Ahlul Bayt

What does ‘Salawaat’ on Prophet Muhammad & his family mean?


What does Salawaat mean, and why does it hold such a high importance in our faith?


The Almighty Allah (SWT) orders in the Holy Qur’an all believers to join Him and the angles in sending Salaam and Salawaat to the Holy Prophet (SAW):

إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا

“Verily, Allah and His angels send Salawaat on the Prophet. O you who believe, send your Salawaat on him, and submit (to him in all that he has brought for you) a thorough submission” (33:56)

  • Meanings of Salawaat:

Salawaat is the plural form of Salat which literally means ‘to call’ (Du’a) – a call to someone to try to get their attention.

In Arabic language, this type of calling, if done by someone with a higher status is called ‘Rahma’ (mercy and blessing), and if done by someone from a lower status called ‘Du’a’ (pray).

It is narrated from Imam Sadiq (a.s) in explaining the meaning of Salawaat:

الصَّلَاةُ مِنَ اللَّهِ عَزَّ وَ جَلَّ رَحْمَةٌ وَ مِنَ‏ الْمَلَائِكَةِ تَزْكِيَةٌ وَ مِنَ النَّاسِ دُعَاءٌ

“Salat from the Almighty Allah means a ‘mercy’, and from the angels ‘exoneration’, and from people a ‘prayer’.” (Sadooq, Ma’anel-Akhbar, p. 368)

Salawaat of Allah (SWT) and that of the believers:

It is proven in Islamic mysticism that the noor (light/essence) of the Holy Prophet of Islam (SAW) is the first creation. That means, his holiness is on the peak of the cone of creation. Existence began from him and reaches the rest through him (peace be upon him and his pure progeny). Thus, the Salawaat of the Almighty Allah (SWT) upon the Prophet (SAW) means sending His constant ‘mercy of existence’ to him. This divine mercy reaches the rest of the creation through the Holy Prophet (P) and hence he is ‘a mercy for the worlds’ (Rahmatan Lel-Aalameen). Likewise, people’s invocation does not reach the Almighty Allah (SWT) unless through His Messenger (SAW). Thus, when believers send their Salawaat to the Holy Prophet (SAW) they are in fact calling for the divine mercy through His Messenger (SAW). Therefore, the benefits of Salawaat eventually return to the believers themselves.

Salawaat of the Angels:

As stated in the above mentioned narration, the Salawaat of the angels is ‘tazkiya’ which means ‘to exonerate’. The spiritual status of the Holy Prophet (SAW) is higher than all the angels. Therefore, the Salawaat of the angels means that they constantly exonerate  Holy Prophet (SAW); in that he is completely free from their own deficiencies and beyond. Thus, it was for this reason that the angels were commanded to prostrate before Adam in whose physical lineage the Seal of the Prophets would be born.

  • How to perform the Salawaat:

While the Holy Qur’an commands the believers to send Salawaat to the Holy Prophet (SAW), there is no instruction on how to perform this ritual. Similar to most of other Islamic rules the Holy Prophet (SAW) has taught Muslims the method of performing Salawaat .

The Shi’a and the Sunni scholars have narrated from Ka’b Ibn Ojra who asked the Holy Prophet (SAW):

يا رسول الله قد علمنا السلام عليك فكيف الصلاة عليك قال: قالوا اللهم صل على محمد و على آل محمد كما صليت على ابراهيم و على آل ابراهيم انك حميد مجيد و بارك على محمد و على آل محمد كما باركت على ابراهيم و آل ابراهيم انك حميد مجيد.  (صحیح البخاری ج6 ص 217 و تفسیر البرهان ج4 ص 489)

“O Allah’s Messenger! We know how to say Salam to you, but how is Salat on you? He said: Say: ‘O Allah! Send your Salat onto Mohammad and the Family of Mohammad, as You sent your Salat onto Ibrahim and the Family of Ibrahim, surely You are  worthy of all praise, the Glorious, and bless Mohammad and the Family of Muhammad as You blessed Ibrahim and the Family of Ibrahim, surely You are worthy of all praise, the Glorious.”
(Sahih al-Bukhari, vol. 6 p. 217, and Tafsir al-Borhan, vol. 4 p. 489)

In addition to the above prophetic instruction, the Holy Prophet (SAW) has warned the believers against excluding his holy household when sending Salawaat to him.

