Being hidden

Benefits of a Hidden Imam

2008-08-12T18:41:00.000+04:30

One may wonder what benefit a hidden Imam would have. There are many narrations by the Prophet [s] and the Imams [a] which portray the benefit of the hidden twelfth Imam [atf] by comparing him to the sun that is sheltered behind the clouds. Even though the sun may be covered by the clouds, it nonetheless carries out its essential task and offers its benefits. Simply because the sun is covered by the clouds does not mean that it does not exist, and it would be foolish for one to claim that it does not exist. We come to know of the existence of the sun when it is covered by its various effects, such as its light, the warmth it gives, and other functions that it has. Similarly, while the Imam is hidden we are nevertheless subjected to his rays of mercy, and he imparts us and all of creation with his innumerable benefits.

First, through his mere existence and presence on the earth, Allah [swt] continues to sustain us and avert punishment away from us, just as the presence of the Prophet [s] was a protection for the people from Allah [swt]’s punishment (refer to 8:33 of the Holy Qur’an).

Second, Imam Al-Mahdi [atf], as he himself has declared, protects his followers from all efforts to destroy and eradicate them. If we look at the history of the Shias, it is indeed a miracle that till this very day they have survived despite the countless attempts by various governments and groups to eliminate them. Even today in many countries Shias are persecuted, and there are deliberate attempts to squash them.

Third, Imam Al-Mahdi [atf] guides the scholars and leaders of his followers. For example, throughout history, there are many instances of Imam Al-Mahdi [atf] rectifying the rulings (fatwas) of prominent scholars, such as the account of Shaykh Al-Mufeed. He had made a mistake in a religious ruling, but the Imam corrected it on his behalf and later he learned that.

Fourth, the mere presence of a leader and guide, although in occultation, serves to keep the followers motivated. Assume that a group endears its very charismatic and powerful leader. Due to bigotry and persecution, their leader is imprisoned for life. There is a big difference between the leader’s mere presence in the prison and his death. The group will continue to draw its inspiration and motivation from the imprisoned leader. Our hidden twelfth Imam, through his mere existence, is a source of inspiration for us to continue our efforts in the face of difficult and modern challenges.

Few Signs Of The Arrival Of Imam Mehdi (as)

2008-08-06T04:38:00.000+04:30

The dark of night will not be deemed necessary for the commitment of sins.

Extravagant mansions will be constructed.Singers will be considered respectable.War shall be prevalent .

Gambling will be prevalent.People will fear living in their own houses. Dajjal shall come and shall have one eye Land shall be turned into deserts Earthquakes and Volcano's and other natural disasters shall be common. Good deeds will be few and far between. False guides will mislead the multitudes. Posts will be many, but practical teachers a few. Mosques will be decorated profusely but urge towards adoration will be absent. The rate of accidental deaths will be on the rise. The rich will become godless and the devout will become sinful. Leaders of opinion will be corrupt and overbearing. False witnesses will be accepted and true ones rejected The Quran will be considered as an old ancient book A person spending money on sinful purposes will not be criticised. People will thrust their personal opinions in the religion. Usury (Interest) will be considered lawful. The virtuous will be despised for their faith in God. Human beings will be followers of selfish desires. Pride will be taken for oppressive tendencies.

Good people will observe silence due to fear of wicked persons foul speech. Tale bearing and backbiting will be considered as good and will be prevalent. A wealthy person will command more respect then a pious person. Children will curse their parents and will pray for their early death. Payments will be taken for rendering religious services in Mosques. There will be two eclipses in the Month of Ramadhan. Recitaton of the Holy Quran will be considered as a burden Homosexuality will be prevalent The land will crumble and sink thrice in the East, the west and Arabian peninsula.

Most of these have already occured, and the others are in the process. May Allah protect us from the fire of Hell.

Iltemas- e -Dua

The Secret Birth of Hadhrat Mahdi (a.s.)

2008-08-02T13:34:00.001+04:30

Shaykh Mufid, a distinguished Shi'ite scholar, also wrote in al Irshad: "When Imam Hasan al-'Askari (a.s.), passed away, the caliph of that time, pursued his son because the Shi'ite Imamiyyah's belief was famous and was spread about that the Shi'ites were awaiting His Eminence."

Mu'tadid, one of the tyrant 'Abbasid caliphs who ruled from 279 to 289 A.H., decided all at once to destroy the entire family of al 'Askari when he heard that more than twenty years had passed since the birth of the son of Imam Hasan al-'Askari (a.s.), and that he was still living in spite of the attempts of the preceding caliph to kill him. One of Mu'tadid's officers said: "Mu'tadid has ordered me and two other persons, each of us to mount a horse and to proceed to Samarra' in full speed without even stopping for prayer. He gave us the address of (Imam) al-'Askari and instructed us to enter his house without his permission and to bring him the head of whoever we find there." As a matter of fact, they were unaware that the same power which had protected the Imam from the former caliphs would give him protection from his evil, because:

"Allah disdains (nothing) save that He shall perfect His light, however much the disbelievers are averse" (IX 32).

Indeed what an immature thought and foolish act it was! If the Divine Will bears on some matter, can a person revolt against it and combat it? Is it possible that definite Divine Promises may not be compiled with? Or is it possible that the reins of oppressive imposters who fight against the Divine decree will not cut? Is it not more amazing that Peerless, Almighty Allah has shown His power many times before, so that after that all men should know that if He wishes to give His chosen servant government and sovereignty and to destroy infidelity and irreligiousness through him, then there is no one who can disrupt His rule? Fortunately, this sensational story is mentioned in the Holy Qur'an.

