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40) Meeting the righteous believers and socializing with them
In order to earn the rewards of performing the Ziarat of Imam (A.S.) we must meet the righteous and decent Momineen. We must socialize with them as mentioned in the 36th duty.

41) Reciting Salawat and Salutations upon Imam (A.S.)
One of the duties during the period of Ghaibat is to recite Salawat and Salutations upon Imam (A.S.). Its merit and emphasis is evident from the following:
1- Salawat is a kind of prayer. Therefore whatever applies to Dua or praying for Imam (A.S.) is applicable here as well. The traditions exhorting us to pray for Imam (A.S.) also support the importance of this duty. Actually the aim of reciting Salawat is to pray to Allah to bestow Mercy upon Imam (A.S.). And as we all know, all the affairs of the world and the hereafter are accomplished with the help of Divine Mercy. Therefore whenever we recite Salawat for Imam (A.S.) and say, "Allahumma Salle a'laa Maulana wa Sayyidina Saheb az-zamaan," etc (Translation: O Allah! Bless our Master and our Chief, the Master of the Age.). We mean to invocate Divine mercy for all the affairs connected with Imam (A.S.). That is, may Allah protect the Imam (A.S.) and his supporters from every type of sorrow and difficulty.
2- The arguments in favour of reciting the Salawat upon the Messenger of Allah (s.a.w.s.) and his holy progeny (Ahle Bayt [a.s.]) apply here as well.
3- In quite a few supplications of the Purified Imams (A.S.) we find the mention of Salawat upon Imam-e-Zamana (A.S.). In addition to this Ali Ibne Tawoos and other Shia scholars have recorded a special Salawat for Imam (A.S.)..
Bismillaahir Rahmanir Raheem Allaahumma salle a'laa waliyeka wabne awliyaekal lazeena fazta ta-atohum wa awjabta haqqahum wa azhabta a'nhumur rijsa wa tahartahum tatheera. Allaahummansurho wantaserbehi le deeneka wansur behi awliyaka wa awliyaohu shiyatahu wansaarahu waj-a'lna minhum. Allaahumma a-eezo min kulle taaghin wa baaghin wa min sharre jameein khalqeka wahfazho min baine yadae wa min khalfehi wa a'n yameenehi wa a'n shimaalehi wahrusho wamna'ho min ainyyoosela ilaihe be sooin wahfaz feehe rasoolaka wa aala rasoolaka wazhar behil a'dla ayyedho binnasre wansurna nasirihe wakhzul khazelih waqsim behi jabaaberatal kufre waqtul behil kuffara wal munafeqeena wa jamial mulhedeena haitho kanu min mashariqil arze wa magharibeha wa barreha wa bahreha wa sahleha wa jabaleha wamlabehil arza adlan wazhar behi deena nabiyyeka a'laihe wa aalehis salaamo waja'lni allaahumma min ansaarehi wa a'awaanehi wa atbaaehi wa sheeyatehi wa aareni fee aale Muhammad alaihimussalaam ma yamuloona wa fee a'duwwehim maa yahzaroona ilaahal haqqe rabbal aalameena aameen.
Allaahumma salle a'laa muhammadinw wa aale Muhammad.
Translation: In the Name of Allah the Beneficent the Merciful. O Allah! Send blessings upon Your Wali and the son of Your Wali. One whose obedience You made incumbent and rights obligatory. You remove all impurities from him and purified him a thorough purification. O Allah! Help him and by it help Your religion and thereby help Your awaliya (friends) and his friends and by it help his Shias and his helpers and include us among them. O Allah! Take them in Your refuge from the mischief of every oppressor and transgressor, and from mischief of all Your creatures. And protect him from the front, the back, from right and left and protect him and grant security to him from every calamity that comes to him from every direction. And through him protect (the religion of) Your Messenger and the Progeny of Your Messenger. And make evident through it justice through his hands and bestow him with special help. And help those who help him and degrade his opponents. And through him destroy the oppressor and infidels and annihilate the disbelievers, the hypocrites and all the apostates whether they are from the east or the west from the dry land or from the seas, from the plains or from hilly areas. And by him fill up the earth with justice and make apparent the religion of Your Messenger (Peace be upon him and his progeny). O Allah! Include us among his helpers and assistants and followers and Shias. And make apparent in my life all that the Aale Muhammad are eager for and fulfill their hopes as regards their enemies (degrade their enemies). O the rightful God the lord of the worlds! (accept my supplication).
O Allah, bless Muhammad and the Progeny of Muhammad. (Jamalus Suboo Pg. 493)

42) Gifting the Thawab of prayers to Imam (A.S.)
This is also included among the duties of Shias during Ghaibat. The proof is the tradition related by Sayyid Ibne Tawoos (r.a.) from Abu Muhammad Saimri that it is narrated from the holy Imam (A.S.): "One who gifts the thawab of his prayers to the Messenger of Allah (s.a.w.s.), Amirul Momineen and the Imams after him, Allah shall increase the reward of this prayer to such an extent that one becomes breathless while counting it. And before his soul is separated from his body he is told, 'O Man! Your gift has reached me! Since this is the day of recompense, may your heart gladden and eyes brighten through the recompense that Allah has fixed for you and this which you have reached. Congratulation for it.'"
The narrator says that he asked Imam (A.S.) how they should gift the prayer and what they should recite to gift its thawab. Imam (A.S.) told him, "Make an intention (niyaat) that the thawab of this prayer is for the Messenger of Allah (s.a.w.s.)." (Jamalus Suboo Pg. 332)