The famous Sunni scholar; Ibn Hajar al-Haytami narrated:

أنّ رسول الله صلّى الله عليه وآله قال: لا تُصلُّوا عَلَيّ الصلاةَ البَتراء، قالوا: وما الصلاةُ البَتراء ؟! قال: تقولون: اللّهمّ صلِّ على محمّدٍ، وتُمسِكون، بل قولوا: اللّهمّ صلِّ على محمّدٍ وعلى آلِ محمّد. (الصواعق المحرقۀ، ص 87)

“Allah’s Messenger (SAW) said: Do not send an incomplete Salat on me. The Companions asked: What is the incomplete Salat? He explained: to say: “O Allah send Salat onto Mohammad”, and then you stop. Rather you should say: O Allah send Salat onto Mohammad and the Family of Mohammad.”

(al-Sawa’equl-Mohreqah, p. 87)

  • The merits of Salawaat:

Although the merits of sending Salawaat are more than what I can mention here, I’d like to conclude with a few only:

  1. “There is no (recommended) act more precious than Salawaat onto Mohammad and his Family.” (al-Kaafi, vol. 2, p. 358)
  2. “Whoever is unable to find a compensation for his sins then let him send Salawaat on Mohammad and the Family of Mohammad repeatedly, for surely it will destroy the sins thoroughly.” The Imam then added: “Salawaat onto Mohammad and his Family equals Glorification, Unification and Exclaiming God’s greatness.” (al-Amali, p.73)
اللهـــم صل على محمــد و آل محمـــد   و احشـرنا مع محمــد و آل محمــد

Answered by: Sheikh Mansour Leghaei

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When is the date that Sayyeda Ma’soomah of Qum passed away?


Is the date of the passing away of Sayyeda Fatima al-Ma’soomah of Qum (a.s) – the sister of the 8th holy Imam (a.s) – on the 4th of Rabi ul Awwal or some other date?


About the year of the passing away of Fatima al-Ma’soomah (a.s) there is no dispute that it was in the year 201 A.H. Even on the tiles of her holy shrine – which were made centuries ago – it is written that she died in the year 201 AH.

As for the month and the day there are three opinions:

  1. 10th of Rabi’u-Thani: this is the famous opinion
  2. 12 of Rabi’u-Thani: this is also a strong possibility from a famous scholar: Namazi in Mostadrak Safinatul-Bihar (vol.8 p.258)
  3. 8 Sha’ban. This opinion is related to a book by Sh. Horr al-Ameli, but since we don’t have access to this book our scholars have not relied on this opinion.

In Qom, Iran, usually they hold three days (10-12 of Rabi’u-Thani) of mourning ceremonies for the passing away of Fatima al-Ma’soomah (a.s) to reconcile between the first two narrations.

As far as I know, no any other date is reported for her passing away.

And God knows best.

Answered by: Sheikh Mansour Leghaei

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Did Fatima al-Zahra threaten to take off her Hijab?

Question: Did Fatima al-Zahra threaten to take off her Hijab after the attack on her house?!


What is narrated from Imam Sadiq (a.s)-without any authentication as the chain of its narrators is not mentioned- is that Lady Fatima (s.a) said:

“Surely if you do not leave him (Ali) alone, I will certainly dishevel my hair and for sure put the shirt of the Messenger of Allah on my head and will certainly cry to the Almighty Allah (in curse them)”

لَئِنْ لَمْ تُخَلُّوا عَنْهُ لَأَنْشُرَنَّ شَعْرِي وَ لَأَضَعَنَّ قَمِيصَ رَسُولِ اللَّهِ (ص) عَلَى رَأْسِي وَ لَأَصْرُخَنَّ إِلَى اللَّهِ تَبَارَكَ وَ تَعَالَی. (الإحتجاج، ج1 ص86

Disheveling” the hair (opposite of platting it)  in Arabic is a metaphor for the one who is in a great catastrophe and pleads to God. Nowhere in the text it says about her taking off her Hijab, especially the fact that at least Salman (r.a) was very close to her, as mentioned in the story. In fact, it clearly states that part of her threats was ‘to put the shirt of the Prophet (P) on her head’ while this is also a sign of her very close relation to the Messenger of Allah (P), it clearly indicates that she never threatened to take off her Hijab.

