Like the verses of Holy Quran, Hadise Qudsi is also the divine word. However, there are few factors that separate the two:
The Holy Quran was revealed as a miracle, while Hadise Qudsi was not.
- The words and concepts in the Holy Quran are that of Allah, the Holy Prophet (s.a.w.a.) merely conveyed the same to the action with care and precision. While in Hadise Qudsi, the concept is that of Allah, however, the words and expressions belong to the Holy Prophet (s.a.w.a.). In namaz, during Qirat, only the chapters from the Holy Quran can be recited Hadise Qudsi is the divine word. Shias and Sunnis have written entire books on Hadise Qudsi, focusing only on divine concepts delivered in prophetic speech. Two books that deserve a mention in this regard are that of Shaikhul Muhaddesseen, Muhammad b. Hasan Ali Husain Al Hurre Aameli (the author of Waasaelush Shia) who has written Al-Jawaherus Saniyya fil Ahaadisil Qudsiyya and Sayed Hasan Shirazi who has compiled Kalimatullah.
Importance of belief in Mahdaviyyat
Apart from the Quran and traditions, Hazrat Mahdi (a.t.f.s.) has been elaborately mentioned in Hadise Qudsi as well. The previous divine books like Torah, Zaboor and other scriptures have mentioned that the earth will never be devoid of a divine proof. The past prophets had clearly indicated that the series of divine succession and guidance would continue till the Day of Judgment.
Hazrat Adam (a.s.)
Hazrat Adam (a.s.) was the first prophet on this earth. When he reached the final stages of his life, Allah sent a revelation to him: ‘O Adam, I have completed your term. Whatever knowledge you have like faith, the Great Name and other signs of prophethood, bequeath them to your progeny through Hebatullah (Janabe Sheeth, son of Adam) because I will not suspend this link from your offspring and shall continue it till the Day of Judgment. I shall never leave the earth without a prophet, i.e. a scholar, through whom My Religion will be recognized and the importance of my obedience will be known.’
(Al-Jawaherus Saniyya, pg. 10-11 and 14)
The same concept is also advocated in Hadise Qudsi revealed on Hazrat Nuh (a.s.), which for the sake of brevity we have not related over here.
Importance of recognition of Imam of the time many times there are problems in a man’s life, which do not get resolved, except through prayers.
However, for our prayers to reach the level of divine acceptance, they have to first reach an exalted station. And only those prayers reach the exalted station that is routed through a ch annel assigned by Allah. The Prophet or Imam of the time is the channel/door designated by Allah. In order to reach Allah, you have to supplicate through the Prophet/Imam. In today’s age, Hazrat Mahdi (a.t.f.s.) is the Imam appointed by Allah and prayers addressed through his medium are worthy of divine acceptance. Hazrat Moosa (a.s.) passed by a man who was busy in supplications with his hands raised towards the sky. After a week, when Hazrat Moosa (a.s.) happened to pass that way again, he saw the man in the same position engrossed in supplications.
Moved at the plight of the man, Hazrat Moosa (a.s.) inquired from Allah as to why the man had been beseeching Him for seven days without any apparent signs of acceptance. Allah revealed to Hazrat Moosa (a.s.): ‘O Moosa! If he prays so much that both his hands fall off or both his hands and tongue cease to function, even then I will not accept his prayers until such a time that he enters through the door that I had ordained for him.’
(Al-Jawaherul Saniyya, pg. 59)
At that time, Hazrat Moosa (a.s.) was the Door of Allah and in the present era it is none other than Imam Mahdi (a.t.f.s.).
The calibre of guidance and deviation
Allah addressed Hazrat Moosa (a.s.) in one of the revelations: ‘O Moosa! Make me the beloved of my creatures and let the creatures become My loved ones.’
Hazrat Moosa (a.s.) inquired: ‘How do I fulfill this responsibility?’
Allah replied: ‘By making a mention of My Bounties, Blessings and Mercies you can make Me their beloved. If someone has gone away from Me or got deviated from My Path; and you bring him back to Me, then it will be better than year-long worship and fasting.’
