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The Discourse of His Eminence With Regards to the Merits of Imam-e-Zamaan (Peace be upon him) and the Importance of Their Propagation

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25/07/1431 A.H.    08/07/2010 C.E.

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In the Name of Allah, the Beneficent, the Merciful

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The Day of Judgement (Qiyamah) has 28 names within the Holy Quran

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One of these names is Yaum-ul-Hasrah, "The Day of Intense Regret" 

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The Quranic verse is this:

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"And warn them of the day of intense regret, when the matter shall have been decided…" (Maryam:39)

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From our point of view, this verse, in itself, is enough.

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If one comprehends whom the verse addresses:

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(It addresses) the Last Prophet, and it does so in terms of a warning.

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This warning is related to the "Day of Intense Regret".

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And God says: Now the matter has been decided (It is sealed and unchangeable).

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We were ignorant and  have made mistakes which,

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if God bestows upon us the ability, we might be able to compensate.

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When the Prophet Khidr, alongside Alexander, reached the darkness,

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Khidr remarked: "There is something underneath the hoofs of this horse that

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whoever picks it up becomes remorseful later on, and whoever refrains from picking it up will also be regretful".

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One group declared: "If remorse is  the end result (of both actions),

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then why should we bother ourselves with dismounting".

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However, another group stepped down and picked up (the things in question).

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When the darkness subsided, they gazed upon that which they had picked up and saw that they were emeralds.

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Those who had picked up (some of these stone) became regretful because they had picked up so few,

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(with intense regret) they wished that they had picked up atleast one more piece.

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As for those who had not picked up any, their remorse was even more intense.

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This is the reality of (the verse) "And warn them of the day of intense regret…"

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Within this world there exists darkness…

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Truly the Holy Quran is astonishing.

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"Allah is the guardian of those who believe. He brings them out of the darkness into the light…" (Al-Baqara:257)

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Precious gems are hidden within this darkness,

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On the day of judgement, those who picked up (some of these gemstones) will regret as to why they picked up so few,

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As for those who failed completely in utilizing this opportunity,

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they shall be in such a state of remorse and regret that is utterly indescribable,

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because (at that point) there shall exist no possibilty of compensation.

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For example, with regards to the martyrdom of Hazrat Zahra (A.S.), we could have rendered an additional community mournful (if we had tried) but we did not.

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The regret of this failure shall accompany us eternally,

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because last year's martyrdom anniversary can never return.

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If mourning had taken place in that (additional) location, even in that (additional) village,

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the name and memory of Hazrat Zahra (A.S.) would have been revived, this would have been the result.

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The sixth Imam has a saying (relevant to this discussion).

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A comprehensive understanding and appreciation of such words requires the juristic intellect of a jurisprudent like Sheikh-e-Ansari,

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The saying is this:

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"God bestowed His mercy on him who revived our matter"

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This statement of the Imam is a solution for the problem facing us on the "Day of Intense Regret".

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Firstly, the prayer is in the past tense,

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it says: "God bestowed His mercy", not that "God shall bestow His mercy"

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and this, in itself, is a lengthy discussion.

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How grave is the difference between an "actualized" relationship (that characterizes past tense verbs) and an "anticipatory" relationship (that characterizes present tense verbs)? ,

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it is a sophisticated academic discussion.

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Furthermore, this prayer belongs to an Imam, and the very first sign of an Imam is that (he fits the criterion mentioned in this statement):

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"Surely, the Imam is recognized through his knowledge and the fulfillment of his prayers",

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thus, his prayers are never rejected.

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Keeping this in mind, the prayer in question is as such:

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"God bestowed His mercy", not "God shall bestow His mercy"

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"God bestowed His mercy on him who revived our matter"

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So what is this revival? And what is this mercy?

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Firstly, it is a mercy requested and desired by the Imam.

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Once again we must refer to the Holy Quran.

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The Quran's text is this:

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"and the mercy of your Lord is better than what they amass" (Az-Zukhruf:32)

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That which all of humanity shall amass, from the beginning of creation to the end of time,

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will not even be equal to one act of divine mercy.

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This is the mercy requested and desired by the Imam for someone who revives their matter.

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Indeed, this is what we have forgone and lost uptil now.

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Years upon years went by but nothing was done with regards to the martyrdom anniversary of Hazrat Zahra (A.S.) 

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What great works could have been carried out, but we lost the opportunity.

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Now we must remain alert so that we are able to utilize every chance we get to the utmost of its potential.

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"God bestowed His mercy on him who revived our matter"

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In this manner, the intense regret (that we spoke of earlier) will be compensated, because all that exists, exists here and now.

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That group, which represents the reason behind creation,

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is a group of individuals who completely dissolved themselves in God,

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i.e. they eradicated their own will vis-à-vis the will of God.

