Waiting and Responsibility

Supplement 1

Tyranny and injustice are among the major sins. Allah does not guide the tyrant, on the contrary He sends down His chastisement upon him. Tyranny and injustice are the root cause of all sins and transgression, as Quran proclaims, "And certainly We did destroy generations before you when they were unjust." (Yunus : 13)

Injustice can be broadly divided under three categories.

First is 'Shirk' i.e. to take some associate for Allah. 'Shirk' is so heinous that it has been dubbed by the Quran as the 'zulm azeem' Second is to do injustice to oneself through sins and transgression.

The third category involves injustice to others, by usurping their rights or encroaching upon their property. Another form of injustice involves doubting and questioning a tenet or , fundamental of religion (please refer Tafsire Ayyashi under Chapter of Anam, verse 82). One must never employ coercion with the old and defenceless. That is why Ameerul Mo'mineen (a.s.) exhorts us thus, "When your hand advances to perpetrate injustice remember the justice of Allah. And when you wrest control over someone remember the control Allah exercises over you.' (Behaarul Anwaar vol. 75, page 322)

One who does injustice or commits theft will find himself in a very wretched state on the Day of Judgement. Allah asserts in the Quran "And the day when the unjust one shall bite his hands, saying: O! Would that I had taken a way with the Apostle." (Furqan : 27)

'And lower our gaze at scenes of transgression and treachery.'

This statement endorses the verse of the chapter of Nur, wherein Allah commands the believers, men as well as women, to lower their gaze. Indeed among the miracles of Quran is how it has succinctly outlined a mode of living for mankind that is in perfect harmony with his inherent nature and at the same time in line with his spiritual needs. No other philosopher or thinker of any age or school of thought has ever formulated (nor will he ever formulate) a mode of lifestyle that even remotely resembles the one advocated by the Quran.

Islam has forbidden Muslims from casting a glance on the na-mahram. Indeed this is the transgression and treachery of the eyes. On the Day of Judgement all eyes will weep save those that when they are confronted with the forbidden, lower their gaze. Those eyes that are habituated to looking at na-mahram will in the hereafter find rods of blazing fire being driven in their eyes. Looking at the forbidden is a potent poison with which Satan spoils the faith of the believer.

On the other hand, the fear of Allah is the anti-dote to this poison. Indeed, the Shia must reflect on it here and now, during the period ofoccultation. If he desires to look at the forbidden he will never be able to cherish the sight of the luminous countenance oflmame Asr (a.t.f.s.).

*Refrain our hearing from vain talks and backbiting.' Quran declares 'And who keep aloof from what is vain.' (Mo'minoon: 3)

All talks that do not involve some discussion about Allah or His Prophet (s.a.w.s.) or the Able Bayt (a.s.), can be accounted as vain. Even music is classified as vain and listening to it is forbidden. One who forsakes vain talks will find an elevation in his honour and esteem.

'Ghibat' means to muse over the shortcomings and flaws of a believer in his absence. If indeed those flaws are present in the believer then it constitutes 'ghibat' (backbiting), else it takes the form of 'bohtan' (accusation). Quran has prohibited the believers from backbiting thus; "Not let some of you backbite others. Does one of you like to eat the flesh of his dead brother?" (Hujrat : 12)

Thus as per the Quran, backbiting of a believer is tantamount to eating the dead brother's flesh. Not only is speaking evil of a believer prohibited, but even lending one's ears to the slanderous talks of the backbiter is forbidden. If it is possible for us, then we should immediately refrain the person from going on any further, and remind him of Allah's displeasure in this regard.

'And bless our scholars and the learned with piety and the ability to give sound advice.'

Indeed if all the scholars of the Islamic nation strive and endeavour in the way of Allah, then most of our problems will be solved. In this supplication Imame Asr (a.s.) beseeches Allah to bestow His grace and benevolence upon the scholars of the Islamic nation. Indeed if the learned of this nation do not propagate Islam with intensity, and do not exhort the Muslims towards goodness and refrain them from evil, then the only logical consequence will be sedition and disputes.

'And grant inclination to the seekers of knowledge to struggle hard in their quest for knowledge.'

Here there is one thing that must always be kept in mind. The sole objective of acquiring knowledge must be to seek Allah's pleasure and satisfaction. The Holy Prophet (s.a.w.s.) declares that one who seeks knowledge for four reasons shall be worthy of a place in Hell, viz., one who seeks knowledge merely to debate with the scholars, or solely to have some vain talks with the fools and simpletons or some aimless discussions, or to invite the people towards oneself or to acquire some wealth from the affluent.

(Behaarul Anwaar vol 2, vase 38)

'And bless the listeners so that they may respond to invitations of truth and righteousness and lend their ears to sound advice and admonitions.' One must always endeavour to obey and abide by Allah's commands. As Allah asserts in the Quran in the chapter of Baqarah, verse 38 "Then whoever follows My guidance, no fear shall come upon them nor shall they grieve.'

Indeed admonitions keep alive the heart and dispel unawareness and incognizance. The best admonisher is the Quran. Hence we must endeavour to be constantly in touch with this miracle that has come for man's guidance.

'And grant relief and tranquillity to the ailing.'

'And bestow Your mercy and pardon on the dead.'

In the above two statements of the supplication, Imame Asr (a.t.f.s.) implores Allah to reform the condition of the afflicted and dead among the Muslims. These invocations only serve to remind us of our obligations towards the sick and dead amongst us. Indeed in our busy lives today, we seem to have overlooked these two sections of the community. Keeping in mind the implorations of Imam (a.s.) for the indisposed and the dead, we must take out time to visit the ailing and pray for their relief and comfort. And as far as the dead are concerned, we should recite the Quran on their behalf and visit their graves regularly and pray for the forgiveness of their sins.