Pharaoh, the great emperor of Egypt, who had great power and pride, claimed the divinity for himself. He determined to Kill all the youths and boy children of Bani Isra'il as a result of what he had heard about a son being born who would destroy his empire and divinity. He shed the blood of innocents, and banished many persons to unknown regions; but see how Almighty Allah restored His Prophet and how the Divine Will worked to protect the life of Musa(a.s.), and destroy Pharaoh:

"And We revealed to the mother of Musa, saying, "Give him suck; and if you fear for him, launch him on the river; and fear not, nor grieve; for We will return him to you and make him one of the Messengers." And took him up Pharaoh's people, that he might be to them an enemy and a (cause of their) grief, (for) verily Pharaoh and Haman and their hosts were sinners ...So We did restore him to his mother that her age might be refreshed and that she might not grieve, and that she might know that the promise of Allah is (always) true, but most of them know not". (XXVIII 7-13)

Yes, Allah will protect His Proof (Hujjah) and will fulfil His promises and glad tidings because His decision is based on its execution, although most people do not know it. Would Allah wish to save the life of Prophet Musa (a.s.), who was only a messenger to a certain nation and tribe, and yield the Imam of the Age (Imam-e-Zamana) into the hands of Mu'tamid and Mu'tadid?

Would Allah protect the life of Musa (a.s.) while he was in the middle of the roaring waves of a river, and give no security to the Imam of the Age who was in the house of his father, Imam Hasan al-'Askari (a.s.)? Would the Sustaining Allah of the Prophet Ibrahim (a.s.),protect Ibrahim (a.s.), in the middle of the flaming fire, but allow the Last Pearl of the Prophet's progeny to be a victim of the lust and anger of the 'Abbaside caliphs?

At dawn, on the middle day of Sha'ban in the year 255 A.H., Imam Hasan al Askari (a.s.), beheld the heavenly, shinning face of his son who was to fulfil all Divine promises and glad tidings. Not more than three days had passed after his birth when the Eleventh Imam took the holy child to his companions and told them: "After me this will be your master of authority and my successor, and he is the 'Support ' (al-Qa'im) for whose appearance all people will wait; when the earth is full of injustice and tyranny, he will fill it with peace and justice."

Read carefully these words of Shaykh Mufid,

"Imam Hasan al-'Askari, peace be on him, prepared a true Government for his fruitful son. He kept secret the birth of his son and other related matters, because His Eminence was living in a difficult time when the caliphs were intensively searching for his son and were keeping a close eye on the affairs of Imam al-'Askari. This is because the Shi'ite Imamiyyah belief about the Imam al Mahdi (a.s.), had become so current they were waiting for His Eminence. Hence, Imam Hasan al-'Askari (a.s.), did not show his, and, therefore, the enemies could not recognize Imam al-Mahdi, (a.s.), after the demise of His Eminence (father).

Although the affairs of Imam al-Mahdi (a.s.), were unknown to his enemies and opponents, the sincere Shi'ites gathered the news of this important event. Some of them were informed by Imam al-'Askari (a.s.), through a letter. One of the sincere Shi'ites, Ahmad ibn Is'haq, received a letter from the Imam written in his own hand writing, saying: "A son is born to me. Therefore, keep secret the news of it from people and inform only his near relatives and particular friends." Some of the Shi'ites used to pay private visits to Imam al-'Askari (a.s.), who would take them into the presence of the Twelfth Imam al-Mahdi (a.s.), who would guide them. Abu 'Umari and Ahwazi reported: "Abu Muhammad (Imam Hasan al-'Askari) showed me his son (the Twelfth Imam) and told me, 'This is your Master (Sahib)." Some other Shi'ites used to visit Imam al-'Askari(a.s.), in a group, and if the Imam trusted in them that they would faithfully keep their visit secret, he would show them his beloved son.

Yes, in this manner was the Imam of the Age (Imam-e- Zamana) born and kept hidden from the reach of strangers. On some occasions only were virtuous Shi'ites allowed to see him, until the year 260 A.H, when the Eleventh Imam expired, and by Divine decree the office of Divine Leadership (Imamate) was vested in the Master of the Authority (Sahibu'l-Amr).

Mahdi (AJ) in Shia

2008-07-29T13:33:00.000+04:30

One of the common beliefs among all nations and religions is believing in a divine savior who is the cause of vast blessings and charity for human being. Of course, such savior differs from one nation to another; and it would be discussed in the article: “Mahdi in religions”.

Believing in a savior is in human’s nature that causes hope giving and inspiring. Shia- like other schools - insists explicitly on existence of a savior, Mahdi (AJ), but the difference is that in Ithna’ashari Shia, (the Shia who believes in all the twelve Imams) believing in Mahdi is one of the school’s principles and prayers to Allah and acceptance of worships would be accomplished only by believing in this important base.

In this article, definite believing in a savior in other religions and nations will be discussed and specially, Shia’s opinion about Mahdi (AJ) will be emphasized.

We will declare Mahdi’s (AJ) characteristics from Shia’s point of view, his occultation and his basic role in the world. Also we will explain the era of his reappearance and the golden period of his governorship briefly.

Shia believes in this heavenly Promised (Mahdi (AJ)) firmly and has fully talked about him. Below, the aspects of this belief are declared.

Who is the Savior according to Shia belief?

Shiites believe that the Savior (Mahdi) is the ninth son of Imam Hosain (AS), (the third Imam of Shiites), son of Imam Ali (AS), and Imam Hosain (AS) is son of Fatimah (AS), the great Prophet’s daughter. Mahdi (AJ) is son of Imam Hasan Askari (AS) (the eleventh Imam of Shiites). According to reliable narratives from the honored Prophet of Islam (PBUH), Mahdi (AJ) is his namesake. He was born in the city of Samereh in Iraq in year 255 (Hejri Ghamari) and is one of the longeval people of the history. Shia believes that he is alive but away from people’s eyes and his occultation (not absence) is the will of Allah but this occultation has protected his life.

