In the previous Al Muntazar issue of Muharrum al-Haraam (1424 AH), we had commenced discussion on the exegesis of Ziarate Waaretha. In this issue, we continue the discussion and hope to take it to its logical conclusion with Allah’s Help.
(۱۵) اَشْھَدُ اَنَّکَ کُنْتَ نُوْرًا فِی الْاَصْلَابِ الشَّامِخَۃِ وَالْاَرْحَامِ الْمُطَھَّرَۃِ لَمْ تُنْجِسْکَ الْجَاھِلِیَّۃُ بِاَنْجَاسِھَا وَلَمْ تُلْبِسْکَ مِنْ مُدْ لِھِمَّاتِ ثِیَابِھَا۔
‘I bear witness that you were a light that resided in eminent loins and in pure wombs. Ignorance did not tarnish you with its impurity, nor did you ever don its mantle.’
1. Eminent loins and pure wombs
This statement of Ziarate Waaretha underlines the exalted status of the Ahle Bait’s (a.s.) creation. There are several traditions that extol the virtues of the Ahle Bait from the viewpoint of their extraordinary creation. Interested readers can refer to Behaar al-Anwaar, vol. 15 p. 102-104, Chapter: History of our Prophet (s.a.w.a.), Initiation of the Prophet’s (s.a.w.a.) creation and events related to it..
However, to give readers a brief idea about this subject, we have discussed a couple of traditions on the creation of the Ahle Bait (a.s.).
Janabe Abu Zarr (r.a) narrates – I heard the Holy Prophet (s.a.w.a.):
‘Ali (a.s.) and I have been created from the same light. We were glorifying Allah (tasbeeh) on the right side of the Arsh two thousand years before Adam’s creation. When Allah created Adam, He deposited this light in his loin. Then Adam resided in Paradise while we were in his loin. When Hazrat Adam (a.s.) erred in his judgment (tarke awlaa), we were in his loin. When Hazrat Nuh (a.s.) boarded the ark, we were in his loin. When Hazrat Ibrahim (a.s.) was flung ::. in the fire, we were in his loin. Allah kept transmitting us from eminent loins to pure wombs. This continued till the time we were in the loin of Janabe Abdul Muttalib (a.s.), Inside his loin, Allah separated this light in two parts. I was placed in the loin of Hazrat Abdullah (a.s.), while Ali was laid to rest in the loin of Hazrat Abu Talib (a.s.). Prophethood and divine… blessings were granted to me, while Ali (a.s.) was conferred with eloquence and intelligence. Then He named us with His Names. So He being the owner of the Arsh isMahmood (محمود) and I am Muhammad; He is Alaa اَعْلیٰi and this is Ali (a.s.).’
(Ma’ani al-Akhbaar p. 21 by Shaikh Sadoog (r.a.), Behaar al-Anwaar, vol. 15, p. 11, tradition 12)
In another tradition Janab Mufazzal b.. Umar (r.a.) relates from Sadeq-e-Aale Muhammad – Imam Jafar Sadeq (a.s.):
‘Indeed Allah, the Almighty; created fourteen lights 14,000 years before the creation of Adam (a.s.). These lights were our souls.’
A person asked Imam (a.s.) – ‘O son of the Prophet, who are these lights (souls)?’ Imam (a.s.) replied,
‘Muhammad (a.s.), Ali (a.s.), Fatema (s.a.), Hasan (a.s.), Husain (a.s.) and nine Imams “from Husain’s (a.s.) progeny. The last of them is the Qaim who shall rise after being in occultation (Ghaibat). He shall slay Dajjal and shall purify the earth from every tyranny and oppression.’
(Kamaal al-Deen wa Tamaam al-Ne’man by Shaikh Sadooq (a.r.) Chapter 33)
This statement of the Ziarat is a pointer to this reality.
