other words, such a worship does not possess merit and cannot be regarded as correct. Thus, the basic condition of a true worship is to pay devotion to the threshold of divine Wilayah.
PROTECTION OF THE SOCIAL SYSTEM:
Aside from man's personal need of an Imam and the necessity of abiding by the divine Wilayah, he is inevitably bound to live collectively with others in his journey on the divine path. And it is quite obvious that in a collective living, it is necessary to have a ruler, leader, judge and supervisor.
Amir-ul-Mumineen (A.S.) says: "Verily, the people are helpless but to have a ruler -whether good or bad- so that a believer is preoccupied in his deeds under his rule and a disbeliever (too) derives benefit…. and through him, 'the spoils are collected, the enemies are confronted and the paths are made secure. By his means, the right of the weak is taken from the strong until the virtuous one gains comfort and is relieved from the evil one" As per Imam Ridha (A.S.) saying, if it is asked: Why "people vested with authority" have been appointed and why others have been commanded to obey them? then, they should be replied as such: For numerous reasons. Amongst them are: At the time when the people become aware of the prescribed limits and they are commanded not to exceed those limits or else they would have to face destruction
this perseverant will not come into force unless in this regard they are given a trustee who will safeguard them in whatever has been prescribed for them and refrain them from aggression and all that which has been prohibited for them. This is because if such a trustee is not amongst them, then verily someone will emerge who will violate other's rights in order to fulfill his personal desires and gains. Thus, a guardian is appointed for preventing them from corruption and in establishing the limits and commandments among them. Amongst the other reasons, we may say: We cannot find any group among all the groups or any nation among all the nations which have survived except that they had a leader and guardian amongst them. Since a leader and guardian is necessarily required in their spiritual and 1-n.aterial affairs, it is against the divine Wisdom to forsake the people in that which is necessary for them and which He is Aware of. They fight the enemies by his help and he distributes the spoils of war amongst them and establishes the Friday congregational prayers for them. He prevents the criminals amongst them from oppressing the innocent ones.
Amongst other reasons, we may also say: If a reliable, protective and trustworthy leader is not appointed for them, then the sacred laws will turn stale, the religion will get ruined and the commandments will undergo a change. Moreover, the heretics will add something to it while the atheists will delete something from it and religion will be rendered dubious for the Muslims. This is because we have found man to be defective, needful and imperfect with all the difference that exists between themselves as well as the differences in their carnal desires and their various goals. Thus, if a protective guardian (the same which the Prophet has introduced) remains absent amongst them then due to the afore-mentioned reasons, they shall be destroyed and the sacred laws, sunnah (practice of the Prophet), commandments and faith will undergo alteration Under such circumstances, the creatures will be dragged towards corruption and get destroyed \
It is in consideration of these points that in a part of Imam's elegant and precious speech, Imam(A.S.) divulges the social message of an Imam and the role of Imamat in the leadership of a society as such: An Imam makes lawful the lawful things of God and makes unlawful the unlawful things of God and establishes God's bounds. The Imam is the state of order of the religion, the might of the muslims, the one who enrages the hypocrites and the destroyer of the infidels. Imam is wise in civility, his obedience necessary. He is one owho rises for the affairs of the Almighty Allah, an adviser to Allah's slaves and the protector of Allah's religion2
And perhaps we can reckon all these to be an interpreter of God's words in the Quran which says:
"Certainly We sent Our apostles with clear arguments, and sent down with them the Book and the balance that men may conduct themselves with equity, and We have made the iron, wherein is great violence and advantages to men.
Besides these, we have to add this point too: Islam has promised man the rise of a society with the following specialties:
The holy Prophet (S.A.W.A.) said: When I ascended the seventh sky and from there, reached the farthest lote-tree and stepped into the veil of light, the Almighty Allah addressed me as such:
'0 Muhammad! you are My slave and 1 am your Lord. So be humble before Me and worship Me only. Have trust on Me only. Verily, I am satisfied with your servitude, friendship and prophethood as well as with the successor ship of All, your brother. Thus, he is the proof over My slaves and the leader of My creatures. It is through him that My friends will be distinguished from My enemies and the Satan's party will be separated from My party. By his means. My religion will be established; the commandments implemented and the limits protected. I shall shower My Mercy on My slaves and maid-slaves for the sake of you and Ali and the leaders from his progeny. Through your Qaem, (the Savior) I shall make the land to flourish by means of My glorification, praise, sanctification and commendation.