Hazrat Moosa (a.s.) asked: ‘Who is this servant of Yours who has drifted from you?’
Allah said: ‘A sinner and obstinate servant of mine.’
Hazrat Moosa (a.s.) persisted: ‘Who has gone astray? Who has become stubborn?’
Allah revealed: ‘The one who is unaware of his times and does not even recognise the Imam of his time. Whoever is ignorant of his hidden Imam, you should introduce the hidden Imam to him. Whoever does not know his religion and Shariat (religious code), you should teach him the principles of religion and Shariat. You should educate them about such things that they worship their Lord and seek His Pleasure.’
Father Imam Muhammad Baqir (a.s.) told him: ‘One day my father told Jabir b. Abdillah Ansari – ‘I have to Try to imagine this – Hazrat Moosa (a.s.) is an Ulul
Azm Prophet and the Kalimullah. Quranic verses are replete with references to him. Allah commands him to introduce the hidden Imam to the people and help them fulfilling their religious responsibilities. Should he do this, it would be better for him than worship and fasting for an entire year. Likewise, the introduction of Imam-e-Zamana (a.t.f.s.) to just one man who is unaware of him, can become superior to year-long worship and fasting. Our foremost duty in these times is to introduce our hidden Imam to the people, who are unaware of him, and make them conscious of their religious responsibilities.
It is a narration whose authenticity is beyond doubt and has been related by noted scholars in their books and compilations. The list of these reputed authors is long. They are all highly venerated in the Shiite world. They include Shaikh Yaqub Kulaini in his magnum opus – ‘Usule Kafi’, vol. 1, p. 527; Shaikh Saduq in ‘Kamaluddin’, p. 64; Shaikh Tusi in ‘al-Ghaibat’,
- 45; Shaikh Tabarsi in ‘Ehtejaaj’, vol. 1, p. 85 and Ibn Shahr-e-Aashob in ‘al-Manaqib’, vol. 1, p. 255; Shaikh Hurr-e-Ameli in ‘al-Jawaherul Saniyya’; Allamah Majlisi in ‘Behaarul Anwaar’.
This tradition was related by Abu Basir, Ishaq b. Ammar and Muhammad b. Sinan from Imam Jafar Sadiq (a.s.) who quoted his father, Imam Muhammad Baqir (a.s.). Since the tradition is very important we have mentioned it here. In view of brevity we will skip the original text and reproduce only the translation. The original text can be referred to from the above- mentioned books.
Abdul Rehman b. Saalim narrated from Abu Basir
who reported from Imam Jafar Sadiq (a.s.) that his some work with you tell me when you can spare time so that I can ask you something.’ Jabir replied, ‘Whenever you say I can be at your service.’ Thus at a mutually convenient time both of them met. My father told him. ‘O Jabir, tell me about the Lauh (a tablet like the biblical tablets of Moosa (a.s.) that contained the inscription of Ten Commandments) which you saw in the hands of my grandmother, Hazrat Fatema (s.a.). And what did she tell you about the text which was inscribed on the Lauh?’
Jabir replied: ‘I make Allah my witness and say – in the lifetime of the Holy Prophet (s.a.w.a.) when I visited the house of Hazrat Fatema (s.a.) to congratulate her on the birth of Imam Husain (a.s.). She was carrying a green-coloured tablet in her hand. It seemed to be made of expensive pearls and the inscription seemed to be emblazoned with a silvery hue of sunlight. I asked her – O daughter of the Messenger, may my parents be sacrificed on you what tablet is this?’
Hazrat Fatema (s.a.) informed: ‘It’s a tablet which the Almighty has gifted to His Messenger. This tablet has the names of my father, my husband, my children and the names of the successors of my children. My father has gifted this tablet to me as a souvenir.’
Jabir continued his narration to Imam Baqir (a.s.), ‘Your grandmother (s.a.) handed over the tablet to me, I read it and copied it.’
