The benefits of praying for Imam Mahdi (a.s.)

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

1. Rewards in this world:
   To pray for Imam-e-Zamana (a.t.f.s) is in fact a way of being attached with the Holy Prophet (s.a.w.a). Imam Baqir (a.s) narrates‘Joining relations (Sil-e-Rahm) purifies the actions, increases wealth, wards off calamities, makes accounting easy, and postpones death.’
   
   (Beharul Anwaar vol. 47, p. 111)
   • Calamities are turned away and there is an increase in sustenance.
   • Our other supplications are answered because of it (praying for Imam-e-Zamana (a.t.f.s)).
   • It prepares a person for meeting Imam-e-Zamana (a.t.f.s) – whether he is awake or asleep.
   • It increases bounties.
   • Allah’s Help is always at hand for him and he is able to overpower his enemies. As Allah says in the Holy Quran‘If you help (the cause of) Allah, He will help you’
     
     (Surah Muhammad (42): Verse 7) (http://www.almuntazar.in/71/praying-for-imam-mahdi-atfs/)
   • The Shias will be revived at the time of Imam’s (a.t.f.s.) reappearance – as is mentioned in Dua-e-Ahad.
   • The Shias remain steadfast on religion and are secure from the corruptions of the last era.
   • The Shias are protected from divine chastisement.
   • The one who prays regularly for the early reappreance of Imam-e-Zamana (a.t.f.s) is considered like the one who has prepared the grounds for his reappearance.

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Imam Mahdi’s (a.t.f.s.) similarity to Hazrat Khizr (a.s.)

بسم الله الرحمن ارحيم و صلى الله عليك يا صاحب الزمان (ع) ادركنا

 

The subject of Khizr  (a.s.), that Allah prolonged his lifespan is having unanimity among the Shias and the Sunnis and a large number of traditions prove this. One such report is as follows:

In Biharul Anwar it is quoted from Manaqib from Dawood Riqqi that he said:

“Two of my brothers decided to travel for performing Ziarat. One of them was overwhelmed by thirst so much that he fell down from his mount and the other one also fell on his hands. But he got up from his place and recited the prayer and sought the help of Almighty Allah, the Holy Prophet (s.a.w.s.), Amirul Momineen (a.s.) and the Imams (a.s.). He uttered their names one by one till he came to the name of Ja’far bin Muhammad (a.s.), and he began to beseech and call out for His Eminence. Suddenly he saw a man standing beside him and asking: ‘What’s the problem?’ He related his circumstances to that gentleman. That person gave him a piece of wood and said: ‘Keep it between his (fellow traveler’s) lips.’  He complied with this and once he saw him open his eyes, he sat up, without feeling any thirst. They continued their journey and performed the Ziarat of the holy tomb.

And when they returned towards Kufa the one who had supplicated, traveled to Medina and went to Imam Sadiq (a.s.). His Eminence asked: ‘Sit down, how is your brother? Where is that (a piece of) wood?’ I politely replied: ‘O master, when my brother fell down in that condition I was extremely distraught and when the Almighty Allah returned his soul, due to being overjoyed I forgot the (piece of) wood/ His Eminence, Sadiq (a.s.) said: ‘When you were depressed by the condition of your brother, my brother, Khizr came to me. I sent you the piece of Tooba tree wood with him/ After that His Eminence turned to his servant and said: ‘Go and bring that container/ The servant went and brought it. His Eminence opened it and that same piece of wood came out. He showed it to that person who recognized it. Then the Imam returned it to its place.”⁵¹⁵

Qaim (a.s.) is also such that the Almighty Allah gave him a long lifespan. Rather some traditions inform us that the wisdom behind the prolongation of Khizr’s life is that it should be a proof for the longevity of Qaim (a.s.). Shaykh Sadooq (q.s.) has mentioned a lengthy tradition in his book, Kamaluddin that we shall bring in Chapter Eighth, Insha Allah. In that report Imam Ja’far Sadiq (a.s.) says:

“And as for the Righteous Servant, Khizr (a.s.); the Almighty Allah bestowed him with a long lifespan not due to the fact that He had made him a Prophet, or because a book was revealed to him, nor that he brought a new Shariat nullifying the previous one, nor that He made him an Imam and required the people to follow him, nor because his obedience was compulsory. Rather it was because it was there in the knowledge of Allah, the Blessed and the High, that during occultation the age of Qaim (a.s.) would be prolonged to an extent that people would not believe it, and they would deny a long age, He prolonged the age of the Righteous Servant, Khizr (a.s.) without any justification, except that it be a basis for proving the age of Qaim (a.s.) so that the arguments and proofs of the opponents may be invalidated and that people may not have any argument against the Almighty Allah.”^[1]

