Imam Mahdi’s (a.t.f.s.) similarities with Prophet Moses (a.s.)

In His Name And With The Remembrance of His Last Proof (a.s.) on Earth

When the mother of Moosa (a.s.) was pregnant with him, her pregnancy did not become apparent on anyone. The situation of Qaim (a.s.) was also same. When his mother was pregnant with him, the pregnancy did not become obvious.

The birth of Moosa (a.s.) was concealed.

Shaykh Sadooq, through the author’s own chain of narrators from Abdullah bin Sinaan that he said: His Eminence, Abu Abdillah Sadiq (a.s.) said: “In the Qaim (a.s.) is a resemblance to Moosa bin Imran. I asked: What is that resemblance to Moosa bin Imran (a.s.)? He replied: His concealed birth and his disappearance from the people. I asked: For how long did Moosa bin Imran remain concealed from the people and his family? He replied: Twenty eight years.”

(Kamaluddin, Vol. 2, Pg. 340)

And the duration of the second disappearance was forty days; Allah, the Mighty and the High says:

“…so the appointed time of his Lord was complete forty nights…”

(Surah Araaf 7:142)

Qaim (a.s.) is also having two occultations. One of them is longer than the other. Moosa (a.s.) was such that the Almighty Allah spoke to him. And He said to him: “Surely I have chosen you above the people with My messages and with My words, therefore take hold of what I give to you and be of the grateful ones.”

(Surah Araaf 7:144)

Qaim (a.s.) is also like this. The Almighty Allah spoke to him when they took him up in the sky. Thus it is narrated in Biharul Anwar from Imam Hasan Askari (a.s.) that he said: “When the Almighty Allah bestowed me with the Mahdi of this community he sent two angels who took him to the curtain of the Arsh (throne) till they conveyed him into the presence of Allah, the Mighty and Sublime. The Almighty Allah said to him:

The birth of Qaim (a.s.) was also concealed.

Twelve Imams chosen by Allah (swt)

In His Name and With the Remembrance of His Last Proof on Earth (a.s.)

From the book of Sulaym bin Qayss al-Hilali[1] there is a tradition narrated by Ahmad bin Muhammad bin Sa’eed bin Oqda, Muhammad bin Hammam bin Suhayl and Abdul Aziz and Abdul Wahid the sons of Abdullah bin Younus al-Moossili from their companions; Abdurrazak bin Hammam, Ma’mar bin Rashid, Abban bin Abu Ayyash and Sulaym bin Qayss.

The tradition was narrated by another source — Haroon bin Muhammad from Ahmad bin Obaydillah bin Ja’far bin al-Mu’alla al-Hamadani from Abul Hasan Amr bin Jami’ bin Amr bin Harb al-Kindi from Abdullah bin al-Mubarak from Abdurrazak bin Hammam from Ma’mar from Abban bin Abu Ayyash from Sulaym bin Qayss al-Hilali. Abban said that he also had heard it from Umar bin Abu Salama. Ma’mar said that Abu Haroon al-Abdi had also heard it from Umar bin Abu Salama that Sulaym had said:

“When Mo’awiya sent for Abud Darda’ and Abu Hurayra, while we were with Amirul Mo’mineen (s) in (the battle of) Siffeen, and gave them a letter to be given to Amirul Mo’mineen Ali (s), Imam Ali said to the two messengers after receiving the letter: “You informed me of what Mo’awiya have sent with you. Then listen to me and inform him of what I shall say to you.”

They said: “Yes, we do.”

Imam Ali (s) replied with a long answer until he mentioned the matter when the Prophet (s) had appointed him (Imam Ali) in Ghadeer Khum as the guardian and the caliph after him (after the Prophet) according to the order of Allah. He said:

“When this verse “Only Allah is your guardian and His Messenger and those who believe, those who keep up prayers and pay the poor-rate while they bow,”[2] was revealed to the Prophet (s), the people asked him: “O Messenger of Allah, does it concern some of the believers particularly or the all in general?” Then Allah ordered His messenger to declare for them the guardian, whom Allah had chosen, and to explain for them the matter of guardianship as he had explained the matters of prayer, zakat, fasting and hajj. Imam Ali (s) said: “The Prophet (s) appointed me (as guardian) in Khum[3] and said:

“Allah the Almighty has revealed to me something, which my chest became unable to bear and I thought that people would not believe me if I announced, then Allah threatened me either to announce it or He would punish me.”

He ordered his companions to call for the prayer. He led them in offering the Dhuhr[4] prayer and then he asked Ali to get up. He said to the people very loudly: “O people, Allah is my guardian and I am the guardian of the believers. I am worthier of them than themselves. Whoever I am his guardian, Ali is to be his guardian. O Allah, support whomsoever supports him and be the enemy of whoever opposes him!”

