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Let’s deliberate on a few things about our Imam (a.s.). But before we discuss as to what our ‎Imam (a.s.) expects from us, let us understand and comprehend the status of our Imam. Who is ‎he and what is his position? What is the magnitude of his lofty position? Though he is staying on ‎the earth, what is his relation with the skies? What are his powers? Here, our discussion will ‎centre on his authority and power in the sphere of religion rather than his powers in the ‎domain of the universe. We shall initiate our discussion on Imam (a.s.) from the general ‎conversations that people have in their daily lives about him (a.s.).‎

  

et’s deliberate on a few things about our Imam (a.s.). But before we discuss as to what our ‎Imam (a.s.) expects from us, let us understand and comprehend the status of our Imam. Who is ‎he and what is his position? What is the magnitude of his lofty position? Though he is staying on ‎the earth, what is his relation with the skies? What are his powers? Here, our discussion will ‎centre on his authority and power in the sphere of religion rather than his powers in the ‎domain of the universe. We shall initiate our discussion on Imam (a.s.) from the general ‎conversations that people have in their daily lives about him (a.s.).‎

  

Occasionally, there are questions that arise in some minds – “Can one seek our desires ‎directly from the Imam?” or “Isn’t the seeking of one’s needs directly from the Imam ‎tantamount to associating aught with Allah and polytheism?” or “Is it not against the concept of ‎monotheism if we ask for our needs directly from Imam (a.s.)?” Here is a review of these ‎questions and also their appropriate replies.‎

  

Every religious action is accompanied by some conditions in order for it to be accepted by Allah. These conditions are related to the one who is performing that action. The word ‘Deen’ refers to these very actions and it implies the rightful religion that is according to the satisfaction of Allah (viz. Islam). In the light of a tradition of Ameerul Momineen (a.s), only good actions performed by a religious person shall be accepted by Allah. In other words, good actions performed by those who are not on the ‘true religion’ will not be accepted.

  

The series of divine messengership that commenced from Hazrat Adam (a.s.) till the Holy Prophet Hazrat Muhammad (s.a.w.a.), was completed on the 28th Safar, 11 A.H. Thereafter, the chain of prophethood was replaced with that of Imamat that was openly announced in Ghadeer-e-Khumm. Where the Holy Prophet (s.a.w.a.) handed over the Islamic Ummah to Ameerul Momineen Ali Ibn Abi Taalib (a.s.), marking the commencement of a new chain of guidance in Islam.

  

The Divine Personality of the last nominee of the last Prophet of Islam (A.s.), will spread the teachings of Islam in the four corners of the world. He will change the strife-torn,
miserable, unjust and tyrannical world into a garden of peace, justice and tranquility virtue and righteousness. He will gather all the disintegrated true believers on the platform of purity and righteous persons, their due status & honour in the society, whilst the enemies, the unjust and evil persons will be degraded and dishonored.

  

Whenever supplications are made for the health and well-being of Hazrat Mahdi (A. S.) or charity is paid on his behalf then some people raise the question. ‘It is because of his majestic self that the whole world is safe and secure, only because of his blissful presence this universe is thriving, then what does praying for him imply’? This whole Universe, earth and skies survive because of him, then why to give charity on his behalf? Let us examine this question in the following para¬graphs.

  

To seek a mediator implies to gain proximity to an individual in order to achieve one’s objective through the mediator’s recommendation and arbitration. Arabic litterateurs define mediation (tawassul) as Translation, ‘When he sought proximity with him through his actions, he aspired to gain his mediation.’ (Lisanul Arab vol. 11, page 724).

  

In today’s world of science and technology, doctors have found solutions to numerous diseases which were once considered as incurable and fatal. Inventions of sophisticated devices and formulation of new life saving drugs have helped them in their cause. Yet, we find Muslims who say that a person’s life and sustenance can be increased and calamities averted merely by giving alms.

  

Every living being is overwhelmed with emotions of love and attachment. These are emotions that man is very familiar with, and everyone has experienced these strong emotions at some stage in his life. However, those who reflect on these emotions are few. Even fewer are those who comprehend the reality and foundation of the emotions. We all understand that love can increase and decrease as well. An intense feeling of love and attachment can melt the most hardened of hearts. It can make a person weep and it can also make a person smile.

  

This supplication begins thus

It has been recorded by the eminent traditionalist, Shaykh Abbas Qummi (r.a.), in his renowned compilation, ‘Mafatihul Jinaan’. He has reported this invocation on the authority of Shaykh Kafami from the latter’s ‘Misbahul Mutahajjid’. It is recommended that this supplication be recited after every obligatory namaaz or for that matter at any other time. (This supplication is mentioned in ‘Mafatihul Jinaan’ before the fifteen supplications of Imam Sajjad (a.s. )).

  

Awaiting’ (Intezar) is the result of two condi¬tions. Firstly, he is not satisfied with the present circumstances and secondly, he expects the improve¬ment in his circumstances. If either of these condi-tions are not fulfilled then it is not awaiting and the person concerned is not an ‘awaiter’ *(Muntazir).