In the Name of Allah the Compassionate the Merciful

Part 2: How Can We Become a Person Expecting al-Qa’im (PBUH)?

2-7- Imploring Allah for a hasty relief of the Imam (PBUH)

Ahl al-Bait (PBUT) have emphasized that during the time of occultation we should make much supplication to Allah that He hasten the relief. In one of his correspondence with his followers through his second special deputy (at the end of the lesser occultation), Imam al-Mahdi (PBUH) wrote:

وَ أَمّا ظُهورُ الفَرجِ فَإِنهُ إِلَى اللهِ وَ كَذبَ الوَقّاتونَ‏ … وَ أَكثِروا الدُّعاءَ بِتَعجيلِ الفَرَجِ فَإنَّ ذلكَ فَرجُكُمْ.

“As for the manifestation of relief, it depends on Allah and those who specify time for it are liars… Increase your Du’aa for hastening the Relief (al-Faraj), for this is indeed your relief…”[[1]]

There are two meanings for the last sentence quoted above. The first is that the relief of Imam al-Mahdi (PBUH) will also result in relief from our sufferings, and it is Allah’s decree that turning to Him and praying for the reappearance of the Imam (PBUH) be the only possible solution to our universal problems. The other meaning is that the very act of praying for the relief of Imam al-Mahdi (PBUH) will be recompensed with personal relief from our problems even before the advent of Imam al-Mahdi (PBUH) (i.e., before the time for general and universal relief).

There is a famous supplication from Imam al-Sadiq (PBUH), known as “The Supplication of the Covenant (Du’aa al-’Ahd)”, which is to be recited in every morning. The Imam (PBUH) said that the one who recites and calls upon Allah by this covenant for forty mornings, will be of the soldiers of al-Qa’im (PBUH), and if he dies before his reappearance, Allah will resurrect him from his grave during his advent, and will also give him the reward of 1000 good deeds and removes 1000 of his sins for each word of this supplication. The last sentences of this precious supplication are as follows:

Thus, during the period of disappearance of Imam al-Mahdi (PBUH), the most important supplication of the believers to Allah is to ask for his reappearance and the manifestation of his kingdom over the earth by which all problems of humanity will be resolved. The sentence, “the disbelievers consider it far-fetched while we consider it near” shows that the believers expect this kingdom in a very near future and only the disbelievers consider this expectation unrealistic. Moreover, sentences such as “O Allah! Hasten his reappearance, make his arrival smooth, widen and clear his path” in this supplication shows that Allah may change the decreed situation, lessen the hardship of his mission, and bring near his arrival. By asking Allah to hasten his reappearance from the bottom of our heart, Allah may make Badaa and advance his mission, just as He advanced the mission of Prophet Musa (PBUH). In a very inspiring and thought-provoking Hadith, Fadhl Ibn Abi Qurra narrated:

عَنِ الْفَضْلِ بْنِ أَبِي قُرَّةَ قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ (ع) يَقُولُ: … فَلَمَّا طَالَ عَلَى بَنِي إِسْرَائِيلَ الْعَذَابُ، ضَجُّوا وَ بَكَوْا إِلَى اللَّهِ تَعَالَى أَرْبَعِينَ صَبَاحاً، فَأَوْحَى اللَّهُ إِلَى مُوسَى وَ هَارُونَ يُخَلِّصُهُمْ مِنْ فِرْعَوْنَ، فَحَطَّ عَنْهُمْ سَبْعِينَ وَ مِائَةَ سَنَةٍ. قَالَ: وَ قَالَ أَبُو عَبْدِ اللَّهِ (ع): هَكَذَا أَنْتُمْ لَوْ فَعَلْتُمْ لَفَرَّجَ اللَّهُ عَنَّا. فَأَمَّا إِذَا لَمْ تَكُونُوا فَإِنَّ الأَْمْرَ يَنْتَهِي إِلَى مُنْتَهَاهُ.

Imam al-Sadiq (PBUH) said, “When the period of the suffering of the children of Israel was prolonged, they wailed and cried to Allah for 40 mornings. Thereupon, Allah revealed to Moses (PBUH) and Aaron (PBUH) to rescue them from the (hands of) Pharaoh. This way, He reduced the period of their hardship by 170 years.” Then, the Imam (PBUH) continued, “This is your case as well, and if you do the same Allah shall certainly relieve us. However, if you avoid it, this matter (i.e., the calamity before al-Faraj) shall surely continue up to its last stage.”[[3]]

Suffering is a hint to the believers that they should implore Allah with humility. Allah says in the Quran:

وَ لَقَدْ أَرْسَلْنا إِلى‏ أُمَمٍ مِنْ قَبْلِكَ فَأَخَذْناهُمْ بِالْبَأْساءِ وَ الضَّرَّاءِ لَعَلَّهُمْ يَتَضَرَّعُونَ‏.

Before you We sent towards many nations, and We afflicted them with suffering and adversity, that they might beseech (Us) in humility. (6:42)

If the majority of people on earth sincerely seek relief (al-Faraj) from Allah and drop their hope from all the fallible leaders, Allah may decide to sanction the early reappearance of Imam al-Mahdi (PBUH) without need for the occurrence of many of the foretold signs. Notice that we say, “Allah may decide,” which means this is not an urgent reaction to people’s action, but rather it is a matter of choice for Allah as is the case for all other actions of Allah. He does what He will.

In fact, the traditions of Ahl al-Bait (PBUT) imply that to the time that people look for other global solutions for their problems, and have hope in other leaders for implementing justice, Allah may delay the reappearance of al-Qa’im (PBUH). Hisham Ibn Salim narrated:

عَنْ هِشام بنِ سالم عَن أَبي عَبدِ اللهِ (ع) أنَّه قال: ما يكونُ هذَا الأمرُ حَتّى لا يَبقى صِنفٌ مِنَ الناسِ إِلاّ قَد وَلَّوا عَلَى الناسِ، حَتّى لا يَقولَ قائِلٌ إنّا لَو وُلِّينا لَعَدَلنا، ثُمَّ يَقومُ القائِمُ بِالحقّ وَ العَدلِ.