Salman al-Farisi got up and said: “O messenger of Allah, what guardianship is it?”

The Prophet (s) said: “Whoever that I am worthier of than himself, has to consider Ali as worthier of him than himself.”

Then Allah revealed, “This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.”[5]

Salman said: “O messenger of Allah, have these verses been revealed about Ali?”

The Prophet (s) said: “About him and about my guardians until the Day of Resurrection.”

Salman asked: “O messenger of Allah, would you please tell me about them?”

Occultation of Imame Zaman (a.t.f.s.) and its causes

In His Name And With The Remembrance of His Last Proof (a) on Earth

Vis-à-vis Imam Mahdi (a.t.f.s.), occultation bears a peculiar significance. Traditions make it amply clear that the occultation of Imam-e-Zaman (a.t.f.s.) is not an accidental occurrence. The infallibles Imams (a.s.), as also the Messenger of Islam (s.a.w.a.), have mentioned about it.

It is also a fact that occultation is not confined only to Imam Mahdi (a.t.f.s.). In other words, in the history of divine guidance, Imame Zaman (a.t.f.s.) is not the only one to have gone into occultation lest the people may use it as a pretext to refute his Imamate or to question its benefit.

History of divine guidance is a testimony that when the oppressors, rebels and enemies of Allah made life difficult for divine leaders and were adamant on their assassination, Allah the Almighty has concealed His representatives from these unjust tyrants. These emissaries lived among the people in a way that they went unnoticed and unrecognized, or in some cases, they (the Prophets) distanced themselves from their townships. But when the pleas of the oppressed knocked the doors of the All-Forgiving, All-Merciful, Allah- the Answerer of Prayers, responding to their petitions, manifested His ambassadors for their guidance. The best instance of this is the illustrious existence of Prophet Moosa (a.s.).

The title al-Muntaqim and Imam Mahdi (a.t.f.s.)

In His Name And With The Remembrance of His Last Proof (a) on Earth

Among the titles of Imam-e-Zamana (a.s.) is Al-Muntaqim (the Revenger).

In the book, Ikmaluddin there is a tradition of Imam Sadiq (a.s.) and he has quoted his respected great grandfather, Amirul Momineen (a.s.) to have said:

The Messenger of Allah (s.a.w.s.) said: “When I was taken to the heavens during the ascension (Me’raaj) my Lord revealed to me: O Muhammad, I glanced at the earth and selected you from it, and made you the prophet and named you after My name as I am Mahmood and you are Muhammad. Again I glanced at the earth and chose Ali from it and made him your successor and caliph and the husband of your daughter. I named him also after My name. Thus I am the Ali Aala and he is Ali. And I created Fatima, Hasan and Husain from your Noor (light/effulgence). At that time I presented their Wilayat (Mastership) to the angels so that whoever may accept it, will gain proximity to My court. O Muhammad, if a servant of Mine worships so much that he becomes tired and his body becomes as brittle as Musk but he is a denier in their Wilayat, and he comes to Me, I will not accommodate him in My Paradise and not shade him under My Arsh.

O Muhammad, would you like to see them? I said: ‘Yes, my Lord!’ The Almighty Allah said: ‘Raise your head.’ So I raised my head and saw the lights of Ali, Fatima, Hasan, Husain, Ali bin al-Husain, Muhammad bin Ali, Ja’far bin Muhammad, Moosa bin Ja’far, Ali bin Moosa, Muhammad bin Ali, Ali bin Muhammad, Hasan bin Ali and Muhammad bin al-Hasan al-Qaim. And among them one shone like a brilliant star. I asked:

‘O Lord, who is that?’ He replied, ‘They are the Imams, and he is the Qaim, who will make My lawful, lawful and My unlawful, unlawful. And through him I shall take revenge from My enemies. And he is the source of comfort for My friends. He is the one who will bestow your Shias and followers, respite from the infidels. And he will bring out Lat and Uzza fresh and burn them up. Indeed the trial and test of the people by him will be much more difficult than the mischief of the Calf and Samari.’”

(Kamaluddin; Shaykh Saduq; Vol. 1/252)

In the same way it is narrated

THE KEY TO REAPPEARANCE — SUPPLICATION

In His Name and With the Remembrance of His Last Proof (a) on Earth

As per the teaching of the sacred religion of Islam and the infallible Imams, Supplication is the weapon of prophets (a.s.), shield for the believers and the soul of all acts of worship. Supplication is also the best connection between the Creator and His servants.