43) Gift of a Special Prayer
This can be any special prayer that a momin recites for gifting its thawab to Imam-e-Zamana (A.S.) or any other Imam (A.S.).
There is no fixed quantity of this prayer nor is there a prescribed time for it. It depends upon how much we love Imam (A.S.) and how much we can strive for him.
The proof of this virtuous act is the tradition which states that even if we recite two rakat prayer everyday, we can gift its thawab to one of the Imams. The method of reciting this two rakat prayer is that we start it with seven or three takbeers (Allaho Akbar). Or one takbeer in every rakat. After ruku and two Sajdahs we recite the following dua.
Salallaaho a'laa muhammadinw wa aale muhammadin at-tayyabeenat taahereen.
Translation:
May Allah bless Muhammad and the Progeny of Muhammad the chaste and the pure ones.
After tashahud and salam recite the following Dua.
Bismillaahir Rahmanir Raheem Allaahumma antas salaamo wa minkas salaam yaa zal jalaale wal ikraam salle a'laa muhammadinw wa aale Muhammad. At tayyabeenat taahereenal akhyaara wa ablagh-hum afzalat tahiyyate was salaame allaahumma in haazehi raka'te hadiyatun minni ilaa a'bdeka wa nabiyyeka wa rasooleka Muhammad bin a'bdullaahe khaatemin nabiyyeena wa sayyidil mursaleena. Allaahumma fataqabbalaha minni wablagh-ho iyyaaha a'nni wa a-thebni a'laiha afzala amli wa rajaaee feeka wa fee nabiyyeka a'laihis salaam. Wa wasiyye nabiyyeka wa fatemataz zahra ibnate nabiyyeka wal hasane wal husaine sibta nabiyyeka wa awliyaka min wuldil husaine a'laihis salaam. Yaa waliyal mo-mineena, Yaa waliyal mo-mineena, Yaa waliyal mo-mineena.
Allaahumma salle a'laa muhammadinw wa aale Muhammad.
Translation:
In the name of Allah, the Beneficent, the Merciful.O Allah! You are the unblemished One Who bestows safety (to us). O the One with majesty and greatness, bless Muhammad and the progeny of Muhammad, the most pure and clean of the creatures. Exalt them with the most exalted of the blessings. O Allah these rakats (units of prayers) are a gift from me to Your slave and Your Prophet and Your Messenger, Muhammad bin Abdullah, the seal of the prophets and the chief of the Messengers. O Allah accept them from me and convey them from me and make them the best of my expectations and my hope in You and in Your Prophet (s.a.), and the successor of Your Prophet and Fatima Zahra, the daughter of Your Prophet and Hasan and Husain the grandsons of Your Prophet and Your awliya (saints) from the progeny of Husain (A.S.). O the guardian of the believers, O the guardian of the believers, O the guardian of the believer. O Allah, bless Muhammad and the Progeny of Muhammad.
Prayer for Hadiya to Amirul Momineen Ali (A.S.)
After reciting two rakat prayer, recite the first Dua of this chapter till Afzalul Tahiyat was salaam and after that recite the following Dua: Bismillaahir Rahmanir Raheem Allaahumma in hataine rakataine hadiyatun minni ilaa a'bdeka wa waliyyeka wabna a'mme nabiyyeka wa wasiiyehi ameeril mo-mineena a'li ibne abi taalib a'laihis salaam. Allaahumma fataqabbil ha minni wablagh ho iyyaahuma a'nni wa a-thebni a'laihima afzala amli wa rajaaee feeka wa fee nabiyyeka a'laihis salaam. Wa wasiyye nabiyyeka wa fatemataz zahra ibnate nabiyyeka wal hasane wal husaine sibta nabiyyeka wa awliyaka min wuldil husaine a'laihis salaam. Yaa waliyal mo-mineena, Yaa waliyal mo-mineena, Yaa waliyal mo-mineena.
Allaahumma salle a'laa muhammadinw wa aale Muhammad.
Prayer for Hadiya to Janabe Fatemah Zahra (s.a.)
After this prayer recite the following Dua: Bismillaahir Rahmanir Raheem
Allaahumma in hataine rakataine hadiyatun minni ilaa Taaheratal mutahherat tayyabaz zakiyya Fatemata binte nabiyyeka. Allaahumma fataqabbil ha minni wablagh ho iyyaahuma a'nni wa a-thebni a'laihima afzala amli wa rajaaee feeka wa fee nabiyyeka a'laihis salaam. Wa wasiyye nabiyyeka wa fatemataz zahra ibnate nabiyyeka wal hasane wal husaine sibta nabiyyeka wa awliyaka min wuldil husaine a'laihis salaam. Yaa waliyal mo-mineena, Yaa waliyal mo-mineena, Yaa waliyal mo-mineena.
Allaahumma salle a'laa muhammadinw wa aale Muhammad.
Prayer for Hadiya to Imam Hasan (A.S.)
Bismillaahir Rahmanir Raheem Allaahumma in hataine rakataine hadiyatun minni ilaa a'bdeka wabene a'bdeka wabne waliyyeka al-hasan ibne ali a'laihima salaam. Allaahumma fataqabbil ha minni wablagh ho iyyaahuma a'nni wa a-thebni a'laihima afzala amli wa rajaaee feeka wa fee nabiyyeka a'laihis salaam. Wa wasiyye nabiyyeka wa fatemataz zahra ibnate nabiyyeka wal hasane wal husaine sibta nabiyyeka wa awliyaka min wuldil husaine a'laihis salaam. Yaa waliyal mo-mineena, Yaa waliyal mo-mineena, Yaa waliyal mo-mineena.
Allaahumma salle a'laa muhammadinw wa aale Muhammad.
Prayer for Hadiya to Imam Husain (A.S.)
Bismillaahir Rahmanir Raheem Allaahumma in hataine rakataine hadiyatun minni ilaa a'bdeka wabne a'bdeka wabne waliyyeka sibte nabiyyeka at tayyabe at taahere az zaki ar razi al husain ibne ali al mujtaba. Allaahumma fataqabbil ha minni wablagh ho iyyaahuma a'nni wa a-thebni a'laihima afzala amli wa rajaaee feeka wa fee nabiyyeka a'laihis salaam. Wa wasiyye nabiyyeka wa fatemataz zahra ibnate nabiyyeka wal hasane wal husaine sibta nabiyyeka wa awliyaka min wuldil husaine a'laihis salaam. Yaa waliyal mo-mineena, Yaa waliyal mo-mineena, Yaa waliyal mo-mineena.
Allaahumma salle a'laa muhammadinw wa aale Muhammad.
Prayer for Hadiya to Imam Sajjad (A.S.)
Bismillaahir Rahmanir Raheem.
Allaahumma in hataine rakataine hadiyatun minni ilaa a'bdeka wabne a'bdeka wabne waliyyeka sibte nabiyyeka zainul aabedeen a'li ibnil Husain a'laihemas salaam. Allaahumma fataqabbil ha minni wablagh ho iyyaahuma a'nni wa a-thebni a'laihima afzala amli wa rajaaee feeka wa fee nabiyyeka a'laihis salaam. Wa wasiyye nabiyyeka wa fatemataz zahra ibnate nabiyyeka wal hasane wal husaine sibta nabiyyeka wa awliyaka min wuldil husaine a'laihis salaam. Yaa waliyal mo-mineena, Yaa waliyal mo-mineena, Yaa waliyal mo-mineena.
Allaahumma salle a'laa muhammadinw wa aale Muhammad.
Prayer for Hadiya to Imam Baqir (A.S.)
Bismillaahir Rahmanir Raheem Allaahumma in hataine rakataine hadiyatun minni ilaa a'bdeka wabne a'bdeka wabne waliyyeka sibte nabiyyeka Muhammad bin ali al Baqire ilmeka a'laihimas salaam. Allaahumma fataqabbil ha minni wablagh ho iyyaahuma a'nni wa a-thebni a'laihima afzala amli wa rajaaee feeka wa fee nabiyyeka a'laihis salaam. Wa wasiyye nabiyyeka wa fatemataz zahra ibnate nabiyyeka wal hasane wal husaine sibta nabiyyeka wa awliyaka min wuldil husaine a'laihis salaam. Yaa waliyal mo-mineena, Yaa waliyal mo-mineena, Yaa waliyal mo-mineena.
Allaahumma salle a'laa muhammadinw wa aale Muhammad.
Prayer for Hadiya to Imam Ja'far as-Sadiq (A.S.)
Bismillaahir Rahmanir Raheem Allaahumma in hataine rakataine hadiyatun minni ilaa a'bdeka wabne a'bdeka wabne waliyyeka sibte nabiyyeka Ja'far bin Muhammad as Sadiq a'laihimas salaam. Allaahumma fataqabbil ha minni wablagh ho iyyaahuma a'nni wa a-thebni a'laihima afzala amli wa rajaaee feeka wa fee nabiyyeka a'laihis salaam. Wa wasiyye nabiyyeka wa fatemataz zahra ibnate nabiyyeka wal hasane wal husaine sibta nabiyyeka wa awliyaka min wuldil husaine a'laihis salaam. Yaa waliyal mo-mineena, Yaa waliyal mo-mineena, Yaa waliyal mo-mineena.
Allaahumma salle a'laa muhammadinw wa aale Muhammad.
Prayer for Hadiya to Imam Musa Ibne Ja'far (A.S.)
Bismillaahir Rahmanir Raheem Allaahumma in hataine rakataine hadiyatun minni ilaa a'bdeka wabne a'bdeka wabne waliyyeka sibte nabiyyeka Moosa ibne Ja'far a'laihimas salaam. Allaahumma fataqabbil ha minni wablagh ho iyyaahuma a'nni wa a-thebni a'laihima afzala amli wa rajaaee feeka wa fee nabiyyeka a'laihis salaam. Wa wasiyye nabiyyeka wa fatemataz zahra ibnate nabiyyeka wal hasane wal husaine sibta nabiyyeka wa awliyaka min wuldil husaine a'laihis salaam. Yaa waliyal mo-mineena, Yaa waliyal mo-mineena, Yaa waliyal mo-mineena.
Allaahumma salle a'laa muhammadinw wa aale Muhammad.
Prayer for Hadiya to Imam Ali Reza (A.S.)
Bismillaahir Rahmanir Raheem Allaahumma in hataine rakataine hadiyatun minni ilaa a'bdeka wabne a'bdeka wabne waliyyeka sibte nabiyyeka Ali ibne Moosa ar-riza bin al marzeena a'laihimus salaam. Allaahumma fataqabbil ha minni wablagh ho iyyaahuma a'nni wa a-thebni a'laihima afzala amli wa rajaaee feeka wa fee nabiyyeka a'laihis salaam. Wa wasiyye nabiyyeka wa fatemataz zahra ibnate nabiyyeka wal hasane wal husaine sibta nabiyyeka wa awliyaka min wuldil husaine a'laihis salaam. Yaa waliyal mo-mineena, Yaa waliyal mo-mineena, Yaa waliyal mo-mineena.
Allaahumma salle a'laa muhammadinw wa aale Muhammad.
Prayer for Hadiya to Imam Muhammad Taqi, Imam Ali Naqi and Imam Hasan Askari (A.S.)
Recite the Dua by the method mentioned above and just replace the name of the particular Imam (A.S.) till you come to Imam Sahebuzzamaan (A.S.). Then recite the following dua:
Bismillaahir Rahmanir Raheem Allaahumma in hataine rakataine hadiyatun minni ilaa a'bdeka wabne a'bdeka wabne waliyyeka sibte nabiyyeka fee arzeka wa hujjateka a'laa khalqeka. Allaahumma fataqabbil ha minni wablagh ho iyyaahuma a'nni wa a-thebni a'laihima afzala amli wa rajaaee feeka wa fee nabiyyeka a'laihis salaam. Wa wasiyye nabiyyeka wa fatemataz zahra ibnate nabiyyeka wal hasane wal husaine sibta nabiyyeka wa awliyaka min wuldil husaine a'laihis salaam. Yaa waliyal mo-mineena, Yaa waliyal mo-mineena, Yaa waliyal mo-mineena.
Allaahumma salle a'laa muhammadinw wa aale Muhammad.