Imam al-Sadiq (PBUH) said, “This kingdom shall not appear until every claiming class or group among people rule over people so that no one would remain to say, ‘Had we ruled we would have implemented justice’. Thereafter, al-Qa’im (PBUH) shall rise for (establishing) the truth and justice.”^[[4]^]

In this manner, those who claim to be able to implement the government of justice will have chance to rule and will subsequently demonstrate their scandalous failure in practice. When people become desperate and hopeless from any other alternatives, they will sincerely seek relief (al-Faraj) from Allah, and it is at that time that they will be ready to receive Imam al-Mahdi (PBUH). Hence, the sooner people come to realize this fact, the earlier will be their relief. This, however, still depends upon Allah’s decision, and He may commence the mission of al-Qa’im (PBUH) sooner than the time of full global awareness if He wills. Due to His grace, Allah may initiate mercy without people being worthy of it. In one of his supplications, Imam al-Sajjad (PBUH) prayed to Allah:

يا مُبتَدِئاً بِالنِّعَمِ قَبلَ اسْتِحقاقِها.

“O the initiator of the bounties before becoming worthy of it.”[[5]]

The grace of Allah does not have any necessary requirement, and Allah may initially bestow it to people if He wills. However, due to His justice, Allah never initiates wrath unless people deserve it by their misconduct. This custom of Allah is also stated in a number of verses in the Quran. For instance:

كَدَأْبِ آلِ فِرْعَوْنَ وَ الَّذِينَ مِنْ قَبْلِهِمْ كَفَرُوا بِآياتِ اللّهِ فَأَخَذَهُمُ اللَّهُ بِذُنُوبِهِمْ إِنَّ اللَّهَ قَوِيٌّ شَدِيدُ الْعِقابِ ذلِكَ بِأَنَّ اللَّهَ لَمْ يَكُ مُغَيِّراً نِعْمَةً أَنْعَمَها عَلى‏ قَوْمٍ حَتَّى يُغَيِّرُوا ما بِأَنْفُسِهِمْ وَ أَنَّ اللَّهَ سَمِيعٌ عَلِيمٌ‏.

(Their manner) is like the manner of the People of Pharaoh and of those before them. They rejected the Signs of Allah, and Allah caught them for their sins; for Allah is strong and strict in punishment. That is because Allah will never change the bounty that He hath bestowed on a people until they change that which is in their souls (from obedience to disobedience), and (that is) because Allah is He Who hears and knows (all things). (8:52-53)

Finally, more than thinking of our own relief, we should have sympathy for the loneliness of Imam al-Mahdi (PBUH) who is forgotten by people in this period, and we should increase our prayer to Allah to relieve him from the prison of occultation, which was the result of our misconducts.

In the Name of Allah the Compassionate the Merciful

Part 2: How Can We Become a Person Expecting al-Qa’im (PBUH)?

2-6- Awaiting the relief

We need to keep hope for divine relief, await the reappearance of al-Qa’im (PBUH) at any moment, and truly believe that Imam al-Mahdi (PBUH) is the only solution for our tragedies in the world. According to the traditions, this is the most virtuous struggle (Jihad) of the believers. A person faithfully living in expectation of Imam al-Mahdi (PBUH) works constantly at improving his spiritual state by acting upon the instructions of Ahl al-Bait (PBUT), working hard in obedience, and observing piety. In this manner, he persistently and increasingly makes himself more eligible to receive al-Qa’im (PBUH). The following Mutawatir Hadith is narrated with all these three wordings:

قالَ رَسولُ اللهِ (ص): أَفَضَلُ أَعمالِ أُمّتي انْتِظارُ الفَرَجِ. وَ قالَ (ص): أَفضلُ جِهادِ أُمتي انْتِظارُ الفَرَجِ. وَ قال (ص): أَفَضَلُ العِبادةِ انْتِظارُ الفَرَجِ.

The Apostle of Allah (PBUH&HF) said, “The best worship/deed/Jihad of my community is awaiting the relief.”[[1]]

It is also narrated that:

رُوِيَ عَن مُوسَى بنِ جَعفر(ع) أنَّه قالَ: … وَ أَفضَل العِبادةِ بَعدَ المَعرِفَةِ إنْتِظارُ الفَرَجِ.

‏Imam Musa al-Kadhim (PBUH) said, “… and the most superior worship after the recognition is waiting for the relief.”^[[2]^]

Moreover, Abu Basir narrated:

عَن أَبي بَصيرٍ وَ مُحمدِ بنِ مُسلم عَن أَبي عبد الله (ع) قال: حَدَّثنَي أَبي عَن جَدّي عَن آبائهِ عليهم السلام أَنَّ أَميرَ المؤمنينَ (ع) … قالَ: الآخِذُ بِأَمرِنا مَعَنا غَداً في حَظيرَةِ القُدسِ، وَ المنتظِرُ لِأَمرِنا كَالمتشحِّطِ بِدَمهِ في سَبيلِ اللهِ‏.

Imam al-Sadiq (PBUH) narrated from his father from his ancestors from the Leader of the Faithful (PBUH) who said, “The taker of our command shall be with us tomorrow in the divine sacred courtyard (i.e., our place in Paradise). He who awaits our command/kingdom is like the one who is rolling on his blood in the path of Allah.”^[[3]^]

Being patient and remaining in a state of expectation are not easy tasks, and are much more difficult than making haste, because they require holding back and controlling one’s desire. This is the greater Jihad and the best deed and worship. If one continues to be in such state, Allah has guaranteed deliverance for him. Abd al-Hamid al-Wasiti narrated:

عَن عَبدِ الحَميدِ الواسِطيّ عَن أَبي جَعفَر مُحمدِ بن عَليٍّ الباقر (ع)، قال: قُلتُ لَه: أَصلَحكَ الله! لَقد تَرَكنا أَسواقَنا إنتظاراً لِهذَا الأمرِ. فقال (ع): يا عَبدَ الحَميدِ أَتَرى مَن حَبَسَ نَفسَهُ عَلَى اللهِ عَزَّ وَ جَلَّ لا يَجعَلُ الله ُ له مَخرجاً؟ بلى وَ اللهِ لَيجعَلَنَّ الله ُ لهُ مَخرجاً. رَحِمَ الله ُ عَبداً حَبَسَ نَفسَهُ عَلينا. رَحمَ الله ُ عَبداً أَحيا أَمرَنا. قال: قلتُ: فَإِن مِتُّ قَبلَ أَن أَدركَ القائِمَ؟ قال: القائِلُ مِنكُم أَن لَو أَدركتُ قائِمَ آل محمدٍ نَصَرتُه،كانَ كالمقارِعِ بَينَ يَدَيهِ بِسَيفهِ. لا، بَل كَالشَّهيدِ مَعَهُ.