'And bestow dignity and serenity upon our elders'

The elders play a very pivotal role in the progress of the community. The enthusiasm and fervour of the youth can only be reined in by the experience and foresight of the senior citizens of the nation. However, the elders must work alongside the youth keeping in mind their own dignity and honour. Then they should not do anything to violate this respect and esteem. Indeed the similitude of the senior members of society is that of captain of ship, who even in the storm, does not lose his bearings, but musters up all his experience and expertise, steering the ship towards the shore.'

'And endow the youth with a feeling of repentance and contrition.

A man's youth is a period of craze and abandon. The youth should therefore observe caution in this age by obeying Allah, falling in line with His commands and tenets. The juveniles must always bear in mind the transience of their youth, that will soon be replaced with old age and fatigue. That is why the period of one's youth must be used most judiciously. Surely the fervour and intensity of youth is fleeting, and man must exploit it before it is taken away.

Indeed Imam Baqir's admonitions in this regard are most striking. Imam declares, "If I find a youth not engaged in the acquisition of religious knowledge, I will beat him." Surely, Imame Asr (a.s.) when he reappears, will punish all those youths who are incognizant of their religious obligations. O Shia youths!

If your lives have been steeped in sins till now, turn to Allah and seek pardon with sincerity, so that you may be acquainted with the true essence of religion.

'And grant our women modesty and chastity.'

Surely Imame Asr (a.s.) is distressed when he observes the outrageous spectacle of the women of our society with their heads unveiled and exposed. This display of immodesty provokes him into beseeching Allah for instilling modesty among the women. Traditions warn that even if a single strand of hair (of a woman) stands exposed to men, she will on the Day of Judgement be dangled in Hell by that very strand of hair, (provided of course that this exposure was intentional on her part).

However, in their attempt to ape the West, we find people who not only flagrantly violate the Islamic tenets, but on the contrary are not willing to accept the Islamic injunction on the veil and demand evidence from the Quran and traditions in this regard. The Islamic veil constitutes an independent topic by itself and is beyond the scope of this treatise.

Suffice it is to say that both the Quran and traditions of Ahle Bayt (a.s.) have been most vehement in this regard. For further deliberation on this topic, readers are welcome to correspond with our organisation. Quran proclaims "Do not advance your opinion where you do not have the knowledge." Modesty is a sign of faith and honour. Chastity is the best form of worship. Ameerul Mo'mineen (a.s.) narrates,

"Chastity is the zakaat of beauty and grace." (Ghuraral Hekam) 'And confer humility and generosity on the affluent and wealthy'

Wealth and riches must at no point of time instill any pride and arrogance in us. This is because abundance is like any other bounty of Allah and He can take it away whenever He pleases. In this regard, history is witness over the fate of Qarun and Firaun. When Allah has bestowed wealth to one section of the community, then they should endeavour to share their good fortune with those who are deprived of it, for tradition exhorts us thus, 'And do good to the people like Allah has done good with you.' Never we should deem our intellect, efforts and capabilities responsible for our wealth and fortune. Tradition declares, 'Allah bestows wealth on a fool so that the wise can perceive Allah's role in apportioning sustenance and the helplessness of their own intellect in its provision.'

'And bestow patience and contentment on the poor and needy.'

Imame Asr (a.t.f.s.) on the one hand exhorts the wealthy to act with humility and on the other hand urges the needy to deal with patience. This is so because Allah has examined the former by their wealth, while the latter have been tried with their poverty and indigence. Man should never complain to Allah about his destitution and penury. On the contrary he should struggle to acquire his livelihood and thank Allah under all circumstances. This is because contentment by itself is good fortune. Contentment is akin to gratitude and protestation to ingratitude. That is why Ameerul Mo'mineen (a.s.) says,

'The contented man is wealthy even while he is hungry and naked.' (Ghuraral Hikam)

Contentment elevates a man's honour and esteem. Allah accepts easily whatever little deeds such a man has to offer. And it is worth noting that one who is not content in scarcity will never be so in abundance. 'And arm our warriors with (Your) aid and make them victorious.'

This part of Imam's supplication pertains to those warriors who relinquish the comforts of day and forsake their sleep at night only to serve Allah and safeguard His religion.

'And grant respite and succour to the captives.' Indeed no one is more aware of the helplessness and powerlessness of the captives than Imame Asr (a.t.f.s.), who has seen so many of his forefathers brave captivity and imprisonment for long periods of time.

'And assist the judges to perform (their duties) with justice and compassion.' 'And induce the citizens to act with fairness and good ethics.'

Indeed if we act as per the exhortations of Imame Asr (a.t.f.s.), we shall find the world a place of shelter and asylum. 'And bless the pilgrims and visitors (of graves of Imams)/ And assist them in their pilgrimage that you have made as an obligation upon them. By Your Grace and Mercy, O Most Merciful'

In the end, Imame Asr (a.t.f.s.) prays for the pilgrims and visitors (of graves of Imams) and beseeches Allah to increase their sustenance and provisions so that they can easily discharge their religious obligations. We conclude this brief exposition with a tradition from Imam Sadiq (a.s.) regarding the visitation (Ziarat) of Imam Hussain (a.s.), the Doyen of Martyrs.

'When Allah wishes goodness and happiness for someone, He instills in his heart love for Imam Hussain (a.s.), and an inclination for his visitation.'