44) A Special Prayer in a particular time for Hadiya of Imam-e-Zamana (A.S.)
Sayyid Ibne Tawoos relates the following in his book Jamalus Suboo: It is mustahab(recommended) to recite eight rakat prayer on Friday. Four rakats may be presented as hadiya to the Holy Prophet (s.a.w.s.) and four rakats to Fatemah Zahra (s.a.). Then four rakats should be recited on Saturday and made hadiya to Amirul Momineen (A.S.). In this way every subsequent day recite prayer of four rakats and gift (hadiya) to each succeeding Imam (A.S.). Again the next Friday recite eight rakat namaz and gift thawab of four rakats to the Messenger of Allah (s.a.w.s.) and of four rakats to Fatemah Zahra (s.a.). Again on Saturday recite four rakat prayer and made hadiya to Imam Musa al-Kazim (A.S.) and till Thursday next continue to pray four rakats everyday and give hadiya to each Imam (A.S.) in turn. Then on Friday recite a four rakat prayer for hadiya of Imam-e-Zamana (A.S.) and after two rakats recite the following Dua.
Bismillaahir Rahmanir Raheem Allaahumma antas salaam wa minkas salaam ya oodas salaam heena rabana minkas salaam. Allaahumma in hazehir rakate hadyatin minni ilaa falaan bin falaan.
In place of so and so son of so and so recite the name of the particular Masoom for whose hadiya we are reciting the prayer.
Then continue: Fasalle a'laa muhammadin wa aale Muhammad wablagh hu iyyaaha wa aatani amli daraza feeka wa fee rasooleka salawaatoka a'laihe wa aaleh. Allaahumma salle a'laa muhammadinw wa aale Muhammad.
Translation: In the name of Allah, the Beneficent, the Merciful. O Allah! You are the unblemished One Who bestows safety (to us) and it returns to You. O our Lord! Accept this with peace. O Allah! These rakats (units of prayers) are a gift from me to so and so son of so and so.
Then bless Muhammad and the progeny of Muhammad and exalt these (prayers) and bestow me that which I expect from You and hope from You and from Your Messenger. Peace be upon him and his progeny.
O Allah, bless Muhammad and the Progeny of Muhammad.