Mahdi (AJ) is the twelfth Imam of Ithna’ashari Shiites and their greatest leader in the world at present and Shiite’s flag is in his hands. His location is not known exactly and Shiites believe that he lives among people.

He is the most pious, just, learned and truthful of all the people. Shia considers him as an “Infallible” (means he is away from any sin and fault). He is the real commentator of Holy Quran and performer of right commandments of Islam. He is the most similar person to the Prophet (PBUH) and whom Allah gets, to give His blessing to the world.

He has occulted for an unknown period, but benefits mankind like the sun behind the clouds. He is the kindest of all people and everything for Shiite is from him. His occultation has many reasons, which we will describe in article “Occultation”. There would be Faraj, relief (reappearance) after this occultation according to Allah’s will.

At first, he will rise from Mecca and will organize a worldwide revolution to spread justice. He will eradicate all the wicked and will propagate honesty and theism. He will govern the entire world several years and people will experience a divine government, which was desired by all previous prophets and Imams, in the golden era of his appearance. In this era, Jesus Christ will come from sky to the earth to help Mahdi (AJ). The number of his generals is 313 (the number of soldiers in the first battle of Islam) who are the outstanding people in the history. Most of them are not for that time but they will be got alive by Allah to help Mahdi (AJ) and likewise the enemies of previous Imams to be punished by him. More details about this era will be discussed in the article: “Reappearance Era”.

And finally, after years of his governorship, he will be martyred by the most vicious of all people and that is the time when all people will die and will be raised by Allah’s will in the day of resurrection (for the last judgment).

Is the Mahdi real or not?

2008-07-20T13:26:00.001+04:30

Question:

Is the hadith about the coming of Mehdi Saheeh?

Because I was told by a friend of mine, that it's not and it's a weak hadith.

Answer:

Praise be to Allaah.

There are saheeh ahaadeeth that indicate that the Mahdi (peace be upon him) will appear at the end of time. He is one of the signs of the Hour. Among these ahaadeeth are the following:

1. Abu Sa’eed al-Khudri reported that the Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said: "At the end of the time of my ummah, the Mahdi will appear. Allaah will grant him rain, the earth will bring forth its fruits, he will give a lot of money, cattle will increase and the ummah will become great. He will rule for seven or eight years. (Mustadrak al-Haakim, 4/557-558; he said: this is a hadeeth whose isnaad is saheeh, although it was not reported by al-Bukhaari and Muslim. Al-Dhahabi agreed with him, and al-Albaani said: this is a saheeh sanad, and its men are thiqaat (trustworthy), Silsilat al-ahaadeeth al-saheehah, vol. 2, p. 336, hadeeth 771)

2. ‘Ali (may Allaah be pleased with him) said: "The Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said: ‘The Mahdi is one of us, a member of my family. Allaah will guide him in a single night.’" (Musnad Ahmad, 2/58, hadeeth 645, edited by Ahmad al-Shaakir, who said: its isnaad is saheeh; Sunan Ibn Maajah, 2/1367. This hadeeth was also classed as saheeh by al-Albaani in Saheeh al-Jaami’ al-Sagheer, 6735). Ibn Katheer said: "This means that Allaah will forgive him, grant him help, inspire him and guide him, when he was not like this before." (Al-Nihaayah, al-Fitan wa’l-Malaahim, 1/29; edited by Taha Zayni).

3. Abu Sa’eed al-Khudri said: "The Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said: ‘The Mahdi is of my lineage, with a high forehead and a long, thin, curved nose. He will fill the earth with fairness and justice as it was filled with oppression and injustice, and he will rule for seven years.’" (Sunan Abi Dawud, Kitaab al-Mahdi, 11/375, hadeeth 4265; Mustadrak al-Haakim, 4/557; he said: this is a saheeh hadeeth according to the conditions of Muslim, although it was not reported by al-Bukhaari and Muslim. See also Saheeh al-Jaami, 6736).

4. Umm Salamah said: "I heard the Messenger of Allaah (Peace & Blessings of Allaah be upon Him) say: ‘The Mahdi is of my lineage and family, from the descendants of Faatimah.’" (Sunan Abu Dawud, 11/373; Sunan Ibn Maajah. 2/1368. Al-Albaani said that it is saheeh in Saheeh al-Jaami, 6734)

5. Jaabir (may Allaah be pleased with him) said: "The Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said: ‘‘Eesaa ibn Maryam will descend, and their leader the Mahdi will say, "Come and lead us in prayer," but he will say, "No, one of them should lead them as an honour to this ummah from Allaah."’" The version narrated by Muslim says: "… Then ‘Eesaa ibn Maryam (Peace be upon him) will descend and their leader will say, ‘Come and lead us in prayer,’ but he will say, ‘No, some of you are leaders over others as an honour from Allaah to this ummah.’" (Reported by Muslim, 225)

6. Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: "The Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said: "He is one of us, behind whom ‘Eesaa ibn Maryam will pray." (Reported by Abi Na’eem in Akhbaar al-Mahdi. Al-Albaani said it is saheeh; see al-Jaami’ al-Sagheer, 5/219, hadeeth 5796).

7. ‘Abdullaah ibn Mas’ood reported that the Prophet (Peace & Blessings of Allaah be upon Him) said: "The world will not come to an end until the Arabs are ruled by a man from my family whose name will be the same as mine." (Musnad Ahmad, 5/199, hadeeth 3573. Another version says: "… whose name is the same as mine and whose father’s name is the same as my father’s." Sunan Abi Dawud, 11/370).

