Like the verses of Holy Quran, Hadise Qudsi is also the divine word. However, there are few factors that separate the two:
The Holy Quran was revealed as a miracle, while Hadise Qudsi was not.
- The words and concepts in the Holy Quran are that of Allah, the Holy Prophet (s.a.w.a.) merely conveyed the same to the ation with care and precision. While in Hadise Qudsi, the concept is that of Allah, however, the words and expressions belong to the Holy Prophet (s.a.w.a.). In namaz, during Qirat, only the chapters from the Holy
Quran can be recited
(Derayatul Hadis, Kazim Mudir Shaanechi, pg. 13)
Hadise Qudsi is divine word. Shias and Sunnis have written entire books on Hadise Qudsi, focusing only on divine concepts delivered in prophetic speech. Two books that deserve a mention in this regard are that of Shaikhul Muhaddesseen, Muhammad b. Hasan Ali Husain Al Hurre Aameli (the uthor of Waasaelush Shia) who has written Al-Jawaherus Saniyya fil Ahaadisil Qudsiyya and Sayed Hasan Shirazi who has compiled Kalimatullah.
Importance of belief in Mahdaviyyat
Apart from the Quran and traditions, Hazrat Mahdi (a.t.f.s.) has been elaborately mentioned in Hadise Qudsi as well. The previous divine books like Torah, Zaboor and other scriptures have mentioned that the earth will never be devoid of a divine proof. The past prophets had clearly indicated that the series of divine succession and guidance would continue till the Day of Judgment.
Hazrat Adam (a.s.)
Hazrat Adam (a.s.) was the first prophet on this earth. When he reached the final stages of his life, Allah sent a revelation to him:
‘O Adam, I have completed your term. Whatever knowledge you have like faith, the Great Name and other signs of prophethood, bequeath them to your progeny through Hebatullah (Janabe Sheeth, son of Adam) because I will not suspend this link from your offspring and shall continue it till the Day of Judgment. I shall never leave the earth without a prophet, i.e. a scholar, through whom My Religion will be recognized and the importance of my obedience will be known.’
(Al-Jawaherus Saniyya, pg. 10-11 and 14)
The same concept is also advocated in Hadise Qudsi revealed on Hazrat Nuh (a.s.), which for the sake of brevity we have not related over here.
Importance of recognition of Imam of the time
Many a times there are problems in a man’s life, which do not get resolved, except through prayers. However, for our prayers to reach the level of divine acceptance, they have to first reach an exalted station. And only those prayers reach the exalted station that is routed through a ch annel assigned by Allah. The Prophet or Imam of the time is the channe l/door designated by Allah. In order to reach Allah, you have to supplicate through the Prophet/Imam. In today’s age, Hazrat Mahdi (a.t.f.s.) is the Imam appointed by Allah and prayers addressed through his medium are worthy of divine acceptance. Hazrat Moosa (a.s.) passed by a man who was busy in
supplications with his hands raised towards the sky. After a week, when Hazrat Moosa (a.s.) happened to pass that way again, he saw the man in the same position engrossed in supplications.
Moved at the plight of the man, Hazrat Moosa (a.s.) inquired from Allah as to why the man had been beseeching Him for seven days without any apparent signs of acceptance. Allah revealed to Hazrat Moosa (a.s.):
‘O Moosa! If he prays so much that both his hands fall off or both his hands and tongue cease to function, even then I will not accept his prayers until such a time that he enters through the door that I had ordained for him.’
(Al-Jawaherul Saniyya, pg. 59)
At that time, Hazrat Moosa (a.s.) was the Door of Allah and in the present era it is none other than Imam Mahdi (a.t.f.s.).
The calibre of guidance and deviation
Allah addressed Hazrat Moosa (a.s.) in one of the revelations:
‘O Moosa! Make me the beloved of my creatures and let the creatures become My loved ones.’
Hazrat Moosa (a.s.) inquired:
‘How do I fulfill this responsibility?’
‘By making a mention of My Bounties, Blessings and Mercies you can make Me their beloved. If someone has gone away from Me or got deviated from My Path; and you bring him back to Me, then it will be better than year-long worship and fasting.’