And also in the book of Kamaluddin it is narrated from Imam Ja’far Sadiq (a.s.) that he said:

Imam Mahdi’s (a.t.f.s.) patience in Ghaibat

بسم الله الرحمن الرحيم

Given Imam Mahdi’s (a.s.) sorrow, which is expressed in a tawquee to Shaikh Mufeed (r.a.), it is evident that the ways to reach Imam Mahdi (a.t.f.s.) in the minor occultation were not followed and continues to be the same till date. As a consequence, the grief, sorrow and the sufferings on this honourable being keeps increasing by the day. The feeling of loneliness, oppression, alienation, negligence from others and the lack of recognition on part of the Shias towards the Divine Proof has prepared the residents of the heavens and earth to weep over Imam (a.t.f.s.).[1] It is true that many Infallible Imams (a.s.) were mourning on his isolation, innocence and occultation years, or even centuries before the birth of this honourable being.

Imam Sadeq (a.s.) was indeed seen sitting on the ground, lamenting like a mother who has lost her son. Tears rolled down his cheeks as he said: My dear! Your occultation has stolen my sleep and has troubled my heart. It has ruined the tranquility of my heart…My dear! Your occultation has brought on my being a life threatening catastrophe from which releasing oneself is difficult.[2]

Do you know that in the traditions of the Infallibles, the Shias and the lovers of Ahle Bayt (a.s.) have been encouraged to pray for the promised reappearance of Aale Muhammad (a.s.)? In the 1180 long years of this major occultation, the world is seeing oppression, injustice, sins and rampant innovations taking place. For every innocent blood that is being shed, or every drop of tear trickling down an orphan’s eye or from the eyes of the oppressed or for every sigh that comes out from the heart of an afflicted one — all these is under the gaze of Imam (a.s.) and these things are all the more disturbing for his already gloomy heart. Isn’t this the case? Isn’t it true that the sufferings and oppression of the Last Proof of Allah is more than the sorrows of all Ahle Bayt (a.s.)?

The pain, torture and tears of his respected mother who grieved in the house of sorrow (Baitul Huzn) following the death of her father Holy Prophet (s.a.w.s.) are indeed shattering and heart-breaking. But it lasted no more than couple of months. Ameerul Momineen (a.s.) loneliness and staying put in house too was restricted for a quarter of a century. The time Hazrat Imam Kazim (a.s.) spent in the prison, as documented, was at the most 21 years. But 1185 years have passed since the birth of Imam-e-Asr (a.t.f.s.) and this most capable and most courageous person is left wandering in occultation.

What patience! What perseverance and what great strength does he possess! How long and agonizing is this wait.

It is natural that when an individual from a family is arrested in difficulties then you will find that those associated with him or the people of his nation willing to help him at every step. They are worried and run from pillar to post to help him. They sacrifice their status and riches purely with the intention to rid him of his difficulties. These things, indeed have been regularly witnessed.

But doesn’t the Shia teachings and belief tell us that the Imam of the era

The status of Imam-e-Zamana (a.t.f.s.) in our lives

When Masjid-e-Nabawi came up, Holy Prophet (s.a.w.s.) would initially give sermons reclining on a dried date tree trunk which was left in the courtyard of the mosque. But when number of people started to swell in the mosque, the companions, after a discussing it among themselves, decide to erect a pulpit for the Holy Prophet (s.a.w.s.) so that the people could see their beloved leader.  Holy Prophet (s.a.w.s.), too, gave his permission, so a pulpit with couple of planks and a platform was built.

When the first Friday arrived, the Noble Messenger (s.a.w.s.) waded through the crowd, leaving the tree trunk behind and walked towards the pulpit. As he was about to mount on the pulpit, suddenly there the date tree trunk let out a loud wail much like how a mother weeps over a dead son. Hearing the heart-breaking cries of the tree trunk, even the crowds started to cry.