Through him, I shall cleanse the earth of My enemies and will make My friends to inherit the earth. Through him, I shall degrade the creed of the infidels and elevate My own creed. Through him, I shall enliven My slaves and My cities. Through him, I shall manifest the riches and the buried treasure and shall reveal to him the secrets and the hidden (facts). I shall assist him in implementing My commands and proclaiming My religion. Verily, he is My Wall and the Mahdi of My slaves.'
With regards to Mahdi's rule. Imam Sadiq (A.S.) says in a part of his speech to one of his companions as such: "Glory be to Allah! Don't you wish that Allah Exalted be He, establishes the truth and justice in the cities and sets good the state of all the people?! And makes all the creeds into a single creed, associates the diverse hearts and eliminates disobedience on the earth?! And that Allah's bounds gets enforced amongst the creatures and Allah restores back the right to its owner and He manifests this in such manner that nothing remains concealed due to someone's fear from the creatures "2
It is in such a society that moral soundness with all its internal, external, individual and social dimensions will replace immorality. This is because moral soundness is the guarantee for getting deliverance from the existing condition and achieving the ultimate goal. The holy Quran says:
"But as to him who repents and believes and does good, maybe he will be among the successful."'
"Whoever does good whether male or female and he is a believer. We will most certainly make him live a happy life.
"Therefore, whoever hopes to meet his Lord, he should do good deeds.
"And convey good news to those who believe and do good deeds, that they shall have gardens in which rivers flow and in them, they shall abide"'
REFORM OF SOCIETY:
The divine leaders have all been from the virtuous ones2
and their goals has been to rectify. As Hazrat Shuaib (A.S.) has said:
" I desire nothing but reform so far as I am able."
The endurance of leadership and the selection of a successor too has been accepted on these very lines. The holy Quran narrates Aaron's succession on the part of Moses (A.S.) as such:
"And Moses said to his brother Aaron: Take my place among my people, and act well and do not follow the way of the mischief-makers."4
Thus whatever divine bounties and gifts have been created . ^g world of existence are all for the virtuous ones indeed.
"On those who believe and do good there is no blame for what they-eat, when they are carefull their duty) and believe and do good deeds, then they are careful (of their duty) and believe, then they are careful (of their duty) and do good (to others), and Allah loves those who do good (to others)."'
There by, they shall eventually inherit the earth and for them shall be the Caliphate (too).
"Allah has promised to those of you who relieve and do good that He will most certainly make them rulers in the earth as He made rulers those before them,, arid 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 exchanger they shall serve Me, not associating aught with Me; and whoever is ungrateful after this, these it is who are the transgressors."'
Thus, under the auspices of the divine leaders guidance, the earth and its inhabitants welcome reform. In explanation and interpretation of the verse:
Imam Baqir (A.S.) points out as such: "Verily, there was mischief on the earth and Allah rectified it through His prophet and then said: Do not make mischief in the land after you have brought faith in the Messenger of Allah and Amir-ul-Muminin. And when they abandoned Amir-ul-Muminin (A.S.), they indeed created mischief in the land.'^
IMMACULATENESS OF THE DIVINE LEADERS:
From what was explained, it becomes obvious that the one possessing such characteristics and bearing such responsibilities should be pure from any offence and immune from any sins. Since, according to the sayings of Amir-ul-Muminin (A.S.), the foundation of obedience and submissiveness towards the divine leaders is this very immaculateness: Verily, obedience is for Allah, His prophet and those vested with divine authority. Verily, obedience of the "Wali(s)" (master) has been ordered since they are sinless and pure and they never call for the disobedience of Allah'
In reply to Hazrat Ibrahim's request to allow the Imamate to continue in his own progeny, the Exalted Allah replies:
"My covenant does not include the unjust"2
Why shouldn't it be so?! As a matter of fact, isn't license to obey a sinful person nothing but a license to commit sin?
whereas. God never allows sin and falsehood.