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"And they give food out of love for Him to the poor and the orphan and the captive: 

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We only feed you for Allah's sake" (Al-Insaan:8-9)

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This is a sample of their works.

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At that time their entire existence becomes absorbed into God's will

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It is then that God's will (as personified by the contents of this verse) "Verily, when He intends a thing,

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His Command is, "be", and it is!", 

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His will and intention becomes the same as theirs.

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There is a pilgrimage supplication about which Sheikh Sadooq comments:

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It is the most authentic of all pilgrimage supplications.

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This (high degree of veracity and authenticity) is something completely understood by jurists alone.

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The Sheikh, within the book "Man la Yahzur",

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selects this particular pilgrimage supplication from amongst all others and deems it to be the most authentic.

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Keeping this in mind, the text of this supplication is as such:

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"The will of God with regards to the quantity of your matter (your sustenance),

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descends upon you and emanates from within your homes"

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Therefore, he who toils in order to obtain these things, his toil is not comendable at all.

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But we are veiled (and live within a state of ignorance), understanding nothing.

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This is because the above meaning is a product of our comprehension.

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Firstly, we must recognize who we work for.

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For example, mid-Shabaan is upon us,

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What is mid-Shabaan? What occurred therein?

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Who is the master of this day? (About these questions) the intellects is rendered utterly flabbergasted.

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The Imam-e-Zamaan is beyond explanation.

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I, myself, am struck with astonishment when I come across this issue.

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Sunni and Shi'a (have both narrated such facts) … and it is from amongst the extraordinary wonders.

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If God wills, I shall elaborate upon this tradition at some other time.

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The tradition, itself, is this:

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"His companions are equal to the companions at Badr,

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each one of them bears a sword".

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Pay great attention to these words.

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If the servant is of such a status, than what would be the standing of his master?

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"…each one of them bears a sword,

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upon the blade of that sword are inscribed a thousand words,

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every single one of these words opens up a thousand gates of knowledge".

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This is the status of the companions of Imam-e-Zamaan,

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after this, we come across a sentence that astounds the mind:

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"The first ones have not outdone them, nor shall the last ones attain a status equal to them".

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These 313 individuals enjoy a status unmatched by any of the "first ones",

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What does (the tradition) mean by the phrase "the first ones"?

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All the saints of God from the past, and all His saints to the very end (of time).

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From the beginning to the end, all the saints of God put together are still unable to match the status of these 313 individuals.

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This is the status of his companions, so what must his own standing be equal to? What must his own status be like?

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The issue of Imam-e-Zamaan leaves the mind astonished.

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If the people understood, the night of mid-Shabaan would have seen the whole nation drowning (in its greatness).

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Never in history did such an occurrence take place.

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When the Prophet (P.B.U.H.) introduces him, he uses these words:

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"Al-Mahdi is from amongst my children".

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Then come two sentences that dazzle the mind:

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"His name is my name, and his title is my title".

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The name and the title of the Seal of the Prophets (P.B.U.H.) is not permissible for anyone else.

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It is an exclusive privilige of Hujjat ibn Al-Hasan (Imam-e-Zamaan).

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His name is the name of the Seal of the Prophets (P.B.U.H.), and his title is the title of the Seal of the Prophets (P.B.U.H.).

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The sentence that baffles the likes of Sheikh Ansari is this:

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"(He) bears the most resemblance to me in terms of physical appearance and moral character"

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All who have a soul, also possess a body,

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The best in body and the best in soul is the first person of existence,

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and that person is the Seal of the Prophet (P.B.U.H.)

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Then he, himself, remarks: "(He) bears the most resemblance (to me)…"

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bearing the most resemblance to me from amongst all of mankind,

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from the standpoint of bodily appearance, and also from the standpoint of spiritual perfection,

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(no one) bears more resemblance to me than Mahdi.

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This is why a description of Imam-e-Zamaan is beyond imagination.

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The people put up lights on the night of mid-Shabaan, but who is the true owner of this night?

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Sheikh Toosi narrates a prayers for the night of mid-Shabaan in the book "Misbah-ul-Mutahajjid":

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(This prayer) astonishes the mind of every philosopher and jurisprudent.

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It describes Imam-e-Zamaan using just two phrases:

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"Your light bears all-encompassing radiance, and your luminescence is clear and manifest (like that of the full moon)"

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Imam-e-Zamaan is the light of God, but a light that has all-encompassing radiance,

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Imam-e-Zamaan is the luminescence of God, but a luminescence that is clear and manifest.

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This is the utterance of God's chosen saint, an utterance narrated by Sheikh-ut-Taifa Sheikh Toosi in the book "Misbah-ul-Mutahajjid"

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This is Imam-e-Zamaan.