Even an ordinary pious woman would never threatens to commit a mortal sin (of taking off her Hijab before non-Mahram) when fighting for justice! Fatima al-Zahra is the one who did not remove her Hijab even before a blind person.

In general, I disagree with sharing such unauthenticated stories especially without a proper explanation. It can be well misunderstood by the general public and could even give a wrong image to our young girls that as if when you want to get out of a trouble you can threaten to take off your Hijab!

Answered by: Sheikh Mansour Leghaei

Why do we say ‘alayhis salaam (peace be upon him) after the names of the Imams?


Why do we say “alayhis salaam” (peace be upon him) for Imam Ali (as) or the other Imams of the Ahlul Bayt (as)?


We say ‘alayhi alsalam’ (peace be upon him) after mentioning the names of any members of the Ahlul Bayt. This is firstly a prayer for them, as we are asking for God to bestow His Peace and Blessings upon them. Secondly, it is a way of showing respect to them whenever their names are mentioned. Another way to look at it is if a person’s grandfather passed away, they would usually say “Rahmatullah alay” or “Allah yerhamo” – it is similar to this.

Answered by: Dr Ali Alsamail
Certified by: Sheikh Mansour Leghaei

Are Sayyeds better than non-Sayyeds?


I am a revert. My question is: why do Shia scholars have to show if they are Sayyeds (descendants of the Prophet Muhammad) or not by wearing a black turban on their heads? I mean, aren’t the best people in the eyes of Allah (swt) those who are most pious?


You are correct. The only criteria which distinguishes people is their piety or taqwa. Some scholars wear a black turban because they are honoured to be related to the Prophet (s) and want to show this feeling. There is also a historical background to it. The enemies of the Prophet (s) were blaming him that he won’t have any offspring as he had no living son. In order to disprove this, the offspring of the Prophet (s) have always been recommended to wear something special to show their relation to the Holy Prophet (s). From that time on it has been a green shawl, or black turban etc. They are not suggesting that they are better than other people. In Shia Islam, there is nothing to indicate that a person who is a descendant of the Prophet (s) is any better than a person who is not.

Answered by: Dr Ali Alsamail
Certified by: Sheikh Mansour Leghaei

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Have the 313 already been chosen?


Is it true that the 313 companions have already been chosen and that we cannot be from amongst them nor make an intention to be from amongst them?

It is a small, yet important question.


If the list was full, the Imam would have come. Don’t worry, there is still room InshAllah (God willing)! Try to get in.

Answered by: Sheikh Mansour Leghaei

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Did the Prophet (s) appoint a successor? (Prove from Holy Quran and Hadith)


Did the Holy Prophet (s) of Islam appoint anyone to succeed him in the matter of leading and guiding the Ummah after his demise? Many Muslims, especially Sunnis, argue that the Holy Prophet(s) did not appoint anyone to take his position after his demise. Is this true? Please provide proofs from the holy Quran and reliable Hadiths.


1. Al-Masoudi; the famous historian narrated that all the previous Prophets had successors. Seth succeeded Adam, Ishmael succeeded Abraham, Joseph succeeded Jacob, Aaron and then Joshua succeeded Moses. Simon succeeded Jesus. Who succeeded the Prophet Muhammad in the matter of leading and guiding the Ummah after the demise of the Prophet (P)?

2. It is an indisputable fact that Abu-Bakr appointed Omar to succeed him (Sahih Muslim p.1455), and so did Omar for Othman although indirectly. Similarly, Mo’awiya appointed his vicious son; Yazid, out of his concern for the Ummah of the Prophet (P)! Then is it possible that the Prophet of Islam (P) had no concern about the future of his Ummah?!

3. Whenever the Prophet (P) left Madina he used to appoint someone to be in charge of the affairs of Muslims. For instance, He appointed Imam Ali (a.s) when he left Madina for the Battle of Tabouk ((Bukhari 4:1602). He was also appointing leaders for different tribes and towns such as Ta’ef, Yemen, etc. Is it possible that he did not appoint any leader for the Ummah to succeed him after his demise?!

Surely he did appoint a successor and that was none other than Imam Ali (a.s). The Shia’ provide three different proofs for this belief:

1. The Holy Quran:

There are a number of Ayat in the Holy Quran which prove the doctrine of Imamat as a divine selection:

1/1: “Verily, your guardian is (none else but) God and His Messenger (Muhammad) and those who believe, those who establish Prayers and pay the charity while they be (even) bowing down (in Prayers).” (5: 55).