Hazrat Moosa (a.s.) asked:
‘Who is this servant of Yours who has drifted from you?’
‘A sinner and obstinate servant of mine.’
Hazrat Moosa (a.s.) persisted:
‘Who has gone astray? Who has become stubborn?’
‘The one who is unaware of his times and does not even recognise the Imam of his time. Whoever is ignorant of his hidden Imam, you should introduce the hidden Imam to him. Whoever does not know his religion and Shariat (religious code), you should teach him the principles of religion and Shariat. You should educate them about such things that they worship their Lord and seek His Pleasure.’
(Ibid pg. 64-65)
Try to imagine this – Hazrat Moosa (a.s.) is an Ulul Azm Prophet and the Kalimullah. Quranic verses are replete with references to him. Allah commands him to introduce the hidden Imam to the people and help them fulfilling their religious responsibilities. Should he do this, it would be better for him than worship and fasting for an entire year. Likewise, introduction of Imam-e-Zamana (a.t.f.s.) to just one man who is unaware of him, can become superior to year-long worship and fasting. Our foremost duty in these times is to introduce our hidden Imam to the people, who are unaware of him, and make them conscious of their religious responsibilities.
It is a narration whose authenticity is beyond doubt and has been related by noted scholars in their books and compilations. The list of these reputed authors is long. They are all highly venerated in the Shiite world. They include Shaikh Yaqub Kulaini in his magnum opus – ‘Usule Kafi’, vol. 1 pg. 527, Shaikh Saduq in ‘Kamaluddin’, pg. 64, Shaikh Tusi in ‘al-Ghaibat’, pg. 45, Shaikh Tabarsi in ‘Ehtejaaj’ vol. 1 pg. 85 and Ibn Shahre Aashob in ‘al-Manaqib’ vol. 1 pg. 255, Shaikh Hurre Ameli in ‘al-Jawaherul Saniyya’, Allamah Majlisi in ‘Behaarul Anwaar’.
This tradition was related by Abu Basir, Ishaq b. Ammar and Muhammad b. Sinan from Imam Jafar Sadiq (a.s.) who quoted his father, Imam Muhammad Baqir (a.s.). Since the tradition is very important we have mentioned it here. In view of brevity we will skip the original text and reproduce only the translation. The original text can be referred to from the above-mentioned books.
Abdul Rehman b. Saalim narrated from Abu Basir who reported from Imam Jafar Sadiq (a.s.) that his father Imam Muhammad Baqir (a.s.) told him:
‘One day my father told Jabir b. Abdillah Ansari – ‘I have some work with you tell me when you can spare time so that I can ask you something.’ Jabir replied, ‘Whenever you say I can be at your service.’ Thus at a mutually convenient time both of them met. My father told him. ‘O Jabir, tell me about the Lauh (a tablet like the biblical tablets of Moosa (a.s.) that
contained the inscription of Ten Commandments) which you saw in the hands of my grandmother, Hazrat Fatema (s.a.). And what did she tell you about the text which was inscribed on the Lauh?’
Jabir replied: ‘I make Allah my witness and say – in the lifetime of the Holy Prophet (s.a.w.a.) when I visited the house of Hazrat Fatema (s.a.) to congratulate her on the birth of Imam Husain (a.s.). She was carrying a green-coloured tablet in her hand. It seemed to be made of expensive pearls and the inscription seemed to be emblazoned with a silvery hue of sunlight. I asked her – O daughter of the Messenger, may my parents be sacrificed on you what tablet is this?’
Hazrat Fatema (s.a.) informed: ‘It’s a tablet which the Almighty has gifted to His Messenger. This tablet has the names of my father, my husband, my children and the names of the successors of my children. My father has gifted this tablet to me as a souvenir.’
Jabir continued his narration to Imam Baqir (a.s.), ‘Your grandmother (s.a.) handed over the tablet to me, I read it and copied it.’