2. The impurity of ignorance and the intellect and knowledge of Imam
According to the Holy Quran and the traditions of the infallibles (a.s.) when the word ignorance is used, it has two opposites. One is intellect (Agl) and the second is knowledge (Ilm). It is important to first understand the meaning of جِھل andجَاھِلیت. According to Arabic literature thewordجِھل is derived from the scale of فِعل and جَاھِلِیَّتis derived from the scale ofفَاعِلِیَّتْ, Both are infinitives (مصدر)and havesomewhat similar meanings. When Jahl is used as opposed to knowledge (علم), itmeans to be ignorant of the reality of a thing. Undoubtedly, this is a negative trait in a person. But more detestable is the second application ofجھل, which is opposed to intellect. In other words, a جَاھِلْ (ignorant) in this context is the one who does not use the light of intellect. So, one type of ignorant person is the one who does not have knowledge, while the other kind is the one who does not use his intellect. While the Holy Quran has condemned both types of ignorance, lack of intellect has been denounced more emphatically than lack of ignorance.
Another point worth noting is that ignorance is a real and existing entity, not a non-existent trait. Some scholars are of the opinion that since ignorance is lack of knowledge, therefore it lacks existence. However, the aforementioned line of Ziarate Waaretha points out that ignorance is very much an existent trait. It is a darkness that casts its impurity on the one who is afflicted with it. There are many traditions that clarify this reality.
(For a detailed explanation refer to Volume 1 of al-Kaafi)
It is obvious that this impurity is not physical but spiritual. Its reality is known only to those with knowledge of the unseen viz, the infallible guides (a.s.). We will try to understand the impurity of ignorance through the traditions of Ameerul Momineen (a.s.) – the city of knowledge. Imam (a.s.) declares:
اَلْجَھْلُ مَوْتٌ
‘Ignorance is death.’
(Ghurar al-Hekam by Shaikh Abdul Wahid Aamudi(a.r.))
When death overtakes man, it makes him impure. Therefore, the corpse must be given a ceremonial bath (Ghusl-e-Mayyit). Similarly, an ignorant person is spiritually dead as the impurity of ignorance strangulates his soul.
اَلْجَھْلُ مُمِیْتُ الْاَحْیَآءِ،
‘Ignorance puts to death the living ones.’
اَلْجَھْلُ اَصْلُ کُلِّ شَرٍّ۔
‘Ignorance is the root of all evil.’
اَلْجَاھِلُ مَیِّتٌ وَ اِنْ کَانَ حَیًّا۔
‘An ignorant person is dead even while he is alive.’
There are plenty of traditions on this subject. But since brevity is of prime importance, we have mentioned only a few to impress our point that ignorance is death of the soul, an impurity, an overwhelming darkness and an existent trait.
That is why the impurity of ignorance can never touch the existence of Imam (a.s.). On the contrary, the existence of Imam (a.s.) emanates the light of intellect and knowledge.
The world owes its existence to the light of Imam (a.s.). The Imam (a.s.) is the root of all goodness and virtues. The Imam (a.s.) is not just the light of life; he (a.s.) is the light of existence. That is why the Holy Prophet (s.a.w.a.) declared:
I am the city of knowledge and Ali (a.s.) is its gate.’
‘I am the scale of wisdom and Ali (a.s.) is its interpreter.’ .
May Allah curse those who tried to shut this gate and silence this tongue! Given the Imam’s exalted position, it is impossible for ignorance to cast its dark shadow on the Imam (a.s.).
A tradition of Imam Jafar Sadeq (a.s.) on this subject will prove conclusive. Imam (a.s.) declares,
‘By Allah! I know the Book of Allah (Quran) like the back of my hand. In this Book is the news of everything on the heavens and the earth and everything in the past and the future. As the Quran itself asserts – ‘…We have revealed the Book to you in it is the explanation of all things…’
(Al-Kaafi, vol. 1, p. 229, tradition 4)
(۱۶) وَ اَشْھَدُ اَنَّکَ مِنْ دَعَائِمِ الدِّیْنِ وَ اَرْکَانَ الْمُؤْمِنِیْنَ وَ اَشْھَدُ اَنَّکَ الْاِمَامُ الْبَڑُّ التَّقِیُّ الرَّضِیُّ الزَّکِیُّ الْھَادِی الْمَھْدِیُّ۔
‘I bear testimony that you are from the pillars of religion and the support of the believers, and I bear witness that you are the Imam, the righteous, the virtuous, the loved one, the pure, the guide and the guided one.’ .