The commentators of the Quran unanimously agreed that the Aya was revealed to the Prophet regarding Imam Ali, that whilst he was in Prayers, he offered his ring to a beggar.

1/2: “O Messenger! Proclaim what has been sent to you from your Lord, and if you did not, then (it will be as if) you would not have fulfilled His message.” (5:67).

The Ayah under consideration is one of the most powerful Ayat proving the Imamat of Imam Ali as the successor of the Prophet, and hence, I would like to draw your attention to the following main notes:

a) Chapter five of the Quran is the last chapter revealed to the Prophet of Islam. Therefore, its rules are not subject to any changing.

b) The Ayah seems to be regarding the most important issue in Islam that, if it is not delivered to the people, the whole message of Islam is not delivered.

c) ‘Al-Ghadir’, written by the Late Amini, is a masterpiece in 11 volumes which deals thoroughly with the above Ayah. The author has collected the quotation of more than 100 companions of the Prophet, that the Ayah had been revealed on the occasion of Ghadir in which the Prophet appointed Imam Ali as his Successor.

2. The Hadith

Hadith, or the words of the Prophet, is the second proof of Shiites that Imamat is a divine appointment and not an election. There are so many Hadiths from which the leadership of Imam Ali as appointed by the Prophet can be proven. The following are a few of many:

2/1: Hadith of Welayat:

Abu-Es-Haq in his Commentary of the Quran quoted from Abu-Dhar that: “One day a poor person came to the Mosque asking for help. Nobody helped him except Ali Ibn Abu Talib. Although he was praying, he did not hesitate to help the poor person. He pointed at his ring offering it to the poor man. The man accepted the ring and pulled it off of Ali’s finger. Upon that, the Prophet raised up his hands and said: ‘O my Lord! Increase my tolerance, ease my task for me… and give me a Minister from my family, Ali, my brother.’ ”(1).

As soon as the Prophet finished his supplication, the angel Gabriel descended to the Prophet with Ayah 55 of Chapter 5 of the Quran as mentioned above (2).

2/2: Hadith of Ghadir:

The Hadith is related to the second Aya mentioned in the last meeting. The Aya was revealed on the 18th of Thil-Hajjah in a place called Ghadir of Khom. The Prophet performed his pilgrimage to Hajj which happened to be his final Hajj performance in the year 9 AH. On the way back from Mecca, whilst being followed by hundreds of Muslim pilgrims, Gabriel came to him with Ayah 67 of Chapter 5. Upon the revelation, the Prophet ordered the caravans to stop around a pool named Ghadir of Khom. It was announced that the Prophet had a very important message to deliver.

The crowd surrounded the Prophet getting prepared to listen to his sermon. The Messenger of God delivered a sermon pointing out many important issues. When the sermon was nearly over he asked people if the Prophet’s guardianship on them is more than that of themselves? “Of course”, cried the crowd. Then the Prophet raised up the hand of Ali Ibn Abu Talib saying: “Whoever I am his/her master, this Ali is his/her master. O God! Love those who love him, and have enmity on those who have enmity on him. Help those who will help him and leave alone those who will leave him alone..”

After the sermon was over, the Prophet asked people to come and greet Imam Ali as ‘The Commander of the Believers’. Abu Bakr and Omar were among the first who came to Ali and greeted him saying: ‘Congratulations Ali! You’ve become our Master and the Master of the Believers’(3).

Ghadir in the Book of Muslim

Muslim, in his Saheeh in the chapter of The Virtues of Imam Ali has quoted the story briefly. He quotes from some narrators who had met Zaid Ibn Arqam, a companion of the Prophet.

– “O Zaid! You have met a lot of fortunes. You met the Prophet. You heard his words. You fought with him. You prayed behind him. Such a blessed person you are. Please, tell us some of what you heard from the Prophet.”

– Zaid: “O friends! By God, I’m old and near to death. I’ve forgotten some of what I’ve heard from the Prophet. So, if you insist, just accept whatever I may tell you and do not force me to tell you more.”

