Imamate and Mahdism in the Light of al-Ṣaḥīfah al-Sajjādiyyah
Supplication is a ladder of nearness to the Glorious God and a continuously flowing stream that cleanses the sins of human beings. Supplication is a conscious, sincere, and humble connection with the Lord. Before being a tool of life, supplication is a tool of servitude. More than fulfilling bodily needs, it addresses the yearning of the soul; and greater than filling the table of food, it enriches the gem of the soul.
In the garden of supplication, al-Ṣaḥīfah al-Sajjādiyyah of Imam al-Sajjād has a special attraction. Scholars have referred to this book as “Uḫt al-Qurʾān” (The Sister of the Qur'an), “Injīl Ahl al-Bayt” (The Gospel of the Ahl al-Bayt), and “Zabūr Āl Muḥammad” (The Psalms of the Family of Muhammad).
Interestingly, the author of Tafsīr al-Ṭanṭāwī, after receiving a copy of the book in Cairo, said:
“This is our misfortune—that we had not encountered this precious and eternal legacy of prophethood until now. The more I look into it, the more I find it higher than the words of creation, and yet beneath the speech of the Creator.”
The Era of Imam al-Sajjād (ʿa)
The time of Imam al-Sajjād (ʿalayhi al-salām) was a period in which religious values were distorted and changed. In such conditions, when people’s spiritual upbringing had declined and pre-Islamic ignorance had resurfaced, the Imam sought to reconnect people with God through supplication.
From his viewpoint, duʿāʾ is not one-dimensional, limited to physical or spiritual poverty, but rather a comprehensive reality that addresses both this world and the hereafter, spiritual and material needs alike.
Imamate in al-Ṣaḥīfah al-Sajjādiyyah
One of the educational and resistance methods of Imam al-Sajjād (ʿa) was to explain Islamic doctrines through duʿāʾ. A key theme of political and religious importance in the Ṣaḥīfah is the concept of Imamate, presented from the Shiʿi viewpoint—not just as a rightful claim to leadership, but encompassing divine appointment, infallibility (ʿiṣmah), and the inheritance of the knowledge of prophets, especially the Prophet Muḥammad.
Understanding the concept of Imamate in al-Ṣaḥīfah is important for two reasons:
1. True recognition of the Imam is only possible through the Imam himself.
2. We are in dire need of knowing the position of the Imam, who in our era is Imām al-Mahdī. Quote from Duʿāʾ 47, line 62:
«...وَ أَقِمْ بِهِ كِتَابَكَ وَ حُدُودَكَ وَ شَرَائِعَكَ وَ سُنَنَ رَسُولِكَ، -صَلَوَاتُكَ اللهُمَّ عَلَیهِ وَ آلِهِ-، وَ أَحْی بِهِ مَا أَمَاتَهُ الظَّالِمُونَ مِنْ مَعَالِمِ دِینِكَ، وَ اجْلُ بِهِ صَدَاءَ الْجَوْرِ عَنْ طَرِیقَتِكَ،...»
“O Allah! Through Your Walī (guardian Imam)—that one who exists in every era and time is never empty of him—establish Your Book, laws, boundaries, and the traditions of Your Messenger. Through him, revive what the oppressors have destroyed of the landmarks of Your religion...”
Consequences of the Usurpation of the Caliphate
Whoever listens carefully to the firm words of the Ṣaḥīfah with insight can recognize who truly deserves divine leadership. Imam says:
Duʿāʾ 48, line 9:
«اَللَّهُمَّ إِنَّ هَذَا الْمَقَامَ لِخُلَفَائِک وَ أَصْفِیائِک وَ مَوَاضِعَ أُمَنَائِک فِی الدَّرَجَةِ الرَّفِیعَةِ الَّتِی اخْتَصَصْتَهُمْ بِهَا قَدِ ابْتَزُّوهَا وَ أَنْتَ الْمُقَدِّرُ لِذَلِک لاَ یغَالَبُ أَمْرُک وَ لاَ یجَاوَزُ الْمَحْتُومُ مِنْ تَدْبِیرِک کیفَ شِئْتَ وَ أَنَّى شِئْتَ وَ لِمَا أَنْتَ أَعْلَمُ بِهِ غَیرُ مُتَّهَم عَلَى خَلْقِک وَ لاَ لِإِرَادَتِک حَتَّى عَادَ صِفْوَتُک وَ خُلَفَاؤُک مَغْلُوبِینَ مَقْهُورِینَ مُبْتَزِّینَ یرَوْنَ حُکمَک مُبَدَّلاً وَ کتَابَک مَنْبُوذاً وَ فَرَائِضَک مُحَرَّفَةً عَنْ جِهَاتِ أَشْرَاعِک وَ سُنَنَ نَبِیک مَتْرُوکةً...»
“O Allah! Surely this noble position belongs to Your deputies and chosen ones, and to the trustworthy bearers of Your revelation, whom You had chosen for lofty degrees—but it has been usurped…”
This duʿāʾ points to:
• The usurpation of the Imamate
• Distortion of divine laws
• Neglect and manipulation of the Qur'an
• Abandonment of the Sunnah of the Prophet.
Imamate Exclusive to the Progeny of the Prophet
Duʿāʾ 47, line 56:
«رَبِّ صَلِّ عَلَی أَطَایبِ أَهْلِ بَیتِهِ الَّذِینَ اخْتَرْتَهُمْ لِأَمْرِكَ، وَ جَعَلْتَهُمْ خَزَنَةَ عِلْمِكَ، وَ حَفَظَةَ دِینِكَ، وَ خُلَفَاءَكَ فِی أَرْضِكَ،...»