My father (a.s.) asked Jabir, ‘Can you show me the copy of the text that you reproduced?’ Jabir said, ‘Why not! I can definitely show it to you.’ Then my father accompanied Jabir to his house. Jabir showed him a scripture made up of a thin hide.
‘You look at your copy while I read it out (from memory).’
As Jabir referred to his own handwritten text, my father continued reading the contents of the Lauh (from his memory). There was not the difference of even a single word or a punctuation mark. When Imam finished his narration. Jabir said, ‘I take Allah as my witness and affirm that I had seen exactly the same inscription in the tablet (as narrated by you).’ The translation of the Lauh’s contents is reproduced below: In the name of Allah, the Beneficent, the Merciful.
This passage is from Allah, the Almighty and the Wise for Muhammad (s.a.w.a.) who is His Prophet, His Light, His Messenger, His Veil and His Evidence. Jibraeel has brought this Lauh from the Lord of the Worlds. O Muhammad! Venerate my (holy) names. Express gratitude for My Bounties and do not be ungrateful. Verily, I am Allah and there is no God other than Me. I destroy the unjust transgressors and accord respect to the oppressed. Whoever will disregard My Boundless Grace, expect from others and fear others instead of My Justice, then I will inflict such a chastisement on him that none would have faced such a punishment in the worlds. Then worship Me alone and rely solely on Me.
I have not sent any prophet but when his tenure was concluded I continued the series of succession for him. I held you superior over all the prophets and made your successor (Ali) better than the successors of prophets. I granted you respect through your two grandsons – Hasan and Husain. Then after his father’s tenure was over, I made Hasan as the treasure of My Knowledge. And I made Husain as the wealth of My Revelations and enhanced his prestige and greatness through martyrdom. Nobility was perfected on him. Among the martyrs he is the greatest and his grade is the highest. I made him My Perfect and Complete Word and with him is My Complete Proof. Through his respect will I reward and through him will I inflict my punishment. The foremost among them is Ali, the chief of worshippers, the adornment of all My Past Friends. His son resembles his grandfather, Muhammad, the disseminator of My Knowledge and the Fountain of My Wisdom. Those who will doubt Jafar will be doomed to perdition. Rejection of his word is tantamount to rejection of My Word. I make it evidently clear that I will revere the position of Jafar. Certainly and with absolute conviction, I will bestow unabated delight and pleasure on his Shias, friends, aides and those who have affinity towards him. And when darkness will rise and aggravate, then I will nominate Moosa. My Chain of religious duties will not terminate and My Proof will not be concealed. Surely My Friends will be satiated. And whoever will deny even a single one among them would deny My Bounties. And whoever tampered with a single verse in My Book then he has forged a lie against Me. Moosa, who is My Servant, My Beloved and My Chosen One, will be followed by Ali. And whoever doubted him will face the punishment of hell. He is My Friend and My Helper whose responsibilities are similar to prophethood. Through him I will examine severely. He will be assassinated by a haughty man. He will be buried, in the city founded by My Virtuous Servant, next to my worst creature. I pledge that after his sons, I will please him through his successor and inheritor of knowledge, Muhammad, who will be the treasure of knowledge, My Confidante and My Proof on My Creation. Whoever will believe in Muhammad will reach heaven, and from his family I will be considerate towards at least seventy of his family members who will be entitled to go to hell. Nobility will conclude with his son, Ali, who is My Friend and My Helper, a witness on My Creation and trustee of My Revelations. From his person will rise a caller towards My Path and treasure of My Knowledge – Hasan. The series will be completed through his son Meem, Ha, Meem, Daal, who will be the Mercy for the Universe. He will have perfection of Moosa, magnificence of Isa and patience of Ayyub. During the era of his occultation, My Friends will be humiliated – their severed heads will be gifted in the similar m anne r as the heads of Turk and Daylam were presented. They will be slaughtered, set ablaze, threatened, subjugated, harassed; the earth will be coloured with their blood, their womenfolk will wail and weep.
These are my genuine friends, through them will I eliminate the dark troubles, hardships and calamities, and through them will I lighten the burden and grant freedom. Certainly, their Lord will shower blessings and mercy on them and only these people are truly guided.’