45) Hadiya of Reciting Quran for Imam (A.S.)
Ali Ibne Mughira is quoted in Al-Kafi that he asked Imam Kazim (A.S.), "My father had asked your respected grandfather regarding the complete recitation of Quran every night who told him, "Yes it can be completed every night." When my father asked about completion of Quran in the month of Ramadhan he received the same reply. So he used to finish reading the complete Quran forty times during the holy month of Ramadhan. After him I continued this practice. On the day of Eid I complete a Quran for the Holy Prophet (s.a.w.s.) and after him for Amirul Momineen (A.S.) till I reach you. So tell me how is this act of our considered by your goodself? Imam (A.S.) said, "Your reward is that you shall be in the company of those exalted personalities." The narrator said, "Such a high reward?"
Imam (A.S.) said three times, "Yes."

46) Tawassul and seeking intercession through Imam-e-Zamana (A.S.)
The proof for the above acts during the period of Ghaibat is that Imam-e-Zamana (A.S.) is the 'Babullah' the door of Allah, through which people enter. Imam (A.S.) is the sole channel of achieving Allah's satisfaction. He is the one who will intercede for us with Allah. He is that same name of Allah whose tawassul is ordered for us. As mentioned in the traditions in the explanation of Quranic Verse, "And for Allah are the most beautiful names. So call Him by them."
(Beharul Anwaar Vol. 94 Pg. 22)
Numerous supplications have been recorded in this way and one of it is as follows:
Bismillaahir Rahmanir Raheem Allaahumma inni as-aloka be haqqe waliyyeka wa hujjateka saahebaz zamaan. Alla'ntani behi a'laa jamee-i umoori wa kafaitani behi mo-nate kulle moozin wa taaghin wa baaghin wa a'ntani behi faqad ballagha majhoodi wa kafaitani kulle a'duwwan wa hamman wa ghamman wa deenan wa wuldi wa jamee-i ahli wa ikhwaani wa man ya'neeni amrohu wa khaassati aamena rabbal a'lameen.
Allaahumma salle a'laa muhammadinw wa aale Muhammad.
Translation:
In the name of Allah, the Beneficent, the Merciful. O Allah! I ask You by the right of Your Wali and Hujjat the Master of the Age that You make easy for me all my affairs. And suffice me against all oppressors and unjust and traitors and remove them away from me. Bestow me with the companionship of Hazrat as I have reached to the end of my efforts. And suffice me against all enemies and sorrows and griefs and in the religion and children and all of my people and my brothers and all the affairs related to him. Amen O, Lord of the worlds Amen.
O Allah, bless Muhammad and the Progeny of Muhammad.

47) To ask from Imam (A.S.) and address him in supplications
As mentioned in the Ziarat of Imam (A.S.) he is the one who fulfills the needs of the universe. He is the one from whom people seek justice as mentioned in the case of Abul Wafa and as recorded in Beharul Anwaar and other traditions.
He is the solid refuge of the Ummah, and the last resort of the helpless, the backward, the shelterless people. He saves the people who are in terror. He is the guide of those who are in search of protection. The same thought is expressed in the supplication of Imam Zainul Abedeen (A.S.) for the month of Shaban, concerning his infallible forefathers. Also in Ziarat-e-Jamea we find the following words:
Translation: One who attached himself to you was successful and he is safe from the misfortunes of both the worlds.
Apart from this the following tradition of Al-Kafi testifies to this meaning: Imam (A.S.) was asked in a letter that a person desires to ask special favours from Imam (A.S.) and tell him some of his secret matters just as he does Munajaat (beseeches) to the Almighty. Imam (A.S.) replied, "If you need anything, just move your lips, you shall get response."

48) Inviting people towards Imam (A.S.)
This is one of the most important and obligatory duty. The validity of this is evident from traditions that speak of the duty of Amr bil Ma'roof (Enjoining Good). In addition to this, it is an established fact that after the Imam (A.S.) the best creatures in the world are the followers of Imams (A.S.) who invite other people towards their Imamate.
This is also proved from the following traditions: Indeed! The religious scholar who teaches people their religious subjects and invites them towards their Imam is better than 70,000 worshippers.
In another tradition from Sulaiman bin Khalid it is reported he asked Imam Sadiq (A.S.) that there was a family who was perceptive to his advice, so should he invite them to Imamate? Imam (A.S.) replied, "Yes! The Almighty Allah says, 'O you who believe! Save yourselves and your families from a fire whose fuel is men and stones.'" (Surah Tahrim 66:6).
There are sayings to this effect from other Imams (A.S.) also.
Imam (A.S.) says, "The worst kind of orphan is one who is separated from his Imam (A.S.) and could not reach him. Who could not obtain the solution to their most pressing problems. Then of our Shias who are cognizant of our sciences and who teach these deprived people are like those who have adopted an orphan. Know well! One who guides him, shows him the right path and makes them conversant with our Shariat shall be with us in the exalted grade of heavenly abode. The above was conveyed to me by my father from his forefathers who had received it from the Messenger of Allah (s.a.w.s.)."