The ahaadeeth concerning the appearance of the Mahdi reach the level of Tawaatur in meaning (tawaatur refers to a hadeeth which was narrated by so many people through so many isnaads that it is inconceivable that they could all have agreed on a lie). The imaams and scholars of this ummah have stated this, and a few of their comments are quoted below:

1. Al-Haafiz Abu’l-Hasan al-Aabiri said: "The mutawaatir reports from the Prophet (Peace & Blessings of Allaah be upon Him) describing the Mahdi are very many. They state that the Mahdi will be of his family, that he will rule for seven years, that he will fill the earth with justice, that ‘Eesaa ibn Maryam will emerge and help him to kill the Dajjaal, and that he will lead this ummah in prayer and ‘Eesaa will pray behind him."

2. Muhammad al-Barzanji said, in his book al-Ishaa’ah li Ashraat al-Saa’ah: "The major signs and the signs that will be immediately followed by the Hour: these signs are many, of which the Mahdi will be the first. Know that the ahaadeeth that have been narrated about him in various reports are numerous." He also said: "You know that the ahaadeeth which speak of the Mahdi, his appearance at the end of time, and his lineage and descent from the Prophet (Peace & Blessings of Allaah be upon Him) via Faatimah reach the level of tawaatur in meaning, so there is no point in denying them."

3. Al-‘Allaamah Muhammad al-Safaareeni said: "There are so many reports which speak of the appearance of the Mahdi that they reach the level of tawaatur in meaning; they are very popular among the scholars of Sunnah and have become part of their faith." Then he quotes a number of ahaadeeth and reports about the appearance of the Mahdi and the names of the Sahaabah from whom they were narrated: "Many reports were narrated from the Sahaabah whose names were mentioned and others whose names were not mentioned, may Allaah be pleased with them all, and from the Taabi’een after them, all of which proves that this is definitive knowledge. Belief in the appearance of the Mahdi is obligatory, as it has been confirmed by the scholars and is listed among the beliefs of Ahl al-Sunnah wa’l-Jamaa’ah."

4. Al-‘Allaamah al-Mujtahid al-Shawkaani said: "The ahaadeeth that we have come across that speak of the awaited Mahdi reach the level of tawaatur, including fifty saheeh, hasan and da’eef munjabar ahaadeeth. There are mutawaatir without a doubt; indeed they are more mutawaatir than others, according to all the standards of usool. There are also many reports from the Sahaabah that speak about the Mahdi and that reach the level of marfoo’, so there is no room for individual opinions in such an issue."

5. Al-‘Allaamah al-Shaykh Siddeeq Hasan Khaan said: "Even though there are different versions of reports concerning the Mahdi, they are so many that they reach the level of tawaatur in meaning. They are to be found in al-Sunan and other books of Islam."

6. Al-Shaykh Muhammad ibn Ja’far al-Kattaani said: "The conclusion is that the ahaadeeth narrated concerning the Mahdi are mutawaatir, as are the ahaadeeth concerning the Dajjaal and the descent of ‘Eesaa ibn Maryam, upon whom be peace." (See Ashraat al-Saa’ah by Yoosuf ibn ‘Abdullaah al-Waabil, pp. 195-203).

You should be aware that some liars have fabricated ahaadeeth about the Mahdi, and others have even claimed to be he, or that he belongs to a group other than Ahl al-Sunnah wa’l-Jamaa’ah. Some of these "false mahdis" have tried to deceive the slaves of Allaah for some worldly gain and to distort the picture of Islaam. Some have started movements and revolutions and gathered those people and supporters whom they were able to deceive. Then they were destroyed, and their lies and falsehood were exposed. None of this affects the belief of Ahl al-Sunnah wa’l-Jamaa’ah in the Mahdi, upon whom be peace, and that he will undoubtedly appear and rule the earth in accordance with Islamic Sharee’ah. And Allaah knows best.

SEEING IMAM

2008-07-12T09:04:00.000+04:30

When Imam Hasan al-'Askari, peace be on him, died, the office of Divine Leadership (Imamate) was transferred to the Last Luminous Pearl of the House hold of the Holy Prophet, Imam al-Mahdi, peace be on him, . Although His Eminence did not appear amongst the people, some persons in whom he had trust and confidence were allowed to visit him and present him the problems and questions of the Shi'ites. And they communicated to the people the guidance and commands of the Divine Luminous Light.

From the point of view faith, confidence and virtue, these were distinguished persons among the Muslims who were mediators between the Imam and the people. And in due time they conveyed the guidance of His Eminence to the people. By studying the degree of the character and perception of the belief and piety of these individuals, not only does the greatness of their personalities become clear to us, but we become more familiar with the Imam of the Age, because, among the sayings of these distinguished, trustworthy and reliable companions of the Holy Imams, one finds the signs of the greatness of His Eminence (Imam al-Mahdi), Among the companions of Imam e Zaman, four became his most famous and confidential deputies who acted as mediators between the Imam and the people, and they are known as the Nawwab al-arba'ah (the four deputies). In order to know more about the dignity and greatness of their positions, we give below a brief description of each one of them:

1. Uthman ibn Sa'id 'Umari: This honourable figure was not only a deputy (na'ib) of Imam e Zaman but he was also a representative (wakil ) of Imam Hasan al-'Askari, peace be on him, and Imam 'Ali an-Naqi, peace be on him. He settled and organized many affairs of the Shi'ites. The Tenth Imam (al-Hadi) said to his followers regarding him. "This Abu 'Umari is a reliable and trustworthy person. Whatever he says to you he says so on my behalf, and whatever he does he does on my behalf."

This representation continued till 254 A.H, when Imam al-Hadi, peace be on him, died. Then, the Eleventh Imam is reported to have praised the character of Abu 'Umari as having his high esteem in his address to his Shi'ites, saying: "This Abu 'Umari is a reliable and trustworthy person. He had the confidence of the preceding Imam, and has also my confidence in my lifetime and after my death. Whatever he says to you he says so on my behalf, and whatever he does he does on my behalf."