“O Lord! Send blessings upon the pure ones from the family of Your Prophet—those whom You chose for Your command, made the treasurers of Your knowledge, guardians of Your religion, and Your deputies on earth.”
The Imams as Guardians of Qur’anic Knowledge
Duʿāʾ 42, line 6:
«اللَّهُمَّ فَکمَا جَعَلْتَ قُلُوبَنَا لَهُ حَمَلَةً، وَ عَرَّفْتَنَا بِرَحْمَتِک شَرَفَهُ وَ فَضْلَهُ، فَصَلِّ عَلَى مُحَمَّدٍ الْخَطِیبِ بِهِ، وَ عَلَى آلِهِ الْخُزَّانِ لَهُ،...»
“O Allah! Just as You made our hearts bearers of the Qur’an, and taught us by Your mercy its honor and merit, send Your blessings upon Muhammad—who spoke through it—and upon his family, the treasurers of the Qur’an.”
Purity of the Prophet’s Family
Duʿāʾ 47, line 56:
«...و طهّرتهم من الرّجس و الدّنس تطهیرا بارادتک»
“You purified them from impurity and filth—purely by Your will.”
Continuity of Imamate Across All Eras
Duʿāʾ 47, line 60:
«اللهُمَّ إِنَّكَ أَیّدْتَ دِینَكَ فِی كُلِّ أَوَانٍ بِإِمَامٍ أَقَمْتَهُ عَلَماً لِعِبَادِكَ، وَ مَنَاراً فِی بِلَادِكَ بَعْدَ أَنْ وَصَلْتَ حَبْلَهُ بِحَبْلِكَ، وَ جَعَلْتَهُ الذَّرِیعَةَ إِلَی رِضْوَانِكَ، وَ افْتَرَضْتَ طَاعَتَهُ، وَ حَذَّرْتَ مَعْصِیتَهُ، وَ أَمَرْتَ بِامْتِثَالِ أَوَامِرِهِ، وَ الِانْتِهَاءِ عِنْدَ نَهْیهِ، وَ أَلَّا یتَقَدَّمَهُ مُتَقَدِّمٌ، وَ لَا یتَأَخَّرَ عَنْهُ مُتَأَخِّرٌ ...»
“O Allah! Verily You support Your religion in every age with an Imam whom You raise as a guide for Your servants and a beacon in Your lands...”
This indicates the ongoing need for an Imam in every era—a divine figure approved and appointed by God to guide humanity.
The Ideal of Intiẓār (Messianic Expectation)
Duʿāʾ 47, line 62:
«وَ أَقِمْ بِهِ کتَابَک وَ حُدُودَک وَ شَرَائِعَک وَ سُنَنَ رَسُولِک -صَلَوَاتُک اللَّهُمَّ عَلَیهِ وَ آلِهِ-، وَ أَحْی بِهِ مَا أَمَاتَهُ الظَّالِمُونَ مِنْ مَعَالِمِ دِینِک، وَ اجْلُ بِهِ صَدَاءَ الْجَوْرِ عَنْ طَرِیقَتِک، وَ أَبِنْ بِهِ الضَّرَّاءَ مِنْ سَبِیلِک، وَ أَزِلْ بِهِ النَّاکبِینَ عَنْ صِرَاطِک، وَ امْحَقْ بِهِ بُغَاةَ قَصْدِک عِوَجاً»
Repetition for emphasis:
“…and by means of him (Your Walī), revive the signs of Your religion which the oppressors have destroyed...”
Divine Blessings on the Awaiters
Duʿāʾ 47, line 64:
«اللَّهُمَّ وَ صَلِّ عَلَی أَوْلِیائِهِمُ الْمُعْتَرِفِینَ بِمَقَامِهِمُ، الْمُتَّبِعِینَ مَنْهَجَهُمُ، الْمُقْتَفِینَ آثَارَهُمُ، الْمُسْتَمْسِکینَ بِعُرْوَتِهِمُ، الْمُتَمَسِّکینَ بِوِلَایتِهِمُ، الْمُؤْتَمِّینَ بِإِمَامَتِهِمُ، الْمُسَلِّمِینَ لِأَمْرِهِمُ، الْمُجْتَهِدِینَ فِی طَاعَتِهِمُ، الْمُنْتَظِرِینَ أَیامَهُمُ، الْمَادِّینَ إِلَیهِمْ أَعْینَهُمُ، الصَّلَوَاتِ الْمُبَارَکاتِ الزَّاکیاتِ النَّامِیاتِ الْغَادِیاتِ الرَّائِحَاتِ وَ سَلِّمْ عَلَیهِمْ وَ عَلَی أَرْوَاحِهِمْ.»
“O Allah! Send blessings upon their friends—those who acknowledge their station, follow their path, trace their footsteps, strive in their obedience, await their days, and gaze toward them with hope. Send them blessed, pure, increasing, and ever-flowing blessings morning and evening.”
Conclusion
Through the language of devotion and supplication, Imam al-Sajjād (ʿa) instilled the ideals of divine leadership, expectation of justice, and rejection of tyranny in the hearts of generations. While not engaging in armed confrontation, he laid the foundations of the theology of resistance and divine rule.