I said to Imam al-Baqir (PBUH), “We leave our marketplace while we wait for this kingdom.” The Imam (PBUH) replied, “O ‘Abd al-Hamid, do you think Allah will not make an opening for him who controls himself for His sake? By Allah! Allah shall certainly make an outlet for him. May Allah have mercy on him who holds back his soul for our sake. May Allah have mercy on him who revives our matter.” I asked, “What if I die before I receive al-Qa’im (PBUH)?” The Imam (PBUH) replied, “Anyone of you who says, ‘Had I met the Qa’im of the family of Muhammad (PBUH&HF) I would have helped him’, he is like the one who is striking (the enemies) with his sword at the side of al-Qa’im (PBUH). Nay! He is like the one who has been martyred beside him.”^[[4]^]

Ahmad Ibn Muhammad Ibn Abi Nasr narrated:

فَقالَ: ما أَحسَنَ الصَّبرَ وَ انتِظارَ الفَرَجِ! أَما سَمِعتَ قَولَ العَبدِ الصّالحِ: وَ ارْتَقِبُوا إِنِّي مَعَكُمْ رَقِيبٌ و فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِينَ. فَعَليكُم بِالصَّبرِ فَإِنَّهُ إِنَّما يَجي‏ءُ الفرجُ عَلَى اليَأسِ. وَ قَدكانَ الّذينَ من قَبلِكم أَصبرَ مِنكُم. وَ قَد قالَ أَبو جَعفر (ع): ‏…ما لَكُم لا تَملِكونَ أَنفُسَكم وَ تَصبِرونَ حَتّى يَجي‏ءَ الله ُ تَباركَ وَ تَعالى بِالَّذي تُريدونَ. إِنَّ هذَا الأمرَ لَيسَ يَجي‏ءُ عَلى ما يُريدُ النّاسَ، إِنّما هُوَ أَمرُ اللهِ تباركَ وَ تَعالى وَ قضاؤُهُ وَ الصَّبرُ، وَ إنّما يَعجَلُ مَن يَخافُ الفوتَ.

Imam al-Ridha (PBUH) said, “How praiseworthy are patience and awaiting the relief! Have you not heard the saying of the righteous servant (mentioned in the Quran), ‘and watch for I too am watching with you,’ (11:93) and, ‘You await and I too am awaiting’ (7:71)? Thus, be patient, for relief will come after (people’s) despair. Certainly, those who were before you were more patient than you… What is the matter with you that you do not possess your souls and do not have patience until Allah, the Glorious, brings what you want? Verily this command/kingdom does not come in the way that people want. It is the command/kingdom of Allah, the Glorious, and His decree and (it will happen with) patience. Certainly only he who fears to lose would hasten.”^[[5]^]

In addition, Abu Basir narrated:

عَن أَبي بَصيرٍ عَن أَبي عَبدِ اللهِ (ع) أَنَّهُ قالَ ذاتَ يَومٍ: أَلا أُخبِرُكُم بِما لا يَقبَلُ الله ُ عَزَّ وَ جَلَّ مِنَ العِبادِ عَمَلاً إِلاّ بهِ؟ فَقُلتُ: بلى. فقال: شَهادةُ أَن لا إِلهَ إِلاّ الله ُ وَ أَنَّ مُحمّداً عَبدُه وَ رسولُه، وَ الإِقرارُ بِما أَمرَ اللهُ، وَ الوِلايَةُ لَنا وَ البَراءَةُ مِن أَعدائِنا يَعني أَئِمَّةً خاصَّةً، وَ التَّسليمُ لَهُم وَ الوَرَعُ وَ الإجتِهادُ وَ الطُّمَأنينَةُ وَ الانتِظارُ لِلقائِمِ. ثم قال: إِنَّ لَنا دَولةً يَجي‏ءُ الله ُ بِها إِذا شاءَ. ثم قال: مَن سَرَّ أَن يَكونَ مِن أَصحابِ القائِمِ فَليَنتظِرْ وَ لْيَعْمَلْ بِالورعِ وَ مَحاسن الأَخلاقِ وَ هُو مُنتظِرٌ. فَإِن ماتَ وَ قامَ القائِمُ بَعدهُ، كانَ لَه مِنَ الأَجرِ مِثلَ أجرِ مَن أدركهُ، فَجِدُّوا وَ انتَظِرُوا هَنيئاً لَكُم أَيَّتُها العَصابَةُ المَرحُومَةُ.

Imam al-Sadiq (PBUH) said, “Do you want me to inform you about the things without which Allah shall not accept any act from His servants?” Abu Basir said, “Yes”. The Imam (PBUH) continued, “To bear witness that there is no god but He, Muhammad (PBUH&HF) is His servant and His Apostle, to acknowledge what Allah commanded, to believe in our exclusive guardianship, to disassociate from our enemies, to submit to the Imams, to have piety (against sins) and hard effort (in obedience) with peace of heart, and to await al-Qa’im (PBUH). Certainly, we will have a government that Allah shall bring it when He wills. Whoever is delighted to be of the companions of al-Qa’im (PBUH) should wait, and should act with piety and good morals while he waits. If he dies before the advent of al-Qa’im (PBUH), he will have the reward of him who has received al-Qa’im (PBUH). Thus, try hard (in obedience) and wait. May you taste its sweetness, O the group that is robed in (Allah’s) mercy!”^[[6]^]

The above tradition proves that awaiting the relief should be accompanied with hard effort in fulfilling one’s duties. Those truly living in expectation of al-Qa’im (PBUH) act upon what the Ahl al-Bait (PBUT) have commanded and avoid what they have prohibited them even if these commandments and prohibitions have conflict with their personal wish, ideas, and desires. In this manner, they demonstrate that they are the true followers of al-Qa’im (PBUH) and are ready to take his command when he commands them. In another interesting tradition, Abu Khalid al-Kabuli narrated:

عَن أَبي خالِد الكابليّ عَن عَليِّ بنِ الحُسينِ (ع) قال: تَمتدُّ الغَيبةُ بِوَليِّ اللهِ، الثّاني عَشَرَ مِن أَوصياءِ رَسولِ اللهِ (ص) وَ الأئمةِ بَعدَهُ. يا أَبا خالِد! إِنَّ أَهلَ زَمانِ غَيبتهِ القائِلونَ بِإِمامتهِ المنتظِرونَ لِظهورِهِ أَفضَلُ أَهلِ كُلِّ زَمانٍ، لِأَنَّ الله َ تَعالى ذِكْرُهُ أَعطاهُم مِنَ العُقولِ وَ الأَفهامِ وَ المعرفةِ ما صارَتْ بِهِ الغَيبةُ عِندَهُم بِمَنْزَلَةِ المشاهدةِ وَ جَعلهَم في ذلكَ الزّمانِ بِمَنْزلَةِ المجاهِدينَ بَينَ يَدَي رَسولِ الله (ص) بِالسَّيفِ. أُولئِكَ المُخلِصونَ حَقّاً وَ شيعَتُنا صِدقاً وَ الدّعاةُ إِلى دينِ اللهِ سِرّاً وَ جَهْراً. وَ قالَ (ع): انْتِظارُ الفَرَجِ مِن أعظَمِ الفَرَجِ‏.

Imam Ali Ibn al-Husain (PBUH) said, “The disappearance of the twelfth Wali of Allah among the executors of the Apostle of Allah (PBUH&HF) shall be prolonged. O Abu Khalid! Certainly, those of people of the time of his disappearance who adhere to his leadership and wait for his manifestation are more superior to people of every era. This is because Allah has granted them so much of understanding, comprehension, and recognition that have turned the disappearance for them into the status of attendance. Allah has given them the status of warriors of the Apostle of Allah (PBUH&HF) by sword. They are the real devotees, our true Shia, and the callers to the path of Allah inwardly and outwardly.” He (PBUH) then continued, “Waiting for the relief is of the greatest relief.”^[[7]^]

The very act of waiting for divine relief is one of the greatest manifestations of relief in our personal life, even before the time of the manifestation of universal relief. This is the state in which Allah expects to see His servants at all times. The condition of waiting should be viewed as a major goal of life in this world, not a secondary or circumstantial issue. Allah wants His servants to come to the understanding that they put all their hope in Him and constantly expect relief only through His hand. Therefore, this state is, by itself, a great relief, and guarantees salvation. Growing this way of thinking in the societies along with hard effort in fulfilling the instructed duties will also pave the way for the universal relief.

In the Name of Allah the Compassionate the Merciful

Part 2: How Can We Become a Person Expecting al-Qa’im (PBUH)?

2-5- Keeping alive the remembrance of the Imam (PBUH)

One of our important duties during the time of occultation is to remember our Imam (PBUH) more often in gatherings and in private, and to make gatherings for his remembrance:

عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ (ع) يَقُولُ: شِيعَتُنَا الرُّحَمَاءُ بَيْنَهُمُ الَّذِينَ إِذَا خَلَوْا ذَكَرُوا اللَّهَ. إِنَّ ذِكْرَنَا مِنْ ذِكْرِ اللَّهِ. إِنَّا إِذَا ذُكِرْنَا ذُكِرَ اللَّهُ وَ إِذَا ذُكِرَ عَدُوُّنَا ذُكِرَ الشَّيْطَانُ.

I heard Imam al-Sadiq (PBUH) saying, “Our Shia are compassionate among each other. When they hold a private meeting, they remember Allah. Verily, the remembrance of us is of the remembrance of Allah. When we are remembered, Allah has been remembered, and when our enemy is remembered, Satan has been remembered.”[[1]]

It is also narrated:

عَنْ معتب مَولى أَبي عبدِ الله (ع) قال: سَمِعتُهُ يَقولُ لِداودَ بنِ سَرحان: يا داودُ أَبلِغْ مَوالِيَّ عَنِّي السَّلامَ وَ أَنّي أَقولُ رَحِمَ الله ُ عَبداً اجْتَمعَ مَعَ آخرٍ، فَتذاكرَ أَمرَنا فَإِنَّ ثالِثَهُما مَلَكٌ يَستَغفِرُ لهَما. وَ ما اجتمعَ اْثنانِ عَلى ذِكرِنا إِلّا باهىَ الله ُ تَعالى بِهِمَا الملائكةُ. فَإِذَا اجْتَمَعتُم فَاشتَغلِوا بِالذِّكِر، فَإنَّ فِي اجْتماعِكُم وَ مُذاكرتِكُم إِحياءُنا. وَ خَيرُ النّاسِ مِن بَعدِنا مَن ذاكرَ بِأَمرِنا وَ دَعا إلى ذِكرِنا.

Imam al-Sadiq (PBUH) said to Dawud Ibn Sarhan, “O Dawud, offer my greetings to my friends and deliver this message to them that Allah blessed a servant who gathers with another to make remembrance of our matter, and in that case, the third among them is an angel who asks forgiveness for them. When two servants gather for our remembrance, Allah recounts His glory to His angels (for having such servants). Thus, when you gather spend your time in remembrance (of us). Verily, your gathering and your remembrance makes us live. And the best people after us are those who remind one another to our matter and invite to our remembrance.”[[2]]

Ibn Sa’d al-Azdi has narrated:

اِبنُ سَعد عَنِ الأَزديِّ عَن أَبي عَبدِ اللهِ (ع) قال: قال لِفَضَيل: تَجلِسونَ وَ تُحَدِّثونَ؟ قال: نَعَمْ جُعِلتُ فِداكَ. قال: إِنَّ تِلكَ المجالسَ أُحِبُّها فَأَحيَوا أَمرَنا. يا فُضَيلُ! فَرَحِمَ الله ُ مَن أَحيا أَمَرنا. يا فُضَيلُ! مَن ذَكَرَنا أَو ذُكِرْنا عِندَهُ، فَخرجَ مِن عَينهِ مِثلَ جَناحِ الذَّبابِ، غَفرَ الله ُ لَه ذُنوبَهُ وَ لَو كانَت أَكثرَ مِن زَبَدِ البَحرِ.

Imam al-Sadiq (PBUH) asked Fudhail Ibn Yasar, “Do you assemble with your friends and narrate traditions?” He said, “Yes, may I be sacrificed for you.” He (PBUH) said, “I hold dear such gatherings as it will revive our matter. May Allah have mercy on him who revives our matter. O Fudhail! He who remembers us or is reminded about us, and this brings tears to his eyes even to the extent of a wing of a fly, Allah will forgive his sins even if they are greater than the foam of the sea.”^[[3]^]

In the Name of Allah the Compassionate the Merciful

Part 2: How Can We Become a Person Expecting al-Qa’im (PBUH)?