Abdul Rehman b. Saalim quoted Abu Basir – in your entire lifetime if you have not heard of any tradition except this one, then even this tradition is sufficient for you; so don’t convey it to the undeserving ones.
A few important points
Each and every word of this tradition is thought-provoking. It commands our rapt attention and demands an explanation for the concepts espoused by it. For the sake of brevity, we will focus only on the key concepts:
1) This tradition is revealed from the Almighty to the Holy Prophet (s.a.w.a.) as a gift.
2) The sender of the gift is a Possessor of Might and Wisdom.
3)The receiver of the gift is His Prophet, His Light, His Messenger, His Veil and Proof.
4) In this tradition, Allah has used the word light for the Holy Prophet (s.a.w.a.) and in the 35th verse of Sura Noor, He declares, ‘Allah guides to His light whom He pleases.’ In other words, to whoever Allah wishes to guide, then He gives him the recognition of the Holy Prophet (s.a.w.a.).
5) A holy and trustworthy angel like Jibraeel has communicated this tradition.
6) This tradition descended on the occasion of the birth of Imam Husain (a.s.).
7) The series of Imamat will continue in the progeny of Imam Husain (a.s.).
8 ) Such a divine gift on the occasion of Imam Husain’s (a.s.) birth highlights his noble position.
9) The tradition mentions the perfect chain of guidance.
10) The tradition not only enumerates the names of the Imams (a.s.), but also indicates the circumstances during their times.
11) People will be rewarded or punished based on their acceptance or rejection of the Ahlul Bait (a.s.).
12) This tradition also mentions the characteristics and traits of Imams (a.s.). The companions of two Imams (a.s.) have found special mention in this tradition. Firstly, Imam Jafar Sadiq (a.s.) about whom it is said:
‘I will revere the position of Jafar. Certainly and with absolute conviction, I will bestow unabated delight and pleasure on his Shias, friends, aides and those who have affinity towards him.’ Over here, the exalted status of the Shias, friends and helpers of Imam Sadiq (a.s.) is very apparent.
Then we find a reference to the companions of Imam-e-Zamana (a.t.f.s.). Allah has described Imam’s (a.t.f.s.) companions thus:
‘During the era of his occultation, My Friends will be humiliated – their severed heads will be gifted in the similar m anne r as the heads of Turk and Daylam were presented. They will be slaughtered, set ablaze, threatened, subjugated, harassed; the earth will be coloured with their blood, their womenfolk will wail and weep. These are my genuine friends, through them will I eliminate the dark troubles, hardships and calamities, and through them will I lighten the burden and grant freedom. Certainly, their Lord will shower blessings and mercy on them and only these people are truly guided.’ The lofty position of Imam-e-Zamana’s (a.t.f.s.) companions
is evident from this praiseworthy portrayal. Allah has referred to them as His Friends. Fortunate are those who will join the ranks of the companions of Imam-e-Zamana (a.t.f.s.). Also it is clear that there is a huge difference in
being steadfast on religion during Imam’s (a.t.f.s.) occultation and after his reappearance. Those who will cling to the religion during occultation will be
accorded a higher rank by Allah.
13) In fact, Allah has not just mentioned the companions of Imam-e-Zamana (a.t.f.s.) as His Friends, but has highlighted their position further with the following words: ‘Through them will I eliminate the dark troubles, hardships and calamities and through them will I lighten the burden and grant freedom.’ The pronoun used over here is in the plural and not in the
singular. The tradition does not say through ‘him’ but through ‘them’. Had it been used with the singular pronoun, it could have been construed as Imam-e-Zamana (a.t.f.s.). However, since the plural pronoun has been used, it refers to the companions of Imam (a.t.f.s.). These companions are so noble, that through them Allah will solve the problems. If this is the station of the companions, one cannot even imagine the station of their master Imam-e-Zamana (a.t.f.s.) in front of Allah.
14) The tradition mentions Imam-e-Zamana (a.t.f.s.) as Rehmatulil Aalameen – Mercy for the Universe –
‘I will complete the series through his son Meem, Ha, Meem, Daal, as Mercy for the Universe.’
