Discussion On Imam-e-zaman

The Perfect Personality of Imam-e-zaman (a.t.f.s.)

This discussion is about Imam-e-Zaman (a.s.) himself with regards to his personality in relation with Allah and his perfection, whether divinely endowed or acquired.

Initially, it should be borne in mind that Allah the Almighty has not created all humans equal, and all that has b1een granted to mankind is not in uniform measure. Of course, from one aspect- in their generality- they are all same but in most of the perfection and virtues, Allah has not created them similar. All humans are created on the nature of monotheism (fitrat-e-tauheedi), thereby enabling them to know Allah and worship Him. Therefore, in this regard, they are all responsible. But spiritual capabilities and attraction vary from person to person.

What is the basis for this difference? One facet of this difference is related to two points that should be borne in mind. One of them refers to the world termed in our traditions as the world of pre-existence (aalam-e-dhar)42. The second refers to divine grace and bestowal, whose unequal grant will not affect justice.

What will be deemed to violate norms of justice is differentiation in rights, but as far as ‘grace’ is concerned, distinction does not enter the domain of justice. Therefore, one differentiation is in rights and the other is in grace. If partiality is observed in rights, it is injustice. For instance, if a person owes each one of us fifty dollars, but while repaying, he pays me only thirty but pays the other person, seventy dollars. Then, this is injustice because I had an equal right on him.

Another instance can be as follows: None of us present could demand from the host to bring various kinds of fruits like orange, pineapple, bananas, etc. for us.

So, had he not brought all these, he would not have meted any injustice to us because he did not owe it to us. On the morrow, had he invited other guests, and served them water only, they would not have the right to question him as to why did he differentiate between the two. He would be told that ‘you don’t enjoy any right over me. I just wanted to shower my grace and bounty on the previous day’s guests and hence the unequal treatment.’ If the guests question as to what was the basis of your disparate treatment? Was it baseless and meaningless? He will reply that certainly it was neither. My treatment did carry some wisdom but it is not necessary for me to disclose my reasons to you. For, it was sheer grace that made act in this manner. This is just an indication and if this discussion is dealt in detail, it will solve quite a few questions on divine justice.

42 For discussions relating to Aalam-e-Zar, refer to the fifth volume of Behaarul Anwaar, pp. 225-276. Allah the Almighty has created the creatures on the basis of grace. Therefore, one He has made the sun, the other moon, the third as the earth, one ocean he has made as sweet and the other, salty, etc.

“This is the grace of Allah. He gives to whosoever He pleases.43”

The sun is the source of energy and light. The earth does not possess the energy of its own, thereby depending on the sun. One is sand, the other, water and the third, herbs. These differences are due to Allah’s grace. One is a wild animal devoid of all understanding while another is a human being, with abundant comprehension and understanding. These divine bounties emanate from zero and continue infinitely. At the moment, Allah the Almighty has given preference to one creature over another on the basis of His wisdom and rendered one as superior over another.

It should be borne in mind that as Allah created the creatures differently, their responsibilities vary as well. Had their accountability been equal (despite their differences in creation), it would tantamount to injustice. Hence, as endowments differ so do obligations and hence the declaration,

“Allah does not impose a burden on any soul except as per its capacity.44” He has not bestowed intellect to the animals and therefore, has not imposed any responsibility on them. But as He has endowed man with wisdom and intelligence, as per their levels, He has imposed obligations and duties on them. So, on the basis of the aforementioned premises, Allah the Almighty on the basis of His prudence, which is one of the aspects through which He deals with the creatures on the earth, desires to make the earth slush green and vegetative. Hence, He makes the clouds carry water, the fruits ripe and juicy, the air blow smooth winds, guide mankind, etc. Among mankind, He also intends to create a man who is worthy of leading other human beings. That is, for this task, He creates a man who is more perfect than others.

The initial perfection that Allah has endowed on the Holy Prophet (s.a.w.a.), He has not granted to you and me. Similarly, the duties and obligations that He has imposed on him (s.a.w.a.), He has not placed on us either. We are relieved of the heavy burden of prophethood and messengership that He has decreed for His Messenger (s.a.w.a.).

Therefore, when Allah the Almighty intends to execute a task, He creates a creature, which is capable of performing it. Now, if it performs the work involuntarily, then there is no virtue for him in it. But if it undertakes the task 43 Surah Maaedah: 54 44 Surah Baqarah: 286

with the help and assistance of the perfection granted to him by his Lord but with its own volition, then certainly it is his achievement.