1. دعائم الدین The pillars of religion
Here we witness that Imam Husain (a.s.) is from the pillars of religion. For any structure to survive, a pillar and support is necessary. The stronger the pillar, the more resilient the structure. Also an elaborate and sophisticated structure necessitates pillars and support that are equal to the task in upholding the structure. For instance, a twenty storey building cannot have the same pillars and support like that of a small hut. Likewise, those who considered their religion lightly and frivolously and held their Prophet (s.a.w.a.) in low esteem, took the most incompetent and unsuitable leaders as their support. On the other hand, those who had the highest regard for Allah’s Religion and held it in great esteem, were careful to accept the best leaders, which they found in the persona of the Imams (a.s) of the Ahle Bait (a.s.). On their part, the Ahle Bait (a.s.) lived up to the task of supporting the religion. They made all the sacrifices necessary to ensure that the great structure of Islam remained firm in the face of tumult and turmoil. In this regard, the Holy Prophet (s.a.w.a.) warns:
اِنَّ اَئِمَّتَکُمْ قَادَتُکُمْ اِلَی اللہِ فَانْظُرُوْا بِمَنْ تَقْتَدُوْنَ فِیْ دِیْنِکُمْ وَ صَلَاتِکُمْ۔
‘Certainly your Imams are leaders who will guide you towards Allah. There be careful about who you obey in your religion and your prayers.’
(Behaar al-Anwaar vol. 23 p. 30)
مَنْ اَشْرَکَ مَعَ اِمَامٍ اِمَامَتُہٗ مِنْ عِنْدِ اللہِ مَنْ لَیسَتْ اِمَامَتُہٗ مِنَ اللہِ کَانَ مُشْرِکًا بِاللہِ۔
‘One who considers the divinely appointed Imam to be equal to the one who is not divinely appointed, has indeed associated partners with Allah (Shirk).’
(Behaar al-Anwaar vol. 23, p. 30)
These traditions are categorical in their implication that considering someone to be equal to the Ahle Bait (a.s.) in Imamat (leadership) and Wilayat (love and mastership) is the same as considering someone equal to Allah, which amounts to polytheism, the greatest of all sins. This is because Allah has appointed the Imams (a.s.) ás leaders for the Muslims. When one ignores these Imams (a.s.) and selects some other Imam (a.s.) for himself, he has disobeyed Allah and made his own Imam (a.s.) a partner in divine leadership along with Allah’s Imams (a.s.). That is why Imam Reza (a.s.) proclaimed:
…… وَ اَمْرُ الْاِمَامَۃِ مِنْ تَمَامِ الدِّیْنِ ……
‘The affair of Imamat is from the perfection of religion.’ ..
(Tafsir Noor al-Thaqalain by Allamah Huwaizi (r.a.) vol.1, p. 589)
اِنَّ الاِمَامَۃَ اُسُّ الْاِسْلَامِ النَّامِیْ
‘Surely Imamat is the strong pillar of Islam.’
(Al-Kaafi by Shaikh Muhammad b. Yaqoob Kulaini (r.a.) vol.1, p. 200 tradition 1)
2. ارکان المؤمنین Support of the Believers
Over here we bear testimony that Imam Husain (a.s.) was the support of the believers. But for him (a.s.) the morale of the believers would have been shattered. The enemies would have tried to destroy them and would have succeeded in their endeavor.
Imam Reza (a.s.) informed,
اِنَّ الْاِمَامَۃَ …… عِزُّ الْمُؤْمِنِیْنَ۔
‘Surely the Imamat is……the honour of the believers.” If the Imam : (a.s.). Would not have been there, the world would have humiliated and disgraced the believers. In this regard Imam-e-Asr (a.t.f.s.). narrated, . . . . . . . .. . . ..::
اِنَّا غَیْرُ مُھْمِلِیْنَ لِمُرَاعَاتِکُمْ وَلَا نَاسِیْنَ لِذِکْرِکُمْ وَلَوْلَا ذَالِکَ لَنَزَلَتْ بِکُمُ الْاَوَاءُ وَاھْتَلَمَکُمُ الْاَعْدَاءُ۔
‘Surely we are not negligent in remembering you and never forget you. If it had been like that (i.e. we had neglected you) surely calamities would have descended upon you and the enemies would have crushed you.’