49) To take care of the rights and duties towards Imam (A.S.)
The rights of the Holy Prophet (s.a.w.s.) and after him the Imams (A.S.) have precedence over the rights of all other people in the world. And Allah has bestowed them this high station. He has selected them among all the people and made them the medium of bestowing the mankind with every kind of benefit.
The Holy Imams (A.S.) have said regarding their rights,
"The right of the Almighty Allah is for us."
Thus observing the rights of Imam (A.S.) is a medium of gaining Allah's proximity. And to consider his right unimportant is distancing oneself from Allah and earns His anger, as mentioned by Imam Sajjad (A.S.) in Dua Abu Hamza Thumali:
Or may be You found me considering Your right less important and distanced me from You. (Iqbal of Sayyid Ibne Tawoos Pg. 71)

50) Humility and soft-heartedness while remembering Imam (A.S.)
It is very important to soften ones heart while remembering Imam (A.S.). We should be particular in attending the assemblies of his Shias so that our heart is further softened and to remember the rights and the calamities of Hazrat (A.S.). We must also keep away from all such acts which cause hardening of the heart and to distance ourselves from everything that cause regret and wistfulness, as mentioned by Almighty Allah, "Has not the time yet come for those who believe that their hearts should be humble for the remembrance of Allah and what has come down of the truth? And (that) they should not be like those who were given the Book before, but the time became prolonged to them, so their hearts hardened, and most of them are transgressors." (Surah Hadid 57:16)
According to traditions the above verse was revealed with regard to Imam-e-Zamana (A.S.) and its interpretation points towards Ghaibat. Here the phrase "But the time became prolonged to them" refers to the period of Ghaibat.

51) The Scholars should make their Knowledge Evident
The Messenger of Allah (s.a.w.s.) has said, "When innovations appear in my nation the scholar must make his knowledge apparent. Allah's curse be upon the one who doesn't follow this." (Al-Kafi, Chapter of Innovation)
In the same book of Al-Kafi narrated through a reliable chain of narrators a tradition of Imam Sadiq (A.S.) says, The Messenger of Allah (s.a.w.s.) said, "If after me you see innovators you must express your disdain and criticize them and do not leave any stone unturned in maligning their name so that the desire to spread mischief and corruption may not take root in their hearts. That people may be careful of them and do not learn innovative practices from them. The Almighty Allah writes good deeds (Hasanat) for this action of yours and due to this raises your grades in the hereafter." (Al-Kafi)

52) To practice Taqaiyya with mischief-makers and to maintain secrecy with people of other faiths
Explaining the ayat, "These shall be granted their reward twice, because they are patient and they repel evil with good and spend out of what We have given them." (Surah Qasas 28: 54) Imam Sadiq (A.S.) says, "(They shall be granted their reward) for their patience in practicing taqaiyyah."
Regarding "and they repel evil with good", Imam (A.S.) says that 'good' refers to taqaiyyah and 'evil' refers to the revealing of confidential matters. (Al-Kafi Vol. 2 Pg. 217)
Again in Al-Kafi Imam Sadiq (A.S.) says, "Taqaiyyah is the shield of a believer and a protection for him. One who does not believe in Taqaiyyah does not have faith. Indeed our tradition does not reach a person but that he fulfills religiousness between himself and his Lord.
That thing brings him respect in the world and light (Nur) in the hereafter. And our tradition reaches another person and he exposes it (to opponents) and it causes him insult and the Almighty Allah takes away the Nur from him." (Al-Kafi Vol. 2 Pg. 221)

53) To bear hardships, denials and other testing circumstances for the sake of Imam (A.S.)
There is no doubt that the Almighty Allah subjects us to all kinds of examinations regarding the Ghaibat of His Wali, in order to distinguish the righteous ones from the sinful. So that He may reward the righteous slaves and gather the wrong doers with other evil creatures and dispatch them to Hell.
The Almighty Allah says, "On no account will Allah leave the believers in the condition which you are in until He separates the evil from the good."(Surah Aale Imraan 3:179)
Now this is not something new because before this Allah has taken the examination of all the previous nations and those who would come in the future.
Allah also says, "Do men think that they will be left alone on saying, We believe, and not be tried?
And certainly We tried those before them, so Allah will certainly know those who are true and He will certainly know the liars."(Surah Ankaboot 29:2-3)
Hazrat Ali (A.S.) says, "O Men! The Almighty Allah has kept you away from oppression but He has not given you exemption from trials because Allah says, "Most surely there are signs in this, and most surely We are ever trying (men)."(Surah Momenoon 23:30 - Nahjul Balagha)
One of the greatest examinations for a believer is when he sees that vicious and evil people are living in style and splendour while the righteous have to undergo untold difficulties and penury, and no one pays any attention to them. No one even lends ear to their pleading and they are oppressed by the tyrants of this world. They are made the butt of ridicule and people make fun of their belief with regard to Ghaibat of Imam-e-Zamana (A.S.). This causes a contradiction of reason and desire. The carnal desires command us to follow falsehood and spend our lives in enjoyment while reason advises us to be patient in the difficulties and to bear their falsification. That it is necessary to follow the truth in order to achieve everlasting life in the hereafter in addition to the rightful kingdom. Thus the best people are those who strive for good consequences and remain patient in calamities.

54) Pray to Allah for Patience in Imam's Separation
It is a duty for the believers to ask Allah for tawfeeq of being patient in the Ghaibat of Imam (A.S.). This is evident from the words of the supplication of Amri (r.a.) regarding Imam-e-Zamana (A.S.): "Bestow me patience in this."
In another instance it is stated that the momin should pray to Allah to improve his worldly conditions and the hereafter because Allah has the key to everything.
The Messenger of Allah (s.a.w.s.) was told, "And be patient and your patience is not possible except by Allah."
The word 'by' in the above indicates causing or helping. Thus when patience is not possible without Allah's help the momin is obliged to beseech Allah to help him in being patient where patience is suitable.
The Messenger of Allah (s.a.w.s.) said, "Ask Allah for whatever you may need, even if it be a shoe lace. Because if Allah does not make its acquisition easy it would never be easy to acquire it."
In another tradition he (s.a.w.s.) says, "Each one of you should pray to Allah for whatever you may need, even if your shoelace breaks, you ask Allah for it."
Numerous traditions have been recorded to this effect as also the verses of the Holy Quran. All this proves the efficacy of Dua for patience wherever it is required. Because there are many instances where patience is required but man is impatient. While on other occasions it is not desirable. So the best option is to pray to Allah that He grant us patience wherever it is appropriate.