2-4- Purifying our love for the Imam (PBUH)

We need to cleanse our heart of dirt so that the light of Allah could move in with the fullest magnitude. We should purify our love and affection for Ahl al-Bait (PBUT), and keep aloof from their enemies:

عَنْ أَبِي عَبْدِ اللَّهِ (ع) قَالَ: قَالَ رَسُولُ اللَّهِ (ص): … لِكُلِّ شَيْ‏ءٍ أَسَاسٌ، وَ أَسَاسُ الإِْسْلامِ حُبُّنَا أَهْلَ الْبَيْتِ.

Imam al-Baqir (PBUH) and Imam al-Sadiq (PBUH) narrated that the Apostle of Allah (PBUH&HF) said, “Everything has a principle, and the principle of Islam is the love of us Ahl al-Bait.”[[1]]

Also:

قالَ الرِّضا (ع): كَمالُ الدّينِ ولايَتنُا وَ البَراءَةُ مِن عَدُوِّنا.

Imam al-Ridha (PBUH) said, “The perfection of religion is: accepting our Wilaya and keeping aloof from our enemy.”[[2]]

In another Hadith we read:

قالَ الصادقُ (ع): … كَذَبَ مَنِ ادَّعى مَحَبَّتَنا وَ لَم يَتَبَرّأْ مِن عَدُوِّنا.

Imam al-Sadiq (PBUH) said, “He who claims to love us but he does not keep aloof from our enemy, is a liar.”[[3]]

It is also narrated:

وَ في رِوايَةِ أَبي الجارُود عَن أَبي جَعفر (ع) فِي قَولِهِ: ما جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ، قال عليُّ بنُ أَبي طالبٍ (ع): لا يَجتَمعُ حُبُّنا وَ حُبُّ عَدُوِّنا في جَوفِ إِنسانٍ. إِنَّ الله َ لَم يَجعَلْ لِرَجُلٍ مِن قَلبَينِ في جَوفِه فَيُحِبُّ هذا و يُبغِضَ هذا. فَأَمّا مُحِبُّنا فَيُخلِصُ الحُبَّ لنا كَما يُخلَص الذَّهبُ بِالنارِ لا كَدرَ فيهِ. فَمَن أَرادَ أَن يَعلمَ حُبَّنا فَليَمتحِنْ قَلبَهُ. فَإِن شارَكَهُ في حُبِّنا حُبَّ عَدُوِّنا، فَلَيسَ منِّا وَ لَسنا مِنهُ، وَ اللهٌ عَدوُّهُم وَ جِبرئيلُ وَ ميكائيلُ وَ الله ُ عَدوّ للكافِرين‏.

About the verse, “Allah has not assigned unto any man two hearts within his body,” (33:4) Imam al-Baqir (PBUH) said, Ali Ibn Abi Talib (PBUH) said, “Allah does not gather our love and the love of our enemy within a human’s heart. Certainly, Allah did not give two hearts to man … Thus he who (really) loves us will purify his love for us like the purification of gold by fire, which does not leave any dirt in it. Therefore, if you want to know how much you love us, you should test your heart; if you have shared the love our enemies in your heart, you are not of us and we are not of you. Allah is their enemy, and so are ‘Gabriel and Michael, and Allah is the enemy of the disbelievers.’ (2:98)”^[[4]^]

Moreover, al-Alaa Ibn al-Fudhail narrated:

عَنِ الْعَلاءِ بْنِ الْفُضَيْلِ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ (ع) قَالَ: مَنْ أَحَبَّ كَافِراً فَقَدْ أَبْغَضَ اللَّهَ، وَ مَنْ أَبْغَضَ كَافِراً فَقَدْ أَحَبَّ اللَّهَ. ثُمَّ قَالَ ( ع ): صَدِيقُ عَدُوِّ اللَّهِ عَدُوُّ اللَّهِ.

Imam al-Sadiq (PBUH) said, “He who loves a disbeliever has indeed hated Allah, and he who hates a disbeliever (for the sake of Allah) has indeed loved Allah.” Then he (PBUH) said, “The friend of the enemy of Allah is an enemy of Allah.”[[5]]

When a person really loves someone and sees that another person shows hostility to his friend, it is naturally expected that he opposes and dislike his friend’s enemy; otherwise, it shows that such love was not a true one, and rather, it was only a show due to hypocrisy. This is purely a rational reality, which is also testified in the Quran:

لا تَجِدُ قَوْماً يُؤْمِنُونَ بِاللَّهِ وَ الْيَوْمِ الآْخِرِ يُوادُّونَ مَنْ حَادَّ اللَّهَ وَ رَسُولَهُ وَ لَوْ كانُوا آباءَهُمْ أَوْ أَبْناءَهُمْ أَوْ إِخْوانَهُمْ أَوْ عَشِيرَتَهُمْ‏.

You will not find any people who believe in Allah and the Last Day, but love those who opposed Allah and His Apostle, even though they were their fathers, their sons, their brothers, or their kindred… (58:22)

Thus, true love is always accompanied with true hate, and one does not really love Ahl al-Bait (PBUT) unless he also becomes a hater of their enemies. Several authorities narrated:

دَخَلْنا عَلى أَبي جَعفَرٍ (ع) – وَ عِندَهُ زِيادُ الأَحلامِ – فقالَ أَبو جَعفرٍ: يا زِياد … هَل الدّينُ إِلا الحبُّ وَ البُغضُ؟ ثمَّ تَلا هذهِ الآياتِ الثّلاثِ كأَنَّها في كَفِّهِ، وَ لكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الإِْيمانَ وَ زَيَّنَهُ فِي قُلُوبِكُمْ وَ كَرَّهَ إِلَيْكُمُ الْكُفْرَ وَ الْفُسُوقَ وَ الْعِصْيانَ أُولئِكَ هُمُ الرَّاشِدُونَ فَضْلاً مِنَ اللَّهِ وَ نِعْمَةً وَ اللَّهُ عَلِيمٌ حَكِيمٌ. و قال: يُحِبُّونَ مَنْ هاجَرَ إِلَيْهِمْ. و قال: إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَ يَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَ اللَّهُ غَفُورٌ رَحِيمٌ‏.