These and hundreds of other such traditions talk about the innumerable favors of the Imams (a.s.) upon us. Our existence, our honour, our religion, rather everything we possess is due to their (a.s.) grace.
3. بَرَّ Virtuous Ones
According to Arabic literatureبَرّ is صفت مُشَبَّھَۃٌ بِالفعل . It is derived from بر. Imam Sadeq (a.s.) declares,
نَحْنُ اَصْلُ کُلِّ خَیْرٍ وَ مِنْ فُرُوْعِنَا کُلُّ بِرٍّ فَمِنَ الْبِرِّ التَّوْحِیْدُ وَالصَّلَاۃُ وَالصِّیَامُ وَ کَظْمُ الْغَیْظِ وَالْعَفْوُ عَنِ الْمُسِیْئِیْ وَ رَحْمَۃُ الْفَقِیْرِ وَ تَعَھُّدُ الْجَارِ وَالْاِقْرَارُ الْفَضْلِ لِاَھْلِہٖ …… فَکَذَبَ مَنْ زَعَمَ اَنَّہٗ مَعَنَا وَھُوَ مُتَعَلِّقُ بِفُرُوْعِ غَیْرِنَا۔
‘We are the roots of all goodness. And from our branches emanates every virtue. Then from the virtues are Tauheed, prayers, fasting, controlling anger, forgiving the sinner, compassion for the poor, regard for neighbours, acknowledging the superiority of the meritorious ones…then he has lied who considers himself to be from amongst us, while he adheres to our enemies in religious laws. Readers would have observed that the Imam (a.s.) is behind every virtue in this world. He is the upholder of morality and goodness. Then one who considers himself to be a Shia should mirror the Imam’s (a.s.) character and ethics.
4.’التّقِی‘’ Fearing Allah
This means that a person’s entire existence is filled with Allah’s fear. There is nothing else in his existence except thisfear. تَقِی is derived from وَقِیَ. Then according to the rules of Arabic grammar the و is converted into ت. تقِیّis on the scale of فَعِیْل, which means to haveexcessive fear. For a detailed discussion on this subject readers are requested to refer to books of Akhlaq.
5. الرَضی One with whomAllah is pleased
This isاسم مفعول, which means the one with whom Allah is pleased. It is on thescale of فعیل, like نبی, which means the one who has received divine news or has been elevated to a high position. Undoubtedly, the Imam (a.s.) is the ‘contented soul’ who is pleased with Allah and with whom Allah is pleased.
6. الزَّکِیّ Pure
This is also اسم مفعول, which means the one who is made pure. ھادی means the one who guides the people. مھدیmeans theone who is rightly guided. ھادی is a اسم فاعلwhile مھدی is اسم مفعول.
(۱۷) وَ اَشْھَدُ اَنَّ الْاِئِمَّۃَ مِنْ وُلْدِکَ کَلِمَۃُ التَّقْوٰی وَ اَعْلَامُ الْھُدیٰ وَالْعُرْوَۃُ الْوُثْقٰی وَالْحُجَّۃُ عَلی اَھْلِ الدُّنْیَا۔
‘I bear witness that the Imams from your progeny are the word of piety’ and the standards of guidance and the firm rope and Allah’s Proof upon (the people of) the world.’
Until now we were addressing Imam Husain (a.s.) himself. Now we address the Imams (a.s.) from his progeny. Over here we give witness that the infallible Imams (a.s.) from Imam Husain’s (a.s.) progeny are the ‘word of piety’. Now let us understand the meaning of some of these words.
1.اِئِمَّۃ Imams (a.s.)
The word اَئِمۃ is the plural of Imam. It is on the scale of اَفِعلۃ like اَسْئِلَۃ and اَجْوِبۃ. وُلد is the plural of وَلَد. This statement states categorically that all the Imams (a.s.) will be from Imam Husain’s (a.s.) progeny and not from someone else’s lineage. This is also a pointer to the fact that Imam Mahdi (a.t.f.s.) is the ninth son of Imam Husain (a.s.) and not Imam Hasan (a.s.) as some people believe.