PERPETUATION OF DIVINE LEADERS:
Thus, the Mercy of the All-Merciful and the All Compassionate and the divine Wisdom necessarily requires that right from the time of creation of the earth and its inhabitants, the divine Mercy' and Wisdom2 should
embrace them. Moreover, the means of guidance and progress and the results derived from them (i.e. advisability and reform) should be kept within their reach. Considering man's qualities and the wide spectrum which he can traverse from unlimited negative ness to unlimited positiveness, he is helpless but to taste the leadership of those endowed with lofty position .and perfection. Thus, God has appointed a few amongst mankind (chosenones) and acquainted them with the realities of Origin.
And (eschatology) and the path between this beginning and end (i.e. Prophethood). A group amongst them have been charged with the duty of transmitting these messages (Messenger ship) and the people too have been commanded to obey them. Moreover, He has given yet another group the responsibility of guiding, supervising and assisting the human-beings in all aspects (Imamah and Wilayah)'
Here are some examples from the sayings of the Immaculate Imams (AS.): Abu-Abdullah (A.S.) says:
"The earth shall not last but with the existence of a learned man who shall reform it and the people (themselves) shall not be reformed but with his presence."2
Again, he says: "People will not reform save with the help of a leader. The earth too shall not be reformed but through him."3
Abu-Jafar (A. S.) said:
"I swear by Allah that since the time the earth ^g inherited by Adam (A.S.) it has never been delivered except when it shall be inherited by a leader through whom it shall be guided towards Allah and he shall be Allah's plea over His creatures. And the earth shall not last without Allah's plea over His creatures."1
One of Imam Sadiq's followers said: I heard Hazrat saying: "If there does not remain on the earth but two persons then surely one of them shall be the "HuJJah" (proof)."2
Muhammad-ibn-Muslim has narrated from Imam Baqir (A.S.) who said: "The earth shall not endure without a leader " (whether apparent or concealed)3
Since, under such circumstances, the earth will not remain fit and life in it will be suitable but for a while as both of these will have then given away the medium for divine bounties as well as the wise objective of remaining firm in position.
Thus a "Messenger" should possess the knowledge of a "Prophet" and a "Leader" (and "Master" (jj) should possess (either directly or indirectly) the knowledge of a "Messenger" By direct, we may cite the case of an Imam who is also a Prophet and a Messenger. By indirect, is meant an Imam who is the Messenger's successor. Just as the people have no choice in the selection of a Prophet and Messenger in the same manner, they have no choice in the appointment of an "Imam" and "Wali":
"And your Lord creates and chooses whom He pleases; to choose is not theirs."2
"And it behoves not a believing man and a believing woman that they should have any choice in their matter when Allah and His Apostle have decided a matter."3
T^ it has come down that one cannot become a leader without an explicit designation and it is necessary for an Imam to explicitly stipulate the Imam who is to follow him'
Verily, is it possible for a legatee to be appointed by someone other than a legator Verily, the hierarchy of divine leaders began from Hazrat Adam (A.S.) and continued in the progeny of Hazrat Ibrahim (A.S.) and finally continues to last in the pure progeny of Amir-ul-Mumineen and Fatemah (A.S.). Imam Sadiq (A.S.) said: The Messenger of Allah (S.A.W.A.) said: "I am the chief of all the Prophets. My legatee is the chief of all the
legatees and my legatees are the chief of all (other) legatees. Verily, Adam (A.S.) requested Almighty Allah to appoint a worthy legatee for himself. Then Allah revealed to him as such: 'Verily, I honored the prophets with prophethood. Then, 1 appointed the legatees amongst the best of My creatures.'Thereafter, Allah revealed to him as such: '0 Adam, appoint Shais as your legatee.' He appointed Shais as his legatee and Shais was Adam's son. Shais appointed his son Shabban as his legatee. He was the son of Nazlah Hura who was sent from the Paradise by Allah for Adam and Adam had given her hand in marriage to his son, Shais.