Hazrat Ali (a.s.) says:

“Supplication is a shield for believers. When a door is knocked repeatedly, it opens”

(Usoole kafi, vol.4 chapter of Supplication is the weapon of a believer, pg.215, H.4)

Hazrat Imam Sadiq (a.s.) said to one of his companions:

“Should I indicate to you a thing for which Holy Prophet (s.a.w.a.) has not provided for any exception?”

The companion, “Please do”

Imam (a.s.), “Supplication, it changes a certain decree (Qadha)”

[Usool-e-kaafi, Ch: Supplication changes calamities and decree, Pg.216, H:6]

Imam (a.s.) folded his wrist tightly and said

“By Allah, if a servant prays to Allah with the depth of his heart then Allah would certainly fulfill his wishes”

[Usool-e-kaafi, Ch: Effects of supplication, pg:224, H:5]

Hazarat Imam Sadiq (a.s.)says:

“Pray and never say whatever should have happened has happened and whatever is decreed should happen”.

[Usool-e-kaafi, Ch:Merits of Supplication, Pg 211, H.3]

Supplication has its effects.

Allama Majlisi (a.r.) while explaining this tradition, writes:

“We should believe in Bada (change). Allah has a manner (shaan) each day. He writes whatever He wishes and He erases whatever He wishes. Qadha (Decree) and Qadr (Measure) are not a barrier to Supplication. There are possibilities of alteration in “Lawh-e-Mahwo Isbat”. Apart from this, supplication is also a reason for Qadha and Qadr. Therefore, it is ordered to supplicate”.

(Usool-e-kafi)

In another tradition, Imam Jafar Sadiq (a.s.) said:

Supplication removes the decree and stops it in the manner such that a tight rope is loosened”

(Ibid)

There is none that does not raise his hands for his problems and does not beseech Allah and Imams in their tribulations.

Imam Mahdi (a.t.f.s) Similarity to His Eminence, the Chief of the Martyrs, Imam Husain (a.s.).

In His Name And With The Remembrance of His Last Proof (a.s.) on Earth

Many similarities exist in the circumstances of Imam Husain (a.s.) and Imam Mahdi (a.s.). Among them are:

1 – The fervor and importance with which they are mentioned in the Holy Quran and the traditions of prophets in the heavenly scriptures as is not hidden from the researchers. If one likes one may refer to the book of Al-Muhajja Feema Nazala minal Quran lil Qaaimil Hujja and the tenth volume of Biharul Anwar

2 – Special efforts of the past prophets to lament for His Eminence, Imam Husain (a.s.) and their arranging of assemblies and gatherings of mourning for the martyrdom of His Eminence. In the same way the special care of the past Imams when they prayed for the success of the Master, Hujjat Ibnul Hasan (a.t.f.s.) and supplicating for his reappearance before his occultation.

3 – The seriousness of both (Imam Husain and Imam of the Age) in implementing the laws of Exhorting Good and Forbidding Evil (Amr bil Maa’roof and Nahy Anil Munkar).

It was such that the Chief of the Martyrs, Husain bin Ali (a.s.) did not resort to dissimulation in this matter and it is a quality of His Eminence.

4 – Absence of their oath of allegiance to the tyrant of the time as mentioned in the qualities of Imam Husain (a.s.) that he was told on the day of Aashura: “Accept the command and rulership of your cousins.” He replied: “No, by Allah! I will never give them my hand like a man who has been humiliated; nor will I flee like a slave.” Then he said: “O servants of God, I take refuge in my Lord and your Lord if you intend to harass and stone me. I take refuge in my Lord and your Lord from every haughty man who does not believe in the Day of Reckoning.”

Imam Mahdi (a) and the angels at the tomb of Imam Husayn (a)

In His Name And With The Remembrance of His Last Proof (a.t.f.s.) on Earth

Ahmad bin Muhammad bin Sa’eed narrated from Ali bin al-Hasan at-Taymali from al-Hasan and Muhammad, the sons of Ali bin Yousuf, from Sa’dan bin Muslim from Umar bin Abban al-Kalbi that Abban bin Taghlub had said:

“I heard Abu Abdullah as-Sadiq (s) saying: “As if I see al-Qa’im on the hill of Kufa wearing a dress of brocade and the armor of the Prophet (s), riding a black horse and holding the banner of the Prophet (s).”

I said: “Has the banner been kept somewhere or it will be brought then?”

He said: “Gabriel will bring it. Its pole is from the poles of the Throne of Allah and the rest of it is from the assistance of Allah. Everything that he swoops on with this banner Allah will make it perish. Nine thousand and three hundred and thirteen angels will come down with the banner.”

I said: “May I die for you! Will all these angels be with him?”