2. Abu Ja'far Muhammad ibn 'Uthman: This man was the second special deputy of Imam e Zaman. He was also a deputy of the Eleventh Imam, about whom the latter said: "The greatness of his dignity and the exaltation of his status among the Shi'ites is so famous that there is no need to explain or dispute it."

Regarding him and his father, 'Uthman ibn Sa'id, Imam Hasan al-'Askari, peace be on him, said to one of his companions: "Umar and his son are both trustworthy. Whatever they do they do on my behalf, and whatever they say to you, they say so on my behalf. Therefore, listen to their words and obey them, because both of them are reliable and trustworthy to us."

3. Abu 'l-Qasim Husayn ibn Ruh Nawbakhti: Abu Ja'far Muhammad ibn 'Uthman, the third deplaty of Imam e Zaman, said about him: This Husayn ibn Ruh ibn Abu Bahr Nawbakhti is my successor. He is a reliable and trustworthy envoy and deputy between you and the Sahibu'l-Amr (the Master of the Authority). Therefore, in your affairs and important tasks refer to him and trust him. I was given this task; and I have announced it."

Shaykh Tusi (may Allah's mercy be upon him) said about him: "Abu'l-Qasim Husayn ibn Ruh was regarded by his friends and opponents as the most learned man among the people."

4. Abu 'l-Hasan 'Ali ibn Muh. ammad Simmari. This honourable figure was the last special deputy (Na'ibu'l-khass) of the Holy Imam e Zaman. His death, coincided with the 15th of Sha'ban 329 A.H. Husayn ibn Ruh introduce him as the deputy of the Imam. The last letter of Imam e Zaman (the Lord of the Age) to the four special deputies was addressed to this honourable man. In this order the Imam announced the death of 'Ali ibn Muhammad and the end of the deputation:

In the name of Allah, the Beneficient, the Merciful. You are going to die in six days, may Allah grant patience to your brothers in faith on your departure. So, be prepared, but appoint no one in your place, because from the day of your death the period of my major occultation (ghaybatu'l-kubra) will begin. Henceforth, no one will see me, unless and until Allah makes me appear. My reappearance will take place after a very long time when people will have grown tired of waiting and those who are weak in their faith will say: 'What! Is he still alive?' When men will become cruel and inconsiderate, and the world will be full of injustice and violence. Very soon some men will claim to nave seen me. Beware! Anyone who makes such a claim before the coming out of Sufyani and the sound from heaven announcing my reappearance, is a liar and an imposter. There is no might nor strength except in Allah, the Magnificent."

As can be seen from this, it is the last order in which the door of special deputation is closed by the death of 'Ali ibn Muhammad; hence, anyone who claims to be a mediator, or claims that the Imam can be seen, is a liar. In the period of the major occultation no one has made the claim that he has been in the presence of the Holy Imam e Zaman.

The special deputies presented to Imam e Zaman the problerns and questions of the Shi'ite scholars, and he answered the ones that were necessary in letter form and delivered them through the same deputies. In these letters, the most important and difficult problems on different subjects of Shi'ite beliefs were cleared up. One of these problems was a question as to what would be the responsibility of the Shi'ites who would be faced with new events during the period of occultation, and what should they do to face them ?

In the letter issued by Imam e Zaman to the celebrated and distinguished Shi'ite Is'haq ibn Yaqub he recounted duties, methods and guidance for the Shi'ites in the period of occultation. This direction was carried out for many centuries, and it is one of the proofs of the comprehensiveness and eternity of Islamic rule. In one of the letters to Imam e Zaman which he sent through the second special deputy of the Imam, Is'haq ibn Ya' qub asked him some different questions, among which was a question which is the subject of our discussion. The Imam said that in those affairs one must refer to thosewho really understands their (Imams') sayings and have truly related them:

But as for the problems which will occur in the future, you should refer to the narrators of our traditions for their verdicts as they are my proofs to you, and I am Allah's Proof (Hujjatu'llah) to them."

Other letters of His Eminence (Imam al-Mahdi) were issued during the minor occultation (ghaybatu's-sughra), each one of them solved difficulties and gave instruction in the boundless sea of wisdom. All these letters were conveyed through the Holy Imam 's special deputy to the desirous seekers. Yes, the four deputies, who were at the highest level of faith and confidence for many years, were the blessed mediators between the Imam and the people till in the year 329 A.H. when this deputation was closed, and on the basis of the Divine Will the major occultation of Imam e Zaman commenced. This was the very occultation which was prophesied a long time previously by the Holy Prophet and the Shi'ites Imams; and Muslims keep patient in this period of test, till by the order of Almighty Allah, the Awaited Imam will appear and the Divine Aim will reach its fulfilment.

The Major Occultation:

After the year 329 A.H, when the major occultation commenced, the special deputation of Imam e Zaman terminated. If anybody claims during the major occultation to be a mediator and a deputy, then, according to the declaration of Imam e Zaman himself, that claimer is a liar In the Holy Imams' traditions, the purpose of the Imam's going into occultation is compared to the sun being behind the clouds yet being a source of vitality and life for living creatures Likewise, while the Imam is behind the curtain of occultation, he is still a source of the existence and remaining of the world.

During the major occultation, many people have had meetings with His Eminence (Imam Mahdi), and have managed to meet him, but none of them have claimed to be able to see him or to represent him, because only the four special deputies (Nawwab al-khass) of the Imam had the honour of meeting with His Eminence whenever they wished. Some of the names of these fortunate persons who have had the honour of meeting the Imam are mentioned in the authentic books. Among these personalities are - 'Allamah Hilli - a famous scholar and a rhetorician of the Islamic world; Muqaddas Ardibili - the most pious person and most knowledgeable jurist of his time; Sayyid ibn Tawus - a pious and a virtuous narrator; Sayyid Bahru'l-'Ulum - a distinguished scholar; and other great and notable figures in Islam.