Shabban appointed Muhlas as his legatee and Muhlas in turn appointed Muhwaq as his legatee. Muhwaq too appointed Amisha as his legatee and Amisha appointed
j Okhnukh (Prophet Idris) as his legatee. Idris appointed |"iNahur and Nahur entrusted the executorship to Prophet |fj|jj|ifoah appointed Saam as his legatee and Saam handed over Ikaria entrusted the executorship to Isa-ibn-Maryam who otrusted to Sham'un-ibn-Hamun as-Safa. Yahya-ibn-ikaria^-Miiny.ar, Sulaimah and Bardah followed Sha.'mun sequence.
Then, the holy Prophet (S.A.W.A.) said: And Bardah entrusted the executorship to me. From my side, I shall and over this executorship to you 0 Ali. You in turn entrust it to your legatee. Your legatee too shall entrust it , your legatees one after the other and they shall be from your progeny until it shall be handed over to the best creature on the earth after you. Verily," people will turn atheist after your departure and a great dispute will arise amongst them over you. The one who remains loyal to you who will reside next to me and the one who forsakes you will dwell in Hell; and the Hell is the abode of the disbeliveers
Jabir-ibn-Abdullah Ansari says: About the verse
"I asked the Messenger of Allah (S.A.W.A.) as such: We know Allah and His Messenger but who are these (those vested with authority)? He replied: '0 Jabir! they are my successors and the leaders of the Muslims after me. They are Ali-ibn-Abi Talib and then Hassan, then Hussein, then Ali-ibn-Hussein, then Muhammad-ibn-Ali who has been mentioned as "Baqir" in the Torah. '0 Jabir, you shall see him and when you do so, convey my greetings to him. After him shall follow Jafar-ibn-Muhammad Sadiq, then Musa-ibn-Jafar………Hassan-ibn-Ali. Then Allah's plea and the "spared one" amongst His creatures, the son of Hassan-ibn-Ali whose name and agnomen shall be the same as mine will come and Almighty Allah will relieve the earth from East to West by his hands. He is the same one who will be concealed from his followers for such a long that his followers will not remain firm in- their belief (during occultation) save those whom Allah has tested their hearts with faith.'
HADITH -E- LUH:
In the glorious hadith-luh (the divine gift from God to the last of His prophets who in turn gifted it to his dear daughter Fatemah) the hierarchy of Imams has been -introduced: In the Name of Allah, the Compassionate, the Merciful.
This is a writ of command from the wise and mighty Allah to Muhammad, His prophet. His light and Mlghty Aliah, His sent one, His curtain and His guide The trustyworthy sprit has brought this down from Allah
0 Muhammad! keep My Name Exalted,Be thankful to My bounties and do not bely them, except for Me there is no (other) Allah,I am the smasher of the oppressors; the Redresser of the Dominator of religion. Verily, I am Allah and besides Me there is no (other) Allah. So, anyone who trust other but not Me and fears but not from Me then I shall so torment him that would be unprecedented so, glorify Me only and have trust on Me only.
Verily, I have not appointed any Prophet nor perfected his life nor completed 'revelation upon him save that I have fixed for him a legatee. Verily I made you superior to all the prophets and granted superiority to your legatee more than all other legatees moreover, I honored you with your two grandsons, Hassan and Husain, I made Hassan the treasure-house of knowledge after his father I made Hussein the treasurer of my revelation and honored him with martyrdom-and brought his affair to a prosperous end. Thus he is the most superior of all the martyrs. I placed My absolute creed with him and entrusted My conclusive evidence with him.moreover,I shall give reward and punishment through his offspring. I made the first amongst them the leader of the adoreres andornament of (My) saints. Therefore, his son who is similar to his great grandfather is splitter or My Knowledge and the mine of My wisdom. Soon it shall be
When the doubters in Jafar will perish. Anyone who rejects him has indeed rejected Me.