Among all the prophets, Allah had appointed the Holy Prophet (s.a.w.a.) as the Mercy to the Universe ‘And We have not sent you but as a mercy to the worlds.’
(Surah Ambiya, verse 107)
To comprehend the spheres of the worlds, recite the first verse of Surah Hamd. All praise belongs to Allah, the Lord of the Worlds.
To whatever extent is Allah’s lordship; same is the scope of the Prophet’s (s.a.w.a.) mercy. Now, to understand the meaning of mercy, recite ‘Bismillahir Rehmanir Rahim’. The first characteristic that Allah has mentioned for himself is Rahman – All Beneficent and Rahim – All Merciful. Traditions explain that Allah’s Beneficence is confined to this world, while his Mercy envelops this world as well as the hereafter. In the chain of prophethood, Allah nominated his last Prophet (s.a.w.a.) as ‘Mercy to the Worlds’ and in the series of successors (Imams), He declared the last successor as Mercy to the Worlds. In lay terms, both prophethood and Imamat are in fact mercy. With the declaration of Imam-e- Zamana (a.t.f.s.) as ‘Mercy to the Worlds’, his privileged position in front of Allah becomes evident.
The covenant in Aalame Zarr
In some of the verses of the Holy Quran and several traditions of the Ahlul Bait (a.s.) it is explained in detail that prior to our creation in this material world, Allah has created our souls in Aalame Anwaar (the world of light) and Aalame Arwaah (the world of souls) at least 2,000 years before the physical body. At the time, Allah had extracted the pledge of His Godhood, the prophethood of the Holy Prophet (s.a.w.a.) and the Imamat of Ahlul Bait (a.s.) from our souls. The souls acknowledged the Godhood, prophethood and Imamat out of volition, with complete freedom of will. Subsequently, after a lapse of 2,000 years when Allah created our bodies and made our souls to inhabit in them, He reiterated the triple covenant. When Allah created Hazrat Adam (a.s.) and brought out the entire mankind in the form of minute particles from his loins, He repeated the entire process of covenant. In the exegesis of Surah Aaraf, verses 172-173, there are several traditions in Behaarul Anwaar vol. 5, pg. 226-275. There is such an abundance of traditions available on this topic, that they cannot be ignored or sidelined or branded as weak and unreliable. However, since Aalame Zarr is not our topic of discussion, we will not delve too much on it. We will get to our main subject right away viz. Hadise Qudsi and Imam Mahdi’s (a.t.f.s.)
discussion in it. Hazrat Imam Muhammad Baqir (a.s.) informs,
‘Allah took the covenant from His Prophets and asked, ‘Am I not your Lord? Is Muhammad (s.a.w.a.) not My Prophet? Is Ali not Ameerul Momineen?’ All of them affirmed in unison, ‘Yes it is so.’ Allah repeated the same for the Ulul Azm Prophets. He declared, ‘Certainly I am your Lord, Muhammad is My Apostle and Ali is Ameerul Momineen. After him his successors will be My Ulul Amr, the treasurers of My Knowledge. And certainly through Mahdi, will I help My Religion and through him will I establish My Kingdom. Through him will I avenge My Enemies. And through him I will be worshipped, willingly or unwillingly.’ All the five prophets acknowledged, ‘We all testify to everything that you have said.’ It was on the basis of this prompt testimony that these five prophets were elevated to the status of Ulul Azm.’
(Al-Jawaherul Saniyya, pg. 169)
The Narrative of Ascension (Meraj)
Allah invited the Holy Prophet (s.a.w.a.) to Meraj a number of times. According to some traditions, the Holy Prophet (s.a.w.a.) made 120 excursions to the celestial world. The Holy Prophet (s.a.w.a.) gave detailed descriptions to the Muslims of what he (s.a.w.a.) witnessed in Meraj and also whatever Allah conveyed to him (s.a.w.a.) that was relevant to the nation. Following are some of the points pertaining to Imam-e- Zamana (a.t.f.s.) that
the Holy Prophet (s.a.w.a.) elaborated for the Muslims.