The honour of seeing Imam e Zaman was not exclusive to some special Shi'ite scholars only, but many devout and illiterate people have also had this honour. We are completely amazed when we see people who at one time used to commit sinful and indecent acts, but who after their repentance, and after having their hearts filled with love for Imam e Zaman, also had an opportunity to meet him, and among them were also our Sunni brothers. One of the Sunni brothers was Hasan 'Iraqi who lived a life of immorality when he was young. One day, he suddenly awoke from the slumber of heedlessness and asked himself, "Was I created to commit these evil deeds?" Then he left the immoral place he was in and went directly to the mosque. By chance, a preacher there was speaking about Imam al-Mahdi, peace be on him. 'Iraqi 's fully disturbed soul turned into a heart flaming with enthusiastic love of the Imam. Henceforth, he invoked Allah after every prayer to give him the opportunity to see the Living Imam (Baqiyyatu'llah). Finally, his prayers were answered and for seven days and nights he learned the path of salvation in His Eminence's presence. Thereafter, this man became known as one of the great scholars of Islam. 'Abdu'l-Wahhab Sha'rani, one of the great Sunni scholars, and the original relater of this anecdote, used to call him by the title, "My great master Shaykh 'Iraqi."

During the major occultation, letters were issued by His Eminenee to individuals and great scholars of Islam. In those letters new difficult problems were solved, and necessary guidanee was given. Among these letters there was one issued in the year 410 A.H. praising a distinguished seholar of Islam, Muhammad ibn Muhammad ibn Nu' man, alias Shaykh Mufid. Shaykh Mufid has enjoyed a speeial rank for his knowledge and devoutness, and that letter was an acknowledgement of his efforts and worthy serviees. The importanee of this letter indieates the awareness of the Imam of the mistakes and immoral actions of some of the Shi'ites, and at the same time it gives hope in the purpose of his existence:

We are well informed of all your affairs and none of them is hidden from us. We are aware of the problems whieh have occupied you from the time when you found pleasure and kept committing indecent deeds which your predeeessors had avoided. We are aware from that time when your predeeessors broke the covenant made with them, as if they knew not about it. We will not negleet or forget you lest calamity and troubles fall on you, and enemies have the opportunity to overpower you. Therefore, remember Allah and fear Him.

The valuable writings of Imam al-Mahdi, peace be on him, during the major occultation are the most important guidance for his Shi'ites (followers). These writings ean be referred to in the authentic Shi'ite books.

In Islamic traditions, a comparison is drawn between the sincere faith of the Shi'ites and the faith of a few followers of the Prophet Nuh, peace be on him, who remained faithful despite their very diffieult test, and who, by boarding the ark with Prophet Nuh, peace be on him, were saved from the deluge.

Mahdi and his looks

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Abu dawoud in his 'sahih' (vol. 4 pg. 88) has narrated from abu sa'eed khudri as such:- messenger of allah (s.a.w.a.) said: mahdi is from me having a sparkling forehead and protracted nose.(47)

On page 98 of sawa'eq, ibn-hajar has narrated from abu na'eem a tradition from the holy prophet (s.a.w.a.) as such:-

'Verily allah shall make a person to appear from my progeny. his front teeth is spaced a little and his forehead sparkling with light.'

The author of «es'aaf-ur-raghebeen» too has narrated the same tradition of the holy prophet (s.a.w.a.) from abu na'eem.

In the afore-mentioned book, ibn-hajar narrates (on page 98) from ruyani and tabarani and they two from the holy prophet (s.a.w.a.) as saying: 'mahdi is from my progeny. his face is like a twinkling star; his colour 'arabi' and his figure like the figure of isra'eel. (speaking allusively of his wheatish complexion, tall height and stoutness).

The same tradition can be seen in «es'aaf-ur-rhagebeen» (page 149).

Author of «es'aaf-ur-raghebeen» on page 140 narrates from «huliat-ul-aulia» of abu na'eem esfahani as such:- 'it is said that mahdi is a youth with black eyes, extended eye-brows, protracted nose, curly beard and a spot on his right cheek and right hand.'

Author of «nurul-absar» narrates on page 229 from abu dawoud and tirmidhi and they two from abu sa'eed who said:- 'i have heard that the holy prophet (s.a.w.a.) used to say: mahdi is from me, having a sparkling forehead and protracted nose.

In the afore-said book, the author on page 230 narrates from ibn-shirwiya and he, from huzaifa - ibn - yaman and he, from the holy prophet (s.a.w.a.) who said: 'mahdi is my son. his colour is the colour of 'arabi' (wheatish complexion) and his figure is like the figure of isra'eel.(48)

Author of «eqdud-durar» narrates in the third chapter from ali (a.s.) who, while describing the disposition of mahdi said:-

'He is a man with sparkling forehead, protracted nose and broad thighs. there exists a spot on his right cheek and there are gaps between his teeth.(49)

In the same chapter of the afore-said book, the author narrates from abu jafar muhammad-ibn-ali baqer (a.s.) who said:-

'Amir-ul-mumineen ali-ibn-abi talib was asked about mahdi's physical appearance and he replied: he is a youth with an average stature and a handsome face with hairs falling over his shoulders and light gleaming from his face.(50)

Mahdi and his character

Ibn-hajar in 'sawa'eq» (page 98) has narrated from rauyani and tabarani and they too from the holy prophet (s.a.w.a.) as such: 'mahdi is from my progeny'. thereafter he said: 'the inhabitants of the heavens and the inhabitants of the earth are happy with his reign.(51) tabarani adds: and the birds of the sky.

The same tradition can be found in «es'aaf-ur-raghebeen on page 149.(53)

Author of «es'aaf-ur-raghebeen» on page 151 has narrated from ahmad and mawardi that the holy prophet (s.a.w.a.) said:- 'glad tidings be to you about mahdi'. thereafter he said:- 'the inhabitants of the heavens and the inhabitants of the earth are happy with him. he shall distribute the wealth equally, free muhammad's 'ummah' from need or want and comfort them with his righteousness.'