My father (a.s.) asked Jabir, ‘Can you show me the copy of the text that you reproduced?’ Jabir said, ‘Why not! I can definitely show it to you.’ Then my father accompanied Jabir to his house. Jabir showed him a scripture made up of a thin hide.
My father: ‘You look at your copy while I read it out (from memory).’
As Jabir referred to his own handwritten text, my father continued reading the contents of the Lauh (from his memory). There was not the difference of even a single word or a punctuation mark. When Imam finished his narration. Jabir said, ‘I take Allah as my witness and affirm that I had seen exactly the same inscription in the tablet (as narrated by you).’ The translation of the Lauh’s contents is reproduced below: In the name of Allah, the Beneficent, the Merciful.
This passage is from Allah, the Almighty and the Wise for Muhammad (s.a.w.a.) who is His Prophet, His Light, His Messenger, His Veil and His Evidence. Jibraeel has brought this Lauh from the Lord of the Worlds. O Muhammad! Venerate my (holy) names. Express gratitude for My Bounties and do not be ungrateful. Verily, I am Allah and there is no God other than Me. I destroy the unjust transgressors and accord respect to the oppressed. Whoever will disregard My Boundless Grace, expect from others and fear others instead of My Justice, then I will inflict such a chastisement on him that none would have faced such a punishment in the worlds. Then worship Me alone and rely solely on Me.
I have not sent any prophet but when his tenure was concluded I continued the series of succession for him. I held you superior over all the prophets and made your successor (Ali) better than the successors of prophets. I granted you respect through your two grandsons – Hasan and Husain. Then after his father’s tenure was over, I made Hasan as the treasure of My Knowledge. And I made Husain as the wealth of My Revelations and enhanced his prestige and greatness through martyrdom. Nobility was perfected on him. Among the martyrs he is the greatest and his grade is the highest. I made him My Perfect and Complete Word and with him is My Complete Proof. Through his respect will I reward and through him will I inflict my punishment. The foremost among them is Ali, the chief of worshippers, the adornment of all My Past Friends. His son resembles his grandfather, Muhammad, the disseminator of My Knowledge and the Fountain of My Wisdom. Those who will doubt Jafar will be doomed to perdition. Rejection of his word is tantamount to a rejection of My Word. I make it evidently clear that I will revere the position of Jafar. Certainly and with absolute conviction, I will bestow unabated delight and pleasure on his Shias, friends, aides and those who have an affinity towards him. And when darkness will rise and aggravate, then I will nominate Moosa. My Chain of religious duties will not terminate and My Proof will not be concealed. Surely My Friends will be satiated. And whoever will deny even a single one among them would deny My Bounties. And whoever tampered with a single verse in My Book then he has forged a lie against Me. Moosa, who is My Servant, My Beloved and My Chosen One, will be followed by Ali. And whoever doubted him will face the punishment of hell. He is My Friend and My Helper whose responsibilities are similar to prophethood. Through him I will examine severely. He will be assassinated by a haughty man. He will be buried, in the city founded by My Virtuous Servant, next to my worst creature. I pledge that after his sons, I will please him through his successor and inheritor of knowledge, Muhammad, who will be the treasure of knowledge, My Confidante and My Proof on My Creation. Whoever will believe in Muhammad will reach heaven, and from his family I will be considerate towards at least seventy of his family members who will be entitled to go to hell. Nobility will conclude with his son, Ali, who is My Friend and My Helper, a witness on My Creation and trustee of My Revelations. From his person will rise a caller towards My Path and treasure of My Knowledge – Hasan. The series will be completed through his son Meem, Ha, Meem, Daal, who will be the Mercy for the Universe. He will have perfection of Moosa, magnificence of Isa and patience of Ayyub. During the era of his occultation, My Friends will be humiliated – their severed heads will be gifted in the similar m anne r as the heads of Turk and Daylam were presented. They will be slaughtered, set ablaze, threatened, subjugated, harassed; the earth will be coloured with their blood, their womenfolk will wail and weep.
These are my genuine friends, through them will I eliminate the dark troubles, hardships and calamities, and through them will I lighten the burden and grant freedom. Certainly, their Lord will shower blessings and mercy on them and only these people are truly guided.’