Ziyarat e Nahiya – Imam Mahdi’s (a.t.f.s.) Ode to Immortal Heroes of Karbala

In His Name And With The Remembrance Of His Last Proof (a) On Earth

One of the most important sources of the names of these heroes and martyrs is a Ziyarat, taught by the Imam Mahdi (a.t.f.s.), known as Ziyarat of Nahiya, which has been copied by all the great authorities in their reliable books. The Ziyarat of Nahiya, as it has come down to us, omits certain names of martyrs, although they are well known for their participation in the holy struggle at Karbala. This omission may be due to some lapse in memory on the part of the reporters or inaccuracy or inadvertence of copyists.

A translation of the Ziyarat is given below, for those who are not acquainted with Arabic. It is the only Ziyarat which mentions the martyrs of Karbala by name, and in some cases it also gives the names of those who slew them and throws light upon some of the circumstances of their martyrdom.

1. Peace be upon you, O first of the martyrs from among the scions of the noblest descendants of the Prophet Ibrahim, Friend of Allah.

May Allah bless you and your father, who at your death lamented,
“O my son, what made them so bold against the Merciful Allah as to commit such sacrilege against the Holy Prophet.
May Allah slay the people who slew you.
After you, the world is worthless.”

I salute you as if I were with you, in your vanguard, whilst you fought against the disbelievers, exclaiming:
“I am Ali bin Hussain bin Ali;
By the House of Allah, we are the Prophet’s nearest kin.
I will keep attacking you with my lance till you mow me down;
I will strike you with my sword that was bestowed on me by my father,
with the strokes of a Hashimite youth.
By Allah, the son of adultery shall not rule over us.”

Until at last, you fulfilled your promise and went to meet your Lord. I bear witness that you are the most preferable to Allah and His Messenger, and that you are a child of Allah’s Proof and Allah’s Trustee.

May Allah judge your murderer, Murrah bin Munqiz bin Nu’man al Abdi, the curse of Allah be on him and on whomsoever was his accessory in your murder, or helped the miscreants against you. May He consign them to Hell, and what an awful place it is!

And may Allah make us one of those who will meet you and befriend you and who are loyal to your grandfather, father, uncle, brother and your mother, who was oppressed. I dissociate myself from your enemies, most stubborn in rebellion.

Peace be upon you and the Mercy and Favours of Allah.

2. Peace be upon Abdullah the son of Hussain, the infant, who was sucking milk, whose blood was shed and the blood was taken up to Heaven; whose throat was slit by an arrow, while he rested in the arms of his father. Allah curse the archer who shot and killed him, Harmala bin Kahil al Asadi.

Marefat of Imam-e-Zaman (a.t.f.s.)

In His Name And With The Remembrance of His Last Proof (a) on Earth

Imam Husain (a.s.) came to his companions and said: “O people, Allah, the Mighty and Sublime did not create human beings except that they should recognize Him. Thus if they recognize Him and (then) worship Him, they would become needless of worshipping anything else.”
A man asked His Eminence: “O son of Allah’s Messenger (s.a.w.s.), may my parents be sacrificed on you, what is the recognition of Allah?”
He replied: “In every age the recognition (Marefat) of Allah is the recognition of the Imam whose obedience is obligatory on the people.”
Miraat al-Anwaar, Pg 58
From this point of view the recognition (Marefat) of Allah is interpreted as the Marefat of Imam (a.s.) perhaps because the Marefat of Allah cannot be gained except through Imam or that getting a share of divine recognition (Marefat) is subject to Marefat of Imam (a.s.).

Imam Mahdi (a.t.f.s.) the avenger of the blood of Imam Husain (a.s.) & the martyrs of Karbala

In His Name And With The Remembrance Of His Last Proof (a) on Earth

It is mentioned in Majmaul Bahrayn that: “Avenger is one who under no circumstance rests till he does not avenge the bloodshed from his side.”

We read in Ziarat Aashura:

“I beg Allah, Who honored you above others, to be generous towards me on account of you, and give me the opportunity to be with the victorious Imam, the descendant of Muhammad (s.a.w.s.) at the time of the final and decisive war to take revenge for you.”

And in Bihar quoting from Ghaibat Nomani from Abu Ja’far Baqir (a.s.) under the description of the qualities of Imam Qaim (a.t.f.s.) he said:

“His mission is nothing but the complete extermination (of those who will oppose him). He will not leave anyone (from the enemies of truth.”

(Biharul Anwar; Vol. 52, Pg. 231)

And Ayyashi has mentioned in the exegesis of the verse: “And whoever is slain unjustly, We have indeed given to his heir authority, so let him not exceed the just limits in slaying; surely he is aided.”

(Surah Isra 17:33)

The report of Salaam bin al-Mustanir from His Eminence, Baqir (a.s.) that he said: