Importance of Imamat and staus of Imam (a.s)

Imamat is a matter of great merit. In fact no other issue in Islam is more
significant than the subject of Imamat. Its importance lies in the fact that
it's the only reliable means to reach to the true recognition of Allah. It
is only through Imamat that one can obtain the true recognition of Allah and
comprehend the manner of worshipping Him. If anyone adopts some means of worshipping
Allah other than the one suggested by the Imams (a.s), he will never be successful
in his endeavor.

The following phrases of Ziarat-e-Jameah-e-Kabirah highlight this point beautifully.

"May my parents, myself, my family and
my wealth be sacrificed for you. The one who desired to reach Allah began
from you. The one who has acknowledged His Unity has obtained Tauheed from
you. The one who loves Allah turns towards

you" (Mafatihul Jinaan)

In this same Ziarat, it is mentioned elsewhere

'The one who comes to you has received salvation
and the one who forsakes you is ruined. You invite (the people) towards Allah
and point towards Him."

(Mafatihul Jinaan)

When
we ponder over these phrases of Ziarat-e-Jameah, it becomes clear that only
the path shown by the Able Bait (a.s.) can lead us to true recognition of
Allah and His Tauheed and in this manner He can be worshipped as He ought
to be worshipped. And should it not be like this? These are the personalities
who invite the people towards Allah and show the path towards Him since Allah
has created man solely for His worship. Allah says in the Quran

" I have not created man and the jinn
except that they should worship Me.'

(Surah Zaariyat: 52)

If
man wants to realize the aim of his creation, then he should worship Allah.
And for Allah's genuine and acceptable worship it is necessary to tread the
path shown by the Able Bait (a.s.).

In the light of the phrases of Ziarat-e-Jameah let us also cast a glance at
the phrases of Dua-e-Nudbah. .This Dua is specifically for Imam-e-Zamana (a.t.f.s.).
It is recommended to recite it on Idd-ul-Fitr, Idd-uz-Zoha, Idd-e-Ghadeer
and every Friday in which it is found

'...Where
is that gate of Allah through which it is possible to reach Him? Where is
the face of Allah towards whom all other 'friends (Awliya) of Allah turn?
Where is the one who is the medium between the heavens and the earth ?'

The
Imam (a.s) of every era is the means for reaching towards Allah. It is through
the Imam alone that Allah's true recognition can be acquired and it is through
him that one can leam to worship Allah and reach Him. In this era the 'Proof
(Hujjat) of Allah and the Imam of the time is none other than our twelfth
Imam Hazrat Hujjat b. Hasan Askari (a.t.f.s.).

Genuine recognition and Allah's worship i.e. establishing a divine link through
knowledge and actions, is facilitated through the belief in Imamat. The belief
in the Imamat of Imam-e-Asr (a.t.f.s.) means acknowledging the gate that helps
man reach Allah's recognition.

Status of Imamat:

Allah has bestowed the illustrious status of Imamat upon our Imams (a.s) not
without any reason or wisdom. Allah Himself alludes to this

fact in the noble Quran when He declares

'So
when they were patient, We made them Imams from amongst themselves who guide
the people by Our commands.'(Surah
Sajdah: 24)

This brief verse highlights four crucial points:

'We have made them as Imams.'

This shows that the right of appointing an Imam rests exclusively with Allah
and with none else. This is a matter of appointment of an Imam for the entire
creation and not a matter of appointing some 'Imam' for congregational prayers
in a local mosque.

Among them:

Allah has
appointed only a few from the nation for this crucial position. This shows
that each and every person is not eligible for this rank. Allah sees the qualities
and abilities and only then does He bestow this honor.

They
Guide the people:

They guide the people by Our commands and orders. There are two types of systems
prevalent in the universe viz. (creation) and (order). The system of creation
is that system wherein (he things come into existence through the normal process
of "cause and effect". For instance the sperm gradually (after passing
through various stages) is converted into a man. Or a seed after undergoing
through the normal processes finally becomes a tree. On the other hand, in
the system of 'Amr' - which is superior to the system of creation - things
don't move through the normal process. Nor is time and space a pre-condition
for the actualization of the outcome. Here only the intention of 'Be' is sufficient.
As Allah says in the Quran:

'His command - when He intends anything -is
only to say, "Be" and it becomes.'

(Surah Yasin: 82)

This means that the mere intention of a thing is sufficient to bring about
its existence. Neither any cause or reason is essential nor are there any
restrictions of time and place. These Imams (a.s) guide by virtue of (this)
command of Allah. If they desire to guide someone then a simple intention
on their part is enough to guide that person. Like the way Janabe Zohair b.
Qain (r.a.) was guided by Imam Husain (a.s). In a brief meeting of a just
a few moments. Imam (a.s) changed Zohair b. Qain (r.a.) completely. But in
order to be included in this form of guidance it is necessary that a person
raises himself to such a high level that he becomes eligible to derive benefits
from the winds of guidance. Idleness is from our side.

It is essential for the earth to bear such qualities that will make it profit
from the pure drops of rain and will lead to the flourishing of flora and
fauna. Today this guidance is present for us in the form of Hazrat Wali-e-Asr
(a.t.f.s.). The only precondition is that we should derive benefit from him.

This particular phrase shows why this distinction of Imamat was granted to
them. It is truly a miracle of Quran that it had explained the exalted status
of Imamat in only two words. As if the entire sea has been capsuled in a pair
of hands. Allah - through the phrase has defined the foundation of Imamat
and through the phrase He has elucidated the responsibility of Imamat.

The Origin of Patience:

Patience has various levels. In logical terminology it is a 'sum total' with
different degrees and which cannot be applied universally. It is of three
kinds viz. patience near sins, patience in the face of calamities and patience
on one's desires. However, it is not our aim over here to get into a detailed
discussion on this topic.

The origin of patience lies in talking less, in controlling one's tongue,
in refraining one's self from talking nonsense or irrational talks. It involves
training oneself to talk only when it is necessary and that too in a concise
manner. This is the very first stage of patience. There is a lot of emphasis
on silence in books related to spiritual training. Along with the tongue it
is also essential to keep one's eyes also in control. The 'Nafs' of a person
employs these two faculties in a lot of futile things.

Perfect Patience:

Gradually a person should prepare himself to be patient on the bounties of
this world. The heart should not be accustomed to the comforts of the world,
nor should any of its pleasures build a house in it. No form of lust or greed
should be allowed to enter the heart. We find in Dua-e-Nudbah.

'And when You fixed the condition that they
will forsake this detestable world and its luxuries and comforts and will
not attach one's self to it, then they accepted this condition. Then when
You saw that they fulfilled this demand in totality. You favoured them and
made them Your proximate and You reserved for them the best of remembrances
and the finest of descriptions and adulation and You descended upon them Your
angels.'

To remain patient on the bounties of this world is just one of the stages.
There are many more stages of patience after this. The stage after the world
is that of 'Barzakh'.

Another form of patience is to exercise complete restraint and mastery on
our thoughts. This particular stage is more arduous than being patient upon
the bounties of the world. Man can turn his face away from the luxuries of
this world. But his thoughts too should be in his control. He should have
such command and influence upon his 'Nafs' that no thought should be able
to enter his mind without his consent. It is not a matter of few moments,
hours, days and years. No doubt this is extremely difficult. Just try to keep
yourself focused on one particular point for a few moments - taking care that
your attention is not distracted by any other thought - you will realized
the magnitude of this task. When it is difficult to concentrate for such a
small duration of time then to keep one's mind free from distractions and
diversions for the whole life is that stage of patience which is far higher
than being patient on calamities. Here the mind falters and becomes helpless.

Imam Husain (a.s), even when surrounded by grief and calamities says

'In
the name of Allah, by the strength and support of Allah and for the sake of
Allah.'

'At
the time when he (a.s) was strewn with wounds and injuries and when he fell
from his horse to the ground and when he was rubbing his blood on his face
at that time too he was saying

In such dangerous and difficult times too no other thought could distract
Imam Husain (a.s) from remembering Allah.

'Allah knows best where He places His message

(Surah An'aam: 124)

After
this world comes the Hereafter. Nothing from the Hereafter should attract
a person. Neither the bounties of Paradise nor the chastisement of Hell nor
the stages of Mahshar. Ameerul Momineen - Imam Alt ibn Talib (a.s) has expressed
this most eloquently when he says

Some people worship Allah for the sake of rewards.
This is the worship of traders. While some worship Allah due to the fear of
being punished. This is the worship of a slave. Yet others worship Allah out
of gratitude for His bounties. This is the worship of free men.'

(Nahjul Balagha: trad. 237, vol. 2, Ansariyan Publications)

One
should have so much control on one's 'Nafs' that while worshipping Allah he
should neither think about the bounties of Paradise nor about the punishments
of Hell. It is extremely difficult to reach to this stage of patience. And
this stage too demands a remarkable amount of restrain on the 'Nafs'.

The ideal worshipper:

Allah's worship is solely for Him. Nothing can be associated with Allah in
His worship. It means that the sole aim of our worship is to achieve Allah's
satisfaction, neither this world nor Barzakh nor the Hereafter. It is obvious
that the one who has submitted himself to Allah's love and whose excellence
lies in Allah's worship, then to him nothing else matters. All other things
are worthless in his eyes.

Everything is subservient and obedient to his wishes and orders. It is found
in Ziarat-e-Jameah wherein it is said

'Everything
is lowly and subservient to you.'
Our Imam is not only for humans on this earth. He is the Imam of the entire
universe. It is because of presence of Imam (a.s.) that rain descends on the
earth, the heaven and the earth are secure in their respective places and
our difficulties are repelled.