Abdul Rehman b. Saalim quoted Abu Basir – in your entire lifetime if you have not heard of any tradition except this one, then even this tradition is sufficient for you; so don’t convey it to the undeserving ones.
A few important points
Each and every word of this tradition is thought- provoking. It commands our rapt attention and demands an explanation for the concepts espoused by it. For the sake of brevity, we will focus only on the key concepts:
- This tradition is revealed from the Almighty to the Holy Prophet (s.a.w.a.) as a
- The sender of the gift is a Possessor of Might and Wisdom.
- The receiver of the gift is His Prophet, His Light,
His Messenger, His Veil and Proof.
- In this tradition, Allah has used the word light for the Holy Prophet (s.a.w.a.) and in the 35th verse of Sura Noor, He declares, ‘Allah guides to His light whom He ’ In other words, to whoever Allah wishes to guide, then He gives him the recognition of the Holy Prophet (s.a.w.a.).
- A holy and trustworthy angel like Jibraeel has communicated this
- This tradition descended on the occasion of the birth of Imam Husain (a.s.).
- The series of Imamat will continue in the progeny of Imam Husain (a.s.).
- Such a divine gift on the occasion of Imam Husain’s (a.s.) birth highlights his noble
- The tradition mentions the perfect chain of guidance.
- The tradition not only enumerates the names of the Imams (a.s.), but also indicates the circumstances during their times.
- People will be rewarded or punished based on their acceptance or rejection of the Ahlul Bait (a.s.).
- This tradition also mentions the characteristics and traits of Imams (a.s.). The companions of two Imams (a.s.) have found special mention in this Firstly, Imam Jafar Sadiq (a.s.) about whom it is said: ‘I will revere the position of Jafar. Certainly and with absolute conviction, I will bestow unabated delight and pleasure on his Shias, friends, aides and those who have affinity towards him.’ Over here, the exalted status of the Shias, friends and helpers of Imam Sadiq (a.s.) is very apparent’.
Then we find a reference to the companions of Imam-e-Zamana (a.t.f.s.). Allah has described Imam’s (a.t.f.s.) companions thus: ‘During the era of his occultation, My Friends will be humiliated – their severed heads will be gifted in the similar m anne r as the heads of Turk and Daylam were presented. They will be slaughtered, set ablaze, threatened, subjugated, harassed; the earth will be coloured with their blood, their womenfolk will wail and weep. These are my genuine friends, through them will I eliminate the dark troubles, hardships and calamities, and through them will I lighten the burden and grant freedom. Certainly, their Lord will shower blessings and mercy on them and only these people are truly guided.’ The lofty position of Imam-e-Zamana’s (a.t.f.s.) companions is evident from this praiseworthy portrayal. Allah has referred to them as His Friends. Fortunate are those who will join the ranks of the companions of Imam-e-Zamana (a.t.f.s.). Also it is clear that there is a huge difference in being steadfast on religion during Imam’s (a.t.f.s.) occultation and after his reappearance. Those who will cling to the religion during occultation will be accorded a higher rank by Allah.
- In fact, Allah has not just mentioned the companions of Imam-e-Zamana (a.t.f.s.) as His Friends, but has highlighted their position further with the following words: ‘Through them will I eliminate the dark troubles, hardships and calamities and through them will I lighten the burden and grant freedom.’ The pronoun used over here is in the plural and not in the singular. The tradition does not say through ‘him’ but through ‘them’. Had it been used with the singular pronoun, it could have been construed as Imam-e-Zamana (a.t.f.s.). However, since the plural pronoun has been used, it refers to the companions of Imam (a.t.f.s.). These companions are so noble, that through them Allah will solve the problems. If this is the station of the companions, one cannot even imagine the station of their master Imam-e-Zamana (a.t.f.s.) in front of Allah.
- The tradition mentions Imam-e-Zamana (a.t.f.s.) as Rehmatulil Aalameen – Mercy for the Universe
– ‘I will complete the series through his son Meem, Ha, Meem, Daal, as Mercy for the Universe.’