My words are certain that verily I shall honor Jafar's abode and haven and shall make him glad amongst his followers, friends and companions. After him, Musa will encounter blind and severe seditions. But inspite of this, My precepts shall never be severed and My plea (Hujjah) shall never regain covered. Verily, My saints will be quenched from the overflowing cup. Anyone who denies any one of them has indeed denied My bounty and anyone who alters any verse has indeed attributed a lie to Me. Woe be to those who belong to the group of deniers and liars. After the termination of Musa's age shall come My slave, friend and appointed one Ali who is My friend, helper and the one upon whom 1 placed the prophethood for several times and tested his capability for it. A wicked and haughty person shall kill him and he will be buried next to the worst creature in a city which will be built by a worthy man.
Verily, 1 shall make him glad by appointing his son Muhammad to succeed him and Inherit his knowledge. He is the deposit of My Knowledge, the stronghold of My secrets and My plea over My creatures. None shall be inclined to him but that I shall make the Paradise his abode and 1 will accept his Intercession for seventy persons from his family members who otherwise would be worthy of the Fire. I shall bring the affairs of his son Alt to a prosperous end and he shall be My friend, helper, a witness over My creatures and a trustworthy one over My revelation. And from him I will create the caller to My path and the treasurer My Knowledge. And 1 shall perfect the affairs through his son, who is a mercy for mankind. He possesses the perfection ofMusa (Moses), the brightness of-Isa (Jesus) and the patience of Ayub (Job). During his time. My friends will be despised and degraded and their heads will be presented as gifts just like the heads of Turks and Dylamites. Thus, they shall be killed and burnt and fear and terror will grip them. The land shall be colored with their blood. The crying, wailing and; recitation of elegy by their women shall become manifesf Verily, they are My friends by the truth. By their means, i shall eliminate every blind and dark sedition. And by their means, I shall put away the earthquakes and bury the fetters. My greetings and Mercy be upon them. And they are those who have found guidance."
Abdur-Rahman-ibn-Salem says: Abu-Baseer says: If you have not heard any hadith in your life time save this one suffice it will be for you. So keep it a secret save from its people.1
It is in this manner that in the length of divine leadership, the "Prophethood" and "Messengership" ends in Hazrat Muhammad (S.A.W.A.) the last of the Prophets but the "Imamat" still continues. As such, it should be said that Amir-ul-Mumineen (A.S.) is not the first Imam (even though he is reckoned to be the best of all the Prophet's legatees) and his Imamat is the continuation of the Imamat of other Imams.
Imam Abul-Hassan' ar-Ridha (A.S.) has expressed in beautiful and audible terms the position of Imamat, the specialities of an Imam. the necessity of Imam's appointment through designation, the continuity of Imamat right from the beginning till the end of this world and all other points related to this matter. Abdul Aziz-ibn*Muslim says' We were in Imam's presence at Marv. On Friday, which was the first day of our entry to this city, we gathered at the Friday mosque. The people involved themselves in the discussion of Imamat and the various differences that existed amongst the people in this matter. So 1 approached my master and informed him about the various things the people had said. He smiled and said;
'0 Abdul Aziz! the people do not know and have been deceived in their opinion. Almighty Allah did not seize (the life of) His prophet but after having perfected the religion for him and having revealed the Quran upon him wherein one can find the clarification of every thing. In it. He has clarified the lawful and the unlawful acts, the restrictions
And the commands and all that the people need. He to Whom belongs Might and Majesty says: 'We have neglected nothing in the Book.'1
And in the farewell pilgrimage which took place at the end of the Prophet's life, Allah revealed this verse: Today I have perfected your religion for you, and 1 have completed My blessing upon you, and 1 have approved Islam for your religion.'' And the matter of Imamat is the means by which the religion has been brought to perfection; The holy Prophet (S.A.W.A.) did not depart from the world until he clarified to his nation the guiding principles of their religion and the path to be pursued by them. And he appointed for them Ali (A.S.) as a sign and as an Imam. And he has not left out the clarification of any matter which is essential for the nation. So, whoever reckons that the Almighty Allah has not perfected His religion has indeed rejected the Book of Allah, and whoever rejects the Book of Allah is an unbeliever in it. Do they know the worth of Imamat and Its position among the nation so that their selection could b^ decided by the people? Verily the Imamat is too sublime among values, too great among ranks, too high among stations, too impenetrable on all sides, too profound amoung the depths for people to reach it with their intellects, or to grasp it with their opinions, or to establish an Imam by their choice. Verily, Allah granted Abraham (A.S.) the Imamat in the third stage only after bestowing him the prophethood and His friendship. And it is a grace by which He has bestowed him with honor and raised his renown and said: 'Behold! I make you an Imam (leader) for this people.3 And Allah's friend joyfully said: 'And of my seed'? Allah, the Sublime said: 'My covenant shall not reach the evil-doers'2 Thus, this verse has nullified the leadership of all oppressors till
The Day of Resurrection and has set the Imamat amongst the chosen ones only.