55) Enjoining Patience during Ghaibat
It is one of the most important duties and has been greatly emphasized. All the proofs in favour of Amr bil Maroof apply to this as well. Secondly, we must follow the example of the Holy Prophet (s.a.w.s.) and the Holy Imams (A.S.) as is evident from the study of their traditions. The third proof is the sermon of Ghadeer quoted by Ali Ibne Tawoos in his book Iqbal. He says that Surah Asr was revealed in connection with Hazrat Ali (A.S.). Its interpretation is as follows:
"I swear by the time (Qiyamat),
Most surely man (enemies of Aale Muhammad) is in loss, Except those who believe (in their Wilayat) and do good (towards their brothers), and enjoin on each other truth (during the Ghaibat of their Imam) and enjoin on each other patience (in these times)."
Enjoining patience means that we should explain to our near and dear ones the virtues of being patient in bearing the difficulties during the Ghaibat of Imam-e-Zamana (A.S.), so that they may not despair due to its prolongation. That by seeing the prosperity of their enemies they do not fall prey to doubts. We must also remind them that the affluence of the wicked was foretold by the truthful Imams (A.S.) and similarly they had also predicted the establishment of a just government. Thus when the first prophecy has been fulfilled the second one shall also be certainly fulfilled, Insha Allah.
Ali Ibne Yaqteen has narrated from Imam Kazim (A.S.) that he said, "The Shias are being trained through hope for the past 200 years."
The narrator says that Yaqteen asked his son, Ali, "How is it that whatever had been said about us (the kingdom of Abbasides) has come to pass but whatever was said regarding your just government, hasn't?" Ali replied, "The source of both the prophecies is the same. The only thing is that the time for whatever was said about you had arrived, so everything happened exactly as predicated. While the time for whatever was said about us is not yet ripe. So we are subsisting on hope. If they had been informed at the outset that this will happen after 200 or 300 years then hearts of the people would have hardened and the common people and those of weak faith would have renegaded from Islam. Thus it was said to them that soon they shall be relieved and that the appointed hour is near, so that they may not despair till the actual event."

56) We should not sit in the Assembly where disrespect is caused to Imam (A.S.)
The believer is obliged to keep aloof from the gatherings of deviated people where ridicule is directed towards Imam (A.S.) or where he is being criticized. Where people raise objections against him and deny his existence, or even if they are ignoring his remembrance. It even applies to situations where a believer is been ridiculed. The Almighty Allah says regarding such matters, "And indeed He has revealed to you in the Book that when you hear Allah's communications disbelieved in and mocked at, do not sit with them until they enter into some other discourse; surely then you would be like them; surely Allah will gather together the hypocrites and the unbelievers all in hell." (Surah Nisa 4:140)
According to a traditional report of Al-Kafi Imam (A.S.) was asked regarding the above Quranic Verse. He (A.S.) said, "When we have learnt that such and such person denies the truth and utters unsuitable things about Imam (A.S.), we must get up from there at once, no matter who that person is." (Al-Kafi Vol. 2 Pg. 377)
The above-quoted verse and other traditions clearly forbid sitting in the company of misguided and deviated people of any sect or creed whatsoever.

57) To Feign support to tyrant rulers
A tradition related through Sunni chain of narrators is recorded in Beharul Anwaar wherein Huzaifa says that he heard the Messenger of Allah saying, "Woe upon the tyrant rulers of this nation. How they commit massacres leaving alone those obedient ones who are apparently obedient to them. They terrify all the people, therefore the believers and pious ones meet them pretending solidarity with them while actually they want to run away from them.
So when the Almighty Allah desires to honour this believer, He destroys every type of oppressor and unjust person." (Beharaul Anwaar Vol. 51, Pg. 83)
Imam Sadiq (A.S.) advised Momin al-Taq, "O Son of Noman! When you are compelled to spend your life under a tyrant government, you must behave nicely with those whom you fear most. Because one who tries to overcome the government has agreed to get himself killed. The Almighty Allah says, "and cast not yourselves to perdition." (Surah Baqarah 2:195)

58) Avoiding Fame
This is so because fame is an avoidable evil and salvation lies in remaining unknown. There is a tradition from Imam Sadiq (A.S.) in Al-Kafi. Imam (A.S.) says, "If possible lead such a life that people do not recognize you." That is you do not become a well-known personality.
Imam Muhammad Baqir (A.S.) is quoted through a correct chain of narrators in Kamaluddin, that he said, "A time will come upon the people when their Imam will be ghaib (in occultation). Fortunate are those who remain steadfast on our Imamat. The least thawab they would receive at that time is that Allah would address them: O My slaves! Believe in Our secret and testify to Our unseen. Good news to you for My good rewards O My slaves! I shall accept your deeds and forgive your sins. I shall quench your thirst with rain and remove calamities from you. And if you people hadn't been there I would have sent chastisement upon them. (The world)."
Jabir says that he asked Imam (A.S.) regarding the most preferable act of a believer during such times.
Imam (A.S.) replied, "Controlling his tongue and sitting at home." (Kamaluddin of Shaykh Sadooq Vol. 1 Pg. 330)
Amirul Momineen (A.S.) says in a sermon of Nahjul Balagha: There would be a time wherein only a sleeping (inactive) believer would be safe (such that) if he is present he is not recognized but if he is absent he is not sought after. These are the lamps of guidance and banners of night journeys. They do not spread calumnies nor divulge secrets, nor slander. They are those for whom Allah would open the doors of His mercy and keep off from them the hardships of His chastisement.
O People! A time will come to you when Islam would be capsized as a pot is capsized with all its contents." (Nahjul Balagha, Sermon 103)