When a person reaches to this perfect level of worship then he becomes a symbol
of divine attributes. In fact many a times those who are far removed from
reality and are not well versed with the teachings of Ahle Bait (a.s.) start
considering this emblem of divine characteristics as Allah Himself! This complete
worshipper - by the permission of Allah - nurtures the entire universe and
provides sustenance to each and every individual and arranges for all other
necessities of life so that everyone is able to reach to his goal of perfection.
It is for this reason that it is mentioned for Imam-e-Asr (a.t.f.s.)

/

'It is due to his existence that the heavens
and the earth are secure in their place and it is due to his benevolence that
everyone acquires sustenance.'

No doubt that Allah is the One Who is the giver of life. However,
He gives it due to the benevolence of Imam-e-Asr (a.t.f.s.), Allah is the
One who provides sustenance, but it is through the blessings of Imam-e-Asr
(a.t.f.s.). All the bounties that are available on this earth are due to the
benevolence ofHazrat Hujj at ibne Hasan Askari (a.t.f.s.). Now, when all the
favours that we receive from Allah are through Imam-e-Zamana (a.t.f.s.) then
all our worship and supplications towards
Allah will be worthy of acceptance if they are acceptable near Imam-e-Zamana
(a.t.f.s.). Keeping in mind the endless benefits that we receive from Imam-e-Zamana
(a.t.f.s.) we are obliged to confess with a sense of remorse that "0
Master of the time! It's been a long time since we are receiving benefits
through you. We are living our lives through your grace and acquiring Allah's
bounties due to your benevolence. It is due to your venerable presence that
our body and soul are being nourished. It is only because of you that Allah's
kindness reaches us. Yet when we look at our actions and within ourselves,
it becomes apparent to us that we have still not been able to acquire your
true recognition. We have not recognized your true value nor have we been
able to fulfill your rights. We have contributed so much to your suffering
that we shudder to think how Allah will take our account. At every step we
have derived benefits from you but have not done anything for you. We have
acquired fame and status through you but have not done anything to glorify
your name. We have received our sustenance due to your grace but have not
spent anything in your way. We have exploited you in all walks of our life
for our personal gains but have failed to endure any form of adversity for
your sake.'

'0 the Yusuf of Janabe Zahra! We - like the
brothers of Hazrat Yusuf (a.s.) - are ashamed of ourselves in front of you.
We confess that we have oppressed and wronged you. And we seek forgiveness
from you for our actions.

Patience of Imam-e-Zamana (a.t.f.s.):

In light of the latest scientific research, it has been firmly established
that past events are present in the atmosphere. However, our perception is
so weak that we are unable to comprehend those occurrences. With some focused
training of the soul, a person can visualise an event in the past

like Day of Ashoora and see it with his eyes.

However, there are some episodes in the event of Karbala, which are very heart
rending. It is beyond the capacity of ordinary humans to endure them. But
the entire event of Karbala - right down to its minutest details - is witnessed
by Imam-e-Zamana's (a.t.f.s.), including all those events that are unbearable
for the average human being. Besides this, the dress of Imam Husain (a.s)
drenched in his blood is present right in front of Imam-e-Zamana's (a.t.f.s.)
eyes and fresh blood is continuously dripping from it. This will continue
till the reappearance of Imam (a.t.f.s.), when he (a.t.f.s.) finally avenges
the massacre of Karbala.

Imam-e-Zamana (a.t.f.s.) has to witness all these calamities everyday and
then be patient upon them. He actually sees the calamities with his eyes and
is patient upon them while it is difficult for us to bear it even by listening
to them. Indeed what must be the level of Imam's (a.t.f.s.) patience and forbearance?
Apart from the tribulations of Karbala, Imam (a.t.f.s.) also witnesses the
calamities that befell Janabe Zahra (s.a) and Ameerul Momineen (a.s.), then
Imam Hasan (a.s) and every Imam till his lather Imam Hasan Askari (a.s). All
persecution that was meted out to his friends and lovers (i.e. Shias) are
also before his eyes. He sees them, but is extremely patient and forbearing.
In spite of having the authority, he has to accept Allah's command and remain
in occultation and be patient. If someone reflects on all this, he will comprehend
the troubled and distressed condition of Imam (a.t.f.s.). He will also realise
the significance of praying for the earliest reappearance of Imam (a.t.f.s.),
preparing the ground for his reappearance, bringing the people closer to him
(a.t.f.s.) and making them eager and restless for his presence. These are
some of our responsibilities in the period ofoccultation. It should not be
that lapses and laziness on our part become the cause of increase in his (a.t.f.s.)
pain and suffering. Otherwise we will lose face in front of our Imam and will
be very regretful after that.

We hope that by pondering on this discussion the readers may have comprehended
the significance of the phrase" One who petience" of the verse.

Come let all of us present ourselves in front of Allah through Imam (a.s.)
and pray to Him that He should forgive our shortcomings. And through the afflictions
heaped on Janabe Zahra (s.a), let us beseech and pray for the earliest reappearance
of Yusuf-e-Zahra.