2. کلۃ التقوی Word of piety
This term is from the traits of the infallible Imams (a.s.). The Holy Quran declares in Surah Fath (48), verse 26:
وَ اَلْزَمَھُمْ کَلِمَۃُ التَّقْوٰی وَ کَانُوْا اَحَقَّ بِھَا وَ اَھْلَھَا۔
…and made them keep the word of guarding (against evil), and they were entitled to it and worthy of it…’
Here, readers must note that this verse discusses the believers (momineen) and not the Muslims. It means that only the believers will adopt piety and guard against evil, not the Muslims in general. What is the difference between a believer and a Muslim? This is a discussion that merits a detailed explanation. Inshallah, in an appropriate article we will explain the subtleties of this debate. With regards to the 26th verse of Surah Fath, Imam Muhammad Baqir (a.s.) relates that the Holy Prophet (s.a.w.a.) narrated: ::
اِنَّ اللہَ عَھِدَ اِلَیَّ عَھْدًا فَقُلْتُ رَبِّ بَیِّنْہُ لِیْ،
‘Surely Allah took a covenant from me. I said – O my Lord, explain it to me. .. . … . .
قَالَ: اِسْمَعْ
‘He said – Listen.’.
قُلْتُ، سَمِعْتُ
‘I replied – I am hearing.’
قَالَ: یَا مُحَمَّدُ اِنَّ عَلِیًّا رَأْیَۃُ الْھُدیٰ بَعْدَکَ وَ اِمَامُ اَوْلِیَآئِیْ وَ نُوْرٌ مَنْ اَطَاعَنِیْ وَ ھُوَ الْکَلِمَۃُ الَّتِیْ اَلْزَمَھَا اللہُ الْمُتَّقِیْنَ فَمَنْ اَحَبَّہٗ فَقَدْ اَحَبَّنِیْ وَ مَنْ اَبْغَضَہٗ فَقَدْ اَبْغَضَنِیْ فَبَشِّرْہُ بِذَالِکَ۔
‘He said – O Muhammad! Surely Ali is the flag of guidance after you. He is the leader (Imam) of my friends and the light of the one who obeys Me. He is the ‘word’ whose adherence I have made obligatory on the believers. Then the one who loves him, loves Me and the one who hates him, hates Me. Then give glad tidings to him about this.’
(Amaali of Shaikh Tusi (r.a.), vol. 1, p. 250)
In another tradition, Imam Reza (a.s.)narrates , ‘ The word of piety(کلمۃ تقوی) is the Wilayat of Ameerul Momineen (a.s.)!
(Tafsir al-Burhaan by Sayed Haashem Burhaani (r.a.))
These traditions clearly mention that the mastership and love of Ahle Bait (a.s.) is the word through which Allah the Almighty has made obligatory the obedience of the Ahle Bait (a.s.) upon the believers.
3. اَعْلَامُ الْھُدیٰ Standards of guidance
اَعْلَام is the plural of عَلَمَ, which means flag, standard.
اَلْاَئِمَّۃُ مِنْ وُلْدِ الْحُسَیْن مَنْ اَطَاعَھُمْ ھُدیٰ فَقَدْ اَطَاعَ اللہَ وَ مَنْ عَصَاھُمْ فَقَدْ عَصَی اللہُ ھُمُ الْعُرْوَۃُ الْوُثْقٰی وَ ھُمُ الْوَسِیْلَۃُ اِلَی اللہِ۔
‘The Imams are from the progeny of Imam Husain (a.s.). One who obeys them has most certainly obeyed Allah and one who disobeys them has most certainly disobeyed Allah. They are the firm rope and a means towards Allah.’
In these traditions and scores of other traditions like Hadith-e-Thaqalain, we have been, urged to hold fast unto the Ahle Bait (a.s.). A point that merits mention is that in the present age of Imam’s (at.f.s.) occultation, attaching oneself to the Ahle Bait (a.s.) is no easy task. That is why when the narrator asked Imam (a.s.) about why the Holy Quran and the Ahle Bait (a.s.) are referred to as the Thaqalain, Imam (a.s.) replied: …
لِاَنَّ التَّمَسُّکَ بِھِمَا ثَقِیْلٌ۔
‘Because hold fasting unto them is very difficult.’