59) Self Improvement (Development)
The next duty is to get rid of dirty habits and evil traits and to embellish our personality with good morals. This is obligatory at all times but it is especially emphasized for the period of Ghaibat because it is a necessary qualification to entitle one for being included among his companions.
Nomani (r.a.) has recorded a tradition from Imam Sadiq (A.S.) that says: "One who desires to be included among the companions of Imam-e-Zamana (A.S.) must be a Montazir (one who awaits), and he should be pious and of good behaviour. So even if he dies before the reappearance of Imam (A.S.) he would get the same reward as if he had been with the Imam (A.S.). Strive and await! If you want to be bestowed with Divine Mercy." (Ghaibat of Nomani Pg. 106)

60) Unity and Co-operation in Imam's help
There is great strength in unity even though each one of us are personally obliged to help Imam (A.S.). The Almighty Allah says, "And hold fast by the covenant of Allah all together and be not disunited." (Surah Aale Imraan 3:103)
This is so because Imam (A.S.) is the connection between Allah and His creatures in all times and this connection cannot be beneficial without following Imam (A.S.) and helping him.
Amirul Momineen (A.S.) remarked in a Sermon: "O People! If you had not been deficient in supporting the truth and lazy in deflecting falsehood, those unlike you wouldn't have overcome you. Those who have overpowered you would not have got the power to do so. Because like the Bani Israel you have lost your way. And by my life! Your straying away will intensify because you have discarded the truth."
Imam-e-Zamana (A.S.) says in the Tawqee to Shaykh Mufid (a.r.), "If our Shias (May Allah help them in His obedience

had been united in fulfillment of their covenant (regarding us) our meeting them would not have delayed, and they would have soon met us with true and perfect Marefat." (Beharul Anwaar Vol. 53 Pg. 177)

61) Sincere Repentance and fulfillment of Rights
As mentioned above, our sins and disobedience of Shariah play a great part in prolonging the Ghaibat of Imam (A.S.). The Tawqee of Imam (A.S.) further says, "That which keep us away from them are the unpleasant things that we hear about them and do not like and those we never expected from them. And Allah is He Whose help is sought and He is sufficient for us and most excellent is the Protector." (Beharul Anwaar Vol. 53 pg. 177)

62-63) To Remember Imam (A.S.) and act upon his Teachings
The traditions of Imams (A.S.) are clear as regards the fact that Imam (A.S.) is a witness of our deeds and he is informed of all our activities. Wherever we might be and in whichever condition, we are within the vision of Imam (A.S.). He is the watchful eye and the alert ear of Almighty Allah. Once you are convinced of this you shall see him with the inner eye and his vision shall always exist in your thoughts. Then it is incumbent for you to feel yourself in his presence. Everyone should have this perception unless he is blind in the heart.
Once a person is convinced of this he would act in a way befitting this situation. Like the visually handicapped person who himself cannot see anything. But when he is in the presence of a ruler he will act with utmost respect, just like those who are not blind. This is so, because he is certain that he is in the presence of the ruler, even though he might not see it with his eyes. The situation of a Momin is same during the period of occultation. On the basis of his faith he is sure that Imam (A.S.) sees him and he behaves accordingly. This matter is mentioned in the tradition of Kamaluddin by Shaykh Sadooq. Imam Sadiq (A.S.) narrates from his forefathers from Ali (A.S.) that one day he (Ali a.s.) was on the pulpit of Kufa. He (A.S.) said, "O Allah! The existence of Your Proof (Hujjat) upon Your creatures is certain. So that they may guide the people towards You. Teach them Your sciences so that Your Proof is not falsified and after Your guidance Your followers are not led astray. That Proof is either clear and it is disobeyed, or it is hidden or awaited. Even if at the time of guidance the Imam is not present among the people even then his knowledge and code of conduct is engraved on the hearts of believers, upon which the believers act." (Kamaluddin Vol. 1 Pg. 302)
This well-known tradition has also been recorded in Al-Kafi and Ghaibat of Nomani with minor differences. It mentions knowledge, recognition (Marefat), attention and remembrance. Therefore, we must ponder upon it carefully in order to achieve the aim.

64) Praying to Allah that we do not lose the remembrance of Imam (A.S.)
We should pray to Allah that we never forgo the remembrance of Imam (A.S.). This is so, because Allah has prescribed a code of conduct for us with regard to Imam (A.S.) and it is subject to the fact that we remember Imam (A.S.) constantly. A sentence of Shaykh Amri is quoted in Kamaluddin: "Do not erase the remembrance of Hazrat (A.S.) from our hearts." (Kamaluddin Vol. 2 Pg. 513)
Please ponder upon these words How it is an important component of dua and how the Shias are advised to include such words in their invocations. We should never ignore this important point. We must keep them in mind especially when we have high hopes of having our invocations accepted. We must beseech Allah and request Him not to make us negligent of Imam's remembrance. We must not delay this so much that one is afflicted with the malady of unawareness before he starts praying. According to the traditions of the Holy Imams (A.S.) it is necessary for the momin to pray before the descent of calamities.
One should avoid all such sins that deprive one of the Imam's remembrance because it is a great misfortune as mentioned in supplications of Imams (A.S.): "O Allah! Forgive us those of our sins that cause the descent of misfortune (and wretchedness)."
Indeed, the wretchedness of forgetting the remembrance of Imam (A.S.) is such an unfortunate thing that it makes one liable for calamities and misfortune in this life as well as the hereafter.