The Holy Prophet (s.a.w.s.) stepped down from the pulpit, put his arms around the tree, caressed it and said, “Don’t be disturbed,” and went towards the pulpit. He then said to the people, “Oh people! This dead tree is expressing its love and fondness for the Messenger of Allah and is getting upset due to this separation. But there are some who aren’t even slightly perturbed if they are close or far away from me. Had I not embraced it and caressed it would have cried like this until the Day of Judgment.”[1]

It is a point to stop and ponder. One lifeless tree began to cry aloud on getting separated from the Messenger (s.a.w.s.) that too when the Holy Prophet (s.a.w.s.) was well within its sight. What’s gone wrong with us that we aren’t even able to see the Imam of our time and are far away from him? Yet we are busy in our daily lives? We remember everything and everybody barring our Imam!

Sayed Kareem, a person who earned his living by sewing clothes, is counted amongst the fortunate ones, who had the blessings and honour to meet the divine representative of Allah in occultation. He would meet his Imam-e-Zamana (a.s.) in his humble room.

It’s written that one day Imam (a.s.) told this fortunate man:

“Sayed what will you do if you don’t see me for a week?”

Sayed Kareem replied, “Oh my master, I will die!”

Imam (a.s.) said, “If this wouldn’t have been the case then I wouldn’t come to meet you.”

Let other things be, but isn’t it true that if a few (not all) form a group of friends that craves and is restless for Imam (a.s.), then will it not be possible to see the reappearance?

Ours is a small story, of someone who has lost his father. We are like those children whose immature thought process doesn’t make them realize in how big a calamity they are trapped in. But those who are grown up and understand the depths of a tragedy express their empathy, as Imam Hasan al-Askari (a.s.) says, “More than losing one’s father, getting cutoff from his Imam with no means to reach him, is more severe form of orphanhood.”[2]

In some newspapers there is a column for missing people in which the details of those lost are carried alongside a photograph and contact details. In some cases they also promise to suitably reward those who find the missing person. Overall there is a sense of desperation in the tenor of those who are in search of loved ones.

Who amongst us is so distressed or anxious to find our Imam-e-Zamana (a.t.f.s.)? Is here a criterion to see him and find a place in his pious company?

Holy Prophet (s.a.w.a.) says:

“There’s none who keeps his faith in Allah but; the one who prefers me over himself, my progeny over his progeny, my family over his family, my life over his life.”[3]

What do we do if our child doesn’t come on time from the school? Surely, we don’t sit back and wait. We set out in the streets and lanes searching with the hope that all’s well and no untoward incident has occurred.

How many in the Shia community consider Imam-e-Zamana’s (a.t.f.s.) ghaibat to be a cause of grief and distress and wish to find a cure for this pain? How many people have you seen, who, albeit temporarily, have relinquished their lavishness in view of this affliction? Do you know of anyone who has forsaken his sleep, hunger or thirst even once in this cause?

If we were handed a questionnaire which asks us to list our needs priority-wise, then how many percent would put the reappearance of Imam (a.s.) right at the top?

If an angel descends from the skies and tells us, “I will certainly fulfill a wish of yours,” then how many of us will ask for our most important need: The reappearance of Imam Asr (a.s.)? When we go for ziyarat, at the times when our prayers are heard, at a time when our hearts are broken and tears are trickling down from our eyes, how many of us first pray for the reappearance of Imam (a.s.) then our needs?

In true sense, what spot does Imam-e-Asr (a.s.) occupy in our lives? In the main course or the margins? We must say, regretfully, that in some people’s life, our Master doesn’t find space even in the margins.

If someone invites us to his house, asks us to join him at the food table, we try our very best to reciprocate the affection he has shown towards us. Then what has happened to us, that we sit along with our kith and kin, with our fellow countrymen, with our friends and in fact with the entire creation of Allah due to Imam’s (a.s.) generosity break bread yet we are still not loyal to him?

It’s saddening to know that the youngsters of our community have more information about film stars, sports stars, external and internal affairs rather than their religious figureheads and in reality our personal and collective lives is bereft of Imam-e-Asr (a.s.).

Most Shias have unclear and very little knowledge about some part of twelfth Imam’s (a.s.) life. They may not be clear, in true sense, about the reason for Imam’s (a.s.) ghaibat and reappearance, but how much do they know about the other eleven Imams (a.s.)

Ghaibat – In the light of Holy Quran

In The Name Of Allah, The Most Beneficent, The Most Merciful

Numerous ayats of the Holy Quran mention about the Ghaibat of previous Prophets (a.s.) as well as Imam-e-Zamana (a.s.).