The author of «eqdud-durar», in the eighth chapter of his book narrates from ta'oos as such: 'the sign of mahdi is that he shall be harsh with rulers, generous with the people in distributing wealth and gentle with the helpless in caressing them.' thereafter he writes: 'this tradition has been taken from abu abdulla na'eem-ibn-hemad from the book of 'fatan.'(54) in the third chapter and the ninth section of the afore-mentioned book, the author narrates from the book of «fatan» of hafez abu abdullah na'eem-ibn hemad who narrates from abu rumiyah as follows: 'mahdi shall feed the helpless.'

Author of «nur-ul-absar» narrates (on page 230) from «musnad» of imam ahmad who narrates from saeed khudri who said:- 'messenger of allah (s.a.w.a.) said:- 'i give you glad-tidings about mahdi.'

Thereafter he said:- 'the inhabitants of the heavens and the inhabitants of the earth are happy with him. he shall distribute wealth equally amongst the people and will fill the hearts of muhammad's 'ummah' with needlessness (a metaphoric remark of making the people wealthy). he shall comfort them with his righteousness.(55)

Furthermore, in the afore-mentioned book the author on the same page, narrates once again from «fatan» from huzaifa-ibn-yamaan that the holy prophet (s.a.w.a.) said:-

'Mahdi is my son.' thereafter he said: 'the inhabitants of the heavens, the inhabitants of the earth and the birds of the sky are happy with his reign.'

Mahdi and Qaem

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"Mahdi" and "Qaem" seem different but depict interconnected truths, the word "Mahdi" makes manifest the truth that reforming the world cannot be done through a selfmade or worldly reformer, for this such a person is needed whose guidance is arranged by Providence, and Allah has made him Mahdi and responsible for guidance, and "Qaem" points to this truth that, the task of reforming cannot be discharged sitting at home but advent, troubles, tribulations and storms have to be encountered, and combat with the universal commotion of injustice and oppression.

The point worth noting is that, the Infallible Imams have faced storms, tolerated calamities and combat with the Pharaonic and violent forces of Bani Umaiyyah and Bani Abbas, but despite all this they were not remembered by the title of Qaem.

The advent of Imam Husain (a.s.) in Karbala, Imam Sajjad's (a.s.) stand against Yazid and Yazidiyyat, Imam Baqir (a.s) and Imam Sadiq's (a.s) advent against the tyranny of Bani Umaiyyah and Bani Abbas, Imam Kazim (a.s) and Imam Reza's (a.s) advent against the tyranny and oppression of Haroon and Mamoon, Imam Jawad (a.s), Imam Naqi (a.s) and Imam Askari's (a.s) advent against the contemporary rulers was not a hidden thing. Among these most of the advents are not with weapons, but despite this neither it can be imagined that the noble Imams submitted themselves to the (despotic) rules, nor it could be thought that they kept themselves separated from the situations, and watched the scene of destruction of the community. They always made the advent as per their visible possibilities, and informed the rulers on their oppression and injustice, whereas forewarned the people too of government's tyrannies. And had advised Safwan-e-Jammal to this extent that, giving animals to these rulers is equal to desiring for their lives, and desiring (secured) life for a tyrant is like sharing his oppression, which is in no way permissible. Despite all the struggles these infallibles were not remembered with the word `qaem' and they themselves used to say that, qaem will be coming afterwards. This means that the task before the last "qaem" is important and weighty of all and his revolution will be last and permanent. His duty is not to oppose or destroy tyranny, but his duty is to uproot injustice and tyranny. His (Qaem's) rule will not be opposing a single ruling tyrant, but will have to face all the forces of deviators from Kufr (the deniers) and Islam, he will combat at a time, along with Muslims, the Jews, Christians, the deniers (Kafirs), idolators and the irreligious, and as a matter of fact such a big combat will need great strength and such a big struggle needs great endurance.

For example it could be said that, during the critical period of Islam, Imam Husain (a.s) alone with his handful colleagues, made an advent against the forces of injustice and tyranny, in the same manner this inheritor of Husain (a.s) will make an advent against the tyrants and oppressors of the world with some of his special companions. The greatness of this advent will be recognised by those persons who are acquainted with the advent of Karbala, and the courage and bravery of this qaem will be valued by those persons who are related to the meaning of reformation and revolution, and struggle and advent. As providence has made His last proof (Hujjat) responsible of a great Karbala, so to keep up the occurrences and to declare the greatness of Holy struggle (jihad), the responsibility of the last duties too has been submitted to Imam Husain (a.s).

As it is found in the narrations that, at the starting of Raj' at (The return), Imam Husain (a.s) will reappear first, and will discharge the duties of the funeral of Imam-e-Asr (atfs), so that the funeral rites of an Infallible is attended by an Infallible, and it be clear to the world that this is the last Karbala whose victor is the last inheritor of Husain ibne Ali (a.s).

It could be seen in the narrations that Imam-e-Asr (atfs), has been introduced as son of Husain (a.s). And after Imam Husain (a.s) the holy Imams were also called sons of Husain (a.s) of whom Imam-e-Zamana (atfs) is called the Last Son.

Well, the presence of a "Mahdi" and a "Qaem" is very important for reformation of the world, depicting the truth of Holy Prophet (s.a.) and for the fulfillment of the system of guidance of Nature. Now if Mahdi is denied then the whole system of guidance is faulty and the exclamation of the Holy Prophet (s.a.) is false, and this is against the nature of Islam.