– Then he said: “One day, the Prophet stood up to give us a lecture at a pool named Khom. He said : ‘O you people! Verily, I am a human who soon will answer the message of his Lord (I will die soon). However, I will leave two precious things with you. The first is the Book of Allah which contains Guidance and Light. Hold the Book and keep it firm.’ Zaid added: And the Prophet persuaded people to the Quran. Then he continued: ‘and my family, I remind you Allah in my Family, I remind you Allah in my Family, I remind you Allah in my Family.’(4)”


1. It is clear that Muslim has summarized the Hadith.
2. The Hadith mentioned by Zaid must be of great significance, or he would have chosen something else.
3. The contents of the conversation between Zaid and the narrators is vividly the best proof that Zaid was not allowed to openly speak about the virtues of Imam Ali.
4. After all, the Hadith is dealing with Imam Ali, reason being, even the author Muslim has quoted the Hadith in the chapter of the Virtues of Imam Ali, despite the fact that his name is not explicitly mentioned in the Hadith.

2/3: Hadith of Manzelat:

It is quoted from the Holy Prophet on a number of occasions to have said about Imam Ali: “You are to me as Aaron was to Moses, except there is no Prophet after me.” (5). As we already mentioned, the Quran is introducing Haroon to us as the Successor of Moses and the Messenger after him. The Prophet has omitted the second type of relation, i.e. the Prophet-hood and confirmed the Succession.

3. Unique Qualifications

Surely, when Allah selects one of His devotees as a Prophet or the successor of a Prophet, He only so chooses because of their unique qualifications. ” (Allah) said: My Covenant includes not the Zalimeen.” [2:124]. No one in the world could be compared with the unique qualifications that God bestowed upon the pure Family of the Prophet. The following are some examples of the preference of Imam Ali (a.s) over all other companions of the Prophet (P):

1. Faith: “Is then he who is a believer like him who is a Fasiq (disbeliever)? Not equal are they”. [32:18].

Imam Ali (a.s) never prostrated before any idol, whilst Abu-Bakr, Omar and Othman indisputably have been all worshipping idols sometimes in their lives. Eight years had passed since the rise of Islam and Omar was still an idolater! Even after embracing Islam, on various occasions, he questioned if the Prophet of Muhammad (P) was really a Messenger of God?! [For instance see Ibn Hisham, vol.3 p.331].

2. Knowledge: “Say: Are those who know equal to those who know not?”[39:9].

Imam Ali (a.s) was the Gate of the City of the Prophetic knowledge. But Omar did not even know the meaning of ‘Abb’ (80:31). Even Ayasha was more learned about the Hadith of the Prophet (P) than Omar [Bukhari, the Book of Jana’ez].

3. Jihad: “Allah has preferred in grades those who strive hard and fight with their wealth and their lives above those who sit.” [4:95].

Indisputably again Imam Ali (a.s) was the bravest knight of Islam in all the battles. Imam Ali (a.s) was the one “who would sell his life seeking the Pleasure of God” [2:207] by sleeping in the bed of the Prophet (P). During the battle of Ohod, Imam Ali (a.s) was among a very few people who stood fast around the Prophet (P) whilst Abubakr, Omar, and many others had fled the battle. The successful combat of Imam Ali (a.s) against Amr in the battle of Ahzab was equal to the worshipping of mankind and the jinn. And the list goes on. But prior to the peace treaty of hodaybiya, the Prophet (P) asked Omar to enter Makka and inform them that Muslims are not here for fight, his reply was: “Indeed, I am scared of Qoraysh about myself.” [Ibn Hisham 3:329].


Had the divine word of the Prophet regarding Imamat not been neglected, the Islamic Ummah today and throughout history would have had a different destiny. When in the beginning, the ordinary Muslims were allowed to carry the title of ‘The Commander of the Believers’, then, in less than one century after the appearance of Islam, tipplers carry the title too! The so called Commander of the Believers puts his clothes on his slave girl to lead the pray for the believers at a Mosque!!


(1): The Prophet has abstracted the phrase from the story of Moses mentioned in the Quran 20:25-32.
(2): For further references see: Al-Kashaf 1:649, Tabari 6:288, Qortobi 6:219, Al-Dorol-Manthour 2:293.
(3): Ahmad Ibn Hanbal, Mosnad: 4:372
(4): Muslim 7:122
(5): Muslim 7:120; Bokhari, Chapter of Virtues of Imam Ali.