65) Humbling our body for Imam (A.S.)
The believer is duty-bound to humble himself before Imam (A.S.) as mentioned in the tradition recorded by Ali Ibne Tawoos in his book Jamalus Suboo. He has narrated it from Imam Sadiq (A.S.) through his chains of narrators in the supplication of Friday. We have quoted it from the book Abwaabul Jannat Fee Aadaals al-Jamaat:
"O Allah! I come to your door with a submissive heart and a humble and lowly body towards the guiding Imams. With a respectful heart I seek Your nearness."The Imam referred to in this prayer is Imam-e-Zamana (A.S.).
66) Giving precedence to the wish of Imam-e-Zamana (A.S.) to our wishes
This means that when we intend to take a step we should ponder upon it whether Imam-e-Zamana (A.S.) shall be pleased with it or not. We should do it only if it is as per his wishes and not if it is going to cause his displeasure. In such situations we should overcome our personal desires and achieve the Imam's pleasure. You shall become his loved one and remembered in good words by Imam (A.S.) and his forefathers. This is mentioned in the tradition recorded by Fazil Muhaddis Noori quoting from Amali of Shaykh Tusi that the narrator asked Imam Sadiq (A.S.), "Why do we hear so much about Salman the Persian from you?" Imam (A.S.) said, "Do not call him Salman the Persian, say Salman the Muhammadan. Do you know why I remember him so much.""I don't know," said the narrator.
"It is due to three things", said the Imam (A.S.), "He gave preference to the desire of Amirul Momineen (A.S.) over his personal wishes. Befriending the poor and preferring them over affluent people and his attachment to knowledge and scholars. Indeed Salman was a righteous Muslim and not of the polytheists." (Beharul Anwaar Vol. 22 Pg. 327)

67) Respecting all those who are near to Imam (A.S.) or those who are associated with him
Whether those who are close to Imam (A.S.) by relation, like the Alawi Sadaat or spiritually near ones like the scholars and religious personalities. This is so because respecting them is respecting Imam (A.S.) and it is usually observed by the intelligent people. They accord respect and honour to the children, brothers and near ones or great personalities and thus they are respectful to all the persons associated with Imam (A.S.). They also consider any kind of failure in according respect to them an act of audacity against Imam (A.S.).

68) Venerating the Places visited by Imam (A.S.)
For example the Masjid Sahla, the great Kufa Mosque, the cellar in Samarrah and the Masjid Jamkaran etc, where some pious people had met Imam (A.S.) or the places mentioned in traditions to be places where Imam (A.S.) had stayed for sometime-or like the Masjidul Haraam etc; and all other things associated with Imam-e-Zamana (A.S.). Like the names and titles, the words of his tawqees and books about Imam-e-Zamana (A.S.) etc.
Here we should note that firstly it is the mustahab nature of these above acts and secondly it is about the kind of respect accorded to them.
1. The proof of their being mustahab is based on the Quranic verse: "And whoever respects the signs of Allah, this surely is (the outcome) of the piety of hearts."(Surah Hajj 22:32)
2. The proof from tradition can be the saying of Amirul Momineen (A.S.) who said, "We are the signs (of Allah) and the companions."
(1) As for the method of veneration (Ihteram), first of all, the entering and staying in the holy places and tombs of Imams (A.S.) in a state of ritual impurity (Janabat) are considered haraam according to some scholars.
(2) To do anything that is in contravention to respect of the holy Imam (A.S.). Like taking Ain-e-Najasaat (impurities) inside these places, which is haraam if the intention is to cause disrespect.
(3) We must restrain all those who are committing such acts.
(4) A person who occupies a place in these spots is more deserving than other people.

69-70) Not to fix the time of reappearance and to falsify those who fix the time
Divine wisdom has kept the time of the reappearance of Imam (A.S.) a secret because its effect is connected to Allah. As mentioned in the supplication of Imam (A.S.) related by Shaykh Amri: "O Allah! You know the time of Your Wali's reform (reappearance) without being taught. So issue the command that he may reappear lifting the curtain of Ghaibat. Bestow me the tawfeeq of patience with regard to Intezar. So that I do not prefer advancement while you had postponed it. And that I do not incline towards delay on matters that You expedite. And that I do not prefer the exposing of all things that You have hidden. And that I do not strive to find the things You have concealed. And that I do not oppose You regarding the decrees of the universe whose hidden wisdom is known to you."
Mufaddal asked Imam Sadiq (A.S.) regarding the ayat, "Allah it is who revealed the Book with truth, and the balance, and what shall make you know that perhaps the hour is near? Those who do not believe in it would hasten it on, and those who believe are in fear from it, and they know that it is the truth. Now most surely those who dispute obstinately concerning the hour are in a great error." (Surah Shura 42:17-18)
Mufaddal asked the meaning of 'dispute' in the above.
Imam (A.S.) said, "They say when was Qaem born? Who has seen him? Where he is at present? Where shall he be in the future? And when shall he reappear? All these are acts of impatience with Divine affairs are due to doubts with regard to the Divine decrees. They have suffered loss in the world and the hereafter and the infidels have evil consequences."
Mufaddal asked Imam (A.S.) whether he would not appoint a time for it? Imam (A.S.) said, "O Mufaddal! Never predict a time for all this because one who does it has claimed partnership in the knowledge of Allah and he has falsely claimed that Allah has informed about His secrets."
Muhammad Ibne Muslim is quoted in Ghaibat Nomani that Imam Sadiq (A.S.) said, "O Muhammad! If anyone quotes us with regard to the prediction of the time (of reappearance), falsify him at once because we do not inform anyone of the appointed hour." (Ghaibat Nomani Pg. 155)

71) Falsifying all those who claim special Deputyship during the Greater Occultation
It is the unanimous belief of the Shias that the system of special deputyship came to an end with the passing away of the great Shaykh, Ali Ibne Muhammad Saymoori (r.a.) He was the last of the four special deputies of Imam (A.S.) during the lesser occultation (Ghaibat-e-Sughra). After the passing away of Ali Ibne Muhammad Saymoori (r.a.) the period of Greater occultation started and during this period the point of reference for Shias are the scholars of religion well-versed in jurisprudence and on the pinnacle of piety. Thus anyone who claims to be a special deputy of Imam (A.S.) during this period is a liar and a renegade. Rather, it is indispensable tenet of Imamiyah faith and none of our scholars have disputed it. This is the best proof. Moreover, the good prophecy of Imam (A.S.) with regard to the birth of Shaykh Sadooq also proves this.
The book Kamaluddin has a narration from Abu Muhammad Hasan bin Ahmad Maktab who says that in the year of Ali Ibne Muhammad Saymoori's death he visited Baghadad. He went to meet Ali Ibne Muhammad Saymoori a few days before his demise. Ali Ibne Muhammad Saymoori showed the people a letter from Imam (A.S.) (Tawqee). It was as follows: "In the Name of Allah the Beneficent the Merciful. O Ali Ibne Muhammad Saymoori: May Allah give good rewards to your brethren concerning you (i.e. on your death), for indeed you shall die after six days. So prepare yo

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