Thus it is made dear in the narrations that whoever denied Mahdi (atfs), then he has denied all the commandments descended on the Holy Prophet (s.a.). As in the first stage at Ghadeer-e- Khum it was declared, and now in the last stage it is being done at the Reappearance of ImameAsr (atfs), First is connected to the Last, the History of Aale Mohammad (a.s.) is continously connected, as here,

"First is Mohammad,
Last is Mohammad and
all of them are Mohammad"
is a truth.

An Abstract of Imam Mahdi genological tree

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Name: Mahdi

Title: Hojjat, Ghaem, Montazar,Baghiyattallah, Saleh, Sayyed, Borhan,â€¦.

Father: Imam Hassan Asgari (11^Th Imam)

Mother: Narjes Khatoon

Birth Date: 255 A.H,15 th of Shaaban

Birth Place: Sammerae

His name is our Prophet name â€“ Mohammad, and his title is as him: Abolghasem. After Imam Hassan martyrdom, he was choosen as his father representative in the 8^th of Rabiolaval ( third month of the Arabic Lunar year) in 260 A.H and then with Divine will, he was occultated of sights. The time of his occutlation has two separated part:

1. Minor occultatoin: which was happened in 255-329 A.H; At this time people could be related with Imam by his four deputies ( Osman Ibn Saeed Amravi, Mohammad Ibn Osman Ibn saeed, Hossein Ibn Rooh Nobakhti, Ali Ibn Mohammad samari). This occultation beganrightly at his birth date and being continued up to the death of his last deputy, Ali Ibn Mohammad Samari. So duration of this occultation had been for 74 years.

2. Major occultation: which has lasted up to the present. At this time, ther is no especial deputy or mediator for him and ther is also no clear way to associate with, but believers are burdened to obtain of the accepted deputies of Imam,jurists.

Finally,Divine Command will be done and Mahdi will be appeared, Messiah will

be manifestedâ€¦. And the utter darkness will change to light, yeah!Both Mahdi and Messiah will come and all over the world will be full of happiness and justice.

4 hadith about imam mahdi(1)

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1- "I am the Mahdi. I am the Qaem of the time"
(Bihar V.52 p.2)

2-"I am the one who will fill it (the earth with justice as it would be full of tyranny".
(Bihar, V.52, P.2)

3- "I am the reminder of Allah in His earth".
(Bihar, V.52, p 24)

4-"I am the avenger from His enemies".
(Bihar, v.52, p.24)

A Heavy Responsibility

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Imam Hassan al-Askari (PBUH) has said: "There are two characteristics, which surpass all others: having faith in Allah, and benefiting one's brothers (in faith)." (1)

One of the major responsibilities of Imam Hassan al-Askari (PBUH), for which he endeavored earnestly, was to introduce the Imam after him to the Shiites and to inform them of the next Imam's occultation. At the time, the Abbasid dynasty, having had heard the words of the previous Imams (PBUT) and those of Prophets' (PBUT) about the savior that would be born to Imam Hassan al-Askari (PBUH), were in close watch of Imam Hassan's (PBUH) residency to make sure he would not have a son. Thereupon, Imam Hassan al-Askari (PBUH) had to hide his son from the guards sent by the government and in that manner save his son's life. After the martyrdom of Imam Hassan al-Askari (PBUH), Imam Mahdi (PBUH) went into the periods of his short and long occultation, whereupon most Shiites were deprived from seeing their Imam. Upon this matter, at the time of Imam al-Askari it was necessary to introduce Imam Mahdi (PBUH) to certain Shiites, and clarify his processes of occultation. Many narrations have been recorded on this matter, but in this excerpt we will refer to only one.

Ahmad ibn Is'haq, one of the reliable companions of Imam Hassan al-Askari (PBUH), has narrated: "In one of my visits to the Imam, I had intended to ask about his successor. Yet before I had spoken, the Imam (PBUH) said: 'O Ahmad ibn Is'haq! From the creation of Adam, Allah (SWT) has never left the earth without His successor on people, and will never do so until the Day of Judgment…'

I asked: 'O son of the messenger of Allah! So who is the successor and Imam after you?'

Imam Askari (PBUH) stood up immediately, and entered the house. He then returned carrying a three year old boy, whose face was filled with a halo of light. He said:

'O Ahmad! If it were not for your eminence in the eyes of Almighty Allah and His chosen people, I would not have shown you my child. His name and nickname are the same as that of Prophet Muhammad's (PBUH&HP); and it is he who will fill the earth with justice after it has been corrupted with oppression…

By Allah (SWT)! He will live through a long occultation from which people will not survive perdition and deviation, except for those who stand firm on believing in his Imamate, and those who are honored with the opportunity to pray for haste in his reappearance."

Ahmad ibn Ishaq narrates: "the minute I asked Imam Askari (PBUH): 'Will any sign or miracle appear to make me confident?' the child began speaking:

'I am the remainder of Allah (Baqiatullah) on earth; the one who will take revenge on the enemies of Allah; and after seeing me, do not search for any other signs!"…

(Selection taken from," An Analysis of the Life of Imam Hassan Askari (PBUH)", by Muhammad Baqir Qurashi)

Footnote:

1- Tuhaf al-Uqul, p. 489
http://www.roshd.org

start of weblog

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"Poem For Imam Mahdi (as)"

In The Anticipation Of The Dawn

You are called 'The Hidden Imam' because you are out of sight, not that you are not present,

Being hidden, in the sense that one is not present, is an unjust calumny.

Those who believe in
it fail to see the difference between Advent and Presence.

Your arrival, for which we are ardently waiting,
refers to your advent, not your presence.

Your advent will be a great marvelous occurrence, because your devout lovers have felt the very pleasure of the long-awaited Imam (as), On Fridays, they long for your arrival more restlessly, and face the Quibla to humbly supplicate the Author of the universe for His favor to allow your advent come to pass soon.

And now, we, for whom you are the object of love and devoutness and the torch for our nocturnal mystic traveling, hum and hymm for waiting for your advent.