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All of you have read the Quranic chapter Ash-Shams:

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" I swear by the sun and its brilliance, 

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And the moon when it follows the sun,

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And the day when it shows it". (Ash-Shams:1-3)

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Three phrases one after the other,

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The sun is interpreted as the Seal of the Prophets (P.B.U.H.)

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The moon is the Commander of the Faithful (A.S.),

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The day is Hujjat ibn Al-Hasan. "And the day when it shows it" 

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All of you must decide to propogate this issue:

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Start with reciting the whole Quran every month without exception,

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then gift the reward of this recitation to Imam-e-Zamaan.

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Later on you shall find out what the results of this action were?

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These (actions) are all red elixirs, but (unfortunately) we came to our senses when it was already too late.

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A few years ago I came across this tradition,

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a tradition that is so authentic that the jurist,

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when we say "the jurist" we do not mean just anybody,

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 in fact,w e mean to speak of Sheikh Ansari, Mirza Shirazi, Shaheed Awal, Shaheed Thani

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The tradition we came across dazzles the mind. Its result is this:

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He who acts in accordance to this

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i.e. he who reads the Quran as much as he can, and then gifts it to him,

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the absolute result of such an action (which is beyond comparison) is that this reader shall be made to accompany him

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The very reward of such an act is accompaniment.

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Paradise is no longer in question, infact it no longer holds any value.

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A person whose action is this:

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He reads the Quran as much as possible and gifts it to Imam-e-Zamaan,

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his reward is that he accompanies him in this world and the hereafter.

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What does it mean if one accompanies him? Accompaniment with Imam-e-Zamaan…

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Imam-e-Zamaan is he who:

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"Whoever wishes to see Adam and Sheeth, (then know) that I am Adam and I am Sheeth"

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Once he reappears, he will declare:

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Whoever wishes to see Adam and Sheeth,

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I am Adam, I am Sheeth,

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I am Nuh, I am Saam,

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I am Ibrahim, I am Ismaael,

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I am Musa, I am Haroon,

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I am Isa, I am Shamoon, 

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up until the point that we reach this sentence:

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"He who seeks to gaze upon Muhammad (P.B.U.H.) and Ali (A.S.), then I am Muhammad (P.B.U.H.) and I am Ali (A.S.)"

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Imam-e-Zamaan is the essence of all the prophets and all their heirs

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Service to him, and working for him,

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propogating his virtues, publicizing his merits,

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reviving his matter, that too in the time of his occultation,

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this is the gemstone that shall cause intense regret on the Day of Judgement.

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We could have taken one more step in service of him, but we did not.

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Nevertheless, we hope that since now God has chosen to write your names into this register,

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(and) indeed His choice is not without reason

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but is a result of the chaste earnings of your fathers and the pure nourishment provided to you by your mothers,

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or that he has chosen you as a result of some virtuous act performed by you, 

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since not everyone's name can find its way into the register of Siddeeqa-e-Kubra

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and for such a night, that in it the Commander of the Faithful yearned for death; that day, that night is revived.

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This is a level that is beyond explanation. It is divine grace.

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Try to keep your name within this register, and work (for it),

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and involve others into this task.

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Since these activities require a lot of effort, and this number of people is very little.

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 All sincere and wise individuals, who comprehend the gravity of this task, should be absorbed into this work.

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the higher the degree of excellence in the accomplishment of this task,

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the result of such an accomplishment will be seen in two places, two places for sure:

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The first instance is at the time of death.

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"Piles up upon them the pain of death and the regret of cessation"

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It is at that time that without doubt (this sentence comes to life):

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"O' the hardship of the dying soul! He who dies, sees me"

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Anyone who dies, sees me. There is no exception.

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At that moment, the Commander of the Faithful comes to beside your pillow

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then he looks and sees:

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that your are the same person as the one who toiled in the service of his broken ribbed wife.

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Here, the angel Izraeel will no longer remain with you.

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The second instance is on the Day of Judgement, a day that the prophets (unanimously declare to be extremely tough and, therefore,) cry out: O' my soul!

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Suddenly (on that day) she (Hazrat Fatima Zahra) comes forward, and places a blood drenched shirt on top of her head,

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then she says: "O' Lord! My followers"

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Jibraeel descends and says:

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"O' servant of God! God sends His salutations upon you, and says:

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Ask from me whatever your heart desires, and today I shall bestow it upon you"

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The tradition says: "She shall collect her followers and servants

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 like a hen collects pieces of grain (sparing not even a single piece)".

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This is the reward of your actions.

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In summary, you must understand the worth of this blessing . Do not get tired while walking this path. Try your utmost …

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"there afflicts them not thirst or fatigue or hunger in Allah's way" (At-Tawba:120)

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What is "Allah's way"? In is mentioned in the Ziarat-e-Jamea:

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"You (the Prophet's sacred family) are the greatest way and the steadfast path"

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This is your action.

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" but a good work is written down to them" (At-Tawba:120)

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This is your reward.

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