Answered by: Sheikh Mansour Leghaei

Can you please explain the idea of Infallibility according to Islam?


Can you explain the idea of Infallibility according to Islam? Are Prophets and Imams literally incapable of sinning?


Etymology of al-`Esma:

Al-`Esma is the Arabic root of the term under discussion which literally means taking hold of something; abstaining.  

In the story of Prophet Noah, with reference to this literal meaning he proclaims to his son: “There is no protector today from the punishment of God” (Hud:43). We know that whenever there is a protector there will naturally be a protected one as well.

Al-`Esma also means a bracelet. Thus, wrist in Arabic is called; Al-me`sam.  

By definition, the term fallible means capable of making an error. As such, the term infallible (in = not) means incapable of error or failing. By contrast, al-‘esma (of the Prophets) means that God has protected them by virtue of their pure soul, and by helping them with resistance, tranquility and blessing [1]. Thus making them ma`soum. In reference to the Prophet of Islam, the Qur`an says: ‘God will protect you from people’.

Due to the nature of their creation, angels are incapable of committing sin, because they lack the human desires and the power of choice. This act can best be described by using the following analogies. A human who is born blind is incapable of having a lustful look simply because he lacks the ability (in this case, eyesight) to do so. Being incapable of committing this sin makes the blind person infallible in this regard, but not ma`soum, as they have no discretion or choice in the matter. Similarly, an infant is incapable of committing adultery because his potency is not yet developed. Incapacity in this sense is not a virtue. An infant is not worthy of praise for its chastity. We only admire the one who, although was capable of indulging in the sin, was able to control and protect himself against it.

Prophets, like any other human, by virtue enjoy the blessing of freewill, and hence are potentially capable of committing a sin or erring. By applying the term al-‘esma to the Prophet, we do not mean that they are infallible or incapable of making a mistake (as in the case of angels). Rather, they are capable of indulging in the sin, but are able to control and protect themselves against it. This reasoning is part of the solution to the argument posed by our Christian brethren, when they ask ‘how can a human be infallible?` Despite the fact that, ironically, Catholics believe in the infallibility of the Pope.

Nonetheless, as the term ‘Infallibility` is widely used, I shall also provisionally use the term for the translation of ‘al-‘esma` until I suggest a more accurate translation.

As stated, by definition, ‘Infallibility` in Islam does not mean incapability of committing sin or erring (such as in the realm of angels). Infallibility in this sense is in fact not a virtue, and is in conflict with the human nature of free will. Hosham, the student of Imam Sadiq (a.s) in theology says: I asked Imam Sadiq (a.s) about the meaning of ‘infallibility in the realm of humans and he replied:

“The Infallible means he who by the will of God abstains absolutely from all that is forbidden. Indeed Allah the almighty said: Whoever holds firmly to Allah, then he is indeed guided to the Right Path.”[2].

Therefore ‘infallibility` in the realm of humankind means the infallible person enjoys a divine inspiration, by which he voluntarily yet absolutely protects (al-Isma) himself against any sin or error. Thus, practically, it is impossible for a Ma`soum to commit a sin or make a mistake.

A very liberal example for understanding the infallibility is when you adapt a good habit as your second nature. For instance, it`s become very natural for you to refrain from drinking human urine. It is your insight and certain knowledge about the harmfulness of the urine that not only protects you from drinking it, but even to hear about it sounds disgusting. Thus if you enjoy the insight into, for example, the harms of drinking alcohol, the same behaviour will be observed.


[1] Al-Mofradaat by Al-Raghib Al-Isfahani

[2] Beharul-Anwaar, vol. 25, p. 194 & Chapter 3 Ayah 101 of the holy Quran.


Sheikh Mansour Leghaei


Why place the hand on the head when Imam Mahdi’s name is heard or said?


I want to enquire as to the reason behind standing, placing the hand, and bending slightly whenever our 12th Imam’s name is heard or said?


There is a Hadith that the name of Imam Mahdi(ajtf) was mentioned in front of our 8th Imam, Imam Al-Ridha (a.s.). Upon hearing Imam Madhi’s name, Imam Al-Ridha (a.s.) stood up and put his hand on his head.

This is an expression of: ‘I’m at your service and ready for your command’.

Sheikh Mansour Leghaei