A Radiant Star
Saalim b. Abdullah b. Umar b. Al Khattab narrated from Imam Muhammad Baqir (a.s.) while he was in Mecca. Saalim informed Imam (a.s.) that e had heard his father Abdullah b. Umar who related from the Holy Prophet (s.a.w.a.) that:
“When Allah took me to Meraj, He revealed to me, ‘O Muhammad! Who did you designate as your caliph and successor on the earth?’” (While Allah had better knowledge about it than me.) ‘I said: My brother.’
‘Allah said: O Muhammad! Is it Ali b. Abi Talib?’ ‘I said: Certainly, my lord.’ ‘Allah said: O Muhammad! When I glanced at the earth, I chose you. Hence My Name is never mentioned alone, because your name will be an integral part of Mine. I am Mehmood and you are Muhammad. When I looked at the earth again, I selected Ali b. Abi Talib. I made him your successor. You are the leader of the prophets and he is the chief of successors. I desired a name for him which was actually My Name. I am A’ala and he is Ali.’
‘O Muhammad! I created Muhammad, Ali, Fatema, Hasan, Husain and rest of the Imams from a common light. Then I advanced their guardianship (Wilayat) to the angels whoever accepted it got elevated in stature and whoever denied was branded as a disbeliever. If any of My servants worshipped Me to such an extent that his body is reduced to pieces and in this very state meets Me on the Day of Judgment but if he does not believe in the Mastership of these holy personalities, then I will hurl him in hell.’
Then Allah asked: ‘O Muhammad! Would you like to see these holy personalities?’ When I replied in affirmative, Allah asked me to step further. When I did that, I saw Ali b. Abi Talib, Hasan, Husain, Ali b. Husain, Muhammad b. Ali, Jafar b. Muhammad, Moosa b. Jafar, Ali b. Moosa, Muhammad b. Ali, Ali b. Muhammad, Hasan b. Ali and Hujjat Al Qaim. Among them he (Qaem) was shining like a radiant star.’
I asked: ‘Who are these men?’ Allah informed: ‘All of them are Imams…and the Qaim will declare My permissible (halaal) as permissible and My prohibited (haraam) as haraam and will avenge My enemies.
O Muhammad! Befriend him and be affectionate towards him because I Myself am fond of him and will love him who will hold him dear. (Behaarul Anwaar, vol. 36, pg 222-223, tradition 21)
The Lights of Lights
In another tradition it is narrated:
‘And Hujjat was sparkling brilliantly among them like a radiant star.’
(Al-Jawaherul Saniyya, pg. 216-217, 220)
Over here, Imam Mahdi (a.t.f.s.) is compared to the splendor of a brilliant star.
The halo of light
In yet another tradition, the same point is conveyed with a slightly different perspective. The initial portions of the tradition are more or less similar. After the mention of the 11 Imams (a.s.), the 12th Imam (a.t.f.s.) is described in the following manner:
‘And the Mahdi was surrounded by an aura of brilliance. All the Imams were praying namaz, while Mahdi was in the position of Qiyaam (upright position). Among the Imams he was shining brightly. Then He (Allah) said O Muhammad! These are My Proofs and he (Qaim) is the one who will avenge your progeny. I swear by My Power and Might, for My Friends he is the absolute evidence and for My enemies he is the nemesis.’
(Behaarul Anwaar, vol. 36, pg. 216-217, tradition 18)
There are several traditions of this nature highlighting the same concept. In this regard, following points are worth enumeration.
1) Before arriving on the earth, the Imams (a.s.) were in the celestial heavens in the form of light.
2) They were busy in worshipping Allah.
3) In the night of Meraj, Allah showed the Imams (a.s.) to the Holy Prophet (s.a.w.a.).
4) From the entire creation, Allah chose the Holy Prophet (s.a.w.a.) and Hazrat Ali b. Abi Talib (a.s.) for prophethood and Imamat respectively.
5) Allah loved Prophet Muhammad so much that His Name will never be mentioned in isolation, whenever and wherever His Name will be mentioned; the name of Prophet Muhammad (s.a.w.a.) will also be mentioned.
