Translation   

Al-Ḥasan al-Khazzāz narrated that Abū ’l-Ḥasan al-Riḍā (‘a) said, “On the Day of Resurrection, the Messenger of Allah (ṣ) will indeed hold onto the Grip of Allah (ḥujzat Allāh); we will hold onto the grip of our Prophet and our followers (shī‘ah) will hold onto our grip.” He (‘a) then said, “And the grip (ḥujzah) means light (nūr).” And he (‘a) said in another tradition, “It means holding onto the religion.”

Tradition   

عن الحسن الخَزّاز عن أبى الحسن الرضا عليه‌السلام قال: إنّ رسول‌اللّه (ص) يوم القيامة آخذٌ بحُجزة اللّه، ونحن آخِذون بحُجزة نبيّنا، وشيعتُنا آخِذون بحُجزتنا، ثمّ قال: والحُجزة: النور. وقال فى حديث آخر: معنى الحُجزة الدين.

‘Uyūn Akhbār al-Riḍā, Section (bāb) 11, ḥadīth 20

Exposition   

Ḥajz means distance that separates two things, and ḥujzah in fu‘lah and luqmah form of the verb means mā yuḥjaz bih or separation between two things.

And ḥujzah is not the same in different things and subjects. The point of distance between two points from the earth is mountain while the point of distance between the human body and an object is a pair of trousers.

The point of distance between the Infinite Light of the Essence and the creatures is the manifestations of the Attributes of Glory and Beauty and the last manifestation or appearance of the magnificence of the Light of the Essence is in the Spiritual World (‘ālam-e lāhūt). The prophets and awliyā’ of Allah resort and give attention to these manifested Attributes.

Of course, each of the Glorious and Beautiful Names—such as Al-Raḥīm (the All-merciful), Al-Karīm (the Compassionate), Al-Ghafūr (the All-forgiving), Al-Wadūd (the All-affectionate), Al-Subbūḥ (the Glorified One), and the like—is given attention and resorted to according to the condition and need.

This acquisition must be done inwardly or spiritually through pure attention of the heart and not verbally or orally, and this will be realized when the light of a given Divine Name penetrates, pervades and is present in the heart such that the veils and impediments are removed and there are no more distance except this light of the Divine Name, and the acquisition of this light and real resort to it will be completely realized.

It refers to the Resurrection in the realm beyond this physical world which takes place after the transfer from the physical world, or right here in this world after the optional death—“Die before you die.”

It becomes clear, therefore, that the “grip” (ḥujzah) of the Noble Messenger (ṣ) and the Manifest Imām refers to the manifestation or appearance of these personages’ spiritual stations and Divine Attributes as they are the embodiments of the [Divine] Names and Attributes. In view of this, they are the vicegerents of Allah, the Exalted, in this world and among the people—“Knowledge of the Imām [is attained] by the light of the knowledge of Allah.”

So, seeking the intermediation and favor of these holy personages must be done through connection with their spiritual luminosity, presence and knowledge in the heart of man and not through words, lip service or empty rhetoric.

As such, the essence of ḥujzah in the prophets and Imāms (‘a) refers to the distance between them and the people, and that is the excellent spiritual station which appears as manifestation of the Divine Attributes and annihilation in them.

Of course, in each of the awliyā’ of God, special attributes such as submission (taslīm), contentment (riḍā), resignation (tafwīḍ), patience (ṣabr), steadfastness (istiqāmah), bravery (shujā‘ah), knowledge (‘ilm), forbearance (ḥilm), love (muḥabbah), sincerity (khulūṣ), and others will manifest more, and if it is also like that in acquiring ḥujzah, it will be better.

Hence, the conformity of the light to these three aspects becomes clear.

The interpretation of “holding onto the religion” also refers back to the above point because religion means obedience and submission to a specific program or rules, and as man sincerely, humbly and wholeheartedly submit and is annihilated and effaced in the majesty, luminosity and spiritual stations, he will be connected to the manifestation of Attributes, and this is the essence of acquiring ḥujzah.

“And successful is he who seeks your intercession; secured is he who comes to you; guided is he who clings to you.” Yes, if we make use of the lights of the holy infallible Imāms (‘a) and hold fast to their mercy and grace, and seek their intercession and cling to them, we shall certainly be saved and guided.

(An excerpt from ‘Allamah Hasan Mustafawi, “Imam al-Rida’s (‘a) Esoteric Traditions: An Exposition of Selected Traditions from ‘Uyun Akhbar al-Rida,” trans. Mansoor Limba (ElziStyle.com, 2020), pp. 33-35.)