(Tafseer al-Burhaan, Third Preface)
But this difficult task becomes easy when we beseech the Ahle Bait (a.s.) to accept us as their Shias and to protect us from the whisperings of the accursed Satan. We should plead and beg with the Master of our age – Imam Mahdi (a.t.f.s.) to protect our faith in these volatile times and keep us steadfast on the Thaqalain.
4. اَلْحُجَّۃُ عَلٰی اَھْلِ الدُّنْیَا Proof on the people of the world
Hujjat means proof or argument. The Holy Quran declares:
قُلْ فَلِلّٰہِ الْحُجَّۃُ الْبَالِغَۃُ۔
‘Say: Then Allah’s is the conclusive argument…’
(Surah An’aam (6): Verse 149)
The infallible Imams (a.s.) are Allah’s Proofs. The Imam (a.s.) is the focal point for those who are thirsty for guidance. Every. Imam (a.s.) is the standard of guidance for the people of his era. It means anyone who turns towards the Imam (a.s.) in search for guidance and adheres to his commands has been guided; the one who turns away from the Imam (a.s.) is misguided.
5.اَلْعُرْوَۃُ الْوُثْقٰی Firm rope
فَمَنْ یَکْفُرْ بِالطَّاغُوْتِ وَ یُؤْمِنْ بِاللہِ فَقَدِ اسْتَمْسَکَ بِالْعُرْوَۃِ الْوثقی لا انفِصَامَ لَھَا۔
‘…therefore, whoever disbelieves in the Shaitan and believes in Allah he indeed has fastened unto the firmest handle, which shall not break off…”
(Surah Baqarah (2): Verse 256)
وَ مَنْ یُسْلِمْ وَجْھَہٗ اِلی اللہِ وَ ھُوَ مُحْسِنٌ فَقَدِ السْتَمْسَکَ بِالْعُرْوَۃِ الْوُثْقٰی۔
‘And whoever submits himself wholly to Allah and he is the doer of good (to others), he indeed has taken hold of the firmest thing upon which one can lay hold…’
(Surah Luqman (31): Verse 22)
While explaining the meaning of ‘firm rope’ the Holy Prophet (s.a.w.a.) informed:
مَنْ اَحَبَّ یَتَمَسَّکَ بِالْعُرْوَۃِ الْوُثْقٰی اَلَّتِیْ لَا نِفْصَامَ فَھَا فَلْیَسْتَمْسِکْ بِوَلَایَۃِ اَخِیْ وَ وَصِیِّ عَلِی بْنِ اَبِیْ طَالِبٍ فَاِنَّہٗ لَا یَھْلِکُ مَنْ اَحَبَّہٗ وَ تَوَلَّاہُ وَلَا یَنْجُوْ مَنْ اَبْغَضَہٗ وَ عَادَاہٗ۔
‘If one wishes to hold fast unto the firm rope that shall not break should hold fast unto the guardianship of my brother and my successor Ali b. Abi Talib (a.s.). Then the one who loves him will never be destroyed, while the one who hates him will never gain salvation.’
(Ghaayah al-Maraam by Sayyid Hashim Bahraani (r.a.) p. 244, Chapter 39, tradition 1)
In another Quranic verse, Allah the High proclaims,
لِئَلَّا یَکُوْنَ لِلنَّاسِ عَلَی اللہِ حُجَّۃٌ بَعْدَ الرُّسُلِ۔
…so that people should not have a plea against Allah after the (coming of) apostles…’
(Surah Nisa (4): Verse 165)
A point worth noting is that when the Ziarat says that the Imams (a.s.) are divine proofs on the world, they are not just proofs for the material world, rather they are proofs over all the imaginable worlds. Here, the world refers to all creatures, those that are , visible to the naked eye as well those that are hidden from the eyes. This is the irrefutable belief of the Shias as far as the Imamat of the Ahle Bait (a.s.) is concerned.
In his invaluable compilation – Behaar al-Anwaar, Allamah Majlisi (r.a.) has discussed this subject in detail. Interested readers can refer to the 27th volume, chapter 15:
بابُ اَنَّھُمُ الْحُجَّۃُ عَلٰی جَمِیْعِ الْعَوَالِمِ وَ جَمِیْعِ الْمَخْلُوْقَاتِ۔
Chapter: They are the proofs upon all worlds and all creatures.’
