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Love and Affection for Imam-e-Zamana A.S

part 2


The word Ishq means 'excessive love'. Litterateurs believe that this word is more often used to convey illicit and forbidden love. However, the prophetic tradition we have narrated earlier negates this view, as the word has been used to convey love for excessive worship, which is a commendable action. We have also used this word to convey similar implications, never alluding to the illegitimate form of love.

Love for Imam-e-Zamana (a.t.f.s.) is the cause of our existence, the most important objective of our lives and the aim of our creation. We love our Imam (a.t.f.s.) and are intensely attached to him. Indeed this is what the religion of Islam instructs us. When the early Muslims wanted to thank the Holy Prophet (s.a.w.a.) for his efforts in the way of Islam, they approached him (s.a.w.a.) and said, 'O Prophet of Allah (s.a.w.a.), indeed you have taken us out from the darkness of ignorance and we had the taufeeq of accepting Islam at your hands and thereby we were illumined with the light of faith. We were disgraced but you honored us. We were deviated but you guided us. With your grace and favors, Allah gave peace to our distressed hearts. How can we repay you for your efforts in the propagation of the prophetic message?' Allah revealed to the Holy Prophet (s.a.w.a.),

'Say: I do not ask of you any reward for it but love for my near relatives'

(Surah Shura, Verse 23)

Then those who understood the underlying message behind this Quranic verse acted upon it. There were others who ignored this command.

But the true lovers did not let anything come in between their love and attachment for the Ahle Bait (a.s.). One such group of lovers were in Karbala. They were so intense in their attachment, that Imam Husain (a.s.) proclaimed, 'I have got companions that neither my grandfather (s.a.w.a.), nor my father (a.s.) nor my brother (a.s.) could get.'

These were the companions who repaid the Holy Prophet (s.a.w.a.) for his efforts towards Islam, by attaching themselves to his progeny. They acted on this Quranic verse

'those who believe are stronger in love for Allah'

(Surah Baqarah, Verse 165)

In fact, they gave ample proof of this by shedding their blood in the way of Islam.And Allah addressed their leader (Imam Husain (a.s.)) as Al-Nafsul Mutmainnah

Allah, the Almighty, declares in the Quran that a favor can be repaid only with another favor. The grace and favor of the Prophet (s.a.w.a.) in his propagation of Islam is something that can never be truly repaid by us. Love is the only thing that makes understand the importance of this favor and helps us adorn our character. The Holy Prophet (s.a.w.a.) used to beseech Allah

'O Allah! Don't let a transgressor confer a favor upon me, thereby introducing his love in my heart.'

This tradition highlights an important fact that conferring a favor leads to love, even if that favor is from a disbeliever. Indeed humanity and Islam owe their existence to Imam Husain (a.s.). If the incident of Karbala had not occurred, Islam's appearance would have changed completely and it would have been unrecognizable from the Prophet's (s.a.w.a.) Islam. If Karbala had not been there true faith would have been considered as what Yazid was observing, Allah forbid! Many of the prohibited acts would have been made permissible and many of the permissible acts would have been made prohibited.

Indeed love for Imam Husain (a.s.) is the reward of the prophethood of the Holy Prophet (s.a.w.a.). This is because Imam (a.s.) rescued Islam, Allah's chosen religion, which was propagated by his grandfather, the Holy Prophet (s.a.w.a.). O lovers of Imam Husain (a.s.)! The criterion for love is to follow the beloved in letter and in spirit and to give preference to his wishes and desires over our own. We should pay attention to what Imam Husain (a.s.) has said concerning his ninth son, Allah's last proof, and we should try to act upon it. We should mould our behavior and disposition according to it and we should be careful that we are not accounted among the ungrateful ones.

Abdul Rahman bin Sulait narrates that Imam Husain (a.s.) said, 'There will be twelve guides from amongst us. The first one is Ameerul Momineen (a.s.) - Ali b. Abi Talib (a.s.), while the last one is my ninth son the Qaim (a.t.f.s.). Through him Allah will enliven the dead earth and will make the rightful religion subdue all other religions even if this displeases the apostates. There is an occultation for him, which will be the cause of one group of Muslims rejecting him and returning to disbelief after belief, while another group will continue to believe in him and will remain steadfast in their faith. Those who will remain steadfast will become the target of taunts and it will be said to them, if reappearance is indeed a promise then when will the promise be fulfilled. Those who are patient and steadfast on the intense difficulties of occultation will attain the status of a warrior who has done jehad alongside the Holy Prophet (s.a.w.a.) against the infidels.”‌

(Kamaluddin, vol. 1, chapter 30)

The above tradition related by Imam Husain (a.s.) highlights a few very pertinent points.


a) Allah's final proof will be the ninth son of Imam Husain (a.s.).

b) He will rise one day after his occultation.

c) His occultation will be prolonged.

d) Allah shall subdue all other religions with the religion of truth.

e) He shall enliven the earth after its deterioration.

f) The nation shall be divided in two sections. One shall steadfastly believe in him while the other shall reject him.

g) The steadfast ones shall be subjected to intense difficulties and calamities.

h) The steadfast group shall enjoy the same position as that of the early Muslims who did jihad alongside the Holy Prophet (s.a.w.a.) against the apostates.

This tradition underlines the importance of love for Imam Mahdi (a.t.f.s.). The bond of love must be firm and resolute. It should not be that we accept Imam (a.t.f.s.) by our tongues and fall short in our actions. It should not be that we become despair about the rise of the nation. Even if we aren't struck by pessimism and doubt, it should not be that we believe in Imam (a.t.f.s.) as if it is folklore of a person who will rise one day and will establish truth and justice and will usher in an era of goodness where no evil will exist and in this entire affair we don't have to do anything except sit and watch.

Source: imamalmahdi.com

Other Links:

Responding to Some Points Raised By Ibn Khaldun (Part 2) 

The Existence of the Mahdi is certain  

Other Opinions from Ibn Khaldun  

People Awaited the Appearance of the Mahdi  

The Jurists of Medina and the Mahdi Traditions  

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