The sun shines involuntarily and performs many a task for the Almighty but it is not said that the sun enjoys superiority over the earth in the eyes of Allah. But the Holy Prophet (s.a.w.a) discharges his responsibilities voluntarily. That is, Allah endows him (s.a.w.a.) with perfection and orders him to go and render a particular obligation. Hence, when he (s.a.w.a.) does perform that task, his position is higher than that of others. Therefore, the conclusion is as follows: Allah creates people for the tasks that He intends to execute. He gives them the power to do that job, after which He declares,

“Allah knows best where to place His message45”

Because He is the One Who has created that particular creature for the task. Among the divine tasks, the most significant one is that one man should be able to carry His spiritual grace and convey it to the creatures. This spiritual grace has two stages: one is the general spiritual grace in existence itself, and the second is in the guidance of the people and to enforce the laws of His religion among them.

The first level i.e. general spiritual grace requires an independent philosophical discussion. Philosophers have established this discussion on metaphysical grounds, while the holy Quran and traditions have also talked about it. That is, between Allah and the creatures there should be a link or a medium46. Between the infinite greatness of Allah and this insignificant and small existent, there should be somebody who takes the grace and distributes it.

We observe this tradition in nature as well. If we connect this small electric lamp directly to the hydroelectric power station, it will burst instantaneously as it cannot bear the power of the station. This does not indicate the weakness of the power station but displays the feebleness and incapability of the small lamp.

If you place a small pearl against the force of a powerful dam, it will split because it does not have the capacity to bear the force of such strong water current. Hence, there is a medium that acts as a link between the two extremes.

Such links and media are found in everything as per their proportion to grasp the grace and then distribute it among the other creatures, as per their capacity. This is the case with the electric stations and sub-stations and the same is for water dams, canals and turbines in controlling the flow of water. In all types of works, there should be such a medium that takes the grace and distributes it. 45 Surah An’aam: 124

46 It is worth noting that this view is best suited for philosophical discussions but in divine texts and traditions, there is no place for such a hypothesis. For, if Allah so desires, He can do the work directly Himself without any medium. Of course, presently, divinity has designed the system as discussed above and generally, this is the method of Allah that there should be a medium or link for the execution of a task. Nevertheless, the examples that are cited and shall follow, are not very correct in our opinion and suggest an analogy between the work of the Creator and the creature, implying immanence in divinity, a belief that should be strictly avoided.

This link should have some proportion with the source and some proportion wth those who derive benefits from the source and philosophically, such a link is termed as “mumkin al-wujood al-ashraf” (the most honorable creation). This argument has come in various philosophical works, especially those of Muslim philosophers like Mulla Sadra, and in the books of gnosis, by the name “Imkaan-e-Ashraf”. That is, among the creatures, there should be a noble creation that is the noblest of them all, which receives grace from the infinite Being of Allah and disburses it among the creatures. In gnostic terms, he should possess two facets: one towards Allah and the other towards the creation.

The work of this intermediary creature (link) is to apportion the grace to the creatures. It is an existent that enjoys divine attributes like knowledge, power, holiness, etc. Of course, it is NOT God because God does not have any partner. Nevertheless, notwithstanding it being a creature of God, it possesses a certain level of purity, spirituality and perfection due to which it possesses the ability to obtain divine grace.

In Islamic terminology, this creation is called as “the light of Muhammad”, based on the saying of the Holy Prophet (s.a.w.a.),

“The first thing that Allah created was my light47”. Another term that is used for it is “the first intellect” (aql-e-awaal). Yet another name is “the first produce” (saadir-e-awwal). In the traditions of the Ahle Bait (a.s.), it is termed as “the light of mastership” (noor-e-vilayat). That is, Allah endows it with the light of existence and this light, as per the levels, keeps granting existence to other creatures, conferring this all-important grace on them. Now, if this bond between the Creator and the creature is removed, the entire creation will cease to exist.

By these explanations, it is clear that this link has the right of existence over other existents or creatures. That is, he can say that if I were not there, you too would not exist. He does not pose before the creatures but the creatures too should recognize him and know that if he were not there, they (creatures) would not exist. For example, Allah the Almighty, addresses His Prophet (s.a.w.a.) declaring,

“If you had not been there, I would not have created the spheres.48” Such traditions are available aplenty in the collections of traditions, narrated by both Shias as well as Sunnis.

47 Behaar al-Anwaar of Allamah Majlisi, vol. 15, p. 24. 48 Ibid. p. 28

Now, the point that we should appreciate is that this noble existent and light reality manifests himself on this earth. This lightface was first personified in the holy physical persona of the Messenger of Islam (s.a.w.a.), followed by Ameerul Momineen Ali (a.s.), trailed by Hazrat Zahra (s.a.) and the other infallible Imams (a.s.). In the lifetime of the Imam (a.s.), he is the link between Allah and His creatures as well as the proof between Allah and His creatures. According to a number of traditions, if the earth would be void of a divine proof, it would be destroyed49. Why? In reply, we submit that because the role of a divine proof is that of a medium. In Dua-e-Adeelah, one can find,

“Through his blessings, the creatures are sustained and by his existence, the earth and the sky subsist.”