Imam Baqir (PBUH) said: “… Is religion other than love and hate?” He (PBUH) then recited, “But Allah has made you love the Faith and has made it beautiful in your hearts, and He has made you hate disbelief, wickedness, and rebellion. Such indeed are those who grow in righteousness,” (49:7) and “They love those who migrate towards them,” (59:9) and “Say, ‘If you truly love Allah, follow me; Allah will love you and forgive you your sins. For Allah is forgiving, most merciful.’“ (3:31)^[[6]^]

The last quoted verse in the above Hadith shows that even following Allah’s commandments is the result of loving Allah. Fudhail Ibn Yasar has also narrated a similar Hadith from Imam al-Sadiq (PBUH) with the difference that the Imam (PBUH) said: “Is faith other than love and hate?”^[[7]^] Another interesting tradition states that the religion is naught but love. This is consistent with the above-quoted traditions since hating the enemies of Allah should only be for the sake of loving Allah. Thus, we come to our previous conclusion that hating is not an independent issue. Rather it is a natural resultant of true love. In other words, having true love alone for Allah rationally implies having hatred against His enemies. In fact, hating the enemies of Allah is a duty and is of the best deeds. The Sunni and the Shia traditionists have unanimously reported:

عَنِ النَّبِيِّ (ص) أَنَّهُ قَالَ: أَيُّ الأَْعْمَالِ أَفْضَلُ؟ … قَالُوا: اللَّهُ وَ رَسُولُهُ أَعْلَمُ. قَالَ: الْحُبُّ فِي اللَّهِ وَ الْبُغْضُ فِي اللَّهِ. وَ فِي حَدِيثٍ آخر قَالَ رَسُولُ اللَّهِ (ص): الْحُبُّ فِي اللَّهِ فَرِيضَةٌ وَ الْبُغْضُ فِي اللَّهِ فَرِيضَةٌ.

The Apostle of Allah (PBUH&HF) said: “The best deeds are love for the sake of Allah and hate for the sake of Allah.” He (PBUH&HF) also said in another Hadith: “Love for the sake of Allah is a duty (Faridha) and hate for the sake of Allah is a duty.”^[[8]^]

Imam al-Sadiq (PBUH) said:

قَالَ الصَّادِقُ (ع): مَنْ شَكَّ فِي كُفْرِ أَعْدَائِنَا وَ الظَّالِمِينَ لَنَا فَهُوَ كَافِرٌ.

“Whoever doubts in the disbelief of our enemies and those who have wronged us, is a disbeliever.”^[[9]^]

Sulaiman al-A’mash has narrated:

عَنْ سُلَيْمَانَ الأَْعْمَشِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ عليهم السلام قَالَ: قَالَ رَسُولُ اللَّهِ (ص): يَا عَلِيُّ! أَنْتَ أَمِيرُ الْمُؤْمِنِينَ إِلَى أَنْ قَالَ (ص): لَوْ أَنَّ عَبْداً عَبَدَ اللَّهَ أَلْفَ عَامٍ مَا قَبِلَ اللَّهُ ذَلِكَ مِنْهُ إِلاَّ بِوِلايَتِكَ وَ وِلايَةِ الأَْئِمَّةِ مِنْ وُلْدِكَ. وَ إِنَّ وِلايَتَكَ لا تُقْبَلُ إِلاَّ بِالْبَرَاءَةِ مِنْ أَعْدَائِكَ وَ أَعْدَاءِ الأَْئِمَّةِ مِنْ وُلْدِكَ. بِذَلِكَ أَخْبَرَنِي جَبْرَئِيلُ، فَمَنْ شاءَ فَلْيُؤْمِنْ وَ مَنْ شاءَ فَلْيَكْفُرْ.

Ja’far Ibn Muhammad al-Sadiq (PBUH) narrated from his father that the Apostle of Allah (PBUH&HF) said, “O Ali! If a servant worships Allah for a thousand years, Allah shall not accept from him except by means of your Wilaya and the Wilaya of the Imams in your offspring. And verily your Wilaya shall not be accepted except by means of keeping aloof from your enemies and the enemies of the Imams in your offspring. This is what Gabriel has informed me. ‘Thus let him who will, believe (it), and let him who will, reject (it).’ (18:29)”^[[10]^]

Allah commands us that we should disassociate from the disbelievers (those who have heard the message of Ahl al-Bait (PBUT) but rejected it) and avoid friendship with them^[[11]^], and should take them as enemy^[[12]^]. Thus we can never unite with the disbelievers. Our cooperation with them at times in a worldly matter is only due to Taqiyya, and it is a diplomatic, superficial, and circumstantial relation. If such apparent relation would lessen or overshadow our disgust from them in our heart, then it should be certainly avoided.

In the Name of Allah the Compassionate the Merciful

Part 2: How Can We Become a Person Expecting al-Qa’im (PBUH)?

2-3- Educating others about the religion

As persons living in constant expectation, we should also teach what we know from Ahl al-Bait (PBUT) to other qualified individuals, narrate their traditions to people who are willing to hear us, and transfer what has been conveyed to us from their knowledge:

عَن الهروي قال: سَمِعتُ أَبَا الحسنِ عَليَّ بنَ مُوسَى الرّضا (ع) يقول: رَحِمَ الله ُ عَبداً أَحيا أَمرَنا. فَقلتُ له: وَ كَيفَ يُحيي أَمرَكُم؟ قال: يتعلَّم عُلُومنا وَ يُعَلِّمُهَا الناسُ، فَإنَّ الناسَ لَو عَلِموا مَحاسِنَ كَلامِنا لاتَّبَعونا.