Among all the prophets, Allah had appointed the Holy Prophet (s.a.w.a.) as the Mercy to the Universe ‘And We have not sent you but as a mercy to the worlds.’
To comprehend the spheres of the worlds, recite the first verse of Surah Hamd. All praise belongs to Allah, the Lord of the Worlds.
To whatever extent is Allah’s lordship; same is the scope of the Prophet’s (s.a.w.a.) mercy. Now, to understand the meaning of mercy, recite ‘Bismillahir Rahmanir Rahim’. The first characteristic that Allah has mentioned for himself is Rahman – All Beneficent and Rahim – All Merciful. Traditions explain that Allah’s Beneficence is confined to this world, while his Mercy envelops this world as well as the hereafter. In the chain of prophethood, Allah nominated his last Prophet (s.a.w.a.) as ‘Mercy to the Worlds’ and in the series of successors (Imams), He declared the last successor as Mercy to the Worlds. In lay terms, both prophethood and Imamat are in fact mercy. With the declaration of Imam-e- Zamana (a.t.f.s.) as ‘Mercy to the Worlds’, his privileged position in front of Allah becomes evident.
The covenant in Aalame Zarr
In some of the verses of the Holy Quran and several traditions of the Ahlul Bait (a.s.) it is explained in detail that prior to our creation in this material world, Allah has created our souls in Aalame Anwaar (the world of light) and Aalame Arwaah (the world of souls) at least 2,000 years before the physical body. At the time, Allah had extracted the pledge of His Godhood, the prophethood of the Holy Prophet (s.a.w.a.) and the Imamat of Ahlul Bait (a.s.) from our souls. The souls acknowledged the Godhood, prophethood and Imamat out of volition, with complete freedom of will. Subsequently, after a lapse of 2,000 years when Allah created our bodies and made our souls to inhabit in them, He reiterated the triple covenant. When Allah created Hazrat Adam (a.s.) and brought out the entire mankind in the form of minute particles from his loins, He repeated the entire process of covenant. In the exegesis of Surah Aaraf, verses 172-173, there are several traditions in Behaarul Anwaar vol. 5, pp. 226-275. There is such an abundance of traditions available on this topic, that they cannot be ignored or sidelined or branded as weak and unreliable. However, since Aalame Zarr is not our topic of discussion, we will not delve too much on it. We will get to our main subject right away viz. Hadise Qudsi and Imam Mahdi’s (a.t.f.s.) discussion in it. Hazrat Imam Muhammad Baqir (a.s.) informs, ‘Allah took the covenant from His Prophets andasked, ‘Am I notyour Lord? Is Muhammad(s.a.w.a.) not My Prophet? Is Ali not Ameerul Momineen?’ All of them affirmed in unison, ‘Yes it is so.’ Allah repeated the same for the Ulul Azm Prophets. He declared, ‘Certainly I am your Lord, Muhammad is My Apostle and Ali is Ameerul Momineen. After him his successors will be My Ulul Amr, the treasurers of My Knowledge. And certainly through Mahdi, will I help My Religion and through him will I establish My Kingdom. Through him will I avenge My Enemies. And through him I will be worshipped, willingly or unwillingly.’ All the five prophets acknowledged, ‘We all testify to everything that you have said.’ It was on the basis of this prompt testimony that these five prophets were elevated to the status of Ulul Azm.’
(Al-Jawaherul Saniyya, pg. 169)
The Narrative of Ascension (Meraj)
Allah invited the Holy Prophet (s.a.w.a.) to Meraj a number of times. According to some traditions, the Holy Prophet (s.a.w.a.) made 120 excursions to the celestial world. The Holy Prophet (s.a.w.a.) gave detailed descriptions to the Muslims of what he (s.a.w.a.) witnessed in Meraj and also whatever Allah conveyed to him (s.a.w.a.) that was relevant to the nation. Following are some of the points pertaining to Imam-e- Zamana (a.t.f.s.) that the Holy Prophet (s.a.w.a.) elaborated for the Muslims.