6) Allah loved Imam Ali (a.s.) so much that He gave him His own name.
7) The reward for worship will be on the basis of belief in the Imamat and Wilayat of these divine personalities..
8) Whoever will deny their mastership, none of his action will not be accepted by Allah
9) Imam Mahdi’s (a.t.f.s.) upright position (Qiyaam) in the state of worship (at the time of Meraj) is symbolic of his universal uprising and revolution.
10) Among the brilliance of all Imams (a.s.), his was the most striking, which means that he had a special status. Perhaps for this reason, whenever Imam Reza (a.s.) heard the title of Al Qaim, while referring to the 12th Imam, he used to rise and place his hand on the head. He did this while he was not even born. The Holy Prophet (s.a.w.a.) is the dearest creation of Allah, he is also named Habeeb (the beloved). Allah commands his most beloved servant – O Muhammad! Befriend him and be affectionate towards him because I Myself am fond of him and will love him who will hold him dear.
11) While Quran says:
‘If you love Allah then emulate me, Allah will love you and hold you dear.’
(Surah Aale Imran, Verse 31)
If the people will follow the Holy Prophet (s.a.w.a.) then Allah will love them and forgive their sins. If the Holy Prophet (s.a.w.a.) loves Hazrat Wali-e-Asr (a.t.f.s.) then Allah will love him (s.a.w.a.) even more.
12) Allah will avenge the progeny of the Holy Prophet (s.a.w.a.) through Hazrat Wali-e-Asr (a.t.f.s.) and retaliate against His own enemies through him.
The avenger of the blood of Imam Husain (a.s.)
The martyrdom of Imam Husain (a.s.) is such a distressing event that it has left the whole universe in a state of gloom and misery. Some of the venerable scholars have termed Ziarat-e-Ashoora to be Hadith Qudsi. This sacred Ziarat has the following statements in it: ‘O Abu Abdillah! Certainly the calamity that struck us is too colossal and unbearable. Your afflictions are too excruciating for us and for the entire Islamic nation. This distressing pain is devastating for the skies and all its inhabitants.’ (Ziarat-e-Ashoora)
In another Ziarat it is said: ‘I bear witness that your sacred blood was placed in heaven which shook the shadow of Arsh. The entire creation grieved and wept on it-all the seven heavens wept as also the seven layers of earth. And all those who are in between the heavens and the earth wept .’
(Mafatihul Jenaan, pg. 423)
The tragic martyrdom of Imam Husain (a.s.) has engulfed the whole universe in grief and every particle of the universe is pained by it. The angels were deeply affected by Imam Husain’s (a.s.) killing and to date they have not recovered from the shock. Abu Hamza Saabit b. Deenar Somali has related the following tradition from Imam Muhammad Baqir (a.s.).
Imam (a.s.) narrates, ‘The angels screamed at the killing of Imam Husain (a.s.)and mourned him aloud and beseeched Allah, ‘O our Lord and our Master, will you spare those who killed the chosen one of your chosen ones.’ Then Allah revealed to the angels, ‘O My Angels be patient, I swear by My Might and Power, I shall definitely take revenge from them even if it is after a delay.’ Then Allah unveiled the holy lights of the Imams (a.s.) who
were about to descend from the offspring of Imam Husain (a.s.). The angels were pleased at the sight of the Imams (a.s.). One of the Imams (a.s.) was in
standing position. Allah informed, ‘Through this upright one (Qaim) I will take revenge from them (killers of Imam Husain (a.s.)).’