Holy Quran itself says:

وَعِندَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ ۚ وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ ۚ وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُّبِينٍ

And with Him are the keys of the unseen treasures — none knows them but He; and He knows what is in the land and the sea, and there falls not a leaf but He knows it, nor a grain in the darkness of the earth, nor anything green nor dry but (it is all) in a clear book.

(Anam: 59)

But to understand everything about Quran, Allah has sent Prophets (a.s.).

وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ

“We revealed to you the Book so that you may explain to them what has been revealed.”

(Surah Nahl: 44)

About 200 ayats of Quran are connected to the topic of Mahdaviyat. Here we will discuss five ayats.

2:1-3

الم ﴿١﴾ ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِّلْمُتَّقِينَ ﴿٢﴾ الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ

“This book, there is no doubt in it is a guide to those who guard against evil. Those who believe in the ghaib and keep up prayer and spend out what we have given them.”

Under this ayat, Yahya bin Abil Qasim narrates from Imam Jafar Sadiq (a.s.). Imam (a.s.) says, “Muttaqee’ implies the shia of Ameerul Momeneen Ali ibn Abi Taleb (a.s.) and ‘Ghaib’ implies to Imam Zamana (i.e. Imam Zamana will be in Ghaibat). And then he (a.s.) quoted another ayat, ‘And they say: Why is not a sign sent to him from his Lord? Say: The unseen is only for Allah therefore wait; surely I too with you am of those who wait. (Yunus: 20)

(Kamaluddin, 1/18, Yanabial Mawwadda 508)

Discussion of Imam Mahdi (a.t.f.s.) in Yanaabi’ al-Mawaddah

Bisme Ta’ala

Some people harbor the misconception that the belief in Imam Mahdi (a.t.f.s.) is restricted to Shias, who fabricated such beliefs after facing several setbacks in history. However, on studying the books of Ahle Tasannun, we find that their extremely reliable books are replete with the mention of Imam Mahdi (a.t.f.s.). These books not only talk about Imam Mahdi (a.t.f.s.)’s reappearance in the last era but also outline his characteristics in great detail. Also several reliable scholars have written series of books on this topic and this continues till date.

(Interested readers may refer ‘Imam Mahdi (a.s.) in Traditions of Ahle Sunnah’ for details.)

The book Yanaabi’ al-Mawaddah Fi Shamaael al-Rasool (s.a.w.a.) wa Ahl al-Bait (a.s.) too is one such book written by a Hanafi scholar from Ahle Tasannun. His name was Hafiz Sulaymaan Ibn Ibrahim al-Qundoozi al-Hanafi al Balkhi. He was born in 1220 A.H. and expired in 1270 A.H. in Constantinople. In this book Shaikh Sulaymaan Qundoozi has collected traditions which mention the excellences of the Ahle Bait (a.s.). Moreover, he has devoted several chapters to Imamate of Imam Mahdi (a.s.) which we shall discuss in this brief article.

In the second volume of his book Shaikh Sulaymaan Qundoozi has devoted several chapters to Imam Mahdi (a.t.f.s.). Here, we will mention one tradition from each of them.

Chapter 71: Kitab al-Muhajjah contains conditions at the time of the reappearance of Imam Mahdi (a.t.f.s.) citing verses of the Holy Quran.

Tradition: Imam Sadiq (a.s.) while explaining the verse of Holy Quran (Surah Aale Imran (3): Verse 38), “And everything that in the heavens and the earth shall submit to Him willingly or unwillingly” says:

Characteristics of the Titles OF The Imams (a.s.)

In His Name And With The Remebrance of His Last Hujjat (a.t.f.s.)

The names and titles of our Imams (a.s.) are not conferred by common men but are selected by the Almighty in view of their characteristics. Hence, each name and title bears a special significance. In general, all our Imams (a.s.) are similar in grace and perfection. Each one is Sajjaad (the one who prostrates excessively), Baqir (one who splits open the facets of knowledge), Kazim (one who controls anger) and Reza (satisfied) but each Imam (a.s.) is given the title which becomes prominently  manifest in that particular Imam (a.s.). Imam Mohammad Baqir (a.s.) was called thus because he spread the divine knowledge extensively. He quenched the seekers of knowledge and divine recognition with teachings of the Ahle Bait (a.s.). Thus, he was bestowed the title of Baqir. Imam Musa Kazim (a.s.) exhibited immense patience and control and so was famed as Kazim. It was not that the other Imams (a.s.) were not patient. This is pertinent with all the other titles.