Then, Almighty Allah honored him by placing the Imamat amongst the chosen and pure ones of his off springs and said:
'And We gave him Ishaq and Ya'qub in superabundance, and everyone made We righteous and appointed them to be Imams guiding by Our commands, and We revealed to them the doing of good deeds and the keeping up of prayer and the giving of the alms, and Us (alone) did they serve.''
So, this affair continued in his offspring, one inheriting from the oilier generation after generation till Allah, the Sublime, made the holy Prophet (S.A.W.A.) inherit. And He the Majestic, the Sublime said: Surely, the nearest of people to Abraham are those who followed him and this Prophet and those who believe and Allah is the Master of the believers.
So, Imamat belonged to him particularly, and hence he invested Ali (A.S.) with it by the command of Allah, the Sublime, in the way in which Allah had made obligatory. So it came to be in his (All's) selected seed, those to whom Allah has given knowledge and faith, as in the words of He Who is the Sublime:
'But those who have been given knowledge and faith shall say: Certainly, you have tarried according to Allah's Book till the Day of Resurrection.''
Therefore, Imamat shall be only for All's offspring till the Day of Judgement since, there shall be no Prophet after Muhammad (S.A.W.A.). Then, how can these foolish people have the right to select (their leader)?! Verily, Imamat is the rank of the Prophets and the heritage of the successors. Verily, the Imamat is the vicegerency (Khilafah) of Allah and the vicegerency of the Messenger, the station of Amir-ul-Mumineen (A.S.) and the heritage of al-Hassan and al-Hussein (A.S.). Verily, Imamat is the reins of the religion, the state of order of the muslims, the rectitude of the world and the might of the believers. Verily, Imamat is Islam's growing root and its lofty branches. Through the Imam, the 'Salat' (prayer), 'Zakat' (alms), Saum1 (fasting), 'Hajj(pilgrimage to Mecca) and 'Jihad' (holy war) are perfected, the general wealth and charity are augmented, the restrictions and precepts are put into practice and the frontiers and territories are protected. An Imam makes lawful what Allah has made lawful and prohibits what Allah has prohibited; he establishes the restrictions of Allah, he defends the religion of Allah and he calls the people towards His Lord with wisdom and good admonition and perfect and complete arguments. Imam is like the radiant sun which gives embellishment to the world with its light and it is (placed) on the highest point of the sky where no hand or eye can reach it.