(Al-Jawaherul Saniyya, pg. 19)
These are the phrases from Hadise Qudsi that Allah will exact the revenge of Imam Husain’s (a.s.) blood through Imam-e-Zamana (a.t.f.s.). This has been explained clearly in Ziarate Ashoora. It is not out of place to reiterate that Ziarate Ashoora is regarded as Hadise Qudsi, which means that it is a divine concept expressed in the Prophet’s language. ‘So I supplicate Allah, the One who gave you exalted position and due to you raise my status. Then grant me so that I can avenge your blood along with the Imam, who is divinely helped and is from the Ahlul Bait of your prophet, Muhammad (s.a.w.a.)…and assist me to seek revenge for your blood along with the rightly guided Imam when he appears, proclaiming the truth from your family…’
The significance of revenge for the blood for Imam Husain (a.s.) is of paramount importance so much so that it has been mentioned twice in Ziarate Ashoora and that too by none other than Imam-e-Zamana (a.t.f.s.). The angels were placated only after they learnt that an Imam from the offspring of Imam Husain (a.s.) would retaliate for the injustices meted out to him. May Allah grant us the opportunity to avenge the blood of Imam Husain (a.s.) under the guidance of Imam-e-Zamana (a.t.f.s.).
Final stage of purpose of creation
Allah created man, with the sole purpose of His Worship and Recognition. But never except for a brief period when Hazrat Adam (when he and Hazrat Hawwa were the only humans on earth) Allah was worshipped as He ought to be worshipped. Apart from that short period, people have always associated partners with Allah (i.e. they committed Shirk). So the main purpose of creation – divine worship and recognition is yet to be achieved. This all-important objective will be realised only after the reappearance of
Imam-e-Zamana (a.t.f.s.). Let us see what Allah and His Messenger (s.a.w.a.) have to say about the purpose of creation. An interesting dialogue between Allah and the Holy Prophet (s.a.w.a.) transpired during Meraj at the highest point – Sidratul Muntaha, after the Holy Prophet (s.a.w.a.) had transcended the seventh heaven. The Holy Prophet (s.a.w.a.) had surpassed even the ‘Veil of Light’. The very occasion, backdrop and venue of the dialogue will
give us an insight into the importance of the subject. It is such a position where neither a prophet or nor the most venerable of angels could access. The conversation is between Allah, the Creator of the whole universe and Prophet Muhammad (s.a.w.a.), the person for whom the universe came into existence. The topic of conversation is prophethood, Hazrat Ali (a.s.), his descendants and the mastership of Imam-e-Zamana (a.t.f.s.). It indicates that for Allah, Wilayat is the most important subject, particularly the Imamat of Imam Mahdi (a.t.f.s.).
Asbagh b. Nubata related from Ibn Abbas who quoted from the Holy Prophet (s.a.w.a.): “When I went to Meraj, I crossed the seventh sky and reached Sidratul Muntaha. Then I stepped into the Veil of Light where my Lord told me:
‘O Muhammad! You are My servant and I am your Lord. So be sincere and humble to Me and worship Me alone. Also trust Me alone. I am pleased with the fact that you are My slave, My beloved and My apostle. I am also pleased that your brother Ali is your caliph and confidante. He is My proof on the servants and Imam of My creation. Through him My friends and foes
will be distinguished. And through him will My followers gain dominance over the party of Satan. Through him My religion will be established, precepts of faith disseminated and My laws will be protected. It is because of you, him and Imams in his progeny that I am Merciful to My creatures. Through your Qaim will I spread My glorification, slogan of unity, word of purification, word of greatness and hymns of veneration on the earth.’ ‘And through him will I cleanse the earth from My enemies and make My friends inherit it. And through him will I disgrace the apostates and ensure that My word dominates. And through him will I revive My servants and cities. And through him will I uncover My treasures and invaluable. And through him will I reveal the secrets and manifest the thoughts of people.’ ‘To establish My command and proclaim My religion, I will assist him through my angels. He is My real friend and the genuine Mahdi for My Servants.’
(Al-Jawaherul Saniyya, pg. 184, Behaarul Anwaar, vol. 51, pg 66, tradition 3)
The tradition clearly specifies that the divine purpose of sending numerable prophets, their successors, divine scriptures and Shariat (religious code) will be fulfilled only with the reappearance of Hazrat Wali-e-Asr (a.t.f.s.). In light of this reality, isn’t it time that we pray sincerely for the earliest reappearance of our beloved Imam and Master of the Era – Imam-e-Zamana (a.t.f.s.)?