Mahdi is a particular venerable title of the twelfth Imam, Master of the Time (a.s.). Mahdi in Arabic grammar denotes both meanings – Isme Fael (Doer) as well as Isme Maf’ool (object). In other words, Mahdi means “the Guide” (subject) and “the Guided” (object).

Can we pray to Imam Mahdi (a.s.) for our needs?‎

In His Name and With the Remembrance of His Last Proof (a.t.f.s.)

Occasionally, there are questions that arise in some minds – “Can one seek our desires ‎directly from the Imam?” or “Isn’t the seeking of one’s needs directly from the Imam ‎tantamount to associating aught with Allah and polytheism?” or “Is it not against the concept of ‎monotheism if we ask for our needs directly from Imam (a.s.)?” Here is a review of these ‎questions and also their appropriate replies.

This world – A system of ‘means’ and ‘end’‎ Allah, the Almighty, has fashioned the world in such a way that everything is achieved ‎through some ‘means’ and ‘causes’. None of our needs are fulfilled directly. Thirst is not ‎quenched by itself. It is done through the medium of water. A child does not come into ‎existence by itself. He is born through its parents. This is true for all other things as well.

Imam Ja’far Sadiq (a.s.) says, ‎‎‘The wisdom of Allah does not permit that He completes an affair without means. He ‎has ordained a cause for everything.’ ‎

‎(Al-Kafi; vol. 1, p. 183 H. 7)‎

Ameerul Momineen Ali Ibn Abi Taalib (a.s.) said,‎ ‎“There is a means for everything.” ‎‎(Ghurar al-Hekam, Saying no 7281)‎

Allah, the Almighty, while narrating the incident of Hazrat Zulqarnayn (a.s.) in the Holy ‎Quran, says, ‎

‎“Surely We established him in the land and granted him with the means for every ‎thing.” ‎‎(Surah Kahf: Verse 84)‎

On this basis, it is an established principle of the Holy Quran and traditions that the world is ‎a system of ‘ways’ and ‘means’. The achievement of any work through a medium is a divine ‎law. Thus, it is the duty of every individual who believes in Allah, to tread the divine path and ‎seek the solution to his problems through a medium.‎

The Creation of the Universe

If we study the traditions regarding the creation of the universe, the reality will emerge that ‎Allah – the High – did not create everything directly and without means. Rather, He only ‎created the pure ‘light’ of the Holy Prophet (s.a.w.a.) and his Ahle Bait (a.s.) through His Will ‎‎(Masheeyyat). Thereafter, He gave existence to the rest of the creations through the medium ‎of the ‘light’ of the Holy Prophet (s.a.w.a.) and his Ahle Bait (a.s.)

Imam Mahdi (a.t.f.s.) and his Shias

In His Name and With The Help of His Last Proof (atfs)

The Shias were created from the leftover clay that made the family of revelation just as the son is created from his father. A tradition of His Eminence, Reza (a.s.) is mentioned in Kafi that he remarked:

“The Imam is a caring friend and a kind father.”

(Usool Kafi; Muhammad bin Yaqoob Kulaini; Vol. 1/200)

And it is narrated from the Messenger of Allah (s.a.w.s.) that he said: “I and Ali are the fathers of this nation.”

It is narrated from His Eminence, Abu Abdillah Sadiq (a.s.) that he said:

“The Almighty Allah created us from Illiyeen and created our souls from its upper layer and He created the souls of our Shias from the Illiyeen and their bodies from its lower portion. There is relationship and proximity between us and them in every aspect and their hearts are eager for us.”

(Usool Kafi; Muhammad bin Yaqoob Kulaini; Vol. 1/389)

And it is narrated from His Eminence, Abu Ja’far Baqir (a.s.) that he said:

How Imam Zaman (a.t.f.s.) fulfils the needs of his Shias

In His Name and With the Remembrance of His Last Hujjat (a.t.f.s.)

This anecdote involves this humble slave of Allah, Muhammad Taqi Musawi Isfahani, the writer of Mikyalul Makarim fi fawaaid ad-dua lil qaim and it is as follows:

“Three years before the compilation of this book I had accumulated many debts. So in one of the nights of the month of Ramadan I prayed to His Eminence and his respected father (a.s.) and mentioned my problems and after sunrise when I returned from the Masjid and went to sleep I heard His Eminence saying to me in my dream: You must observe patience for sometime, so that I may receive some money from my special friends and send it to you.