In this chapter Allamah Majlisi (r.a.) has discussed 10 traditions on this subject. We have mentioned one tradition for the readers by way of illustration.
Imam Sadeq (a.s.) informs:
اِنَّ لِلّٰہِ عَزَّ وَ جَلَّ اثْنَیْ عَشَرَ اَلْفَ عَالَمٍ، کُلُّ عَالَمٍ مِنْھُمْ اَکْبَرُ مِنْ سَبْعِ سَمَوَاتٍ وَ سَبْعِ اَرْضِیْنَ، مَا یُرَا عَالَمٌ مِنْھُمْ اَنَّ لِلّٰہِ عَزَّ وَ جَلَّ عَالِمًا غَیْرَھُمْ، وَ اِنِّیْ الْحُجَّۃُ عَلَیْھِمْ۔
‘Surely for Allah, the Almighty, there are 12,000 worlds. Each of these worlds is larger than the seven skies and seven earths. These are the worlds than can be seen (by the human eye). Apart from these worlds there are several worlds that can’t be seen (by the human eye). I am Allah’s Proof on all these worlds.’
(Behaar al-Anwaar, vol. 7 p. 41 narrated from al-Khesaal vol.2, p.171-172)
Note that the worlds that are beyond human comprehension are also under the guardianship of the Ahle Bait (a.s.).
The Imams (a.s.) are referred to as Proofs. The following tradition of Imam Sadeq (a.s.) clarifies this:
مابا
مَا مِنْ شَیْئٍ وَلَا مِنْ آدمِیٍّ وَلَا اِنْسِیٍّ وَلَا جِنِیٍّ وَلَا مَلَکٍ فِی السَّمَوَاتِ اِلَّا وَ نَحْنُ الْحُجَجُ عَلَیْھِمْ وَمَا خَلَقَ اللہُ خَلْقًا اِلَّا وَ قَدْ عُرِضَ وَلَایَتْنَا عَلَیْہِ وَاحْتَجَّ بِنَا عَلَیْہِ فَمُؤْمِنٌ بِنَا وَ کَافِرٌ وَ جَاحِدٌ حَتّٰی السَّمَوَاتُ وَالْاَرْضُ وَالْجِبَالُ۔
‘There is no creature be it a human, mortal, jinn, angel in the heavens except that we are the Proofs upon them. And Allah has not created any creature but He presented our guardianship before it and completed the proof upon it through us. Then the believer is a believer through his belief in us and the disbeliever and denier is a disbeliever and denier through his denial of our guardianship. Similarly the heavens, earth and the mountains were examined through us.’
(Kitab al-Sarair, p. 473, Behaar al-Anwaar, vol.. . . 27, p. 26 tradition 7)
This tradition reveals that every creature was examined through the guardianship of the Ahle Bait (a.s.). The one who accepted them became a believer and the one who denied them became a disbeliever. Of course some ‘enlightened’ individuals and antagonists of the Ahle Bait (a.s.) may find such traditions bizarre and incredible. We would like to reply to them in a befitting manner, however at this stage we can only direct them to the 72nd verse of Surah Ahzaab. If however, they do not want to discuss this topic through the Holy Quran, then we have nothing to do with them.
(۱۸) وَ اُشْھِدُ اللہَ وَ مَلٰئِکَتہٗ وَ اَنْبِیَآئَہٗ وَ رُسُلَہٗ اَنِّیْ بِکُمْ مُؤْمِنٌ وَ بِاِیَابِکُمْ مُؤْقِنٌ بِشَرَائِعِ دِیْنِیْ وَ خَوَاتِیْمِ عَمَلِیْ وَ قَلْبِیْ لِقَلْبِکُمْ سِلْمٌ وَ اَمْرِیْ لِاَمْرِکُمْ مُتَّبِعٌ صَلَوَاتُ اللہِ عَلَیْکُمْ وَ عَلٰی اَرْوَاحِکُمْ وَ عَلٰی اَجْسَادِکُمْ وَ عَلٰی اَجْسَامِکُمْ وَ عَلٰی شَاھِدِکُمْ وَ عَلٰی غَائِبِکُمْ وَ عَلٰی ظَاھِرِ کُمْ وَ عَلٰی بَاطِنِکُمْ۔
‘I take Allah, His Angels and His Prophets and His Apostles as witnesses that I have believed in your guardianship and am certain of your return with the laws of the religion and completion of my actions. My heart is submissive to your heart and I am an adherent to your command. Divine blessings be upon you and your souls and your bodies and your present ones and your absent ones.’
1. اُشْھِدُ I take witness
From the aspect of. Arabic grammar, this is the 13th formula (صیغہ) of باب افعال. In this last sentence of Ziarate Waaretha, we take Allah, His Angels, His Prophets and His Apostles as witnesses to confess the following points:
a) Our faith on the Ahle Bait (a.s.) is firm
b) Along with the laws of our religion and the completion of our actions, we have complete certainty on their return (i.e. resurrection in this world after death).
c) Our hearts are totally submissive to the hearts of the infallibles (a.s.).
d) We are always compliant to the commands of the Ahle Bait (a.s.) in every aspect of our lives.
If these points have to be summarized in a few words, then they are faith, certainty in the return, submission and obedience…
2. ایمانFaith
Our faith with regards to the Imams (a.s.) must be as Imam Reza (a.s.) said:
‘The ‘Imam is the most brilliant individual of his era. None can attain his position and status. No scholar or genius can rival him. None can replace him or substitute him. All these traits are especially for him, but he has not sought them nor has he acquired them (through effort). Rather this is a merit endowed on him by Allah, the Almighty.’ (Al-Kaafi, vol. 1, p. 287)
3. رجعت Return
For more details on this topic, readers are requested to refer to the special Shabaan al-Muazzam issues of Al Muntazar.
4. Submission and Obedience
To submit before the infallible Imams (a.s.) and to obey their commands is akin to submitting to Allah and His Prophet (s.a.w.a.) and obeying their commands. This is apparent from the tradition of Imam Jafar Sadeq (a.s.):
After the recognition of the Prophet, recognition of the Imam, whose obedience is obligatory, is necessary. At any rate, you should know his characteristics, his conditions and his name. Whether you are in difficulty or in ease, you must have this basic recognition of the Imam. The minimum recognition of the Imam that you must have is that except for the status of Prophethood he is equal to the Prophet and is his successor. Obeying him is the same as obeying Allah and His Prophet. In every affair you must submit to the Imam and refer to him. You must accept his commands and know that Ali b. Abi Talib (a.s.) is the successor of the Prophet (s.a.w.a.) and after him is Hasan (a.s.) and after him Husain (a.s.)…’
(Behaar al-Anwaar, vol. 36, p. 407, tradition 16)
This tradition defines the basic recognition of Imam (a.s.). It clearly mentions that recognition of Imam (a.s.) is based on faith, submission and obedience. The obedience should be comprehensive and unconditional. One should not obey the Imam (a.s.) to suit his own motives, or out of greed for a position or to impress his superiority over the people so as to draw a benefit from them.
Our most fundamental responsibility is to seek divine proximity through the door that Allah has appointed for us. If we approach Allah through some other door, then we stand to forfeit all our supplications and worship. We shall become just like that worshipper from Bani Israel who tried to gain divine proximity while he harboured doubt about Hazrat Esa’s (a.s.) prophethood. When his supplications were repeatedly snubbed, he approached Hazrat Esa (a.s.) and inquired about the failure to acquire divine grace despite persistent supplications. Hazrat Esa .(a.s.) performed ablutions, prayed namaz and sought out the answer to the problem from Allah. Soon he got the reply:
At the end we seek benediction on the Imams (a.s.), their apparent and their hidden.
O Allah! We beseech You for taufeeq to recite Ziarate Waaretha on the sacred grave of Imam Husain (a.s.) in Karbala. We beseech You to accept our tears in Imam’s (a.s.) way. We beseech You to make Janabe Zahra (s.a.) pleased with us for shedding tears in her beloved son’s (a.s.) way.
At the end we beseech You to hasten Imam-e-Zamana’s (a.t.f.s.) reappearance and to include us amongst his helpers and supporters. Amen!