For, an Imam is the medium. In Ziyaarat-e- Jaameah, we read

“Through you (Imams (a.s.)), Allah opens, and through you, Allah seals, and through you, He sends down rains, and through you, He controls the sky from falling on the earth but with His permission.50” Such sentences can be found in abundance in the supplications, invocations and salutations. Now, let us state an ordinary instance that is commonly found in our lives.

Suppose that one of you invites a famous personality to your house for dinner and he too promises to accept your invitation. You are not bothered about the amount that he is going to eat. Maybe, he will not eat more than a few apples.

But in his honor, you prepare an extensive range of meals, dishes and fruits, and in his reverence, you also invite quite a few others for the dinner. The more people you invite, the more benefits will accrue to different creatures, like the flowers will get more water, the leaves of trees will be washed properly, the house will be swept clean, and dirt and dust will be thrown out. Moreover, due to this gathering, the cats and dogs of the area can feast on the remains to their hearts content, flies and other pests will have a field day, etc. You witness all this and to each one of these, who are deriving advantage of this party, you address in your heart, ‘O negligent creature! Don’t be misled. Whatever you are enjoying today is merely on account of the presence of this respectable guest.’

49 Ibid., vol. 23, pp. 33-38 50 Ibid.- Tr.

Such is the system of creation that when man has a respectable guest, he extends the benefits of this invitation to a number of other creatures. At that moment, this invited guest can reprimand these creatures thus, ‘O you who are enjoying the benefits of this party! You should know that the host has invited you to this dinner for my sake.’ When will this honorable guest post such a reminder? When he sees that none of the invitees are attentive towards him and are so busy hogging that they conveniently ignore the real guest and are comfortably sitting with their backs to him. It is here that their sitting with their backs to the real guest and their negligence to him is considered as ingratitude.

Allah’s aim in creation was to create a man who would be a worshipper (abd) in the truest sense of the word. He says:

“Surely I intend to appoint a representative (caliph) on the earth.51” For this perfect man or perfect worshipper, He created the earth and the skies, and made the water flow on this earth to allow its inhabitants to survive. Thus, it is necessary for the existents to live on this earth, which should be green and vegetative and that the rains descend, et al.

In this manner, Allah the Almighty created His beloved messenger, the seal of the Prophets (s.a.w.a.). What affinity He had with him (s.a.w.a.) is not relevant as our discussion is about the perfect man. For the comfort of us imperfect people, Allah the Almighty has created so much of lush greenery, and made so many of the animals at our disposal for us to feast on them. And all this is for our semi-perfection. Now, if this perfection is raised to a level, in which man becomes Allah’s representative (khalifatullah) in every sense of the term and that perfect man, sincere slave and pure worshipper enjoys the right of life over every existent and possesses the highest perfection.

Hence, from the birth and Imamate of Imam-e-Zaman, Hazrat Mahdi (a.t.f.s.), this perfection of linkage between the Creator and the creature, this light reality (haqeeqat-e-nooriyyah), and the one due to whose blessings the creatures are sustained, all are collected in the existence and persona of Hazrat Mahdi (a.t.f.s.) and he is the perfect man. At that moment, all of us bow down in front of him as he enjoys tremendous privilege over us. This is one of his spiritual rights over us.

Now let us return to the example of the invitation by our friend. If we see that the guests, who have been invited because of that famous personality, become so busy in eating and drinking that they completely ignore him, and after having filled their stomachs, simply leave the place, we will certainly look at them with disdain. Similarly, the angels look down with contempt at those human beings 51 Surah Baqarah: 30

that are inattentive towards Imam-e-Zaman (a.s.) and consider them as mean creatures.

Worse are those who deny the existence of Imam-e-Zaman (a.s.). And the worst are those who abuse and say bad things about him (a.t.f.s.). From all this, one can also realize the greatness of Imam-e-Zaman (a.s.) that although most of us are negligent of him despite being sustained on his account, he (a.t.f.s.) does not become angry at us nor do we become the victim of his wrath.

Among those who are being sustained on his account, the closest are the ones who eat from the Sahme-Imam (half of Khums), i.e. they get their money directly out of his pocket. The inattentiveness and negligence of such people towards their Imam-e-Zaman (a.s.) is indeed a massive ingratitude and a huge tragedy. This is an independent discussion, which shall be dealt with at an opportune moment. Anyhow, this is one of the perfection of Imam-e-Zaman (a.s.).

The discussion about the eminence and excellence of Imam-e-Zaman (a.s.) and other infallible Imams (a.s.) is a separate one under the subject “Imam Cognition”. The best source for information on this topic is Ziyarat-e-Jaameahe- Kabeerah and some other supplications. In the invocations of the month of Rajab, one has been related on the authority of Imam-e-Zaman (a.s.) himself as follows:

“O Allah! I ask You for the sake of the essence of all by which those appointed in authority prayed to You, those trusted with Your secrets.” This supplication is great. And among other invocations, is the salawaat of the month of Shabaan, which describes the general perfection of all the Imams (a.s.).