Imam is like the glaring moon; the glowing lamp; the luminous light and the brilliant stars which act as a guidance in the dark gloomy night and in the lands, deserts and oceans. Imam is a refreshing water for the thirsty people; a guide on the path of guidance and deliverer from the deviations. Imam is (like) the fire on the heights, and which warms those who seek the heat and an indicator in dangers. He who moves away from him will perish. Imam is (like) the pluvial cloud, the rainfall that covers everywhere, the shining sun, the shady sky, the smooth earth, the overflowing spring, the pool and the meadow. Imam is an affectionate associate; the sympathetic father; the blood-brother; the mother who is tender to her small child and a shelter for those in misfortunes. Imam is Allah's custodian over His creatures; His plea for His creatures. His vecegerency in His lands, a caller towards Allah and the defender of Allah's precincts. The Imam is the one who is immune from sins, free from all shortcomings, characterized by knowledge, distinguished by forbearance, the state of order of the religion, the might of the muslims, the one who enrages the hypocrites and the destroyer of the infidels. The Imam is the unique one of his time; no one is comparable to him; no scholar can approach his rank; no one can replace him nor anyone can be found who is similar to him. All the virtues can be found only in him without him seeking it or acquiring it. Rather, it has come upon him from the Bestower of virtues, the All-Giving. So, who is there who can arrive at the knowledge of Imam or have the ability to select him?! How far from the truth! Intellects have lost (themselves), imaginations have gone astray, minds have become perplexed, eyes have turned away, the great have been made small, the wise have confounded themselves, those who reflect forever fall short, orators falter, the intelligent become ignorant, poets become expressionless, prosodists turn incapable and the eloquent stammer in describing one of his aspects or one of his eminences. All of them have confessed their incapability and indequacy. How can this totality be described and how can his inner essence be characterized? How can anything concerning him be understood? Who can be found who can replace him and give what he can give? Nay! how can it be possible? while he is like the position of a star where hands cannot reach it nor the adorers can eulogize. So,: what a difference between this and selection! What a difference between this and the thoughts! And where can the like of him be found?! Do you imagine that this can be found somewhere other than the Prophet's household?! By Allah, they have lied to themselves, they have promised to themselves the impossible, they have climbed up to a difficult and dangerous height, (and) their feet will slip and fall to the bottom. They want to appoint an Imam with (their) confused, unproductive and defective minds, and (their) misguided opinions. Nothing accrued to them but remoteness from him. [May Allah assail them! How they are turned away!]
Surely, they have intended to engage in a difficult affair with the result that they have uttered the untruth and have gone astray into far error; they have put themselves into confusion, because they have knowingly abandoned the Imam. And the Satan made their deeds fair-seeming to them and barred them from the way, though they saw clearly. They turned their backs on the choice of Allah, the choice of the Messenger of Allah and his Ahlu'1-bayt, and instead turned to their own choice whereas the Quran has called out to them:
" Thy Lord creates whatsoever He pleases and He chooses; they have not the choice. Glory be to Allah! Exalted be He above what they associate." '
And He to Whom belongs Might and Majesty says: "And it behooves not a believing man and a believing woman that they should have any choice in their matter when Allah and His Apostle have decided a matter."2
And He says:
" What ails you then, how you judge? Or have you a Book wherein you study? Surely therein you shall have whatever you choose! Or have you oaths from Us, reaching to the Day of Resurrection? Surely you shall have whatever you judge! Ask them, which of them will guarantee that! Or do they have associates? Then let them bring their associates, if they speak truly "''
Yet in another verse, the Almighty and Exalted God says: "What, do they not ponder the Quran? Or is it that there are locks upon their hearts?4 or" Allah has set a seal upon their hearts, so they understand not."' or " And be not like
Those who said. We hear, and they hear not. Surely the worst of beasts in Allah's sight are those that are deaf and dumb and do not understand. If Allah had known of any good in them He would have made them hear and if He had made them hear, they would have turned away, swerving aside."2 or "They said: We have heard and we
Disobey. Rather, that is the Grace of Allah. He grants it to whomsoever He wishes and Allah is the Owner of Grace. So how can they have (the right) to choose an Imam? Since, the Imam is a man of knowledge in whom ignorance cannot penetrate, a shepherd who does not shirk (his duty), a mine of sanctity and purity, of piety and renunciation, of knowledge and worship. He is the one specifically mentioned in the supplication of the Messenger (S.A.W.A), and he is of the seed of the purified one, the chaste al-BatuI, Fatemah (A.S.)]. Aspersion cannot be cast on him in relation to his parentage, no one can approach him in honourability, Verily, Allah accommodates the Prophets and the Imams, may Allah bless them; He bestows to them of His stored Knowledge and Wisdom, which He does not give to anyone else. Thus their knowledge is far above the knowledge of the people of their time, as He, the Sublime says: "Is He who guides to the truth, the worthier to be followed, or he who himself does not go aright unless he is guided? What then ails you, how you Judge?
In another verse. Almighty Allah says: "And who so is given the wisdom, has been given much
Good;12
About Thalut (Saul), He says: Verily, Allah has chosen him over you, and has increased him broadly in knowledge and body. Allah gives the kingship to whom He wills. And Allah is All-embracing,
All-knowing;'1'
In His address to the Prophet, He says: " Allah has sent down on thee the Book and the Wisdom, and He has taught thee that thou knowest not: Allah's bounty to thee is very great."4
About the Imams from His Pophefs Ahlu'1-bayt and progeny. He says: "Or are they jealous of the people for the bounty that Allah has given them? Yet We gave the progeny of Abraham the Book and the Wisdom, and We gave them a mighty kingdom. And some of them (i.e. those that were Jealous) there are that believe, and some of them that bar from it, Gehenna suffices for a Blaze!"
Verily, when Allah, to Whom belongs Might and Majesty, selects a slave for the affairs of His creatures He expands his breast for it. He deposits in his heart the fountains of wisdom and profoundly inspires him with knowledge. So after this, he does not stammer in answers and he does not deviate from the truth. Thus, he is immaculate, supported (by Allah), he is accommodated (to the right path), his steps being firmly guided, he will be safe from errors, slips and stumbling. Allah distinguishes him by this, because he is His Proof over his slaves, and His witness over His creatures. That is the bounty of Allah, He gives it to whom He will, and Allah is of bounty abounding. So, do they have the power to do the like of this, so that they can choose him? Or can the one of their choice possess this attribution so that they may prefer him? By "the House of Allah, they have transgressed against the truth, they have rejected the Book of Allah behind their backs as though they did not know, and in the Book of Allah there is guidance and cure. So they have rejected it, and they have followed their own desires. Thus, Allah has found fault with them, detested them and casted them down, as He, to Whom belongs Majesty and Sublimeness, has said: tt And who is further astray then he who follows his own caprice without guidance from Allah? Surely, Allah guides not the people of the evil-doers;'' And He has said: tt And (as for)
Those who disbelieve, for them is destruction, and He has made their deeds ineffective;'2 And He has said: greatly hated it is by Allah and by those who believe. Thus does Allah set a seal over the heart of every proud, haughty one."' And may Allah bless the Prophet, Muhammad and his progeny, and bestow peace upon them with much bestowing."2

Dua-e-Ahad :If you want to be the helper of Imam Mahdi (atf)

who recites this supplication for 40 mornings; he will be accounted amongst the helpers of Imam Mahdi (a.t.f.s). And if he happens to die before the reappearance of Imam Mahdi (a.t.f.s), Allah will raise him up from his rave so that he may assist the holy Imam (a.t.f.s).For every word that he recites in this supplication, Allah will grant him 1000 good deeds and will erase from his scroll of deeds 1000 sins".

As the title suggests, this supplication is of allegiance (ahad) to the holy Imam (a.t.f.s). Its recitation every morning ensures the renewal of this covenant. The reciter finds himself under the leadership of Imam (a.t.f.s).The reciter beseeches All to include him among the helpers and aides of Imam (a.t.f.s) and to grant him the opportunity to attain martyrdom in his presence. Also, he requests Allah that should he die before the reappearance of Imam (a.t.f.s). Allah should raise him up from his grave so that he may assist him (a.t.f.s) in his mission.

There is a fervent appeal to Allah to grant him the honour of seeing Imam (a.t.f.s). In this there is also an acknowledgement that the difficulties of this nation can be solved only by the reappearance of Imam (a.t.f.s) and that believers see it as being close while others deem it to be distant.

http://www.duas.org/ahad.htm