Imam al-Ridha (PBUH) said, “May Allah bless he who revives our matter/kingdom.” He was asked, “How is your matter revived?” The Imam (PBUH) replied, “To learn our knowledge and to teach them to the people. Verily, if people know the beauty of our sayings, they will follow us.”[[1]]

Those who wish to see the kingdom of al-Qa’im (PBUH) in a near future, should learn and act upon the instructions of Ahl al-Bait (PBUT) first, and then teach them to those who are willing to know. There is a series of enlightening traditions from the Prophet (PBUH&HF) and the Imams (PBUT)—one from each in consecutive order—narrated by Imam Hasan al-Askari (PBUH) in his Tafsir, which are known as the traditions of “The Orphans of Family of Muhammad (PBUH&HF)”. Below is the first one, which belongs to the Apostle of Allah (PBUH&HF):

وَ قالَ الإِمام (ع): وَ أَمّا قَولُه عَزَّ وَ جَلَّ: وَ الْيَتامى‏، فإنَّ رَسولَ اللهِ (ص) قال: حَثَّ الله ُ عَزَّ وَ جَلَّ عَلى بِرِّ اليَتامى لِانقِطاعِهِم عَن آبائِهِم. فَمَن صانَهم صانَهُ اللهُ، وَ مَن أَكرَمَهَم أَكرَمَهُ اللهُ، وَ مَن مَسحَ يَدَهُ بِرَأسِ يَتيمٍ رِفقاً بهِ جَعلَ الله ُ لهُ فِي الجنةِ بِكلِّ شَعَرةٍ مَرَّتْ تَحتَ يَدهِ قَصراً أَوسعَ مِنَ الدّنيا بِما فيها، وَ فيها ما تَشتَهِي الأنفسُ وَ تَلَذُّ الأَعينُ، وَ هُم فيها خالِدونَ. وَ قالَ الإمامُ (ع): وَ أَشَدُّ مِن يُتمِ هذَا اليَتيم، يَتيمٌ يَنقَطِع‏ عَن إِمامهِ لا يقدِرُ عَلَى الوصولِ إِليهِ، وَ لا يَدْري كيفَ حُكمهُ فيما يَبتلي بهِ منِ شرائعِ دينهِ. أَلا فَمن كانَ من شيعَتِنا عالماً بِعُلومِنا، وَ هذَا الجاهلَ بِشريعَتِنا المنقطِعَ عَن مُشاهَدَتِنا يَتيمٌ في حِجرهِ، أَلا فَمن هَداهُ وَ أَرشدَه وَ عَلَّمَهَ شَريعَتَنا كانَ مَعَنا فِي الرَّفيقِ الأَعلى. حَدَّثني بِذلكَ أَبي، عَن آبائهِ، عَن رَسولِ اللهِ (ص).

The Imam al-Askari (PBUH) said, “As for Allah’s saying ‘and the orphans,’ (4:36) indeed the Apostle of Allah (PBUH&HF) said, “Allah, the Glorious, has urged (people) to be kind towards the orphans, due to the severance of their links with their fathers. Therefore, he who protects and shields them, Allah shall protect him. He who honors them, Allah shall honor him. He who touches his hand over the head of an orphan—out of kindness toward him—Allah places for him in Paradise for every strand of hair that passed under his hand, a castle more expansive than what the universe encompasses, and within which is whatsoever the souls desire and the eyes cherish and therein shall they remain forever. (Referring to chapter 43, verse 71 of the Quran).’“

Then the Imam (PBUH) continued, “More severe than the orphancy of this orphan is that of the one who has been orphaned from his Imam, (whose link with his Imam has been severed,) who is unable to reach him and does not know his commandments on those of religious laws that he is in need of them. Behold! For any of our followers who possess knowledge of our sciences, this (other) person—the one ignorant of our path, who is severed from seeing us—is thus an orphan under his guardianship. Then, behold! Whosoever (of our followers) guides and instructs him, and teaches him our path, he shall be with us in the loftiest companionship (a special degree in Paradise where the prophets and the Imams reside). My father reported this to me, from his forefathers, from the Apostle of Allah (PBUH&HF).”^[[2]^]

In the Name of Allah the Compassionate the Merciful

Part 2: How Can We Become a Person Expecting al-Qa’im (PBUH)?

2-2- Learning and acting upon the words of the Imam (PBUH)

Those living in expectation should learn and submit to the instructions of Ahl al-Bait (PBUT) and act upon their commands, which are available to us in the form of Hadith. This can only be achieved if we study the traditions of Ahl al-Bait (PBUT) on a regular basis and submit to their words. Abu Hamza al-Thumali narrated:

عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ: قَالَ عَلِيُّ بْنُ الْحُسَيْنِ (ع): إِنَّ دِينَ اللَّهِ لَا يُصَابُ بِالْعُقُولِ النَّاقِصَةِ وَ الْآرَاءِ الْبَاطِلَةِ وَ الْمَقَايِيسِ الْفَاسِدَةِ. وَ لَا يُصَابُ إِلَّا بِالتَّسْلِيمِ. فَمَنْ سَلَّمَ لَنَا سَلِمَ وَ مَنِ اهْتَدَى بِنَا هُدِيَ. مَنْ دَانَ بِالْقِيَاسِ وَ الرَّأْيِ هَلَكَ وَ مَنْ وَجَدَ فِي نَفْسِهِ شَيْئاً مِمَّا نَقُولُهُ أَوْ نَقْضِي بِهِ حَرَجاً، كَفَرَ بِالَّذِي أَنْزَلَ السَّبْعَ الْمَثَانِي وَ الْقُرْآنَ الْعَظِيمَ، وَ هُوَ لَا يَعْلَمُ.

Imam al-Sajjad (PBUH) said, “Surely, the religion of Allah shall not be intercepted by the deficient intellects, false opinions, and corrupt criteria. It shall not be grasped except by submission. He who submits to us shall be safe. He who accepts our guidance shall be guided. He who acts upon analogy (Qiyas) and opinion (Ra’y) shall perish. And he who feels difficulty in his heart in accepting our sayings or our verdicts, has disbelieved in the One who sent Quran, the Great, while he does not know.”[[1]]

Imam Ali (PBUH) said the following in one of his sermons preserved in Nahj al-Balagha:

انْظُرُوا أَهْلَ بَيْتِ نَبِيِّكُمْ، فَالْزَمُوا سَمْتَهُمْ وَ اتَّبِعُوا أَثَرَهُمْ، فَلَنْ يُخْرِجُوكُمْ مِنْ هُدىً وَ لَنْ يُعِيدُوكُمْ فِي رَدىً. فَإِنْ لَبَدُوا فَالْبُدُوا وَ إِنْ نَهَضُوا فَانْهَضُوا. وَ لا تَسْبِقُوهُمْ فَتَضِلُّوا وَ لا تَتَأَخَّرُوا عَنْهُمْ فَتَهْلِكُوا.

“Look at the people of the Prophet’s family. Adhere to their direction. Follow their footsteps because they shall never let you out of guidance and shall never throw you into destruction. If they sit down, you sit down, and if they rise up you rise up. Do not go ahead of them for you will go astray, and do not fall behind them for you will perish.”^[[2]^]

Yazid Ibn Abd al-Malik narrated:

عَنْ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ (ع) قَالَ: تَزَاوَرُوا، فَإِنَّ فِي زِيَارَتِكُمْ إِحْيَاءً لِقُلُوبِكُمْ وَ ذِكْراً لأَِحَادِيثِنا. وَ أَحَادِيثُنا تُعَطِّفُ بَعْضَكُمْ عَلَى بَعْضٍ. فَإِنْ أَخَذْتُمْ بِهَا رَشَدْتُمْ وَ نَجَوْتُمْ. وَ إِنْ تَرَكْتُمُوهَا ضَلَلْتُمْ وَ هَلَكْتُمْ. فَخُذُوا بِهَا وَ أَنَا بِنَجَاتِكُمْ زَعِيمٌ.

Imam al-Sadiq (PBUH) said, “Visit each other since this would revive your hearts and would cause reminding of our traditions. Our traditions cause affection among you. If you follow them, you will be guided and saved, and if you abandon them, you will be misguided and perished. Thus act upon them and I guarantee your salvation.”[[3]]

The Ahl al-Bait (PBUT) have emphasized that the only way to successfully pass the trial of occultation with firm belief in the Imam (PBUH) is to hold fast to religious instructions and guard against the Satanic views and the intruders in the domain of religion. Abu Salt al-Hirawi narrated:

عَنِ الهروي عَنِ الرضا عَنْ آبائه عليهم السلام قالَ: قالَ النّبي (ص): وَ الَّذي بَعَثني بِالحقِّ بَشيراً لَيغيبنَّ القائِمُ مِن وُلدي بِعَهدٍ مَعهودٍ إِليهِ مِنّي حَتّى يَقولَ أَكثرُ النّاسِ ما لِلّهِ في آل مُحمدٍ حاجَةً وَ يَشكَّ آخِرونَ في وِلادتهِ. فَمَن أَدركَ زَمانَه، فَليَتَمَسَّكْ بِدينهِ وَ لا يَجعلْ لِلشَّيطانِ إِليهِ سَبيلاً بِشَكِّهِ فَيُزيلُه عَن مِلَّتي وَ يُخرِجُه مِن ديني، فَقَد أَخْرَجَ أَبَوَيْكُمْ مِنَ الْجَنَّةِ مِن قَبلُ. وَ إِنَّ الله َ عَزَّ وَ جَلَّ جَعلَ الشَّياطِينَ أَوْلِياءَ لِلَّذِينَ لا يُؤْمِنُونَ.

Imam al-Ridha (PBUH) said that the Prophet (PBUH&HF) said, “By Him Who sent me in truth as a bearer of glad tidings! Most certainly, al-Qa’im from my offspring shall disappear according to the covenant that has been taken from me until such time that most people will say, ‘Allah does not have any wish for (implementing a government for) the family of Muhammad,’ and some others become doubtful about his birth (i.e., his existence). Thus, whoever meets such time should hold fast to his religion and should not leave out a way for Satan towards himself, or Satan will remove him from my nation and will drive him out of my religion… Certainly, Allah, the mighty and the majestic, has made ‘Satans guardians for those who do not to believe.’ (7:27)”^[[4]^]

The period of occultation is the most sensitive and the most difficult period of the trial for people, and those who succeed to maintain their faith during this period have the greatest faith in comparison with the people of other era. In a very interesting Hadith, Imam al-Sadiq (PBUH) narrated from his fathers from the Leader of the Faithful (PBUH) who said:

عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ عليهم السلام فِي وَصِيَّةِ النَّبِيِّ (ص) لِعَلِيٍّ (ع) قَالَ: يَا عَلِيُّ! أَعْجَبُ النَّاسِ إِيمَاناً وَ أَعْظَمُهُمْ يَقِيناً قَوْمٌ يَكُونُونَ فِي آخِرِ الزَّمَانِ، لَمْ يَلْحَقُوا النَّبِيَّ (ص) وَ حُجِبَ عَنْهُمُ الْحُجَّةُ، فَآمَنُوا بِسَوَادٍ عَلَى بَيَاضٍ.

The Apostle of Allah (PBUH&HF) said, “O Ali! The most astonishing people in faith and the greatest among them in certainty (Yaqin) are the people who shall be in the end of time who shall not meet the Prophet (PBUH&HF), and the Proof (of Allah) shall be concealed from them, but they shall believe by means of black (letters) over white (sheets) [i.e., by the written traditions that have reached them].”[[5]]

In a Tawqi’, Imam al-Mahdi (PBUH) mentioned:

إِنا غَيرُ مُهمِلينَ لِمراعاتِكُم وَ لا ناسينَ لِذِكركُم و لو لا ذلكَ لَنَزَلَ بِكُمُ اللَّأواءُ وَ اصْطَلَمكُم الأَعداءُ. فَاتقوا الله َ جلّ جلاله، وَ ظاهِرونا عَلَى انتيِاشِكم مِن فِتنةٍ قِد أَنافَت عَليكُم … فَلْيَعْمَلْ كُلُّ امرِئٍ مِنكُم بِما يَقرُبُ بِهِ مِن مَحَبَّتِنا وَ يَتَجَنَّبْ ما يُدنيهِ مِن كَراهَتِنا وَ سَخَطِنا، فَإِنَّ أَمرَنا بَغْتَةً فُجأَةٌ، حينَ لا تنفعهُ تَوبةٌ وَ لا يُنجيهِ مِن عِقابِنا نَدَمٌ عَلى حَوبَةٍ. وَ اللهُُُ يُلهِمُكُم الرُّشدَ وَ يَلطُفُ لَكُم فِي التَّوفيقِ بِرَحمتهِ.

“We are not negligent of caring you and are not forgetful of your remembrance. Had it been so, then terrible calamities would have befallen you and your enemies would have destroyed you. Be Mindful of Allah and assist us (by obedience) to rescue you from the tribulations that have afflicted you… Thus, each one of you should act upon what draws him nearer to our love and refrain from whatever brings him to our dislike and our anger. Certainly, our advent shall come very suddenly and unexpectedly at the time that no repentance would benefit and no regret from sin would save one from the punishment by us. May Allah inspire in you consciousness and be kind to you in making you successful by His mercy.”^[[6]^]

The above tradition implies that our strict adherence to the commands of Ahl al-Bait (PBUT) and trying to please them by our deeds, may contribute to our early relief by leave of Allah.